Bhagavad Gita: A Complete Translation

Bhagavad Gita: A Complete TranslationByDr. Ramanand Prasad1

Bhagavad Gita: A Complete TranslationFollowing translation of the Bhagavad Gita forms part of book Bhagavad Gita and Hinduism, WhatEveryone Should Know, by Nilesh Shukla. Reader is strongly urged to read the book before reading thetranslation for maximum benefit. Person reading the translation directly, who have had nobackground information, is likely to misread.Bhishma, the mightiest man and the commander-in-chief of the Kaurav army, disabled by Arjun islying on the arrows that have pierced his body in the battleground on the tenth day of the eighteenday war. Upon hearing this bad news from Sanjay, the blind King becomes anxious and asks hischarioteer Sanjay to recount details of the war from the beginning, including how the mightiest manBhishma having a boon of dying 1 at his own will and who was the commander-in-chief of his superiorarmywas defeated in the battlefield. The Bhagavad Gita begins with the inquiry of the blind King.अथ शर्ीमगवीता (This is the Shrimad Bhagavad Gita)In the following translation 2 , Normal-Italics indicate names of Arjun and Bold-Italics indicatenames of Lord 3 Krishna. For ease of understanding simply read all Normal-Italics as “Arjun” and readall Bold-Italics as “Lord Krishna” in the following translation.1 Bhishma had a boon that he can choose the time of his death. He could live till he willed to die.2 Most parts of the translation are taken from the work of Dr. Ram Prasad, founder of the International Gita Societyby their permission. Some parts are translated by the author where certain elaborations were needed for thetarget audience.3 In almost all the translations of the Bhagavad Gita, the word ‘Bhagavan’ is conventionally translated as ‘LordKrishna’. Although it conveys the sense, it is inaccurate. The Gita does not mean "Lord krishna" when it employsthe word "Bhagavan". There is a lot of difference between these two words. In Hinduism the God is not ‘Lord’.Unlike Lord who owns and controls his subjects, Bhagavan or God gives full freedom of action and of thinking tohis subjects but also holds him to the consequences. 'Lord' by definition ‘owns’ the subject and is responsible forthem. Bhagavan is not responsible for the action of His subjects. Krishna has never acted in entire Mahabharat oreven in His life, any time as a ‘Lord’ who owned his subjects. However, the word ‘Lord’ is retained at many placesin this book, for ease of understanding at certain places in the book"2

1Arjun-Vishad-Yog(Lamenting of Arjun)धृतरा उवाच;धमर्क्षेतर्े कु रुक्षेतर्े, समवेता युयुत्सवः।मामकाः पाण्डवाैव, िकमकु वर्त संजय ।।१.१।।Dhrutarashtra (The Kaurav King) enquired:Sanjay, please now tell me, in details, what did my people (the Kauravs) and the Pandavs do in thebattlefield? (1.01)संजय उवाच;दृष्ट्वा तु पाण्डवानीकं , ूढं दुयधनस् तदा।आचायर्म् उपसंगम्य, राजा वचनम् अबर्वीत ।।१.२ ।।Sanjay said:After seeing the battle formation of the Pandav’s army, Duryodhan approached his Acharya GuruDrona and spoke these words: (1.02)पश्यैतां पाण्डुपुतर्ाणाम्, आचायर् महत चमूम्।ूढां दर्ुपदपुतर्ेण, तव िशष्येण धीमता ।।१.३।।Acharya, behold this mighty army of the Pandavs, arranged in battle formation by your talentedstudent, the son of Drupad (Dhrustadumna, the chief of Pandav Army)! (1.03)अतर् शूरा महेष्वासा, भीमाजुर्नसमा युिध ।युयुधानो िवराट, दर्ुपद महारथ: ।।१.४।।धृके तुश् चेिकतान:, कािशराज वीयर्वान् ।पुरूिजत् कु िन्तभोज, शैब्य नरपुङ्गव: ॥१.५॥युधामन्यु िवकर्ान्त, उमौजा वीयर्वान् ।सौभदर्ो दर्ौपदेया, सवर् एव महारथा: ॥१.६॥There are many 4 great warriors, valiant men, heroes, and mighty archers. (1.04-06)अस्माकं तु िविशा ये, तान् िनबोध िजोम।नायका मम सैन्यस्य, सज्ञाथर् तान् बर्वीिम ते ।।१.७।।4 In Sanskrit text there are many names and description of major warriors but omitted here for simplicity.3

भवान् भीष्म, कणर्, कृ प सिमितजयः।अत्थामा िवकणर्, सौमदिस् तथैव च ।।१.८।।अन्ये च बहवः शूरा, मदथर् त्यक्तजीिवताः।नानाशपर्हणाः सव युिवशारदाः।।१.९।।Also there are many 5 heroes on my side who have risked their lives for me. I shall name fewdistinguished commanders of my army for your information, and said: They are armed with variousweapons, and are skilled in warfare. (1.07-09)अपयार्ं तद् अस्माकं , बलं भीष्मािभरिक्षतम्।पयार् ित्वदम् एतेषां, बलं भीमािभरिक्षतम् ।।१.१0।।अयनेषु च सवषु, यथाभागम् अविस्थताः ।भीष्मम् एवािभरक्षन्तु भवन्तः सवर् एव िह ।।१.११।।Our army is invincible, while their army is easy to conquer. Therefore all of you, occupying yourrespective positions, protect Bhishma from all sides. (1.10-11)तस्य संजनयन् हषर्ं, कु रुवृः िपतामहः।िसहनादं िवनोच्चै, शङ्खं दध्मौ पर्तापवान् ।।१.१२।।"The mighty old Kuru Grandfather (Bhishma) roared as a lion and blew his conch loudly, to bringjoy to your son. (1.12)ततः शङखा भेयर्, पणवानकगोमुखाः।सहसैवाभ्यहन्यन्त, स शब्दस् तुमुलोऽभवत् ।।१.१३।।"Soon after that conches, kettledrums, cymbals, drums, and trumpets were sounded together. Thecommotion was tremendous. (1.13)ततः ेतैर् हयैर् युक्ते , महित स्यन्दने िस्थतौ।माधवः पाण्डवैव, िदौ शङ्खौ पर्दध्मतुः।।१.१४।।After that, Madhav and Pandav, seated in a grand chariot yoked with white horses, blew theircelestial conches. (1.14)पाजन्यं हृषीके शो, देवदं धनंजयः।पौण्डर्ं दध्मौ महाशङखं, भीमकमार् वृकोदरः ।।१.१५।।अनन्तिवजयं राजा, कु न्तीपुतर्ो युिधिरः।नकु लः सहदेव, सुोषमिणपुष्पकौ ।।१.१६।।काश्य परमेष्वासः, िशखण्डी च महारथः।धृुो िवराट, सात्यिकापरािजतः।।१.१७।।दर्ुपदो दर्ौपदेया, सवर्शः पृिथवीपते।सौभदर् महाबाहुः, शङ्खान् दध्मुः पृथक् पृथक् ।।१. १८।।5 He named some of the officers of his army in the Sanskrit text but omitted here for simplicity.4

स ोषो धातर्रााणां, हृदयािन दारयात्ः।नभ पृिथव चैव, तुमुलो नुनादयन् ।।१.१९।।Hrishikesh blew His conch (Conch named as ‘Panchjanya’), Dhananjaya blew his conch (named‘Devadattam’), Bhim blew his big conch (the ‘Vrukodar’) and all other commanders of variousdivisions of the army of Pandavs blew their respective conches. Yudhisthir, Nakul and Sahadev alsoblew their conches (named as ‘Anant Vijayam’, ‘Sughosh’ and ‘Mani Pushpak’ respectively).Thetumultuous uproar, resounding through the earth and sky, tore the hearts of your sons. (1.15-19)अथ विस्थतान् दृष्ट्वा, धातर्राान् किपध्वजः।पर्वृे शसंपाते, धनुर् उम्य पाण्डवः ।।१.२०।।हृषीके शं तदा वाक्यम् इदम् आह महीपते।।Seeing your sons, and the war about to begin with the hurling of weapons; Pandav, whose bannerbore the emblem of Lord Hanuman, took up his bow and spoke these words to Hrishikesh. (1.20-)अजुर्न उवाचसेनयोर् उभयोर् मध्ये रथं स्थापय मेऽच्चुत ।।१.२१।।Arjun said:Achuta, please stop my chariot between the two armies. (1.21)यावद् एतान् िनरीक्षेऽहं, योद्धुकामान् अविस्थतान्।कै र मया सह योम्, अिस्मन रणसमुमे ।।१.२२।।Until I behold those who stand here eager for the battle and with whom I must engage in this actof war. (1.22)योत्स्यमानान् अवेक्षेऽहं, य एतेऽतर् समागताः।धातर्रास्य दुबुर्ेर्, युे िपर्यिचकीषर्वः।।१.२३।।I wish to see those who are willing to serve and appease the evil-minded Kauravs by assemblinghere to fight the battle. (1.23)संजय उवाचएवम् उक्तो हृषीके शो, गुडाके शेन भारत ।सेनयोर् उभयोर् मध्ये, स्थापियत्वा रथोमम् ।।१. २४।।भीष्मदर्ोणपर्मुखतः, सवषां च महीिक्षताम्।उवाच पाथर् पश्यैतान्, समवेतान् कु रुन् इित।। १.२५।।Sanjay said to King DhrutarashtraAs requested by Gudakesh, Hrishikesh placed his chariot, the best among all the chariots, in themidst of the two armies, at a place directly facing Bhishma (Arjun's grandfather) and Drona (Arjun’steacher- Guru) and all other Kings; and then said to Parth: Behold these assembled Kauravs! (1.24-25)ततर्ापश्यत् िस्थतान् पाथर्ः, िपतृन् अथ िपतामहान्आचायार्न् मातुलान् भर्ातॄन्, पुतर्ान् पौतर्ान् सखस् तथा।। १.२६।।Parth saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and hisother comrades in the army. (1.26)5

शुरान् सुहृदैव, सेनयोर् उभयोर् अिप ।तान् समीय स कौन्तेय:, सवार्न् बन्धून् अविस्थतान्॥१.२७॥कृ पया परयािवो, िवषीद् इदम् अबर्वीत् ।दृष्ट्वेमं स्वजनं कृ ष्ण, युयुत्सं समुपिस्थतम् ॥१.२८॥सीदिन्त मम गातर्ािण, मुखं च पिरशुष्यित ।वेपथु शरीरे मे, रोमहषर् जायते ॥१.२९॥After seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the twoarmies, Kaunteya was overcome with great compassion and sorrowfully spoke these words: Krishna,seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. Mybody quivers and my hairs stand on end. (1.27-29)गाण्डीवं सर्ंसते हस्तात्, त्वक् चैव पिरदते।न च शक्नोम्य् अवस्थातुं, भर्मतीव च मे मन:।। १.३०।।िनिमािन च पश्यािम, िवपरीतािन के शव ।न च शर्ेयोऽनुपश्यािम, हत्वा स्वजनम् आहवे।। १.३१।।The bow slips from my hand, and my skin intensely burns. My head turns, I am unable to standsteady, and Keshav, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)न काङ्क्षे िवजयं कृ ष्ण, न च राज्यं सुखािन च।िक नो राज्येन गोिवन्द, िक भोगैर् जीिवतेन वा।।१.३२।।येषाम् अथ कािङ्क्षतं नो, राज्यं भोगाः सुखािन च।त इमेऽविस्थता युे, पर्ाणांस् त्यक्त्वा धनािन च।।१.३३।।I desire neither victory, nor pleasure nor kingdom, Krishna. What is the use of the kingdom, orenjoyment, or even life, Govind? Because all those for whom we desire kingdom, enjoyments, andpleasures are standing here for the battle, ready for giving up their lives. (1.32-33)आचायार्ः िपतरः पुतर्ास्, तथैव च िपतामहाः।मातुलाः शुराः पौतर्ाः, श्यालाः संबिन्धनस् तथा ।।१.३४।।एतान् न हन्तुम् इच्छािम, तोऽिप मधुसूदन।अिप तर्ैलोक्यराज्यस्य, हेतोः िक नु महीकृ ते ।।१.३५।।I do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law,grandsons, brothers-in-law, and other relatives even if I may be killed by them. Madhusudan, I do notwish to kill even for the sovereignty of the three worlds, let alone for this earthly kingdom. (1.34-35)िनहत्य धातर्राान् नः, का पर्ीितः स्याज् जनादर्न।पापम् एवाशर्येद् अस्मान् हत्वैतान् आतताियनः ।।१.३६।।Janardan, what pleasure shall we find in killing our cousin brothers? Upon killing these felons weshall incur sin only. (1.36)6

तस्यान् नाहार् वयं हन्तुं धातर्राान् स्वबान्धवान्।स्वजनं िह कथं हत्वा, सुिखनः स्याम माधव ।।१.३७।।Therefore, we should not kill our cousins. Madhav, how can we be happy after killing ourrelatives? (1.37)यप्येते न पश्यिन्त, लोभोपगतचेतसः।कु लक्षयकृ तं दोषं, िमतर्दर्ोहे च पातकम् ।।१.३८।।कथं न ज्ञेयम् अस्मािभः, पापाद् अस्मान् िनविततुम्।कु लक्षयकृ तं दोषं, पर्पश्यिर् जनादर्न ।।१.३९।।Though they are blinded by greed, and do not see evil in the destruction of the family, or sin inbeing treacherous to friends. Janardan, why should not we, who clearly see evil in the destruction ofthe family, think about turning away from this sin? (1.38-39)कु लक्षये पर्णश्यिन्त, कु लधमार्ः सनातनाः।धम ने कु लं कृ त्म् अधमऽिभभवत्युत ।।१.४०।।Eternal family traditions and codes of duty (righteousness) are destroyed with the destruction ofthe family. And unrighteousness or immorality prevails in the family due to the destruction of familytraditions. (1.40)अधमार्िभभवात् कृ ष्ण, पर्दुष्यिन्त कु लियः।ीषु दुासु वाष्णेुर्य, जायते वणर्संकरः ।।१.४१।।And when unrighteousness and immorality prevails, Krishna, the women of the family becomeinadvertently corrupted; when women are corrupted, undesirable and unwanted progeny is born. (1.41)संकरो नरकायैव, कु लघ्नानां कु लस्य च।पतिन्त िपतरो ेषां, लुिपण्डोदकिकर्याः ।।१.४२।।This brings the family and the slayers of the family to hell, because the spirits of their ancestors aredegraded when deprived of ceremonial offerings of love and respect by the undesirable and unwantedprogeny. (1.42)दोषैर् एतैः कु लानां, वणर्संकरकारकै ः ।उत्सान्ते जाितधमार्ः, कु लधमार् शाताः ।।१.४३।।The everlasting qualities of social order, righteousness and family traditions of those who destroytheir family are ruined by the sinful act of illegitimacy. (1.43)उत्सतर्कु लधमार्णां, मनुष्याणां जनादर्न ।नरके ऽिनयतं वासो, भवतीत्यनुशुशर्ुम।।१.४४।।We have heard, Janardan, people whose family traditions are destroyed dwell in hell for a longtime. (1.44)अहो बत महत् पापं, कतुर्ं विसता वयम्।यद् राज्यसुखलोभेन, हन्तु स्वजनम् उताः ।।१.४५।।Alas! We are ready to commit a great sin by striving to slay our relatives because of greed for thepleasures of the kingdom. (1.45)7

यिद माम् अपर्तीकारम्, अशं शपाणय:।धातर्राा रणे हन्युस्, तन् मे क्षेमतरं भवेत् ।।१.४६।।It would be far better for me if my cousin brothers kill me with their weapons in battle while I amunarmed and unresisting. (1.46)संजय उवाचएवम् उक्तवाऽजुर्न संख्ये, रथोपस्थ उपािवशत्।िवसृज्य सशरं चापं, शोकसंिवग्नमानसः ।।१.४७।।Sanjay said:Having said this in the battlefield and casting aside his bow and arrow, Arjun sat down on theback seat of the chariot with his mind overwhelmed by sorrow. (1.47)ॐ तत्सिदित शर्ीमगवितासूपिनषतसु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्संवादे अजुर्निवषादयोगो नाम पर्थमोऽध्यायः।।Aum! This is the dialogue between Lord Krishna and Arjun, called the ‘Arjun-Vishad-Yog’ fromthe ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter one.8

2Sankhya-Yog(Transcendental Knowledge)संजय उवाचतं तथा कृ पयािवम्, अशर्ुपूणार्कु लेक्षणम्।िवषीदन्तम् इदं वाक्यम्, उवाच मधुसूदनः ।।२.१।।Sanjay said:Madhusudan spoke these words to Arjun whose eyes were tearful and downcast, and who wasoverwhelmed with compassion and despair. (2.01)शर्ीभगवानुवाचकु तस्त्वा कश्मलम् इदं, िवषमे समुपिस्थतम्।अनायर्जुम् अस्वग्यर्म्, अकीितकरम् अजुर्न ।।२.२।।The God said:How has the dejection come to you at this juncture? This is not fit for a person of noble mind anddeeds. It is disgraceful, and it does not lead one to heaven, Arjun. (2.02)क्लैब्यं मा स्म गमः पाथर्, नैतत् त्वय्य् उपपते।क्षुदर्ं हृदयदौबर्ल्यं, त्यक्त्वोि परंतप ।।२.३।।Do not become a coward, Parth, because it does not befit you. Shake off this trivial weakness ofyour heart and get up (for the battle), Parantap. (2.03)अजुर्न उवाचकथं भीष्यम् अहं संख्ये, दर्ोणं च मधुसूदन।इषुिभः पर्ितयोत्स्यािम, पूजाहार्व अिरसूदन ।।२.४।।Arjun said:How shall I strike my grandfather, my guru, and all other relatives, who are worthy of my respect,with arrows in battle, Madhusudan? (2.04)गुरून् अहत्वा िह महानुभावान् शर्ेयो भौक्तुं भैयम् अपीह लोके ।हत्वाथर्कामांस् तु गुरुन इहैव भुीय भोगान् रुिधरपर्िदग्धान् ।।२. ५।।It would be better, indeed, to live on alms (like a beggar) in this world than to slay these noblepersonalities, because by killing them I would enjoy wealth and pleasures that are stained with theirblood. (2.05)9

न चैति कतरन् नो गरीयोयद् वा जयेम यिद वा नो जयेयुः ।यान् इव हत्वा न िजजीिवषामस्तेऽवािस्थताः पर्मुखे धातर्रााः ।।२.६।।We do not know which alternative is better for us. Further, whether we shall conquer them or theywill conquer us. Both are meaningless because we, who are those that, do not even wish to live afterkilling Kauravs (our cousin brothers) and yet these Kauravs are standing in front of us to fight. (2.06)कापर्ण्यदोषोपहतस्वभावःपृच्छािम त्वां धमर्संमूढचेताः।यच्छर्ेयः स्यान् िनितं बूिह तन् मेिशष्यस् तेऽहं शािध मां त्वां पर्पतर्म् ।।२.७।।My senses are overcome by the weakness of pity, and my mind is confused about duty (Dharma).Please tell me what is righteous for me. I am your disciple, and I take refuge in You, please guide me. (2.07)न िह पर्पश्यािम ममापनुाद्यच्छोकम् उच्छोकम् उच्छोषणम् इिन्दर्याणाम् ।अवाप्य भूमाव् असपम् ऋंराज्यं सुराणाम् अिप चािधपत्यम् ।।२.८।।I do not perceive that gaining an unrivalled and prosperous kingdom on this earth, or evenlordship over all the Devs (Celestial Controllers) will remove this scorching sorrow that is drying upmy senses. (2.08)संजय उवाचएवम उक्तवा हृषीके शं, गुडाके शः परंतप ।न योत्स्य इित गोिवन्दम् उक्त्वा तूष्ण बभूव ह ।।२.९।।Sanjay said to King Dhrutarashtra:Gudakesh, after speaking like this (above) to Hrishikesh, the mighty Parantap then clearly toldGovind that he will not fight. And then he fell silent. (2.09)तम् उवाच हृषीके शः, पर्हसतर्् इव भारत।सेनयोर् उभयोर् मध्ये, िवषीदन्तम् इदं वचः ।।२.१०।।O, King of Bha(a)rat (Dhrutarashtra), the Hrishikesh, as if smiling, spoke these words to thedistressed Arjun in the midst of the two armies. (2.10)शर्ीभगवानुवाचअशोच्यान् अन्वशोचस् त्वं, पर्ज्ञावादां भाषसे ।गतासून् अगतासूं, नानुशोिचन्त पिण्डता:।।२.११।।The God saidYou grieve for those who are not worthy of grief, and yet speak words of wisdom. The wisegrieves neither for the living nor for the dead. (2.11)न त्वेवाहं जातु नासं, न त्वं नेमे जनािधपाः।न चैव न भिवष्यामः, सव वयम् अतः परम् ।।२.१२।।There was never a time when I, you or these monarchs did not exist, nor shall we ever cease toexist in the future. (2.12)10

देिहनोऽिस्मन् यथा देहे, कौमार यौवनं जरा ।तथा देहान्तरपर्ािर्, धीरस् ततर् न मुित ।।२.१३।।Just as the soul acquires a childhood body, a youth body, and an old age body during this life;similarly, the soul acquires another body after death. This should not delude the wise. (2.13)मातर्ास्पशार्स् तु कौन्तये, शीतोष्णसुखदुःखदाः ।आगमापाियनोऽिनत्यास्, तांस् ितितक्षस्व भारत ।।२.१४।।Kaunteya, the contacts of the senses with the sense objects give rise to the feelings of heat andcold, and pain and pleasure. They are transitory and impermanent. Therefore, learn to endure them,Bharat. (2.14)यं िह न थयन्त्येते, पुरुषं पुरुषषर्भ ।समदुःखसुखं धीरं, सोऽमृतत्वाय कल्पते ।।२.१५।।Because a calm (balanced) person who is not afflicted by these sense objects, and is steady in painand pleasure becomes fit for Moksha. (2.15)नासतो िवते भावो, नाभावो िवते सतः ।उभयोर अिप दृोऽन्तस्, त्व् अनयोस् तत्त्वदिशिभ ।।२.१६।।The invisible Spirit (Atma) is eternal, and the visible physical body, is transitory. The reality ofthese two is indeed certainly seen by the seers of the truth. (2.16)अिवनािश तु तद् िवि, येन सवर्म् इदं ततम् ।िवनाशम् अयस्यास्य, न कित् कतुर्म अहर्ित ।।२.१ ७।।The Spirit by whom this entire universe is pervaded is indestructible. No one can destroy theimperishable Spirit. (2.17)अन्तवन्त इमे देहा, िनत्यस्योक्ताः शरीिरणः।अनािशनोऽपर्मेयस्य, तस्पाद् युध्यस्व भारत ।।२.१८।।The physical bodies of the eternal, immutable, and incomprehensible Spirit are perishable,therefore fight, Bharat. (2.18)य एनं वेि हन्तारं, येनं मन्यते हतम्।उभौ तौ न िवजानीतो, नायं हिन्त न हन्यते ।।२.१९।।The one who thinks that the Spirit is a slayer, and the one who thinks the Spirit is slain, both areignorant. Because the Spirit neither slays nor is slain. (2.19)न जायते िमर्यते बा कदािचन्नायं भूत्वा भिवता वा न भूयः ।अजो िनत्यः शातोऽयं पुराणोन हन्यते हन्यमाने शरीरे ।।२.२०।।The Spirit is neither born nor does it die at any time. It does not come into being, or cease to exist.It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed.(2.20)11

वेदािवनािशनं िनत्यं, य एनम् अजम् अयम् ।कथं स पुरुषः पाथर्, कं घातयित हिन्त कम् ।।२.२१।।Parth, how can a person who knows that the Spirit is indestructible, eternal, unborn, andimmutable, kill anyone or causes anyone to be killed? (2.21)वासांिस जीणार्िन यथा िवहायनवािन गृाित नरोऽपरािण।तथा शरीरािण िवहाय जीणार्न्य्अन्यािन संयाित नवािन देही ।।२.२२।।Just as a person puts on new garments after discarding the old ones; similarly, the living entity orthe individual soul acquires new bodies after casting away the old bodies. (2.22)नैनं िछन्दिन्त शािण, नैनं दहित पावकः ।न चैनं क्लेदयन्त्यापो, न शोषयित मारुतः ।।२.२३।।अच्छेोऽयम् अदाोऽयम्, अक्लेोऽशोष्य एव च।िनत्य सवर्गतः स्थाणुर्, अचलोऽयं सनातनः ।।२.२४।।Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the winddoes not make it dry. The Spirit cannot be cut, burned, wetted, or dried. It is eternal, all pervading,unchanging, immovable and Sanatan 6 . (2.23-24)अक्तोऽयम् अिचन्त्योऽयम् अिवकायऽयम् उच्यते।तस्माद् एवं िविदत्वैनं, नानुशोिचतुम् अहर्िस ।।२.२५।।The Spirit is said to be unexplainable, incomprehensible, and unchanging. Knowing the Spirit assuch you should not grieve. (2.25)अथ चैनं िनत्यजातं, िनत्यं वा मन्यसे मृतम्।तथािप त्वं महाबाहो, नैवं शोिचतुम् अहर्िस ।।२.२६।।जातस्य िह धर्ुवो मृत्युर्, धर्ुवं जन्म मृतस्य च।तस्माद् अपिरहायऽथ, न त्वं शोिचतुम् अहर्िस ।।२.२७।।Even if you think that the physical body takes birth and dies perpetually, even then, Mahabaho, youshould not grieve like this. Because death is certain for the one who is born, and birth is certain for theone who dies. Therefore, you should not lament over the inevitable. (2.26-27)अक्तादीिन भूतािन, क्तमध्यािन भारत।अक्तिनधनान्येव, ततर् का पिरदवेना ।।२.२८।।All beings exist unmanifest or invisible to our physical eyes before birth and after death. Bharat,they manifest only between the birth and the death. After death they still remain. So, what is there togrieve about? (2.28)6 Sanatan meaning ever true, ever constant or primeval12

आयर्वत् पश्यित किद् एनम्आयर्वद् वदित तथैव चान्यः ।आयर्वच्चैनम् अन्यः शृणोितशर्ुत्वाप्येन वेद न चैव कित् ।।२.२९।।Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it asa wonder. Even after hearing about it very few people know what the Spirit is. (2.29)देही िनत्यम् अवध्योऽयं, देहे सवर्स्य भारत।तस्मात् सवार्िण भूतािन, न त्वं शोिचतुम् अहर्िस ।।२.३०।।Bharat, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, youshould not mourn for anybody. (2.30)स्वधमर्म् अिप चावेय, न िवकिम्पतुम् अहर्िस। धम्यार्ि युाच्छर्ेयोऽन्यत्, क्षितर्यस्य न िवते ।।२.३१।।Considering also your own duty (Being Kshatriya) you should not waver like this. Because there isnothing more auspicious for a Kshatriya than a righteous war. (2.31)यदृच्छया चोपपं, स्वगर्ारम् अपावृतम् ।सुिखनः क्षितर्याः पाथर्, लभन्ते युम् ईदृशम् ।।२.३२।।Parth, only the fortunate Kshatriya get such an opportunity for an unsought war that is like anopen door to heaven. (2.32)अथ चेत् त्वम् इमं धम्यर्ं संगर्ामं न किरष्यिस ।ततः स्वधमर्ं कीित च, िहत्वा पापम् अवाप्स्यिस ।।२.३३।।If you will not fight this righteous war, then you would be failing in your duty, lose yourreputation, and incur sin. (2.33)अकीित चािप भूतािन, कथियष्यिन्त तेऽयाय् ।संभािवतस्य चाकीितर, मरणाद् अितिरच्चते ।।२.३४।।People will talk about your disgrace forever. To the honoured, the dishonour is worse than death. (2.34)भयाद् रणाद् उपरतं, मंस्यन्ते त्वां महारथाः ।येषां च त्वं बहुमतो, भुत्वा यास्यिस लावम् ।।२.३५।।The great warriors will think that you have retreated from the battle out of fear. Those who havegreatly esteemed you will lose respect for you. (2.35)अवाच्यवादां बहून, विदष्यिन्त तवािहताः।िनन्दन्तस् तव सामथ्यर्ं, ततो दुःखतरं नु िकम् ।।२.३६।।Your enemies will speak many unmentionable words and scorn your ability. What could bemore painful to you than this? (2.36)हतो वा पर्ाप्स्यिस सवगर्ं, िजत्वा वा भोयसे महीम्।तस्माद् उि कौन्तेय, युाय कृ तिनयः ।। २.३७।।Kaunteya, you will go to heaven if killed in the line of duty, or you will enjoy the kingdom on theearth if victorious. Therefore, get up with a determination to fight. (2.37)13

सुखदुःखे समे कृ त्वा, लाभालाभौ जयाजयौ ।ततो युाय युज्यस्व, नैवं पापम् अवाप्स्यािस ।।२.३८।।Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in yourduty. By doing your duty this way you will not incur sin. (2.38)एषा तेऽिभिहता सांख्ये, बुिर् योगे त्व् इमां शृणु ।बुया युक्तो यया पाथर्, कमर्बन्धं पर्हास्यिस ।।२.३९।।The science (Yog) of transcend-dental knowledge (Sankhya) has been imparted to you, Parth. Nowlisten to the science (Yog) of selfless service, endowed with this knowledge you will free yourself fromall Karmic bondage, or sin. (2.39).नेहािभकर्नाशोऽिस्त, पर्त्यवानो न िवते ।स्वल्पम् अप्य् अस्य धमर्स्य, तर्ायते महतो भयात् ।। २.४०।।No effort is wasteful and is never lost when doing selfless service and there is no adverse karmiceffect arising out of it. Even a little practice of the Dharma (righteous action or discipline of selflessservice) protects one from the great fears (even those fears such as of repeated birth and death.) (2.40)ासायाित्मका बुिर्, एके ह कु रुनन्दन।बहुशाखा ह्य् अनन्ता, बुयोऽवासाियनाम् ।।२.४१।।A selfless worker has resolute determination for God-realization, but, Kurunandan; the desires ofthe one who works to enjoy the fruits of work are endless. (2.41)याम् इमां वाचं, पर्वदन्त्य अिवपितः ।वेदवादरताः पाथर्, नान्यद् अस्तीित वािदनः ।।२.४२।।The misguided ones, who delight in the melodious chanting of the Veda without understandingthe real purpose of the Vedas, think, Parth, as if there is nothing else in the Vedas except the rituals forthe sole purpose of obtaining heavenly abode. (2.42)कामात्मानः स्वगर्परा, जन्मकमर्फलपर्दाम् ।िकर्यािवशेषबहुलां, भोगैयर्गित पर्ित ।।२.४३।।They are dominated by material desires, and consider the attainment of heaven as the highest goalof life. They engage in specific rites for the sake of prosperity and enjoyment. Rebirth is the result oftheir action. (2.43)भोगैयर्पर्सक्तानां, तयापहतचेतसाम् ।वसायाित्मका बुिः, समाधौ न िवधीयते ।।२.४४।।The resolute determination of Self-realization is not formed in the minds of those who areattached to pleasure and power, and whose judgment is obscured by it. (2.44).तर्ैगुण्यिवषया वेदा, िनैगुण्यो भवाजुर्न ।िनर्न्ो िनत्यसवस्थो, िनयगक्षेम आत्मवान् ।।२.४५।।Vedas deal with 3-modes (Satva-goodness, Rajas-passion, and Tamas-ignorance) of materialNature. Become free from pairs of opposites; be ever balanced and unconcerned with the thoughts ofacquisition and preservation. Rise above these 3- modes, and be Atma (Self)-conscious, O, Arjun. (2.45)14

यावानथर् उदापाने, सवर्तः संप्लुतोदके ।तावान् सवषु वेदेषु, बर्ाणस्य िवजानतः ।।२.४६।।To a Self-realized person the Vedas are as useful as a small reservoir of water when the water of ahuge lake becomes available. (2.46)कमर्ण्येवािधकारस्ते, मा फलेषु कदाचन ।।मा कमर्फलहेतुर् भूर् मा ते सङ्गोऽस्त्व् अकमर्िण ।।२.४७।।You have control over doing the work or duty only, but have no control over the results. Do notbecome desirous of the fruits of work nor remain inactive or non-working (2.47)योगस्थः कु रु कमार्िण, सङ्गं त्यक्त्वा धनंजय।िसद्ध्यिसद्ध्योः समो भूत्वा, समत्वं उच्यते ।।२.४८।।Do your work or duty to the best of your ability, Dhananjaya, abandoning worry and selfishattachment to the results, and remaining equanimous in both success and failure is known as the Yog.(The selfless service is a yogic practice that brings peace and equanimity of mind). (2.48)दूरेण वरं कमर्, बुियोगाद् धनंजय ।बुौ शरणाम् अिन्वच्छ, कृ पणाः फलेहतवः ।।२.४९।।Work done with selfish motives is inferior by far to the selfless service. Therefore, be a selflessworker, Dhananjaya. Those who work only to enjoy the fruits of their labour are verily unhappy,because one has no control over the results. (2.49)बुियुक्तो जहातीह, उभे सुकृ तदुष्कृ ते ।तस्माद् योगाय युज्यस्व, योगः कमर्सु कौशलम्।।२.५०।।Intelligently, you give up both the good and the bad (work and auto-consequently their fruits),become eager for Yog by treating them equally (in the sense of giving them up). Such Karma-Yog is thesmart escape from the (‘shackling’ effects) of Karma(A Karma-Yogi or the selfless person becomes free from both vice and virtue in this life itself.Therefore, strive for selfless service. Working to the best of one’s abilities without becoming selfishlyattached to the fruits of work is called Karma-Yog.) (2.50)कमर्जं बुियुक्ता िह, फलं त्यक्त्वा मनीिषणः ।जन्मबन्धिविनमुर्क्ताः, पदं गच्छन्त्य् अनामयम् ।।२.५१।।Karma-Yogis are freed from the bondage of rebirth by becoming balanced, renouncing the selfishattachment to the fruits of all work, and attain blissful divine state of Moksha. (2.51)यदा ते मोहकिललं, बुिर् िततिरष्यित।तदा गन्तािस िनवदं, शर्ोतस्य शर्ुतस्य च ।।२.५२।।When your intellect will completely pierce the veil of confusion, then you will become indifferentto what has been heard and what is to be heard from the scriptures. (2.52)15

शर्ुितिवपर्ितपतर्ा ते, यदा स्थास्यित िनला ।समाधावचला बुिस्, तदा योगम् अवाप्स्यिस ।।२.५३।।When your intellect, that is confused by the conflicting opinions and the ritualistic doctrines, shallstay steady and firm on concentration of the Supreme Being, then you shall attain union with theSupreme. (2.53)अजुर्न उवाचिस्थतपर्ज्ञस्य का भाषा, समािधस्थस्य के शव ।िस्थतधीः िक पर्भाषेत, िकम् आसीत वर्जेत िकम् ।।२.५४।।Arjun said:Keshav, what are the marks of an enlightened person whose intellect is steady? What does aperson of steady intellect think and talk about? How does such a person behave with others, and livein this world? (2.54)शर्ीभगवानुवाचपर्जहाित यदा कामान्, सवार्न् पाथर् मनोगतान्।आत्मन्येव् आत्मना तुः, िस्थतपर्ज्ञस् तदोच्यते ।।२.५५।।The God saidParth, when one is completely free from all desires of the mind and is self-satisfied then one iscalled an enlightened person. (2.55)दुःखेष्व् अनुिग्नमनाः, सुखेषु िवगतस्पृहः ।वीरागभयकर्ोधः िस्थतधीर् मुिनर् उच्यते ।।२.५६।।A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who iscompletely free from attachment, fear, and anger, is called an enlightened sage of steady intellect.(2.56)यः सवर्तर्ानिभेहस्, तत् तत् पर्ाप्य शुभाशुभम् ।निभनन्दित न ेि, तस्य पर्ज्ञा पर्ितिता ।।२.५७।।The mind and intellect of a person becomes steady who is not attached to anything and who isneither elated by getting desired results, nor perturbed by undesired results. (2.57)यदा संहरते चायं, कू मऽङगानीव सवर्शः।इिन्दर्याणीिन्दर्ाथभ्यस, तस्य पर्ज्ञा पर्ितिता ।।२.५८।।When one can completely withdraw the senses from the sense objects just as a tortoise withdrawsits limbs into the shell, then the intellect of such a person is considered steady. (2.58)िवषया िविनवतर्न्ते, िनराहारस्य देिहनः।रसवजर्ं रसोऽस्य, परं दृष्ट्वा िनवतर्ते ।।२.५९।।The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the cravingfor sense enjoyment still remains. This subtle craving also completely disappears from the one whoknows the Supreme Being. (2.59)16

यततो िप कौन्तेय, पुरुषस्य िवपितः।इिन्दर्यािण पर्माथीिन, हरिन्त पर्सभं मनः ॥२.६०॥Restless senses, Kaunteya, forcibly carry away the mind of even a wise person striving forperfection. (2.60)तािन सवार्िण संयम्य, युक्त आसीत मत्परः ।वशे िह यस्येिन्दर्यािण, तस्य पर्ज्ञा पर्ितिता ।।२.६१।।One should fix one’s mind on God with loving contemplation after bringing the senses undercontrol. One’s intellect becomes steady when one’s senses are under complete control. (2.61)ध्यायतो िवषयान् पुंस: सङ्गस् तेषूपजायते ।सङ्गात् संजायते कामः, कामात् कर्ोधोऽिभजायते ।।२.६२।।One develops attachment to sense objects by thinking about sense objects. Desire for sense objectscomes from attachment to sense objects, and anger comes from interruptions to fulfilment of desires.(2.62)कर्ोधाद् भवित संमोहः, संमोहात् स्मृितिवभर्मः ।स्मृितभर्ंशाद् बुिनाशो, बुिनाशात् पर्णश्यित ।।२.६३।।Delusion or wild idea arises from anger. The mind is bewildered by delusion. Memory isdestroyed when the mind is bewildered. Reason and intellect is destroyed by loss of memory and withdestruction of intellect, one falls down from the righteous path. (2.63)रागेषिवयुक्तै स्तु, िवषयान् इिन्दर्यैरन् ।आत्मवश्यैर् िवधेयात्मा, पर्ादम् अिधगच्छित ।।२.६४।।A disciplined person, even though enjoying sense objects but with senses that are under controland free from attachments and aversions, attains tranquillity. (2.64)पर्सादे सवर्दुःखानां, हािनर् अस्योपजायते ।पर्सतर्चेतसो ाशु, बुिः पयर्वितते ।।२.६५।।All sorrows are destroyed upon attainment of tranquillity. The intellect of such a tranquil personsoon becomes completely steady and united with the Supreme. (2.65)नािस्त बुिर् अयुक्तस्य, न चायुक्तस्य भावना ।न चाभावयतः शािन्तर्, अशान्तस्य कु तः सुखम् ।।२.६६।।There is neither Self-knowledge, nor Self-perception to those who are not united with theSupreme. Without Self-perception there is no peace, and without peace there can be no happiness.(2.66)इिन्दर्याणां िह चरतां यन् मनोऽनुिवधीयते।तदस्य हिरत पर्ज्ञां, वायुर्, नावम् इवाम्भिस ।।२.६७।।Because the mind, when controlled by the roving senses, steals away the intellect as a storm takesaway a boat on the sea from its destinationthe spiritual shore of peace and happiness. (2.67)17

तस्माद् यस्य महाबाहो, िनगृहीतािन सवर्शः ।इिन्दर्याणीिन्दर्याथभ्यास् तस्य पर्ज्ञा पर्ितिता ।।२.६८।।Therefore, Mahabaho, one’s intellect becomes steady whose senses are completely withdrawn fromthe sense objects. (2.68)या िनशा सवर्भूतानां, तस्यां जागित संयमी ।यस्यां जागर्ित भूतािन , सा िनशा पश्यतो मुनोः।।२.६९।।A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night forthe yogi who sees when all others are wakeful. (Enlightened one is actively pursuing things thatignorants do not pursue and does not go after things that are pursued by ignorant.) (2.69)आपूयर्माणम् अचलपर्ितं समुदर्म् आपः पर्िवशिन्त यत्। तत् कामा यं पर्िवशिन्त सव स शािन्तम् आोित न कामकामी।।२.७०।।One attains peace, within whose mind all desires dissipate without creating any mentaldisturbance, as river waters enter the full ocean without creating any disturbance. One who desiresmaterial objects is never peaceful. (2.70)िवहाय कामान् यः सवार्न्, पुमांरित िनःस्पृहः ।िनमर्मो िनरहंकारः, स शािन्तम् अिधगच्छित ।।२.७१॥One who abandons all desires, and becomes free from longing and the feeling of 'I' and 'my',attains peace. (2.71)एषा बर्ाही िस्थितः पाथर्, नैनां पर्ाप्य िवमुित।िस्थत्वाऽस्याम् अन्तकालेऽिप, बर्िनणार्म् ऋच्छित ।।२.७२॥Parth, this is the superconscious state of mind. Attaining this state, one is no longer deluded.Gaining this state, even at the end of one’s life, a person becomes one with the Absolute and attainsBrahma-Nirvan (Liberation or Moksha). (2.72)ॐ तत्सिदित शर्ीमगवीतासूिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुनर्संवादे सांख्ययोगो नाम ितीयोऽध्यायः ।।Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Sankhya-Yog’ from theever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter two.18

3Karma-Yog(Path of Service)अजुनर् उवाचज्यायसी चेत् कमर्णस् ते, मता बुिर् जनादर्न ।तत् िक कमर्िण घोरे मां, िनयोजयिस के शव ।।३.१।।ािमशर्ेणेव वाक्येन, बुि मोहयसीव मे ।तद् एकं वद िनित्य, येन शर्ेयोऽहम् आुयाम् ।।३.२।।Arjun askedIf You consider that acquiring transcendental knowledge is better than working, Janardan, thenwhy do You want me to engage in this horrible war? You seem to confuse my mind by conflictingwords. Tell me, decisively, one thing by which I may attain the Supreme. (3.01-02)शर्ीभगवानुवाचलोके ऽस्मन् ििवधा िना, पुरा पर्ोक्ता मयाऽन।ज्ञानयोगेन सांख्यानां, कमर्योगेन योिगनाम् ।।३.३।।The God saidIn this world I have stated a two-fold path of spiritual discipline in the past. The path of Selfknowledge(Jnan-Yog) for the contemplative ones and the path of unselfish work (Selfless Service,Karma-Yog) for other seekers. (3.03)न कमर्णाम् अनारम्भान्, नैष्कम्यर्ं पुरुषोऽुते ।न च संन्यसनाद् एव, िसि समिधगच्छित ।।३.४।।न िह कित् क्षणमिप,जातु ितत्य् अकमर्कृ त्।कायर्ते ह्य् अवशः कमर्, सवर्ः पर्कृ ितजैर् गुणैः ।।३.५।।One does not attain freedom from the ‘shackling’ bondage of Karma by merely abstaining fromwork. No one attains perfection by merely giving up work, because no one can remain actionless evenfor a moment. Everyone is driven to action—helplessly indeed—by the forces of Nature. (3.04-05)कमर्िन्दर्यािण संयम्य, य आस्ते मनसा स्मरन् ।इिन्दर्याथार्न् िवमूढात्मा, िमथ्याचारः स उच्यते ।।३.६।।Anyone, who restrains the senses but mentally dwells upon the sense objects, is called a pretender.(3.06)19

यस् त्व् इिन्दर्यािण मनसा,िनयम्यारभतेऽजुर्न ।कमिन्दर्यैः कमर्योगम्, असक्तः स िविशष्यते ।।३.७।।The one who controls the senses by the trained and purified mind and intellect, and engages theorgans of action to selfless service, Karma-Yog is, Arjun, considered superior. (3.07)िनयतं कु रु कमर् त्वं, कमर् ज्यायो ह्य् अकमर्णः।शरीरयातर्ािप च ते, न पर्िसयेद् अकमर्णः ।।३.८।।Perform your obligatory duty, because working is indeed better than sitting idle. Even themaintenance of your body would not be possible without work. (3.08)यज्ञाथार्त् कमर्णोऽन्यतर्, लोकोऽयं कमर्बन्धनः ।तदथर्ं कमर् कौन्तेय, मुक्तसङ्ग समाचर ।।३.९।।Work other than those done as a selfless service (Yajna) shackles human beings. Therefore,Kaunteya, becoming free from selfish attachment to the fruits of work, do your duty efficiently as aservice to Me. (3.09)सहयज्ञाः पर्जाः सृष्ट्वा, पुरोवाच पर्जापितः ।अनेन पर्सिवष्यध्वम्, एष वोऽस्त्व् इकामधुक् ।।३.१०।।In the beginning Lord Prajapati (Lord Brahma, the creator among the trinity of Gods) createdhuman beings by selfless service (Yajna) and said: By selflessly serving (by Yajna) each other you shallprosper and the sacrificial service (Yajna) shall fulfil all your desires. (3.10)देवान् भावयतानेन, ते देवा भावयन्तु वः।परस्परं भावयन्तः, शर्ेय परम् अवाप्स्यथ ।।३.११।।Nourish the Devs 7 with selfless service (Yajna), and they will nourish you. Thus nourishing oneanother you shall attain the Supreme goal. (3.11)इान् भोगान् िह वो देवा, दास्यन्ते यज्ञभािवताः।तैर् दान् अपर्दायैभ्यो, यो भुङ्क्ते स्तेन एव सः ।।३.१२।।The Devs, served by selfless service (Yajna), will give you all desired objects. One who enjoys thegift of Devs without sharing with others is, indeed, a thief. (3.12)यज्ञिशािशनः सन्तो, मुच्यन्ते सवर्िकिल्बषैः ।भुते ते त्व् अं पापा, ये पचन्त्यात्मकारणात् ।।३.१३।।The righteous ones who eat after feeding others (the food that remains balance after feedingothers described as ‘balance remaining food after Yajna,) are freed from all sins, but the impious whocook food only for themselves without first offering to God, or sharing with others verily eat sin. (3.13)7 Celestial Controllers or the Devs; are essence of air, rain, seas, earth, and similar hundreds of others that ‘control’the happenings around us.20

अाद् भविन्त भूतािन, पजर्न्याद् अंसभवः ।यज्ञाद् भवित पजर्न्यो, यज्ञः कमर्समुवः ।।३.१४।।कमर् बर्ोवं िवि, बर्ाक्षरसमुवम्।तस्मात् सवर्गतं बर्, िनत्यं यज्ञे पर्ितितम् ।।३.१५।।The living beings are made from food grains; grain production becomes possible by rain; the rainhappens from the self-less work (Yajna of Sun and Water) and Yajna, the self-less work happens byserving (selflessly).Know that this selfless service emanates from Vedas, and Vedas come from imperishable (God).Therefore, all pervading God always resides in the Yajna (Selfless service). (3.14-15)एवं पर्वितत चकर्ं , नानुवतर्यतीह यः ।अघायुर् इिन्दर्यारामो, मोघं पाथर् स जीवित ।।३.१६।।Parth, thus set in motion this wheel, the one who does not follow (does not help to keep the wheelof creation in motion) by sacrificial duty (Selfless service), and rejoices (only) in selfish sensepleasures,that sinful person lives in vain. (3.16)यस् त्वात्मरिततर् एव स्याद्, आत्मतृ मानवः ।आत्मन्येव च संतुस्, तस्य कायर्ं न िवते ।।३.१७।।नैव तस्य कृ तेनाथ, नाकृ तेनेह कन।न चास्य सवर्भूतेषु, किद् अथर्पाशर्यः ।।३.१८।।The one who rejoices the Supreme Being, who is delighted with the Supreme Being, and who iscontent with the Supreme Being alone, for such a Self-realized person there is no duty. Such a personhas no interest, whatsoever, in what is done or what is not done. A Self-realized person does notdepend on anybody, except God, for anything. (3.17-18)तस्माद् असक्तः सततं, कायर्ं कमर् समाचर ।असक्तो ाचरन् कमर्, परम् आोित पूरुषः ।।३.१९।।Always perform your duty efficiently and without any selfish attachment to the results, becauseby doing work without attachment one attains the Supreme. (3.19)कमर्णैव िह संिसिम्, आिस्थता जनकादयः ।लोकसंगर्हमेवािप, संपश्यन् कतुर्म् अहर्िस ।।३.२०।।King Janak and others attained perfection of Self-realization by selfless service (Karma-Yog) alone.You should also perform your duty with a view to guide people, and for the welfare of the society. (3.20)यद् यद् आचरित शर्ेतस्, तत् तद् एवेतरो जनः ।स यत् पर्माणं कु रुते, लोकस् तद् अनुवतर्ते ।।३.२१।।Because whatever leaders (great, well-known or noble persons) do, others follow. Whateverstandard they set up, the people follow that. (3.21)21

न मे पाथार्िस्त कतर्ं, ितर्षु लोके षु िकचन।नानवात्म् अवां, वतर् एव च कमर्िण ।।३.२२।।Parth, there is nothing in the three worlds that should be done by Me, nor there is anythingunobtained that I should obtain, yet I engage in action. (3.22)यिद हं न वतयं, जातु कमर्ण्यतिन्दर्तः ।मम वत्मार्नुवतर्न्ते, मनुष्याः पाथर् सवर्शः ।।३.२३।।उत्सीदेयुर् इमे लोका, न कु यार्ं कमर् चेद् अहम् ।संकरस्य च कतार् स्याम्, उपहन्याम् इमाः पर्जाः ।।३.२४।।Because, if I do not engage in action relentlessly, Parth, people would follow My path in everyway.These worlds would perish if I do not work, and I shall be the cause of confusion and destruction of allthese people. (3.23-24)सक्ताः कमर्ण्य् अिवांसो, यथा कु वर्िन्त भारत ।कु यार्द् िवांस् तथासक्तश्, िचकीषुर्र् लोकसंगर्हम् ।।३.२५।।As the ignorant works with attachment to the fruits of work, the wise who is desirous of welfare ofthe society should work in the same (intense) way, Bharat, but without attachment for the fruits of thework. (3.25)न बुिभेदं जनयेद्, अज्ञानां कमर्सङिगनाम्।जोषयेत् सवर्कमार्िण, िवान् युक्तः समाचरन् ।।३.२६।।The wise should not unsettle the mind of the ignorant ones who are attached to the fruits of work,but the enlightened one should inspire others into selfless work by performing all works efficientlywithout selfish attachment (3.26)पर्कृ तेः िकर्यमाणािन, गुणैः कमार्िण सवर्शः ।अहंकारिवमूढात्मा, कतार्हम् इित मन्यते ।।३.२७।।The forces of Nature do all the works. But due to delusion of ignorance people assume themselvesto be the doers. (3.27)तत्त्विवत् तु महाबहो, गुणकमर्िवभागोः।गुणा गुणेषु वतर्न्त, इित मत्वा न सज्जते ।।३.२८।।The one who knows the truth, Mahabaho; about the role of the forces of Nature in getting workdone does not become attached to the work. Such a person knows that it is the forces of Nature thatget their work done by using our organs as their instruments. (3.28)पर्कृ तेर् गुणसंमूढाः, सज्जन्ते गुणकमर्सु ।तान् अकृ त्िवदो मन्दान् कृ त्िवन् न िवचालयेत् ।।३.२९।।But those who are deluded by the ‘illusive power’ the ‘Maya’ of Nature become attached to theworks done by the forces of Nature. The wise should not disturb the mind of the ignorant whoseknowledge is imperfect. (3.29)22

मिय सवार्िण कमार्िण, संन्यस्याध्यात्मचेतसा ।िनराशीर् िनमर्मो भूत्वा, युध्यस्व िवगतज्वरः ।।३.३०।।With concentration of mind, do your duty dedicating all works to Me (God). In a spiritual frame ofmind free from desire, attachment, and mental grief go ahead with the war. (3.30)ये मे मतम् इदं िनत्यम्, अनुितिन्त मानवाः।शर्ावन्तोऽनसूयन्तो, मुच्यन्ते तेऽिप कमर्िभः ।।३.३१।।ये त्वेतद् अभ्यसूयन्तो, नानुितिन्त मे मतम्।सवर्ज्ञानिवमूढांस् तान्, िवि नान् अचेतसः ।।३.३२।।Those who always practice this teaching of Mine—with faith and are free from cavil—become freefrom the bondage of Karma. But those who carp at this teaching and do not practice it, consider themto be ignorant, senseless, and strayed (lost) from the path of liberation. (3.31-32)सदृशं चेते स्वस्याः, पर्कृ तेर् ज्ञानवान् अिप ।पर्कृ ित यािन्त भूतािन, िनगर्हः िक किरष्यित ।।३.३३।।All beings follow their nature. Even the wise act according to their own nature. What, then, is thepurpose of (your) resisting? (3.33)इिन्दर्यस्येिन्दर्यस्याथ, रागेषौ विस्थतौ ।तयोर् न वशम् आगच्छेत्, तौ स्य पिरपिन्थनौ ।।३.३४।।Attachments and aversions for the sense objects remain in the senses. One should not come underthe control of these two, because they are two major stumbling blocks, indeed, on one’s path of Selfrealization.(3.34)शर्ेयान् स्वधम िवगुणः, परधमार्त् स्वनुितात्।स्वधम िनधनं शर्ेयः, परधम भयावहः ।।३.३५।।One’s natural duty, however inferior it may be appering, is better than superior looking unnaturalduty. Even death in carrying out one’s natural work is better than the unnatural work (because theunnatural duty pushes the doer into the dangers of missing his true destiny and produces too muchunwarranted stress). (3.35)अजुर्न उवाचअथ के न पर्युक्तोऽयं, पापं चिरत पूरुषः ।अिनच्छ् अिप वाष्णय, बलाद् इव िनयोिजतः ।।३.३६।।Arjun said:Varshneya, what impels one to commit sin as if unwillingly and forced against one’s will? (3.36)शर्ीभगवानुवाचकाम एष कर्ोध एष, रजोगुणसमुवः।महाशनो महापाप्मा, िवयेनम् इह वैिरणम् ।।३.३७The God spoke:It is the lust born out of passion that becomes anger when obstructed. Lust is insatiable and is agreat evil. Know this as the enemy. (3.37)23

धूमेनािवर्यते विह्नर्, यथादश मलेन च ।यथोल्बेनावृतो गभर्स्, तथा तेनेदम् आवृतम् ।।३.३८।।आवृतं ज्ञानम् एतेन, ज्ञािननो िनत्यवैिरणा।कामरुपेण कौन्तेय, दुष्पूरेणानलेन च ।।३.३९।।As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion; similarly,Kaunteya, Self-knowledge gets covered by different degrees of this insatiable lust, the eternal enemy ofthe wise. (3.38-39)इिन्दर्यािण मनो बुिर्, अस्यािधानम् उच्यते।एतैर् िवमोहयत्य् एष, ज्ञानम् आवृत्य देिहनम् ।।३.४०।।The senses, the mind, and the intellect are said to be the abode of lust; with these it deludes aperson by veiling the Self-knowledge. (3.40)तस्मात् त्वम् इिन्दर्याण्यादौ, िनयम्य भरतषर्भ ।पाप्मानं पर्जिह ेन्, ज्ञानिवज्ञाननाशनम् ॥३.४१॥Therefore, Bharatarshabh, by controlling the senses first, kill this devil of material desire thatdestroys Self-knowledge and Self-realization. (3.41)इिन्दर्यािण पराण्याहुर्, इिन्दर्येभ्यः परं मनः ।मनसस् तु परा बुिर्, यो बुेः परतस् तु सः ।।३.४२।।The senses are said to be superior to the body, the mind is superior to the senses, the intellect issuperior to the mind, transcendental knowledge is superior to the intellect, and the Self is superior totranscendental knowledge. (3.42)एवं बुेः परं बुद्ध्वा, संस्तभ्यात्मानम् आत्मना ।जिह शतर्ुं महाबाहो, कामरुपं दुरासदम् ।।३.४३।।Mahabaho, thus, knowing the Atma (Self) to be superior to the intellect, and controlling the mindby the intellect that is purified by spiritual practices, one must kill this mighty enemy, lust. (3.43)ॐ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे कमर्योगो नाम तृतीयोऽध्यायः।।Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Karma-Yog’ from theever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter three.24

4Jnan-Karma-Sanyas-Yog(Path of Renunciation with Knowledge)शर्ीभगवानुवाचइमं िववस्वते योगं, पर्ोक्तवान् अहम् अयम् ।िववस्वान् मनवे पर्ाह, मनुर् इवाकवेऽबर्वीत् ।।४.१।।The God Spoke:I taught this Karma-Yog, the eternal science of right action, to King Vivasvan (Sun-God). Vivasvantaught it to (his son) Manu. Manu taught it to Ikshvaku. (4-01)एवं परम्परापर्ाम्, इमं राजषर्यो िवदुः ।स कालेनेह महता, योगो नः परंतप ।।४.२।।स एवायं मया तेऽ, योगः पर्ोक्तः पुरातनः।भक्तोऽिस मे सखा चेित, रहस्यं ेतद् उमम् ।।४.३।।Thus handed down in succession the saintly Kings knew this science of proper action (Karma-Yog).After a long time this science was lost from this earth. Today I have described the same ancient science toyou, because you are my sincere devotee and friend. This science is a supreme secret indeed. (4.02-03)अजुर्न उवाचअपरं भवतो जन्म, परं जन्म िववस्वतः ।कथम् एतद् िवजानीयां, त्वम् आदौ पर्ोक्तवान् इित ।।४.४।।Arjun Spoke:You were born later, but Vivasvan (the Sun) was born in ancient time. How am I to understandthat You taught this science in the beginning of the creation? (4.04)शर्ीभगवानुवाचबहूिन मे तीतािन, जन्मािन तव चाजुर्न ।तान्यहं वेद सवार्िण, न त्वं वेत्थ परंतप ।।४.५।।The God Said:Both you and I have taken many births. I remember them all, Parantap, but you do not remember.(4.05)अजोऽिप सतर्् अात्मा, भूतनाम् ईरोऽिप सन्।पर्कृ ित स्वाम् अिधाय् , संभवाम्यात्ममायया ।।४.६।।Though I am eternal, immutable, and the Lord of all beings, yet I manifest Myself by controllingthe material Nature using My own divine potential energy (Maya). (4.06)25

यदा यदा िह धमर्स्य, ग्लािनर् भवित भारत ।अभ्युत्थानम् अधमर्स्य, तदात्मानं सृजाम्यहम्।।४.७।।पिरतर्ाणाय साधूंना, िवनाशाय च दुष्कृ ताम् ।धमर्संस्थापनाथार्य,संभवािम युगे युगे ।।४.८।।Whenever there is a decline of Dharma (Righteousness) and a predominance of Adharma(Unrighteousness), Bharat, I manifest Myself. I appear from time to time for protecting the good, fortransforming the wicked, and for establishing the righteousness (Dharma). (4.07-08)जन्म कमर् च मे िदम्, एवं यो वेि तत्त्वतः ।त्यक्त्वा देहं पुनजर्न्म, नैित माम् एित सोऽजुर्न ।।४.९।।The one who truly understands My transcendental appearance and activities of creation,maintenance, and dissolution attains My Supreme Abode and is not born again after leaving this body,Arjun. (4.09)वीतरागभयकर्ोधा, मन्मया माम् उपािशर्ताः ।बहवो ज्ञानतपसा, पूता मावम् आगताः ।।४.१०।।Many who have become free from attachment, fear, anger, have attained salvation by taking refugein Me, by becoming fully absorbed in My thoughts, and by getting purified by the fire of Selfknowledge.(4.10)ये यथा मां पर्पन्ते, तांस् तथैव भजाम्यहम् ।मम वत्मार्नुवतर्न्ते, मनुष्याः पाथर् सवर्शः ।।४.११।।With whatever motive people worship Me, Parth, I fulfil their desires accordingly. People worshipMe (follow Me) with different motives. (4.11)काङ्क्षन्तः कमर्णां िसि, यजन्त इह देवताः ।िक्षपर्ं िह मानुषे लोके , िसिर् भवित कमर्जा ।।४.१२।।Those who long for success in their work here on the earth worship the celestial controllers (Devs).Success in work comes quickly in this human-world. (4.12)चातुवर्ण्यर्ं मया सृं, गुणकमर्िवभागशः ।तस्य कतार्रम् अिप मां, िवय् अकतार्रम् अयम् ।।४.१३।।I created the four divisions of human society based on aptitude and vocation. Though I am theauthor of this system of the division of labour, one should know that I do nothing directly and I ameternal. (4.13)न मां कमार्िण िलम्पिन्त, न मे कमर्फले स्पृहा ।इित मां योऽिभजानाित, कमर्िभर् न स बध्यते ।।४.१४।।Works do not bind Me, because I have no desire for the fruits of work. The one who fully understandsand practices this truth is also not bound by Karma. (4.14)26

एवं ज्ञात्वा कृ तं कमर्, पवर अिप मुमुक्षुिभः ।कु रु कमव तस्मात् त्वं, पूवः पूवर्तरं कृ तम् ।।४.१५।।The ancient seekers of Liberation-Salvation also performed their duties with this understanding.Therefore, you should do your duty as the ancients did. (4.15)िक कमर् िकम् अकमित, कवयोऽप्य् अतर् मोिहताः ।तत् ते कमर् पर्वयािम, यज् ज्ञात्वा मोयसेऽशुभात् ।।४.१६।।Even the wise ones are confused about what is action and what is inaction. Therefore, I shallclearly explain what action is, knowing that one shall attain Moksha and be liberated from theundesirable cycle of birth and death. (4.16)कमर्णो ािप बों, बों च िवकमर्णः ।अकमर्ण बों, गहना कमर्णो गितः ।।४.१७।।The true nature of action is very difficult to understand. Therefore, one should know the nature ofattached action, the nature of detached action, and also the nature of forbidden action. (4.17)कमर्ण्य् अकमर् यः पश्येद्, अकमर्िण च कमर् यः ।स बुिमान् मनुष्येषु, स युक्तः कृ त्कमर्कृ त् ।।४.१८।।The one who sees inaction (of Self) in action (of body), and action (of Self) in inaction (of body), isa wise person. Such a person is a yogi and has accomplished everything. (4.18)यस्य सव समारम्भाः, कामसंकल्पविजताः ।ज्ञानािग्नदग्धकमार्णं, तम् आहुः पिण्डतं बुधाः ।।४.१९।।A person, whose desires have become selfless by being roasted in the fire of Self-knowledge, is calleda sage by the wise. (4.19)त्यक्त्वा कमर्फलासङगं, िनत्यतृो िनराशर्यः ।कमर्ण्य् अिभपर्वृोऽिप, नैव िकिचत् करोित सः ।।४.२०।।The one who has abandoned selfish attachment to the fruits of work, and remains ever contentand dependent on no one but God, such a person though engaged in activity does ‘nothing’ at all, andincurs no Karmic reaction. (4.20)िनराशीर् यतिचात्मा, त्यक्तसवर्पिरगर्हः ।शारीरं के वलं कमर्, कु वर्न् नाोित िकिल्बषम् ।।४.२१।।The one who is free from desires, whose mind and senses are under control, and who has renouncedall his proprietorship, does not incur sin—the Karmic reaction—by doing bodily action. (4.21)यदृच्छालाभसंतुो, न्ातीतो िवमत्सरः ।समः िसाव् अिसौ च, कृ त्वािप न िनबध्यते ।।४.२२।।A Karma-Yogi who is content with whatever gain comes naturally, who is unaffected by pairs ofopposites, and free from envy, equanimous in success and failure is not bound-shackled by Karma.(4.22)27

गतसङ्गस्य मुक्तस्य, ज्ञानाविस्थतचेतसः ।यज्ञायाचरतः कमर्, समगर्ं पर्िवलीयते ।।४.२३।।All Karmic bonds (shackles) of a Karma-Yogi who is free from attachment, whose mind is fixed inSelf-knowledge, and who does Yajna (Selfless work as a service to the Lord)—dissolves away (4.23)बर्ापर्णं बर् हिवर, बर्ाग्नौ बर्णा हुतम् ।बर्ैव तेन गन्तं, बर्कमर्समािधन ॥४.२४॥The Brahm, the Brahman, the Spirit shall be realized by the one who considers everything as amanifestation, or an act, of the Brahm, the Brahman or the Spirit. (4.24)दैवम् एवापरे यज्ञं योिगनः पयुर्पासते।बर्ाग्नाव् अपरे यज्ञं , यज्ञेनैवोपजुह्वित ।।४.२५।।शर्ोतर्ादीनीिन्दर्याण्य् अन्ये, संयमािग्नषु जुह्वित ।शब्दादीन् िवषयान् अन्ये, इिन्दर्यािग्नषु जुह्वित ।।४.२६।।सवार्णीिन्दर्यकमार्िण, पर्ाणकमार्िण चापरे ।आत्मसंयमयोगागर्ौ, जुह्वित ज्ञानदीिपते ।।४.२७।।दर्यज्ञास् तपोयज्ञा, योगयज्ञास् तथापरे।स्वाध्यायज्ञानयज्ञा, यतयः संिशतवर्ताः ।।४.२८।।Some yogis perform the Yajna (service of worship) to Devs, while others study scriptures for Selfknowledge.Some restrain their senses and give up their sensual pleasures (Yog of sense restraint).Others perform breathing and other yogic exercises. Some give charity and offer their wealth as asacrifice (Yajna using own Wealth). And some toil in the study of the Self (Yajna using knowledge ofthe Self). (4.25-28)अपाने जुह्वित पर्ाणं पर्ाणेऽपानं तथापरे ।पर्ाणापानगती रूद्ध्वा, पर्ाणायामपरायणाः ।।४.२९।।Those who are engaged in yogic practices, reach the breathless state of trance by offeringinhalation into exhalation (by Purak Pranayam) and exhalation into inhalation (by Rechak Pranayam)as a sacrifice. (4.29)अपरे िनयताहाराः, पर्ाणान् पर्ाणेषु जुह्वित।सवऽप्येते यज्ञिवदो, यज्ञक्षिपतकल्मषाः ।।४.३0।।Others restrict their diet and offer their inhalations as sacrifice into their inhalations (by KumbhakPranayam). All these people are the knowers of Yajna (sacrifice), and are purified by their Yajna(sacrifice). (4.30)यज्ञिशामृतभुजो, यािन्त बर् सनातनम् ।नायं लोकोऽस्त्य् अयज्ञस्य, कु तोऽन्यः कु रूसम ।।४.३१।।Those who perform selfless service (Yajna) obtain the nectar of Self-knowledge as a result of theirsacrifice and attain the Supreme Being. Kurusattam, even this world is not a happy place for the nonsacrificer,how can the other worlds be? (4.31)28

एवं बहुिवधा यज्ञा, िवतता बर्णो मुखे।कमर्जान् िवि तान् एवं ज्ञात्वा िवमोयसे ।।४.३२।।Many types of spiritual disciplines are described in the Vedas. Know that all of them are the actionof body, mind, and senses prompted by the forces of Nature. Understanding this, one shall attainMoksha. (4.32)शर्ेयान् दर्मयाद् यज्ञाज्, ज्ञानयज्ञः परंतप ।सवर्ं कमार्िखलं पाथर्, ज्ञाने पिरसमाप्यते ।।४.३३।।Acquiring transcendental knowledge is superior to any material sacrifice such as giving charity.Because, Parantap, purification of mind and intellect that eventually leads to the dawning oftranscendental knowledge and Self-realization is the sole (ultimate) purpose of any spiritual action.(4.33)तद् िवि पर्िणपातेन, पिरपर्ेन सेवया ।उपदेयिन्त ते ज्ञानं, ज्ञािननस् तत्त्चदिशन: ।।४.३४।।Acquire this transcendental knowledge from a Self-realized master by humble reverence, bysincere inquiry, and by service. The empowered ones, who have realized the Truth, will teach you.(4.34)यज् ज्ञात्वा न पुनर् मोहम्, एवं यास्यिस पाण्डव ।येन भूतान्य् अशेषेण, दर्यस्य् आत्मन्य् अथो मिय ।।४.३५।।After knowing the transcen-dental science, Pandav, you shall not again become deluded like this.With this knowledge you shall see the entire creation within your own higher Self, and thus withinMe. (4.35)अिप चेद् अिस पापेभ्यः, सवभ्यः पापकृ मः।सवर्ं ज्ञानप्लवेनैव, वृिजनं संतिरष्यिस ।।४.३६।।Even if one is the most sinful of all sinners, one shall yet cross over the ocean of sin by the raft ofSelf-knowledge alone. (4.36)यथैधांिस सिमोऽिग्नर्, भस्मसात् कु रुतेऽजुर्न ।ज्ञानािग्नः सवर्कमार्िण, भस्मसात् कु रुते तथा ।।४.३७।।As the blazing fire reduces wood to ashes; similarly, the fire of Self-knowledge reduces all bondsof Karma to ashes, Arjun. (4.37)न िह ज्ञानेन सदृशं, पिवतर्म् इह िवते ।तत् स्वयं योगसंिसः, कालेनात्मिन िवन्दित ।।४.३८।।Verily, there is no purifier in this world like the true knowledge of the Supreme Being. Onediscovers this knowledge within, naturally, in course of time when one’s mind is cleansed ofselfishness by Karma-yog. (4.38)29

शर्ावाँल् लभते ज्ञानं, तत्परः संयतेिन्दर्यः ।ज्ञानं लब्ध्वा परां शािन्तम् अिचरेणािधगच्छित ।।४.३९।।The one who has faith, is sincere in yogic practices, and has control over the mind and sensesgains this transcendental knowledge. Having gained this knowledge, one quickly attains supremepeace (Liberation). (4.39)अज्ञाशर्धान संशयात्मा िवनश्यित ।नायं लोकोऽिस्त न परो , न सुखं संशयात्मनः ।।४.४०।।The irrational, the faithless, and the ever-uncertain (doubting) perishes (gets mis-directed). Thereis neither this world, nor the world beyond, nor happiness for the uncertain (doubting). (4.40)योगसंन्यस्तकमार्णं, ज्ञानसंिछतर्संशयम् ।आत्मवन्तं न कमार्िण, िनबिन्त धनंजय ।।४.४१।।To a Jnan-Karma-Sanyas Yogi; the work does not bind (shackle); a person who has renouncedwork done by him by renouncing the fruits of work through Karma-Yog, and whose confusion withregard to body and Spirit is completely destroyed by the application of Self-knowledge, Dhananjay.(4.41)तस्माद् अज्ञानसंभूतं, हृत्स्थं ज्ञानािसनात्मनः ।िछत्त्वैनं संशयं योगम् आितोि भारत ।।४.४२।।Therefore, Bharat, cut the ignorance-born confusion with regard to body and Spirit by the sword ofSelf-knowledge, resort to Karma-Yog, and get up. (4.42)ॐ तत्स्यािदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे ज्ञानकमर्संन्यासयोगो नामचतुथऽध्याय।।Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Gnyan-Karma-Sanyas-Yog’ from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter four.30

5Karma-Sanyas Yog(Path of Renunciation)अजुर्न उवाचसंन्यासं कमर्णां कृ ष्ण, पुनर् योगं च शंसिस ।यच्छर्ेय एतयोर् एकं , तन् मे बर्ूिह सुिनितम् ।।५.१।।Arjun askedKrishna, You praise the path of Renunciation with Knowledge (Jnyan-Karma-Sanyas-Yog), andalso the path of performance of selfless service (Karma-Yog). Tell me, definitely, which one is the betterof the two paths. (5.01)शर्ीभगवानुवाचसंन्यासः कमर्यो, िनःशर्ेयसकराव् उभौ ।तयोस् तु कमर्संन्यासात्, कमर्योगो िविशष्यते ।।५.२।।The God SaidThe path of Renunciation with Self-knowledge (Gnyan-Karma-Sanyas-Yog) and the path of selflessservice (Karma-Yog) both lead to the supreme goal. But, of the two, the path of selfless service (Karma-Yog) is superior to path of Renunciation with Self-knowledge, because it is easier to practice. (5.02)ज्ञेयः स िनत्यसंन्यासी, यो न ेि न काङ्क्षित ।िनर्न्ो िह महाबाहो, सुखं बन्धात् पर्मुच्यते ।।५.३।।A person should be considered a true renunciant who has neither attachment nor aversion foranything. One is easily liberated from Karmic bondage by becoming free from attachment andaversion. (5.03)सांख्ययोगौ पृथग्बाला: पर्वदिन्त न पिण्डताः ।एकम् अप्य् आिस्थतः सम्यग्, उभयोर् िवन्दते फलम् ।।५.४।।The ignorant—not the wise—consider the path of Self-knowledge and the path of selfless service(Karma-Yog) as different from each other. The person, who has truly mastered one, gets the benefits ofboth. (5.04)यत् सांख्यैः पर्ाप्यते स्थानं तद् योगैर् अिप गम्यते ।एकं सांख्यं च योगं च, यः पश्यित स पश्यित ।।५.५।।Whatever goal a renunciant reaches, a Karma-Yogi also reaches the same goal. Therefore, the onewho sees the path of renunciation and the path of unselfish work as the same really sees. (5.05)31

संन्यासस् तु महाबहो, दुःखम् आुम् अयोगतः।योगयुक्तो मुिनर् बर्, निचरेणािधगच्छित ।।५.६।।But, true renunciation, Mahabaho, is difficult to attain without Karma-Yog. A sage equipped withKarma-yog quickly attains liberation. (5.06)योगयुक्तो िवशुात्मा, िविजतात्मा िजतेिन्दर्यः,सवर्भूतात्मभूतात्मा , कु वर्तर्् अिप न िलप्यते ।।५.७।।A Karma-Yogi, whose mind is pure, whose mind and senses are under control, and who sees oneand the same Spirit in all beings, is not shackled by Karma though engaged in work. (5.07)नैव िकिचत् करोमीित, युक्तो मन्येत तत्त्विवत् ।पश्यन् शृण्वन् स्पृशञ् िजघर््, अश्् गच्छन् स्वपञ् सन्,॥५.८॥पर्लपन् िवसृजन् गृ,उिन्मषन् िनिमष् अिप ।इिन्दर्याणीिन्दर्याथषु, वतर्न्त इित धारयन्॥५.९॥The wise who knows the truth thinks: “I do nothing at all.” In seeing, hearing, touching, smelling,eating, walking, sleeping, breathing; and speaking, giving, taking, as well as opening and closing theeyes, the wise believes that only the senses are operating upon their objects. (5.08-09)बर्ण्य् आधाय कमार्िण, सङ्गं त्यक्त्वा करोित यः।िलप्यते न स पापेन, पपतर्म् इवाम्भसा ।।५.१०।।One who does all work as an offering to Brahm (God)—abandoning selfish attachment toresults—remains untouched by Karmic reaction or sin as a lotus leaf never gets wet by water. (5.10)कायेन मनसा बुद्ध्या, के वलैर् इिन्दर्यैर् अिप ।योिगनः कमर् कु वर्िन्त, सङ्गं त्यक्त्वात्मशुये ।।५.११।।The Karma-Yogis perform actionwithout selfish attachmentwith their body, mind, intellect,and senses only for the purification of their mind and intellect. (5.11)युक्तः कमर्फलं त्यक्त्त्वा, शािन्तम् आोित नैिकीम्।अयुक्तः कामकारेण, फले सक्तो िनबध्यते ॥५.१२॥A Karma-Yogi attains Supreme Bliss by abandoning attachment to the fruits of work; while others,who are attached to the fruits of work, become bound by selfish work. (5.12)सवर्कमार्िण मनसा, संन्यस्यास्ते सुखं वशी ।नवारे पुरे देही, नैव कु वर्न् न कारयन् ।।५.१३।।A person, who has completely renounced the fruits of all works, dwells happily in the City ofNine Gates (Human Body has nine openings; City of nine gates means a human body), neitherperforming nor directing action. (5.13)न कतृर्त्वं न कमार्िण, लोकस्य सृजित पर्भुः ।न कमर्फलसंयोगं, स्वभावस् तु पर्वतर्ते ।।५.१४।।God neither creates the urge for action, nor the feeling of doership, nor the attachment to theresults of action in people. The powers of material Nature do all these. (5.14)32

नादे कस्यिचत् पापं, न चैव सुकृ तं िवभुः ।आज्ञानेनावृतं ज्ञानं, तेन मुिन्त जन्तवः ।।५.१५।।God does not take the responsibility for the good or evil deeds of anybody. The veil of ignorancecovers the Self-knowledge; thereby people become deluded. (5.15)ज्ञानेन तु तद अज्ञान, येषां नािशतम् आत्मनः ।तेषाम् आिदत्यवज् ज्ञानं, पर्काशयित तत् परम् ।५.१६।।Transcendental knowledge destroys the ignorance of the Spirit and reveals the Supreme Being justas the sun reveals the beauty of objects of the world. (5.16)तद्बुद्ध्यस् तदात्मानस्, तितर्ास् तत्परायणाः ।गच्छन्त्य् अपुनरावृि, ज्ञानिनधूर्तकलम्षाः ।।५.१७।।Persons, whose mind and intellect are totally merged in the Supreme Being, who are firmlydevoted to the Supreme, who have God as their supreme goal and sole refuge, and whose impuritiesare destroyed by the knowledge of the self, do not take birth again. (5.17)िवािवनयसंपे, बर्ाणे गिव हिस्तिन ।शुिन चैव पाके च, पिण्डयताः समदिशनः ।।५.१८।।An enlightened person—by perceiving God in all—looks at a learned person, an insensitiveperson (handler of corpses), even a cow, an elephant, or a dog with an equal eye. (5.18)इहैव तैर् िजतः सग, येषां साम्ये िस्थतं मनं।िनदषं िह समं बर्, तस्माद् बर्िण ते िस्थताः ।।५.१९।।Everything has been accomplished in this very life by the one whose mind is set in equality. Such aperson has realized the Supreme Being, because the Supreme Being is flawless and impartial. (5.19)न पर्हृष्येत् िपर्यं पर्ाप्य, नोिजेत् पर्ाप्य चािपर्यम्।िस्थरबुिर् असंमूढो, बर्िवद् बर्िण िस्थतः ।।५.२०।।One who neither rejoices on obtaining what is pleasant, nor grieves on obtaining the unpleasant;one who has a steady mind, who is undeluded, and who is a knower of the Supreme Being, such aperson eternally abides with the Supreme Being. (5.20)बास्पशष्व् असक्ात्मा, िवन्दत्यात्मिन यत् सुखम् ।स बर्योगयुक्ात्मा, सुखम् अक्षयम् अुते ।।५.२१।।Such a person who is in union with the Supreme Being becomes unattached to external sensualpleasures by discovering the joy of the Self through contemplation, and enjoys transcendental bliss.(5.21)ये िह संस्पशर्जा भोगा, दुःखयोनय एव ते।आन्तवन्तः कौन्तेय, न तेषु रमते बुधः ।।५.२२।।Sensual pleasures are verily the source of misery, and have a beginning and an end. Therefore,Kaunteya, the wise does not rejoice in sensual pleasures. (5.22)33

शक्नोतीहैव यः सोढुं, पर्ाक् शरीरिवमोक्षणात् ।कामकर्ोधोवं वेगं, स युक्तः स सुखी नरः ।।५.२३।।One who is able to withstand the impulse of lust and anger before leaving his body (in current life,before dying) is a yogi, and a happy person. (5.23)योऽन्तः सुखोऽन्तरारमस्, तथान्तर् ज्योितर् एव यः।स योगी बर्िनवार्णं, बर्भूतोऽिधगच्छित ।।५.२४।।One who finds happiness with the Supreme Being, who rejoices Supreme Being within, and whois illuminated by Self-knowledge; such a yogi attains Brahm-Nirvan (Liberation or Moksha), and goesto the Supreme Being. (5.24)लभन्ते बर्िनवार्णम्, ऋषयः क्षीणकल्मषाः ।िछैधा यतात्मानः, सवर्भूतिहते रताः ।।५.२५।।Seers, whose sins (or imperfections) are destroyed, whose doubts have been dispelled by Selfknowledge,whose minds are disciplined, and who are engaged in the welfare of all beings, attainBrahm-Nirvan, the Supreme Being. (5.25)कामकर्ोधिवयुक्तानां, यतीनां यतचेतसाम् ।अिभतो बर्िनवार्णं, वतर्ते िविदतात्मनाम् ।।५.२६।।Those who are free from lust and anger, who have subdued the mind and senses, and who haveknown the Self, easily attain Brahm-Nirvan. (5.26)स्पशार्न् कृ त्वा बिहर् बाांश्, चक्षुशचैवान्तरे भर्ुवोः ।पर्ाणापानौ समौ कृ त्वा, नासाभ्यन्तरचािरणौ ।।५.२७।।यतेिन्दर्यमनोबुिर्, मुिनर् मोक्षपरायणः ।िवगतेच्छाभयकर्ोधो, यः सदा मुक्त एव सः ।।५.२८।।A sage is verily liberated by renouncing all sense enjoyments, fixing the eyes and the mind (at animaginary black dot) between the eye brows, equalizing the breath moving through the nostrils by usingyogic techniques (Pranayam), keeping the senses, mind, and intellect under control, having Moksha,salvation as the prime goal, and by becoming free from lust, anger, and fear. (5.27-28)भोक्तारं यज्ञपसां, सवर्लोकमहेरम् ।सुहृदं सवर्भूतानां , ज्ञात्वा मां शािन्तम् ऋच्छित ।।५.२९।।My devotee attains peace by knowing the Supreme Being as the enjoyer of Yajna (sacrifices) andTapa (austerities), as the great Lord of the entire universe, and as the friend of all beings. (5.29)ॐ तत्सिदित शर्ीमवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे कमर्संन्यासयोगो नाम पमोऽध्यायः ।।Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Karma-Sanyas Yog’from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter five.34

6Atma-Sanyam-Yog(Path of Self-Control)शर्ीभगवानुवाचअनािशर्तः कमर्फलं, कायर्ं कमर् करोित यः।स संन्यासी च योगी च, न िनरिग्नर् न चािकर्यः ।।६.१।।The God saidOne who performs the prescribed (natural) duty without seeking its fruit for personal enjoymentis a renunciant and a Karma-Yogi. One does not become a renunciant merely by not lighting the fire,and one does not become a yogi merely by abstaining from work. (6.01)यं संन्यास् इित पर्ाहुर्, योगं तं िवि पाण्डव ।न ह्य् असंन्यस्तसंकल्पो, योगी भवित कन ।।६.२।।Pandav, renunciation (Sanyas) is same as Karma-Yog. Because, no one becomes a Karma-Yogi whohas not renounced the selfish motives (desires, and plans) behind an action. (6.02)आरुरुक्षोर् मुनेर् योगं, कमर् कारणम् उच्यते ।योगारुढस्य तस्यैव, शमः कारणम् उच्यते ।।६.३।।यदा िह नेिन्दर्याथषु, न कमर्स्व् अनुषज्जते ।सवर्संकल्पसंन्यासी, योगारुढस् तदोच्यते ।।६.४।।For the wise, who seeks to attain yog of meditation, or the equanimity of mind, Karma-Yog is saidto be the means. For the one who has attained yog, the equanimity becomes the means of Selfrealization.A person is said to have attained yogic perfection when he or she has no desire for sensualpleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.03-04)उरेद् आत्मात्मानं, नात्मानम् अवसादयेत् ।आत्मैव ात्मनो बन्धुर्, आत्मैव िरपुर् आत्मनः ।।६.५।।बन्धुर् आत्मात्मनस् तस्य येनात्मैवात्मना िजतः ।अनात्मनस् तु शतर्ुत्वे, वततात्मैव शतर्ुवत् ।।६.६।।One must elevate and not degrade oneself by one’s own mind. The mind alone is one’s friend aswell as one’s enemy. The mind is the friend of those who have control over it, and the mind acts like anenemy for those who do not control it. (6.05-06)िजतात्मनः पर्शान्तस्य, परमात्मा समािहतः ।शीतोष्णसुखदुःखेषु, तथा मानापमानयोः ।।६.७।।One who has control over mind and senses is tranquil in heat and cold, in pleasure and pain, andin honour and dishonour, and remains ever steadfast with the Supreme Self. (6.07)35

ज्ञानिवज्ञानतृात्मा, कू टस्थो िविजतेिन्दर्यः।युक्त इत्युच्यते योगी, समलोाश्मकानः ।।६.८।।A person is called yogi who has both Self-knowledge and Self-realization, who is equanimous,who has control over the mind and senses, and to whom a clod, a stone, and gold are the same. (6.08)सुहृिन्मतर्ायुर्दासीन-मध्यस्थेष्यबन्धुषु ।साधुष्व् अिप च पापेषु, समबुिर् िविशष्यते ।।६.९।।A person is considered superior who is impartial towards companions, friends, enemies, neutrals,arbiters, haters, relatives, saints, and sinners. (6.09)योगी युीत सततम्, आत्मानं रहिस िस्थतः ।एकाकी यतिचात्मा, िनराशीय् अपिरगर्हः ।।६.१०।।A yogi, seated in solitude and alone, should constantly try to contemplate on a mental picture orjust the majesty of the Supreme Being after bringing the mind and senses under control, and becomingfree from desires and proprietorship. (6.10)शुचौ देशे पर्िताय, िस्थरम् आसनम् आत्मनः ।नात्युिच्छर्तं नाितनीचं, चैलािजनकु शोरम् ।।६.११।।ततर्ैकागर्ं मनः कृ त्वा,यतिचेिन्दर्यिकर्यः ।उपिवश्यासने युञ्ज्याद्, योगमात्मिवशुये ।।६.१२।।One should sit on his or her own firm seat that is neither too high nor too low, covered with grass,a deerskin, and a cloth, one over the other, in a clean spot. Sitting there in a comfortable position andconcentrating the mind on God, controlling the thoughts and the activities of the senses, one shouldpractice meditation for self-purification. (6.11-12)समं कायिशरोगर्ीवं धारय् अचलं िस्थरः ।संपर्ेय नािसकागर्ं स्वं, िदशानवलोकयन् ।।६.१३।।पर्शान्तात्मा िवगतभीर्, बर्चािरवर्ते िस्थतः ।मनः संयम्य मच्चो, युक्त आसीत मत्परः ।।६.१४।।One should sit by holding the waist, spine, chest, neck, and head erect, motionless and steady; fixthe eyes and the mind steadily on the front of the nose, without looking around; make your mindserene and fearless, practice celibacy; have the mind under control, think of Me, and have Me as theSupreme goal. (6.13-14)युज् एवं सदात्मानं, योगी िनयतमानसः ।शािन्त िनवार्णपरमां, मत्संस्थाम् अिधगच्छित ।।६.१५।।Thus, by always practising to keep the mind fixed on Me, the yogi whose mind is subdued attainspeace of Nirvan (Moksha, Liberation) and comes to Me. (6.15)नात्यतस् तु योगोऽिस्त, न चैकान्तम् अनतः ।न चाित स्वशीलस्य, जागर्तो नैव चाजुर्न ।।६.१६।।This yog is not possible, Arjun, for the one who eats too much, or who does not eat at all; whosleeps too much or too little. (6.16)36

युक्ताहारिवहारस्य, युक्तचेस्य कमर्सु ।युक्तस्वावबोधस्य, योगो भवित दुःखहा ।।६.१७।।The yog of meditation destroys all sorrow for the one who is moderate in eating, recreation,working, sleeping, and waking. (6.17)यदा िविनयतं िचम्, आत्मन्य् एवावितते ।िनःस्पृहः सवर्कामेभ्यो, युक्त इत्य् उच्यते तदा ।।६.१८।।A person is said to have achieved yog, the union with the Spirit, when the perfectly disciplinedmind becomes free from all desires, and gets completely united with the Supreme. (6.18)यथा दीपो िनवातस्थो, नेङ्गते सोपमा स्मृता ।योिगनो यतिचस्य, युतो योगम् आत्मनः ।।६.१९।।A lamp in a spot sheltered by the Spirit from the wind of desires does not flicker. This simile isused for the subdued mind of a yogi practising meditation on the Supreme. (6.19)यतर्ोपरमते िचं, िनरुं योगसेवया।यतर् चैवात्मनात्मानं, पश्य् आत्मिन तुष्यित ।।६.२०।।When the mind disciplined by the practice of meditation becomes steady, one becomes contentwith the Supreme by beholding the Spirit of God with his own purified intellect or Atma. (6.20)सुखम् आत्मयिन्तकं यत् तद्, बुिगर्ाम् अतीिन्दर्यम्।वेि यतर् न चैवायं, िस्थतश् चलित तत्त्वतः ।।६.२१।।One feels infinite bliss that is perceivable only through the intellect, and is beyond the reach of thesenses. After realizing the Absolute Reality, one is never separated from it. (6.21)यं लब्ध्वा चापरं लाभं, मन्यते नािधकं ततः ।यिस्मन् िस्थतो न दुःखेन, गुरुणािप िवचाल्यते ।।६.२२।।After Self-realization, one does not regard any other gain superior to it. Established in Selfrealization,one is not moved even by the greatest calamity. (6.22)तं िवाद् दुःखसंयोग-िवयोगं योगसंिज्ञतम् ।स िनयेन योक्तो, योगोऽिनिवण्णचेतसा ।।६.२३।।The state of severance of union with sorrow is called yog. This yog should be practised with firmdetermination, and without any mental reservation. (6.23)सकं ल्पपर्भवान् कामांस्, त्यक्त्वा सवार्न् अशेषतः।मनसैवेिन्दर्यगर्ामं िविनयम्य समन्ततः ।। ६.२४।।शनैः शनैर् उपरमेद्, बुद्ध्या धृितगृहीतया ।आत्मसंस्थं मनः कृ त्वा, न िकिचद् अिप िचन्तयेत् ।।६.२५।।One gradually attains tranquillity of mind by totally abandoning all selfish desires, completelyrestraining the senses from the sense objects by the intellect, and keeping the mind fully absorbed inthe Supreme by means of a well-trained and purified intellect and thinking of nothing else. (6.24-25)37

यतो यतो िनरित, मनलम् अिस्थरम् ।ततस् ततो िनयम्यैतद्, आत्मन्येव वशं नयेत् ।।६.२६।।Wheresoever this restless and unsteady mind wanders away, one should gently bring it back to thereflection of God. (6.26)पर्शान्तमसं ेनं, योिगनं सुखम् उमम् ।उपैित शान्तरजसं, बर्भूतम् अकल्मषम् ।।६.२७।।Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are undercontrol, and who is free from faults. (6.27)यु् एवं सदात्मामं, योगी िवगतकल्मषः।सुखेन बर्संस्पशर्म् अत्यन्तं सुखम् अुते ।।६.२८।।Such a sinless yogi, who constantly engages his or her mind and intellect with the Brahm(Supreme), easily enjoys the infinite bliss of contact with The Spirit. (6.28)सवर्भूतस्थम् आत्मानं, सवर्भूतािन चात्मिन ।ईक्षते योगयुक्तात्मा, सवर्तर् समदशर्नः ।।६.२९।।A yogi, who is in union with the Supreme Being, sees every being with an equal eye because ofperceiving the omnipresent Supreme being abiding in all beings, and all beings abiding in theSupreme Being. (6.29)यो मां पश्यित सवर्तर्, सवर्ं च मिय पश्यित ।तस्याहं न पर्णश्यािम, स च मे न पर्णश्यित ।।६.३०।।Those who perceive Me in everything, and behold everything in Me, are not separated from Me,and I am not separated from them. (6.30)सवर्भूतिस्थतं यो मां, भजत्य् एकत्वम् आिस्थतः ।सवर्था वतर्मानोऽिप, स योगी मिय वतर्ते ।।६.३1।।The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode ofliving. (6.31)आत्मौपम्येन सवर्तर्, समं पश्यित योऽजुर्न।सुखं वा यिद वा दु:खं, स योगी परमो मत:॥६.३२॥One is considered the best yogi who regards every being like one’s own self, and who can feel thepain and pleasures of others as one’s own, Arjun. (6.32)अजुर्न उवाचयोऽयं योगस् त्वया पर्ोक्तः, साम्येन मधुसूदन ।एतस्याहं न पश्यािम, चञ्लत्वात् िस्थित िस्थराम् ।।६.३३।।चलं िह मनः कष्ण, पर्मािथ बलवद् दृढम् ।तस्याहं िनगर्हं मन्ये, वायोर् इव सुदुष्करम् ।।६.३४।।Arjun spokeMadhusudan, You have said that the yoga of meditation is characterized by the equanimity ofmind, but due to restlessness of mind I do not perceive the steady state of mind. Because the mind,38

indeed, is very unsteady, turbulent, powerful, and obstinate, Krishna. I think restraining the mind is asdifficult as restraining the wind. (6.33-34)शर्ीभगवानुवाचअसंशयं महाबाहो, मनो दुिनगर्हं चलम् ।अभ्यासेन तु कौन्तेय, वैराग्येण च गृते ।।६.३५।।The God saidUndoubtedly, Mahabaho, the mind is restless and difficult to restrain, but it is subdued (controlled)by any constant vigorous spiritual practice such as meditation with perseverance, and by detachment,O, Kaunteya. (6.35)असंयतात्मना योगो, इित मे मितः ।वश्यात्मना तु यतता, शक्योऽवाुम् उपायतः ।।६.३६।।In My opinion, yog is difficult for the one whose mind is not subdued. However, yog is attainableby the person of subdued mind by striving through proper means. (6.36)अजुर्न उवाचअयितः शर्योपेतो, योगाच् चिलतमानसः ।अपर्ाप्य योगसंिसि, कां गित कृ ष्ण गच्छित ।।६.३७।।Arjun saidThe faithful who deviates from the path of meditation and fails to attain yogic perfection due tounsubdued mind — what is the destination of such a person, O, Krishna? (6.37)किच्चन् नोभयिवभर्श्, िछतर्ाभर्म् इव नश्यित।अपर्ितो महाबाहो,िवमूढो बर्णः पिथ ।।६.३८।।Do they not perish like a dispersing cloud, Mahabaho, having lost both the heavenly and theworldly pleasures, supportless and bewildered on the path of Self-realization? (6.38)एतन् मे संशयं कृ ष्ण, छेुम् अहर्स्य् अशेषतः।त्वदन्यः संशयस्यास्य, छेा न ह्य् उपपते ।।६.३९।।Krishna, only You are able to completely dispel this doubt of mine. Because there is none, otherthan You, who can dispel this doubt. (6.39)शर्ीभगवानुवाचपाथर् नैवेह नामुतर्, िवनाशस् तस्य िवते ।न िह कल्याणकृ त् किद्, दुगर्ित तात गच्छित ।।६.४०।।The God saidThere is no destruction, Parth, for a yogi either here or hereafter. A transcendentalist is never put togrief, my dear friend. (6.40)पर्ाप्य पुण्यकृ तां लोकान्, उिषत्वा शातीः समाः ।शुचीनां शर्ीमतां गेहे, योगभर्ोऽिभजायते ।।६.४१।।39

अथवा योिगनाम् एव, कु ले भवित धीमताम् ।एति दुलर्भतरं, लोके जन्म यद् ईदृशम् ।।६.४२।।The less evolved unsuccessful yogi is reborn in the house of the pious and prosperous afterattaining heaven and living there for many years. The highly evolved unsuccessful yogi (does not go toheaven, but) is definitely born in a spiritually advanced family. A birth like this is very difficult,indeed, to obtain in this world. (6.41-42)ततर् तं बुिसंयोगं, लभते पौवर्देिहकम्।यतते च ततो भूयः संिसौ कु रुनन्दन ।।६.४३।।There he or she regains the knowledge acquired in the previous life, and strives again to achieveperfection, O, Kurunandan. (6.43)पूवार्भ्यासेन तेनैव, िहर्यते ह्य् अवशोऽिप सः ।िजज्ञासुर् अिप योगस्य, शब्दबर्ाितवतर्ते ।।६.४४।।The unsuccessful yogi is instinctively carried towards God by virtue of the impressions of yogicpractices of previous lives. Even the inquirer of yog the union with God surpasses those who performVedic rituals. (6.44)पर्याद् यतमानस् तु, योगी संशुिकिल्बषः।अनेकजन्मसंिसस्, ततो याित परां गितम् ।।६.४५।।The yogi, who diligently strives, becomes completely free from all imperfections after graduallyperfecting through many incarnations, and reaches the Supreme Abode. (6.45)तपिस्वभ्योऽिधको योगी, ज्ञािनभ्योऽिप मतोऽिधककः।किमभ्यश् चािधको योगी, तस्माद् योगी भवाजुर्न ।।६.४६।।The yogi, who is devoted to meditation, is superior to the ascetics. The yogi is superior to theVedic scholars. The yogi is superior to the ritualists. Therefore, Arjun, be a yogi. (6.46)योिगनाम् अिप सवषां, मतेनान्तरात्मना।शर्ावान् भजते यो मां, स मे युक्ततमो मतः ।।६.४७।।And I consider the yogi-devotee who lovingly contemplates on Me with supreme faith, and whosemind is ever absorbed in Me to be the best of all the yogis. (6.47)ॐतत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे आत्मसंयमयोगो नाम षोऽध्यायः।।Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Atma-Sainyam-Yog’from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter Six.40

7Jnan-Vijnan-Yog(Self-Knowledge and Enlightenment)शर्ीभगवानुवाचमय्य् आसक्तमनाः पाथर्, योगं युन् मदाशर्यः ।असंशयं समगर्ं मां, यथा ज्ञास्यिस तच्छृ णु ॥७.१।।The God saidParth, listen how you shall know Me completely and without any doubt, with your mind absorbedin Me, taking refuge in Me, and performing yogic practices (of meditation). (7.01)ज्ञानं तेऽहं सिवज्ञानम् इदं वयाम्य् अशेषतः।यज् ज्ञात्वा नेह भयोऽन्यज्, ज्ञातम् अविशष्यते ।।७.२।।I shall impart you knowledge (Self-knowledge) together with enlightenment, after comprehendingthat, nothing worthier remains anymore to be known in this world. (7.02)मनुष्याणां सहसर्ेषु, किद् यतित िसये।यतताम् अिप िसानां, किन् मां वेि तत्त्वतः ।।७.३।।Scarcely one out of thousands of persons strive for perfection of Self-realization. Scarcely oneamong those successful strivers truly understands Me. (7.03)भूिमर् आपोऽनलो वायुः, खं मनो बुिर् एव च ।अंहकार इतीयं मे, िभा पर्कृ ितर् अधा ॥७.४॥The earth, water, fire, air, space, the mind, intellect and ego are the eightfold division of Mymaterial (‘Apara-Prakriti’) energy. (7.04)अपरेयम् इतस् त्व् अन्यां, पर्कृ ित िवि मे पराम्।जीवभूतां महाबहो, ययेदं धायर्ते जगत् ।।७.५।।This is My material Nature (‘Apara-Prakriti’). My other Nature (‘Para-Prakriti’) is the Spirit bywhich this entire universe is sustained, Mahabaho. (7.05)एतोनीिन भूतािन, सवार्णीत्य् उपधारय ।अहं कृ त्स्य जगतः, पर्भवः पर्लयस् तथा ।।७.६।।Know that all creatures have evolved from this two-fold energy; and I (the Supreme Spirit) am thesource of origin as well as dissolution of the entire universe. (7.06)41

मः परतरं नान्यत्, िकिचद् अिस्त धनंजय ।मिय सवर्म् इदं पर्ोतं, सूतर्े मिणगणा इव ।।७.७।।There is nothing higher than Me (the Supreme Being), Dhananjaya. Everything in the universe isstrung on Me (the Supreme Being), like jewels are strung on the thread of a necklace. (7.07)रसोऽहम् अप्सु कौन्तेय, पर्भािस्म शिशसूयर्योः ।पर्णवः सवर्वेदेष, शब्दः खे पौरुषं नृषु ।।७.८।।पुण्यो गन्धः पृिथां च, तेजािस्म िवभावसौ ।जीवनं सवर्भूतेषु, तपश् चािस्म तपिस्वषु ।।७.९।Kaunteya, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacredsyllable Aum in all the Vedas, the word (sound or vibration) in the space-ether, and potency in humanbeings. I am the sweet fragrance of the earth. I am the heat in the fire, the life in all living beings, andthe austerity in the ascetics. (7.08-09)बीजं मां सवर्भूतानां िवि पाथर् सनातनम् ।बुिर् बुिमताम् अिस्म, तेजस् तेजिस्वनाम् अहम् ।।७.१0।।बलं बलवतां चाहं, कामरागिवविजतम् ।धमार्िवरुो भूतेषु, कामोऽिस्म भरतषर्भ ।।७.११।।Parth, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent, andthe brilliance of the brilliant. I am the strength of the strong who is devoid of selfish attachment. I amthe desire, the lust that is in accord with Dharma (Duty or service), Bharatarshabh, in the humanbeings. (7.10-11)ये चैव साित्त्वका भावा, राजसास् तामसा ये ।म एवेित तान् िवि, न त्व् अहं तेषु ते मिय ।।७.१२।।Know that three modes of material Nature Satvic (goodness), Rajasic) (passion), and Tamasic(ignorance) also emanate from Me. I am not dependent on, or affected by, the modes of materialNature; but the modes of material Nature are dependent on Me. (7.12)ितर्िभर् गुणमयैर् भावैर्, एिभः सवर्म् इदं जगत् ।मोिहतं नािभजानाित, माम् एभ्यः परम् अयम् ।।७.१३।।Whole world, deluded by various aspects of these three modes of material Nature; do not knowMe, who is eternal and above these modes. (7.13)दैवी एषा गुणमयी, मम माया दुरत्यया ।माम् एव ये पर्पन्ते, मायाम् एतां तरिन्त ते ।।७.१४।।This divine power (Maya) of Mine, consisting of three states of matter or mind, is very difficult tosee through (difficult to overcome). Only those who seek Me, who surrender unto Me, swim easilyacross this Maya (the divine illusion). (7.14)42

न मां दुष्कृ ितनो मूढाः, पर्पन्ते नराधमाः ।माययापहृतज्ञाना, आसुरं भावम् आिशर्ताः ।।७.१५।।The evil doers, the ignorant, the insensitive persons who are attached to demonic nature, andwhose power of discrimination (between good and bad) is muddled due to (their lack of interest inunderstanding of) Maya, (the divine illusive power), do not worship or seek Me. (7.15)चतुिवधा भजन्ते मां, जनाः सुकृ ितनोऽजुर्न ।आत िजज्ञासुर् अथार्थ, ज्ञानी च भरतषर्भ ।।७.१६।।Four types of people who are ‘Punya 8 -Shali’, virtuous ones, worship or seek Me, Arjun. Thedistressed, the seekers of Self-knowledge, the seekers of wealth, and the enlightened ones,Bharatarshabh, who have experienced the Supreme Being. (7.16)तेषां ज्ञानी िनत्ययुक्त, एकभिक्तर् िविशष्यते ।िपर्यो िह ज्ञािननोऽत्यथर्म् अहं स च मम िपर्यः ।।७.१७।।Among them the enlightened devotee, who is ever united with Me and whose devotion is singleminded,is the best. Because I am very dear to the enlightened, and the enlightened is very dear to Me.(7.17)उदाराः सवर् एवैते, ज्ञानी त्व् आत्मैव मे मतम्।आिस्थतः स िह युक्तात्मा, माम् एवानुमां गितम् ।।७.१८।।All these seekers are, indeed, noble. But, I regard the enlightened devotee as My very Self, becausethe one with steadfast mind on Me, abides in My Supreme Abode. (7.18)बहूनां जन्मनाम् अन्ते ज्ञानवान् मां पर्पते ।वासुदेवः सवर्म् इित, स महात्मा सुदुलर्भः ।।७.१९।।After many births the enlightened one resorts to Me by realizing that everything is, indeed, My (orSupreme Being’s) manifestation. Such a great soul is very rare. (7.19)कामैस् तैस्तैर् हृतज्ञानाः, पर्पेऽन्यदेवता:।तं तं िनयमम् आस्थाय, पर्कृ त्या िनयताः स्वया ।।७.२०।।Persons, whose discernment has been carried away by various desires impelled by their Karmicimpression, resort to celestial controllers (Devs) and practice various different religious rites. (7.20)यो यो यां यां तनुं भक्तः, शर्यािचतुम् इच्छित ।तस्य तस्याचलां शर्ां, ताम् एव िवदधाम्य् अहम् ।।७.२१।।स तया शर्या युक्तस्, तस्याराधनम् ईहते।लभते च ततः कामान्, मयैव िविहतान् िह तान् ।।७.२२।।Whosoever desires to worship whatever deity—using any name, form, and method—with faith, Imake their faith steady in that very deity. Endowed with steady faith they worship that deity, andobtain their wishes through that deity. Those wishes are, indeed, granted only by Me (SupremeBeing). (7.21-22)8 ‘Punya’ is Sanskrit antonym of ‘sin’. English language does not have an appropriate antonym. ‘Punya-shali’ meansthe person who has done a lot of Punya deeds, such as charities, helping others in many ways etc.43

अन्तवत् तु फलं तेषां। तद् भवत्य् अल्पमेधसाम्।देवान् देवयजो यािन्त, मक्ता यािन्त माम् अिप ।।७.२३।।Such material gains of these less intelligent human beings are temporary. The worshipers of Devsgo to Devs, but My devotees certainly come to Me. (7.23)अक्तं िक्तम् आपतर्ं, मन्यन्ते माम् अबुयः।परं भावम् अजानन्तो, ममायम् अनुमम् ।।७.२४।।नाहं पर्काशः सवर्स्य, योगमायासमावृतः।मूढोऽयं नािभजानाित, लोको माम् अजम् अयम् ।।७.२५।।The ignorant ones—unable to understand My immutable, incomparable, incomprehensible, andtranscendental form—assume that I, the Supreme Being, is a form or a body. Concealed by My divineillusion power (Maya), I do not reveal Myself to such ignorants who do not know and understand Myunborn, eternal, and transcendental form and personality. (7.24-25)वेदाहं समतीतािन, वतर्मानािन चाजुर्न ।भिवष्यािण च भूतािन, मां तु वेद न कन ।।७.२६।।I know, Arjun, the beings of the past, of the present, and those of the future, but no one reallyknows Me. (7.26)इच्छाेषसमुत्थेन, न्मोहेन भारत ।सवर्भूतािन संमोहं, सग यािन्त परंतप ।।७.२७।।येषां त्व् अन्तगतं पापं,जनानां पुण्यकमर्णाम् ।ते न्मोहिनमुर्क्ता, भजन्ते मां दृढवर्ताः ।।७.२८।।Bharat, all beings in this world are in utter ignorance due to delusion of pairs of opposites born oflikes and dislikes. But, Parantapa, persons of “Punya-Karma’ (persons of unselfish deeds), whoseKarma or sin has come to an end, become free from the delusion of pairs of opposites (likes-dislikes)and worship Me with firm resolve. (7.27-28)जरामरणमोक्षाय, माम् आिशर्त्य यतिन्त ये।ते बर् तद् िवदुः कृ त्म् अध्यात्मं कमर् चािखलम् ।।७.२९।।Those who strive for freedom from the cycles of birth, old age, and death —by taking refuge inGod —fully comprehend the true nature and powers of the Supreme. (7.29)सािधभूतािधदैवं मां, सािधयज्ञं च ये िवदुः ।पर्याणकालेऽिप च मां िवदुर् युक्तचेतसः ।।७.३०।।The steadfast persons, who know Me alone as the basis of allthe Mortal Beings, TemporalBeings, and the Eternal Being even at the time of death, attain Me. (7.30)ॐ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे ज्ञानिवज्ञानयोगो नाम समोऽध्यायः ।।Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Jnan-Vijnan-Yog’ fromthe ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Seven.44

8Akshar-Brahm Yog(The Eternal Spirit)अजुर्न उवाचिक तद् बर् िकम् अध्यायं, िक कमर् पुरुषोम।अिधभूतं च िक पर्ोक्तम्, अिधदैवं िकम् उच्यते ।।८.१।।अिधयज्ञः कथं कोऽतर्, देहेऽिस्मन् मधुसूदन ।पर्याणकाले च कथं। ज्ञेयोऽिस िनयतात्मिभः ।।८.२।।Arjun SaidPurushottam, who is the Brahm, the Eternal Being or the Spirit? What is the Adhyatma, the natureof the Eternal Being? What is Karma? Who are the ‘Adhi-bhut’, the mortal beings? And who are Adhi-Daivik, the Temporal Beings? Who is the ‘Adhi-Yajna’, the Supreme Being, and how does He dwell inthe body? How can You, the Supreme Being, be remembered at the time of death by those who havecontrol over their minds, O Madhusudan? (8.01-02)शर्ीभगवानुवाचअक्षरं बर् परमं, स्वभावोऽध्यात्मम् उच्यते ।भूतभावोवकरो, िवसगर्ः कमर्संिज्ञतः ।।८.३।।The God SaidThe eternal and immutable Spirit of the Supreme Being is also called Eternal Being or the Spiritthe Brahm. The inherent power of cognition and desire of Eternal Being (Spirit) is called the nature ofEternal Being, the Adhyatma. The creative power of Eternal Being (or Spirit) that causes manifestationof the living entity is called Karma. (8.03)अिधभूतं क्षरो भावः, पुरुषािधदैवतम् ।अिधयज्ञोऽहम् एवातर्, देहे देहभृतां वर ।।८.४।।Those who are created and are perishing are the ‘Adhi-bhut.’ Various expansions of the SupremeBeing, also called Temporal Beings (Devs etc.) or Divine Beings, are the ‘Adhi-Daivik’. I (The SupremeBeing) also reside inside the physical bodies as the divine Controller (Adhi-Yajna, the giver of thefruits of Karma). (8.04)अन्तकाले च माम् एव, स्मरन् मुक्त्वा कलेवरम् ।यः पर्याित स मावं, याित नास्त्य् अतर् संशयः ।।८.५।।The one, who remembers Me (the Supreme Being) exclusively even while leaving the body at thetime of death, attains Me (the Supreme Abode); there is no doubt about it. (8.05)45

यं यं वािप स्मरन् भावं, त्यजत्य् अन्ते कलेवरम् ।तं तं एवैित कौन्तेय, सदा तावभािवतः ।।८.६।।Or, whatever objects he remembers at the time of leaving the body (on dying) those objects heattains. Because, Kaunteya, always he has thought of those objects (during his life). (Thought ofwhatever object prevails during one's lifetime, one remembers only that object at the end of life andachieves it.) (8.06)तस्मात् सवषु कालेषु, माम् अनुस्मर युध्य च ।मय्य् अिपतमनोबुिर्, माम् एवैष्यस्य् असंशयम् ।।८.७।।Therefore, always remember Me and do your duty, even war. You shall certainly attain Me if yourmind and intellect are ever focused on Me. (8.07)अभ्यासयोगयुक्ते न, चेतसा नान्यगािमना ।परमं पुरुषं िदं, याित पाथार्नुिचन्तयन् ।।८.८।।Parth, by contemplating on Me with an unwavering mind that is disciplined by the practice ofmeditation, one attains the Supreme Being. (8.08)किव पुराणम् अनुशिसतारम् अणोर् अणीयांसम् अनुस्मरेद् यः ।सवर्स्य धातारम् अिचन्तयरूपम् आिदत्यवणर्ं तमस्यः परस्तात् ।।८.९।।।पर्याणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव।भर्ुवोर् मध्ये पर्ाणाम् आवेश्य सम्य्क स तं परं पुरुषम् िदम् ।।८.१०।।One who meditates on the Supreme Being—as the omniscient, the oldest, the controller, smallerthan the smallest and bigger than the biggest, the sustainer of everything, the inconceivable, the selfluminouslike the sun, and transcendental (or beyond the material reality) at the time of death withsteadfast mind and devotion by making the flow of bioimpulses rise up to the middle of the eye browsby the power of yogic practices (concentration and meditation); one attains the Supreme Being. (8.09-10)यद् अक्षरं वेदिवदो वदिन्त िवशिन्त यद् यतयो वीतरागाः ।यद् इच्छन्तो बर्चयर्ं चरिन्त तत् ते पदं संगर्हेण पर्वक्षे ।।८.११।।Now I shall briefly explain the process to attain the Supreme Abode that the knowers of the Vedacall immutable; into which the ascetics, freed from attachment, enter; and desiring which people leada life of celibacy. (8.11)सवर्ारािण संयम्य, मनो हृिद िनरुध्य च ।मूछ्य्र् आधायात्मनः पर्ाणम्, आिस्थयो योगधारणाम् ।।८.१२।।ओम् इत्य् एकाक्षरं बर्, ाहरन् माम् अनुस्मरन् ।यः पर्याित त्यजन् देहं, स याित परमां गितम् ।।८.१३।।At the time when one leaves the physical body (death), one attains the Supreme by controlling allthe senses; focusing the mind on God, and the bioimpulses (Pran) in the cerebrum; engaged in yogicpractice; meditating on Me and uttering ‘Aum’ the sacred monosyllable sound power of Spirit.(8.12-13)46

अनन्यचेताः सततं, यो मां स्मरित िनत्यशः ।तस्याहं सुलभः पाथर्, िनत्ययुक्तस्य योिगनः ॥८.१४॥I am easily attainable, Parth, by that ever steadfast devotee who always thinks of Me and whosemind does not go elsewhere. (8.14)माम् उपेत्य पुनजर्न्म, दुःखालयम् अशातम् ।नाुविन्त महात्मानः। संिसि परमां गताः ॥८.१५॥After attaining Me, the great souls do not incur rebirth in this miserable transitory world, becausethey have attained the highest perfection. (8.15)आबर्भुवनाल् लोकाः, पुनरावितनोऽजुर्न ।माम् उपेत्य तु कौन्तेय, पुनजर्न्म न िवते ॥८.१६॥The dwellers of all the different worlds up to and including the world of the creator are subject tothe miseries of repeated birth and death. But, after attaining Me, O, Arjun, one does not take birthagain. (8.16)सहसर्युगपयर्न्तम्, अहर् यद् बर्णो िवदुः ।राितर् युगसहसर्ान्तां, तेऽहोरातर्िवदो जनाः ॥८.१७॥Those who know that the duration of creation lasts 4.32 billion years and that the duration ofdestruction also lasts 4.32 billion years, they are the knowers of the cycles of creation and destruction.(8.17)अक्ताद् क्तयः सवार्ः, पर्भवन्त्य् अहरागमे ।रात्र्यागमे पर्लीयन्ते, ततर्ैवाक्तसंज्ञके ॥८.१८।।All manifestations come out of the primary material Nature during the creative cycle, and theymerge into the primary material Nature during the destructive cycle. (8.18)भूतगर्ामः स एवायं, भूत्वा भूत्वा पर्लीयते ।रात्र्यागमेऽवशः पाथर्, पर्भवत्य् अहरागमे ॥८.१९।।The same multitude of beings come into existence, slave to their ignorance and nature, again andagain and disappears, inevitably, at the arrival of the destructive cycle and reappear at the arrival ofthe creative cycle. (8.19)परस् तस्मात् तु भावोऽन्यो, ऽक्तोऽक्तात् सनातनः।यः स सवषु भूतेषु, नश्यत्सु न िवनश्यित ॥८.२०॥अक्तोऽक्षर इत्य् उक्तस् तम् आहुः परमां गितम् ।यं पर्ाप्य न िनवतर्न्ते, तद धाम परमं मम ॥८.२१॥There is another eternal (Sanatan) transcendental existence higher than the changeable materialNaturecalled Eternal Being or Spirit that does not perish when all created beings perish. This is alsocalled the Supreme Abode. Those who attain the Supreme Abode do not take birth again. (8.20-21)47

पुरुषः स परः पाथर्, भक्त्या लभ्यस् त्व् अनन्यया ।यस्यान्तःस्थािन भूतािन, येन सवर्म् इदं ततम् ।।८.२२।।This Supreme Abode, Parth, is attainable by unswerving devotion to Me within which all beingsexist, and by which the entire universe is pervaded. (8.22)यतर् काले त्व् अनावृिम्, आवृि चैव योिगनः ।पर्याता यािन्त तं कालं, वयािम भरतषर्भ ॥८.२३॥Bharatarshabh, now I shall describe different paths departing by which, during death, the yogis door do not come back. (8.23)अिग्नर् ज्योितर् अहः शुक्लः, षण्मासा उरायणम् ।ततर् पर्याता गच्छिन्त, बर् बर्िवदो जनाः ॥८.२४॥Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of thesun—departing by the path of these celestial controllers (Devs), yogis who know the Spirit (Brahm)attain the Supreme. (8.24)धूमो राितर्स् तथा कृ ष्णः, षण्मासा दिक्षणायनम् ।ततर् चान्दर्मसं ज्योितर्, योगी पर्ाप्य िनवतर्ते ॥८.२५॥Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun—departing by these paths of these celestial controllers (Devs), the righteous person attains heaven andcomes back to earth. (8.25)शुक्लकृ ष्णे गती ेते, जगतः शाते मते।एकया यात्य् अनावृिम्, अन्यायवतर्ते पुनः ॥८.२६॥The path of Light and Dark 9 are the only two eternal paths in the world. The path of light leads tosalvation (Liberation, Moksha) and the path of dark leads to rebirth. (8.26)नैते सृती पाथर् जानन्, योगी मुित कन ।तस्मात् सवषु कालेषु, योगयुक्तो भवाजुर्न ॥८.२७॥Knowing these two paths, Arjun, a yogi is not bewildered at all. Therefore, be a yogi, resolute at alltimes in keeping attached your mind to the Supreme Being. (8.27)वेदेषु यज्ञषु तपःसु चैव दानेषु यत् पुण्यफलं पर्िदम ।अत्येित तत् सवर्म् इदं िविदत्वा योगी परं स्थानम् उपैित चाम् ॥८.२८।।One with this knowledge goes beyond getting the benefits of the study of the Vedas, performanceof Yajna (sacrifices), Tapa (austerities), and charities; and attains Liberation with determination. (8.28)ॐ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे अक्षरबर्योगो नाम अमोऽध्यायः ॥Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Akshar-Brahm-Yog’from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Eight.9 Path of light is known as “Devayan Marg” or “Shukla-Gati” and the path of dark is known as “Pitru Marg” or“Krishna-Gati.”48

9Raj-Vidya-Raj-Guhya-Yog(Supreme Knowledge and the Big Mystery)शर्ीभगवानुवाचइदं तु ते गुतमं, पर्वयाम्य् अन्सूयवे ।ज्ञानं िवज्ञानसिहतं यज् ज्ञात्वा मोयसेऽशुभात् ॥९.१॥The God saidI shall reveal to you, who do not disbelieve, the most profound secret transcendental knowledgetogether with transcendental experience. Having known this you will be freed from the shackles of themiserable worldly existence. (9.01)राजिवा राजगुं, पिवतर्म् इदम् उमम् ।पर्त्यक्षावगमं धम्यर्ं, सुसुखं कतुर्म् अयम् ॥९.२॥Royal among the knowledge, this Self-knowledge is the king of all knowledges, is the most secret,is very sacred, it can be perceived by instinct, conforms to righteousness (Dharma), is very easy topractice, and is timeless. (9.02)अशर्धानाः पुरुषा, धमर्स्यास्य परंतप ।अपर्ाप्य मां िनवतर्न्ते, मृत्युसंसारवत्मर्िन ॥९.३॥Parantap, those who have no faith in this knowledge do not attain Me, and follow the cycle of birthand death. (9.03)मया ततम् इदं सवर्ं, जगद् अक्तमूितना ।मत्स्थािन सवर्भूतािन, न चाहं तेष्व् अविस्थतः ॥९.४॥This entire universe is an expansion of Mine. All beings depend on Me (like a chain depends ongold, and the milk products depend on milk). I do not depend on them. (9.04)न च मत्स्थािन भूतािन, पश्य मे योगम् ऐरम् ।भूतभृन् न च भूतस्थो, ममात्मा भूतभावनः ॥९.५॥Look at the power of My divine mystery. In reality, I, the sustainer and creator of all beings, andyet do not depend on them, and am not ‘attached’ in them. (9.05)यथाकाशिस्थतो िनत्यं, वायुः सवर्तर्गो महान्।तथा सवार्िण भूतािन, मत्स्थानीत्य् उपधारय ॥९.६॥Perceive that all beings remain in Me—without any contact or without producing any effect—asthe mighty wind, moving everywhere, eternally remains in space. (9.06)49

सवर्भूतािन कौन्तेय, यािन्त मािमकाम् ।कल्पक्षये पुनस् तािन, कल्पादौ िवसृजाम्य् अहम् ॥९.७॥All beings merge into My primary material Nature (Prakriti) at the end of ‘Maha-Kalp’, Kaunteya,and I create them again at the beginning of the next cycle. (9.07)पर्कृ ित स्वाम् अवभ्य, िवसृजािम पुनः पुनः ।भूतगर्ामम् इमं कृ त्म्, अवशं पर्कृ तेर् वशात् ॥९.८॥I create the entire multitude of beings, which are under the influence of their own natures, again andagain with the help of My material Nature (Prakriti). (9.08)न च मां तािन कमार्िण, िनबिन्त धनंजय।उदासीनवाद् आसीनम्, असक्तं तेषु कमर्सु ॥९.९॥These acts of creation do not bind Me, Dhananjay, because I remain indifferent and unattached tothose acts. (9.09)मयाध्यक्षेण पर्कृ ितः, सूयते सचारचरम् ।हेतुनानेन कौन्तेय, जगद् िवपिरवतर्ते ॥९.१०॥Kaunteya, under My supervision, the material Nature (Prakriti) creates all animate and inanimateobjects and thus the creation keeps on going. (9.10)अवजानिन्त मां मूढा, मानुष तनुम् आिशर्तम् ।परं भावम् अजानन्तो, मम भूतमहेरम् ॥९.११॥मोघाशा मोघकमार्णो, मोघज्ञाना वेचेतसः ।राक्षसीम् आसुर चैव, पर्कृ ित मोिहन िशर्ताः ॥९.१२॥The ignorant persons despise Me when I appear in human form, because they do not know Mytranscendental nature as the great Lord of all beings, and take Me for an ordinary human being. Theyare unable to recognize Me, because they have false hopes, false actions, and false knowledge; andpossess delusive qualities of fiends and demons. (9.11-12)महात्मानस् तु मां पाथर्, दैव पर्कृ ितम् आिशर्ताः ।भजन्त्य् अनन्यमनसो, ज्ञात्वा भूतािदम् अयम् ॥९.१३॥But great souls, Parth, who possess divine qualities, know Me as immutable; as the material andefficient cause of creation, and worship Me single-mindedly with loving devotion. (9.13)सततं कीतर्यन्तो मां, यतन्त दृढवर्ताः ।नमस्यन्त मां भक्त्या, िनत्ययुक्ता उपासते ॥९.१४॥Persons of firm resolve seek (worship) Me with ever-steadfast devotion by always reciting Myglories, striving to attain Me, and prostrating before Me with love and devotion. (9.14)ज्ञानयज्ञेन चाप्य् अन्ये, यजन्तो माम् उपासते ।एकत्वेन पृथक्त्वेन, बहुधा िवतोमुखम् ॥९.१५॥Some seek (worship) Me by acquiring the knowledge of God. Others worship the infinite as theOne in all (or non-dual), as the master of all (or dual), and in various other ways. (9.15)50

अहं कर्तुर् अहं यज्ञः, स्वाधाहम् अहम् औषधम् ।मन्तर्ोऽहम् अहम् एवाज्यम् अहम् अिग्नर् अहं हुतम् ॥९.१६॥िपताहम् अस्य जगतो, माता धाता िपतामहः ।वें पिवतर्म् कार, ऋक् साम यजुर् एव च ॥९.१७॥गितर् भतार् पर्भुः साक्षी, िनवासः शरणं सुहृत् ।पर्भवः पर्लयः स्थानं, िनधानं बीजम् अयम् ॥९.१८॥I am the ritual, I am the sacrifice, I am the offering, (and the offerings to Yajna such as) I am theherb, I am the mantra, I am the ghee, I am the fire, and I am the oblation. I am the supporter of theuniverse, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllableAum, and the Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, thefriend, the origin, the dissolution, the foundation, the substratum, and the immutable seed. (9.16-18)तपाम्य् अहम् अहं वषर्ं, िनगृाम्य् उत्सृजािम च ।अमृतं चैव मृत्यु, सद् असच् चाहम् अजुर्न ॥९.१९॥I give heat, I hold water and send as rain. I am immortality as well as death, I am also both theeternal Absolute and the temporal, O, Arjun. (9.19)तर्ैिवा मां सोमपाः पूतपापा यज्ञैर् इष्ट्वा स्वगर्ित पर्ाथर्यन्ते ।ते पुण्यम् आसा सुरेन्दर्लोकम् अिन्त िदान् िदिव देवभोगान् ॥९.२०॥The doers of the rituals prescribed in the Vedas, the drinkers of the Som 10 and whose sins arecleansed; worship Me by doing good deeds for gaining heaven. As a result of their meritorious deedsthey go to heaven and enjoy celestial sense pleasures. (9.20)ते तं भुक्त्वा स्वगर्लोकं िवशालं क्षीणे पुण्ये मत्यर्लोकं िवशिन्त ।एवं तर्यीधमर्म् अनुपर्पतर्ा गतागतं कामकामा लभन्ते ॥९.२१॥They return to the mortal world after enjoying the wide world of heavenly pleasures uponexhaustion of the fruits of their Punya-Karma. Thus following the injunctions of the Vedas, personsworking for the fruit of their actions take repeated birth and death. (9.21)अनन्याश् िचन्तयन्तो मां, ये जनाः पयुर्पासते ।तेषां िनत्यािभयुक्तानां, योगक्षेमं वहाम्य् अहम् ॥९.२२॥I personally take care of both spiritual and material welfare of those ever-steadfast devotees whoalways selflessly remember and adore Me with single-minded contemplation. (9.22)10 Som is taken to mean juice or the extract of a creeper or a plant of Som. It is mistakenly identified as some form ofintoxicant similar to alcohol in certain translations. Now the Som is thought to have been either extinct or notidentifiable. Som is repeatedly mentioned in Vedas, leading to conclusion that it was considered important.Especially it was said to be consumed in large amounts by Agni. It is said to be an invaluable drink used by Devsand was available in abundance in north and north-west, especially in Kashmir. Author thinks the Som to be anextract of a plant that helps Yogic process. In present-day Afghanistan, they do have herb by that name and afterboiling, its extract is used as a cure for some illness; it is unsure if it is same as the Vedic Som. It was also animportant drink of ancient Iran, known by Avestan name ‘haoma.’51

येऽप्य् अन्यदेवता भक्ता, यजन्ते शर्यािन्वताः ।तेऽिप माम् एव कौन्तेय, यजन्त्य् अिविधपूवर्कम् ॥९.२३॥Kaunteya, even those devotees who worship the other deities with faith, they also worship Me,unceremoniously. (9.23)अहं िह सवर्यज्ञानां, भोक्ता च पर्भुर् एव च ।न तु माम् अिभजानिन्त, तत्त्वेनातश् च्यविन्त ते ॥९.२४॥Because I, the Supreme Being, alone am the enjoyer of all sacrificial services, and Lord of theuniverse. But people do not know My true transcendental nature. Therefore, they fall into the repeatedcycles of birth and death. (9.24)यािन्त देववर्ता देवान्, िपतॄन् यािन्त िपतृवर्ताः ।भूतािन यािन्त भूतेज्या, यािन्त मािजनोऽिप माम् ॥९.२५॥Worshippers of the Devs go to the Devs, the worshippers of the ancestors go to the ancestors, andthe worshippers of the ghosts go to the ghosts, and My devotees come to Me. (9.25)पतर्ं पुष्पं फलं तोयं, यो मे भक्त्या पर्यच्छितः ।तद् अहं भक्त्युपहृतम्, अािम पर्यतात्मनः ॥९.२६॥Whosoever offers Me a leaf, a flower, a fruit, or water with devotion; I accept and wear/eat theoffering of devotion by the pure-hearted. (9.26)यत् करोिष यद् अािस, यज् जुहोिष ददािस यत् ।यत् तपस्यिस कौन्तेय, तत् कु रुष्व मदपर्णम् ॥९.२७॥Arjun, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatevercharity you give, whatever austerity you perform, do all that as an offering unto Me. (9.27)शुभाशुभफलैयर् एवं, मोयसे कमर्बन्धनैः ।संन्यासयोगयुक्तात्मा, िवमुक्तो माम् उपैष्यिस ॥९.२८॥You shall become free from the bondage—good and bad—of Karma and come to Me by thisattitude of complete renunciation. (9.28)समोऽहं सवर्भूतेषु, न मे ेष्योऽिस्त न िपर्यः ।ये भजिन्त तु मां भक्त्या, मिय ते तेषु चाप्य् अहम् ॥९.२९॥The Self is present equally in all beings. There is no one hateful or dear to Me. But, those whoworship Me with love and devotion are very close to Me, and I am also very close to them. (9.29)अिप चेत् सुदुराचारो, भजते माम् अनन्यभाक् ।साधुर् एव स मन्तः, सम्यग् विसतो िह सः ॥९.३०॥Even the most sinful person if resolves to worship Me with single-minded loving devotion, such aperson must be regarded as a saint because of making the right resolution. (9.30)52

िक्षपर्ं भवित धमार्त्मा, शच्छािन्त िनगच्छित ।कौन्तेय पर्ितजानीिह, न मे भक्तः पर्णश्यित ॥९.३१॥Such a person soon becomes righteous and attains everlasting peace. Kaunteya, be aware, that Mydevotee shall never perish or fall down. (9.31)मां िह पाथर् पािशर्त्य, येऽिप स्युः पापयोनयः।ियो वैश्यास् तथा शूदर्ास्, तेऽिप यािन्त परां गितम् ॥९.३२॥Anybody and everybody, including businessmen, workers, ladies and sinful, can attain theSupreme Abode by just surrendering unto Me with loving devotion, O, Parth. (9.32)िक पुनर् बर्ाणाः पुण्या, भक्ता राजषर्यस् तथाअिनत्यम् असुखं लोकम्, इमं भजस्व माम् ॥९.३३॥Then, isn’t it pointless to state that the wise and devout sages attain the Supreme Being (Bysurrendering unto me). Therefore, having obtained this joyless and transitory human life, one shouldalways worship Me with loving devotion. (9.33)मन्मना भव मक्तो, माजी मां नमस्कु रु।माम् एवैष्यिस युक्त्वैवम् आत्मानं मत्परायणः॥९.३४॥Always think of Me, be devoted to Me, worship (seek) Me, and bow down to Me. Thus unitingyourself with Me by setting Me as the supreme goal and the sole refuge, you shall certainly come toMe. (9.34)ॐ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे राजिवाराजगुयोगो नामनवमोऽध्यायः॥Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Raj-Vidya-Raj-Guhya-Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Nine.53

10Vibhuti- Yog(Manifestation of the Absolute)शर्ीमभगवानुवाचभूय एव महाबाहो, शृणु मे परमं वचः।यत् तेऽहं पर्ीयमाणाय, वयािम िहतकाम्यया ॥१०.१॥The God spokeMahabaho, listen yet again to My supreme word that I shall speak, wishing for your welfare, to you,who holds me as very dear. (10.01)न मे िवदुः सुरगणाः, पर्भवं न महषर्यः।अहम् आिदर् िह देवानां, महषणां च सवर्शः ॥१०.२॥Neither the Devs, nor the great sages know My origin, because I am the origin of all celestialcontrollers and also of great sages. (10.02)यो माम् अजम् अनािद च, वेि लोकमहेरम्।असंमूढः स मत्यषु, सवर्पापैः पर्मुच्यते ॥१०.३॥One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, isconsidered wise among the mortals, and becomes liberated from all the sins. (10.03)बुिर् ज्ञानम् असंमोहः, क्षमा सत्यं दमः शमः ।सुखं दुःखं भवोऽभावो, भयं चाभयम् एव च ॥ १०.४॥अिहसा समता तुिस्, तपो दानं यशोऽयशः ।भविन्त भावा भूतानां, म एव पृथिग्वधाः ॥१०.५॥Reason, discrimination, Self-knowledge, non-delusion, forgiveness, truthfulness, control over themind and senses, tranquillity, pleasure, pain, birth, death, fear, fearlessness; nonviolence, equanimity,contentment, austerity, charity, fame, ill famethese diverse qualities in human beings arise from Mealone. (10.04-05)महषर्यः स पूव, चत्वारो मनवस् तथा।मावा मानसा जाता, येषां लोक इमाः पर्जाः ॥१०.६॥Even before seven great sages (Bhrigu etc.), the four (Sanak etc) the ‘mind-children’ of LordBrahma and several Manus were created by My will (from My potential energy). All these people inthe world are their progeny. (10.06)54

एतां िवभूित योगं च, मम यो वेि तत्वतः।सोऽिवकम्पेन योगेन, युज्यते नातर् संशयः ॥१०.७॥One who truly understands My manifestations and yogic powers is united with Me byunswerving devotion. There is no doubt about it. (10.07)अहं सवर्स्य पर्भवो, मः सवर्ं पर्वतर्ते।इित मत्वा भजन्ते मां बुधा भावसमिन्वताः ॥१०.८॥I am the origin of all. Everything emanates from Me. The wise ones, who understand this, adoreMe with love and devotion. (10.08)मिच्चा मतपर्ाणा, बोधयन्तः परस्परम् ।,कथयन्त मां िनत्यं, तुष्यिन्त च रमिन्त च ॥१०.९॥My devotees remain ever content and delighted. Their minds remain absorbed in Me, and theirlives surrendered unto Me. They always enlighten each other by talking about Me. (10.09)तेषां सततयुक्तानां, भजतां पर्ीितपूवर्कम्।ददािम बुियोगं तं, माम् उपयािन्त ते ॥१०.१०॥I give the knowledge and understanding of the metaphysical scienceto those who are everunited with Me and lovingly adore Meby which they come to Me. (10.10)तेषाम् एवानुकम्पाथर्, अहम् अज्ञानजं तमः।नाशयाम्य् आत्मभावस्थो, ज्ञानदीपेन भास्वता ॥१०.११॥I, who dwell within their inner psyche as consciousness, destroy the darkness born of ignoranceby the shining lamp of transcendental knowledge as an act of compassion for them. (10.11)अजुर्न उवाचपरं बर्म्ह परं धाम, पिवतर्ं परमं भवान् ।पुरुषं शातं िदम्, आिददेवम् अजं िवभुम् ॥१०.१२॥आहुस् त्वाम् ऋषयःसव, देविषर् नारदस् तथा ।अिसतो देवलो ासः, स्वयं चैव बर्वीिष मे ॥१०.१३॥Arjun saidYou are the Supreme Being, the Supreme Abode, the Supreme Purifier, the Eternal Being, theprimal God, the unborn, and the omnipresent. All saints and sages (Sage Narad, Asit, Deval and Vyas)have thus acclaimed You, and now You, Yourself are also telling it to me. (10.12-13)सवर्म् एतद् ऋतं मन्ये, यन् मां वदिस के शव।न िह ते भगवन् िक्त, िवदुर् देवा न दानवाः ॥१०.१४॥O, Keshav, I believe all that You have told me to be true. O, Lord, neither the Devs nor the Danavs(demons) fully understand Your real nature. (10.14)55

स्वयम् एवात्मनात्मानं, वेत्थ त्वं पुरुषोम।भूतभावन भूतेश, देवदेव जगत्पतेः ॥१०.१५॥O, Creator and Lord of all beings, God of all celestial rulers, the Supreme person, and Lord of theuniverse, You alone know Yourself by Yourself. (10.15)वक्तु म् अहर्स्य् अशेषेण, िदा ह्य् आत्मिवभूतयः ।यािभर् िवभूितिभर् लोकान्, इमांस् त्वं ा ितिस ॥१०.१६॥Therefore, You alone are able to fully describe Your own divine glorieshe manifestationsbywhich You exist pervading all the universe. (10.16)कथं िवाम् अहं योिगस्, त्वां सदा पिरिचन्तयन् ।के षु के षु च भावेषु, िचन्त्योऽिस भगवन् मया ॥१०.१७॥How may I know You, O, Bhagavan 11 , by constant contemplation? In what form of manifestationare You to be thought of by me? (10.17)िवस्तरेणात्मन योगं, िवभूित च जनादर्न ।भूयः कथय तृिर् िह, शृण्वतो नािस्त मेऽमृतम् ॥१०.१८॥Janardan, explain to me again in more detail, Your yogic power and glory; because I can never besatiated by hearing Your nectar-like words. (10.18)शर्ी भगवानुवाचहन्त ते कथियष्यािम, िदा ह्य् आत्मिवभूतयः।पर्ाधान्यतः कु रुशर्े, नास्त्य् अन्तो िवस्तरस्य मे ॥१०.१९॥The God SaidWell, Kuru-Shrestha, I shall explain to you My only a few prominent divine manifestations, becauseMy manifestations are endless. (10.19)अहम् आत्मा गुडाके श, सवर्भूताशयिस्थतः ।अहम् आिद मध्यं च, भूतानाम् अन्त एव च ॥१०.२०॥Gudakesh, I am the Supreme Spirit (Supersoul) abiding in the inner psyche of all beings. I am alsothe creator, maintainer, and destroyeror the beginning, the middle, and the endof all beings.(10.20)आिदत्यानाम् अहं िवष्णुर्, ज्योितषां रिवर् अंशुमान् ।मरीिचर् मरुताम् अिस्त, नक्षतर्ाणाम् अहं शशी ॥१०.२१॥I am the sustainer Lord Vishnu among the children of Aditi, I am the radiant sun among theluminaries, among the controllers of wind, I am the Marichi (a Dev), I am the moon among thecelestial bodies. (10.21)11 Lord Krishna has been addressed by Arjun as Bhagavan that means ‘Divine’ and not yet as Bhagavaan, meaningthe God.56

वेदानां सामवेदोऽिस्म, देवानाम् अिस्म वासवः ।इिन्दर्याणां मनािस्म, भूतानाम् अिस्म चेतना ॥१०.२२॥I am the Sama-Ved among the Vedas, I am the Indra among the Devs (Celestial Rulers), I am themind among the senses, I am the consciousness in living beings. (10.22)रुदर्ाणां शंकरश् चािस्म, िवेशो यक्षरक्षसाम् ।वसूनां पावकश् चािस्म, मेरुः िशखािरणाम् अहम् ॥१०.२३॥I am Lord Shiv among the Rudras, I am the Kuber (the God of wealth) from among the Yakshasand Rakshas’, I am the fire god, and among the mountains, I am the Meru Mountain. (10.23)पुरोधसां च मुख्यं मां, िवि पाथर् बृहस्पितम् ।सेनानीनाम् अहं स्कन्दः, सरसाम् अिस्म सागरः ॥१०.२४॥Parth, I am the Brihaspati (God’s priest) among the priests, and among the army generals, I amSkanda, (the army general of the Devs), I am the ocean among the bodies of water. (10.24)महषणां भृगुर् अहं, िगराम् अस्म्य् एकम् अक्षरम्।यज्ञानां जपयज्ञोऽिस्म, स्थावराणां िहमालयः ॥१०.२५॥Among the great sages, I am Bhrigu, I am the monosyllable cosmic sound, Aum (Om), among thewords; Among the Yog of chanting, I am the chanting of mantra, among the unmovables, I am theHimalaya. (10.25)अत्थः सवृर्क्षाणां, देवषणां च नारदः ।गन्धावार्णां िचतर्रथः, िसानां किपलो मुिनः ॥१०.२६॥I am the Peepal tree among the trees, Narad among the sages, Chitrarath among the Gandharvas,and among the great geniuses I am Kapil muni. (10.26)उच्चैःशर्वसम् अानां, िवि माम् अमृतोवम् ।ऐरावतं गजेन्दर्ाणां, नराणां च नरािधपम् ॥१०.२७॥आयुधानाम् अहं वजर्ं धेनूनाम् अिस्म कामधुक् ।पर्जनश् चािस्म कन्दपर्ः, सपार्णाम् अिस्म वासुिकः ॥१०.२८॥Among horses, I am Uchhaishrava. Know Me as the Airavat 12 among the Elephants and the Kingsamong the men. I am Vajra, (the thunderbolt) among the weapons, Kama-Dhenu among the cows, Iam the Cupid for procreation and Vasuki among the snakes. (10.27-28)अनन्तश् चािस्म नागानां, वरुणो यादसाम् अहम्।िपतृणाम् अयर्मा चािस्म, यमः संयमताम् अहम् ॥१०.२९॥पर्ह्लादश् चािस्म दैत्यानां, कालः कलयताम् अहम्।मृगाणां च मृगेन्दर्ोऽहं, वैनतेय पिक्षणाम् ॥१०.३०॥Among the Cobras, I am Anant (‘Shesh-Naag’), among beings of water, I am the water-god Varun-Dev, among the ancestors (Pitru) I am Pitru by name ‘Aryama’ and among the controller who limit, I12 Airavat is said to be a kind of elephant who has (or had) multiple trunks.57

am the God of Death. Among Daityas, I am Prahalad, I am the time, I am the lion among the beasts,and the Eagle, the king of birds among birds. (10.29-30)पवनः पवताम् अिस्म, रामः शभृताम् अहम् ।झषाणां मकरश् चािस्म, ोतसाम् अिस्म जाह्नवी ॥१०.३१॥I am the wind among the purifiers, and Lord Rama among the warriors. I am the crocodile amongthe marine-lives, and the holy Ganges river among the rivers. (10.31)सगार्णाम् आिदर् अन्त, मध्यं चैवाहम् अजुर्न ।अध्यात्मिवा िवानां, वादः पर्वदताम् अहम् ॥१०.३२॥I am the beginning, the middle, and the end of all creation, Arjun. Among the knowledge I amknowledge of the supreme Self. I am logic of the logician. (10.32)अक्षराणाम् अकारोऽिस्म, न्ः सामािसकस्य च ।अहम् एवाक्षयः कालो, धाताहं िवतोमुखः ॥१०.३३॥I am the letter ‘A 13 ’ among the alphabets. I am the dual compound among the compounded words.I am the endless time. I am the sustainer, and I am omniscient. (10.33)मृत्युः सवर्हराहम्, उव भिवष्यताम् ।कीितः शर्ीर् वाक् च नारीणां, स्मृितर् मेधा धृित क्षमा ॥१०.३४॥I am the all devouring death, and also the origin of the future. I am the fame, prosperity, speech,memory, intellect, resolve, and forgiveness in women. (10.34)बृहत्साम तथा साां, गायतर्ी छन्दसाम् अहम् ।मासानां मागर्शीषऽहम्, ऋतूनां कु सुमाकरः ॥१०.३५॥In the SamaVedic hymns I am the Bruhatsaam and among the mantras I am Gayatri-Mantra.Among the months, I am Margashirsh month (November-December) and I am the spring among theseasons. (10.35)ूतं छलयताम् अिस्म, तेजस् तेजिस्वनाम् अहम् ।जयोऽिस्म वसायोऽिस्म, सत्त्वां सत्त्ववताम् अहम् ॥१०.३६॥I am gambling of the cheats; splendour of the splendid; victory of the victorious; resolution of theresolute; and goodness of the good. (10.36)वृष्णीनां वासुदेवोऽिस्म, पाण्डवानां धनंजयः ।मुनीनाम् अप्य् अहं ासः, कवीनाम् उशना किवः ॥१०.३७॥दण्डो दमयताम् अिस्म, नीितर् अिस्म िजगीषताम् ॥१०.३७॥मौनं चैवािस्म गुानां, ज्ञानं ज्ञानवताम् अहम् ॥१०.३८॥I am Krishna among the Vrishni Clan, Arjun among the Pandavs, Vyas among the sages andUshan (also famous as Guru Shukracharya, Teacher of the Rakshasas) among the philosophers. I am13 Not the English alphabet ‘A’, but the consonant pronounciation of ‘A’, which unfailingly gets automaticallypronounced while uttering any alphabet by everyone in every language of the world.58

the power of the rulers, the statesmanship of the seekers of victory. I am silence among the mysteries,and the Self-knowledge of the knowledgeable. (10.37-38)यच् चािप सवर्भूतानां, बीजं तद् अहम् अजुर्न।न तद् अिस्त िवना यत् स्यान, मया भूतं चराचरम् ॥१०.३९॥I am the origin of all beings, Arjun. There is nothing, animate or inanimate, that can exist withoutMe. (See also 7.10 and 9.18) (10.39)नान्तोऽिस्त मम िदानां, िवभूतीनां परंतप ।एष तूेशतः पर्ोक्तो, िवभूतेर् िवस्तरो मया ॥१०.४०॥There is no end of My divine manifestations, Parantap. This is only a brief description by Me of theextent of My divine manifestations. (10.40)यद् यद् िवभूितमत् सत्त्वं, शर्ीमद् ऊिजतम् एव वा ।तत् तद् एवावगच्छ त्वं, मम तेजोऽशसंभवम् ॥१०.४१॥Whatever is endowed with glory, brilliance, and power; know that to be a manifestation of a verysmall fraction of My splendour. (10.41)अथवा बहुनैतेन, िक ज्ञातेन तवाजर्न ।िवभ्याहम् इदं कृ त्म्, एकांशेन िस्थतो जगत् ॥१०.४२॥What is the need for this detailed knowledge, Arjun? I continually support the entire universe by avery small fraction of My divine power. (10.42)ऊँ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशाे शर्ी कृ ष्णाजुर्नसंवादेिवभूितयोगो नाम दशमोऽध्यायः॥Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Vibhuti-Yog’ from theever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter Ten.59

11Vishwa-Rup-Darshan-Yog(Vision of the Cosmic Form)अजुर्न उवाचमदनुगर्हाय परमं, गुम् अध्यात्मसंिज्ञतम् ।यत् त्वयोक्तं वचस् तेन, मोहोऽयं िवगतो मम ॥११.१॥Arjun saidMy illusion is dispelled by the profound words of wisdom You spoke—out of compassiontowards—me about the supreme secret of Spirit. (11.01)भवाप्ययौ िह भूतानां, शर्ुतौ िवस्तरशो मया ।त्वः कमलपतर्ाक्ष, माहात्म्यम् अिप चायम् ॥११.२॥Kamalpatraksh, I have heard from You in detail about the origin and dissolution of beings, andYour immutable glory. (11.02)एवम् एतद् यथात्थ त्वम्, आत्मानं परमेर ।दर्ुम् इच्छािम ते रुपम्, ऐरं पुरुषोम ॥११.३॥You are as You have said, the Parameshwar (God), yet I wish to see Your divine cosmic form, O,Purushottam, the Supreme Being. (11.03)मन्यसे यिद तच् छक्यं, मया दर्ुम् इित पर्भो ।योगेर ततो मे त्वं, दसर्यात्मानम् अयम् ॥११.४॥Prabho (God), if You think it is possible for me to see Your universal-form, then, Yogeshwar 14(God), show me Your immutable complete eternal form. (11.04)शर्ीभगवानुवाचपश्य मे पाथर् रुपािण, शतशोऽथ सहश: ।नानािवधािन िदािन, नानवणार्कृ तीिन च ॥११.५॥पश्यािदत्यान् वसून् रुदर्ान्, अिनौ मरुतस् तथा ।बहून्य् अदृपूवार्िण, पश्यायार्िण भारत ॥११.६॥इहैकस्थं जगत् कृ त्ं, पश्या सचराचरम् ।मम देहे गुडादेश, यच् चान्यद् दर्ुम् इच्छािस ॥११.७॥14 Yogeshwar literally means, God of the Yogis. The word is used here to indicate the God in His full Glory60

The God SaidParth, behold My hundreds and thousands of multifarious divine forms of different colours andshapes. Behold, Bharat, all the celestial beings, and many wonders never seen before. Also beholdGudakesh, the entire creationanimate, inanimate, and whatever else you like to seeall at one place inMy body. (11.05-07)न तु मां शक्यसे दर्ुम्, अनेनैव स्वचक्षुषा ।िदं ददािम ते चक्षुः, पश्य मे योगम् ऐरम् ॥११.८॥But, you are not able to see Me with your physical eye; therefore, I give you the divine eye to seeMy majestic power and glory. (11.08)सजयं उवाचएवम् उक्त्वा ततो राजन्, महायोगेरो हिरः ।दसर्यामास पाथार्य, परमं रुपम् ऐरम् ॥११.९॥Sanjay saidKing Dhritarashtra, having said this; Great Yogeshwar, the great Lord of the mystic power of yog,the Hari (God Vishnu), revealed His supreme majestic form to Parth. (11.09)अनेकवक्तर्नयनम्, अनेकाद्भुतदशर्नम् ।अनेकिदाभरणं, िदानेकोतायुधम् ॥११.१०॥िदमाल्याम्बरधरं िदगन्धानुलेपनम्।सवार्यर्मयं देवम्, अनन्तं िवतोमुखम् ॥११.११॥Arjun saw the Lord with many mouths and eyes, and many visions of marvel, with numerousdivine ornaments, and holding many divine weapons. Wearing divine garlands and apparel, anointedwith celestial perfumes and ointments, full of all wonders, the limitless God with faces on all sides.(11.10-11)िदिव सूयर्सहस्य, भवेद् युगपद् उित्थता ।यिद भाः सदृशी सा स्याद्, भासस् तस्य महात्मनः ॥११.१२॥If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would notresemble the splendor of that exalted being. (11.12)ततर्ैकस्थं जगत् कृ त्ं, पर्िवभक्तम् अनेकधा ।अपश्यद् देवदेवस्य, शरीरे पाण्डवस् तदा ॥११.१३॥Pandav saw the entire universe, having several different descriptions divided in many ways, butstanding as all in One, and One in all in the transcendental body of Krishna. (11.13)ततः स िवस्मयािवो, हृरोमा धनंजयः ।पर्णम्य िशरसा देवं, कृ तािलर् अभाषत ॥११.१४॥Having seen the cosmic form of the Lord, Dhananjaya was filled with wonder; and his hairsstanding on end, bowed his head to the Lord and prayed with folded hands. (11.14)अजुर्न उवाचपश्यािम देवांस् तव देव देहेसवार्ंस् तथा भूतिवशेषसंघान्।61

बर्ाणम् ईशं कमलासनस्थम्ऋष सवार्न् उरगांश् िदान ॥११.१५॥Arjun saidO, Lord, I see in Your body all Devs, Gods, supernatural controllers, and multitude of beings,sages, and celestials. (11.15)अनेकबाहूदरववतर्नेतर्ं पश्यािम त्वां सवर्तोऽनन्तरूपम्।नान्तं न मध्यं न पुनस् तवािद पश्यािम िवेर िवरुप ॥११.१६॥O, Vishweshvar (O, Lord of the universe), I see You everywhere with infinite form, with manyarms, stomachs, faces, and eyes. O, Lord of the Universe, in Your Universe-Form, I see neither yourbeginning nor the middle nor the end. (11.16)िकरीिटनं गिदनं चिकर्णं च तेजोरािश सवर्तो दीिमन्तम्।पश्यािम त्वां दुिनरीयं समन्ता दीानलाकर् ुितम् अपर्मेयम् ॥११.१७॥I see You with Your crown, club, discus; and a mass of radiance, difficult to behold, shining allaround like the immeasurable brilliance of the sun and the blazing fire. (11.17)त्वम् अक्षरं परमं वेिदतं त्वम् अस्य िवस्य परं िनधानम् ।त्वम् अयः शातधमर्गोा सनातनस् त्वं पुरुषो मतो मे ॥११.१८॥I believe You are the Supreme Being to be realized. You are the ultimate resort of the universe. Youare the Spirit, and protector of the Sanatan (eternal) order (Dharma). (11.18)अनािदमध्यान्तम् अनन्तवीयर्म्अनन्तबाहुं शिशसूयर्नेतर्म् ।पश्यािम त्वां दीहुताशवक्तर्ंस्वतेजसा िवम् इदं तपन्तम् ॥११.१९॥I see You with infinite power, without beginning, middle, or end; with many arms, with the sunand the moon as Your eyes, with Your mouth as a blazing fire scorching the universe with Yourradiance. (11.19)ावापृिथोर इदम् अन्तरं िह ां त्वयैके न िदश सवार्ः ।दृष्ट्वाद्भुतं रूपम् उगर्ं तवेदं लोकतर्यं पर्िथतं महात्मन् ॥११.२०॥O, Lord, You pervade the entire space between heaven and earth in all directions. Seeing Yourmarvellous and terrible form, the three worlds are trembling with fear. (11.20)अमी िह त्वां सुरसंघा िवशिन्त के िचद् भीताः पर्लयो गृणिन्त ।स्वस्तीत्य् उक्तवा महिषिससंघाः स्तुविन्त त्वां स्तुितिभः पुष्कलािभः ॥११.२१॥Hosts of supernatural rulers enter into You. Some with folded hands sing Your names and gloriesin fear. A multitude of perfected beings hail and adore You with abundant praises. (11.21)रुदर्ािदत्या वसवो ये च साध्या िवेऽिनौ मरुतश् चोष्मपा।गन्धवर्यक्षासुरिससंघा वीक्षन्ते त्वां िविस्मताश् चैव सव ॥११.२२॥रुपं महत् ते बहुवक्तर्नेतर्ं महाबाहो बहुबाहूरुपादम् ।बहूदरं बहुदंाकरालं दृष्ट्वा लोकाः पर्िथतास् तथाऽहम् ॥११.२३॥All the celestial beings amazingly gaze at You. Seeing your infinite form with many mouths, eyes,arms, thighs, feet, stomachs, and many fearful tusks; the worlds are trembling with fear and so do I,Mahabaho. (11.22-23)62

नभःस्पृशं दीम् अनेकवणर्ं ााननं दीिवशालनेतर्म् ।दृष्ट्वा िह त्वां पर्िथतान्तरात्मा धृित न िवन्दािम शमं च िवष्णो ॥११.२४॥I am disturbed and find neither peace nor courage, Vishno, after seeing Your effulgent andcolourful form touching the sky, and Your wide open mouth with large shining eyes. (11.24)दंाकरालािन च ते मुखािन दृवैव कालानलसिभािन ।िदशो न जाने ने लभे च शमर् पर्सीद देवेश जगिवास ॥११.२५॥I lose my sense of direction and find no comfort after seeing Your mouths with fearful teethglowing like the fires of cosmic dissolution. Have mercy on me! O, Devesh the Lord of celestial rulers,and refuge of the universe. (11.25)अमी च त्वां धृतरास्य पुतर्ाः सव सहेवाविनपालसंघैःभीष्मो दर्ोणः सूतपुतर्स् तथासौ सहास्मदीयैर् अिप योधमुख्यैः ॥११.२६॥वक्तर्ािण ते त्वरमाणा िवशिन्त दंाकरालािन भयानकािन ।के िचद् िवलग्ना दशनान्तरेषु संदृश्यन्ते चूिणतैर् उमाङ्गै ॥११.२७॥All my cousin brothers, along with the hosts of other kings and warriors of the other side, togetherwith chief warriors on our side, are also quickly entering into Your fearful mouths with terrible teeth.Some are seen caught in between the teeth with their heads crushed. (11.26-27)यथा नदीनां बहवोऽम्बुवेगाः समुदर्म् एवािभमुखा दर्विन्त ।तथा तवामी नरलोकवीरा िवशिन्त वक्तर्ाण्य् अिभिवज्वलिन्त ॥११.२८॥These warriors of the mortal world are entering Your blazing mouths as many torrents of therivers enter into the ocean. (11.28)यथा पर्दीं ज्वलनं पतङ्गा िवशिन्त नाशाय समृवेगाः ।तथैव नाशाय िवशिन्त लोकास् तवािप वक्तर्ािण समृवेगः ॥११.२९॥All these people are rapidly rushing into Your mouths for destruction as moths rush with greatspeed into the blazing flame for destruction. (11.29)लेिलसे गर्समानः समन्ताल् लोकान् समगर्ान् वदनैर् ज्वलिः ।तेजोिभर् आपूयर् जगत् समगर्ं भासस् तवोगर्ाः पर्तपिन्त िवष्णो ॥११.३०॥You are licking up all the worlds with Your flaming mouths, swallowing them from all sides. Yourpowerful radiance is filling the entire universe with effulgence and burning it, O, Vishno (O, GodVishnu). (11.30)आख्यािह मे को भवान् उगर्रुपो नमोऽस्ते ते देववर पर्सीद ।िवज्ञातुम् इच्छािम भवन्तम् आं न िह पर्जानािम तव पर्वृिम् ॥११.३१॥Tell me, who are You in such a fierce form? My salutations to You, O, Deva-Var (O, God), the bestof all celestial rulers, be merciful! I wish to understand You, O, Adyam, (O, God), Pimal Being, becauseI do not know Your mission. (11.31)शर्ीभगवानुवाचकालोऽिस्म लोकक्षयकृ त् पर्वृो लोकान् समाहतुर्म् इह पर्वृः ।ऋतेऽिप त्वां न भिवष्यिन्त सव येऽविस्थताः पर्त्यनीके षु योधाः ॥११.३२॥63

The God saidI am death, the mighty destroyer of the world. Currently, I am occupied in destruction of all thesepeople. Even without your participation in the war, all the warriors standing arrayed in the opposingarmies shall cease to exist. (11.32)तस्मात् त्वम् उि यशो लभस्व िजत्वा शतर्ुन् भुङव राज्यं समुम् ।मयैवैते िनहताः पूवर्म् एव िनिममातर्ं भव ससािचन् ॥११.३३॥Therefore, you get up and attain glory. Conquer your enemies, and enjoy a prosperous kingdom. Ihave already destroyed all these warriors. You become only an instrument. (11.33)दर्ोणं च भीष्मं च जयदर्थं चकणर्ं तथान्यान् अिप योधवीरान् ।मया हतांस् त्वं जिह मा िथायुध्यस्व जेतािस रणे सपान् ॥११.३४॥Kill all these great warriors who are already killed by Me. Do not fear. You will certainly conquerthe enemies in the battle; therefore, fight! (11.34)संजय उवाचएतच् छु त्वा वचनं के शवस्यकृ तािलर् वेपमानः िकरीटी ।नमस्कृ त्वा भूय एवाह कृ ष्णासगद्ग्दं भीतभीतः पर्णम्य ॥११.३५॥Sanjay saidHaving heard these words of Keshav; Arjun, his crown on the head, trembling with folded hands,prostrated with fear and spoke to Krishna in a choked voice. (11.35)अजुर्न उवाचस्थाने हृषीके श तव पर्कीत्यार् जगत् पर्हृष्यत्य् अनुरज्यते च ।रक्षांिस भीतािन िदशो दर्विन्तसव नमस्यिन्त च िससंघाः ॥११. ३६॥Arjun saidRightly so, Hrishikesh, the world delights and rejoices in singing your glory, the terrified demonsflee in all directions and the hosts of sages bow to You in adoration. (11.36)कस्माच् च ते न नमेरन् महात्मन्गरीयसे बर्णोऽप्य् आिदकतर् ।अनन्त देवेश जगिवासत्वम् अक्षरं सद् असत् तत्परं यत् ॥११.३७॥Why should they notO, great soulbow to You, the original creator who is even greater thanthe creator of material worlds? O, infinite Lord, O, God of all celestial rulers, O, abode of the universe,You are both Eternal and Temporal, and the Supreme Being that is beyond Eternal and Temporal.(11.37)त्वम् आिददेवः पुरुषः पुराणस्त्वम् अस्य िवस्य परं िनधानम् ।वेािस वें च परं च धाम त्वया ततं िवम् अनन्तरुप ॥११.३८॥64

You are the primal God, the most ancient Person. You are the ultimate resort of the entire universe.You are the knower, the object of knowledge, and the Supreme Abode. You, O, Lord of the infiniteform, pervade the entire universe. (11.38)वायुर् यमोऽिगर्र् वरुणः शशाङकः पर्जापितस् त्वं पर्िपतामह ।नमो नमस्तेऽस्तु सहसर्कृ त्वः पुन भूयोऽिप नमो नमस्ते ॥११.३९॥You are the controller of death, the fire, the wind, the water god, the moon god, and the creator, aswell as the father of the creator. Salutations to You a thousand times, and again and again salutationsto You. (11.39)नमः पुरस्ताद् अथ पृतस् ते नमोऽस्तु ते सवर्त एव सवर् ।अनन्तवीयार्िमतिवकर्मस् त्वं सवर्ं समाोिष ततोऽिस सवर्ः ॥११.४०॥My salutations to You from all sides O, Lord, my obeisance to You from all sides. You are infinitevalour and the boundless might. You pervade everything, and, therefore, You are everywhere and ineverything. (11.40)सखेित मत्वा पर्सभं यद् उक्तं हे कृ ष्ण हे यादव हे सखेित ।अजानता मिहमानं तवेदं मया पर्मादात् पर्णयेन वािप ॥११.४१॥Considering You merely as a friend, and not knowing Your greatness, I have inadvertentlyaddressed You as ‘Krishna’, ‘Yadav’, and ‘friend’ merely out of affection or carelessness. (11.41)यच् चावहासाथर्म् असत्कृ तोऽिस िवहारश्य्यासनभोजनेषु ।एकोऽथवाप्य् अच्युत तत्समक्षं तत् क्षामये त्वाम् अहम् अपर्मेयम् ॥११.४२॥In whatever way I may have insulted You in jokes; while playing, reposing in bed, sitting, or atmeals; when alone, or in front of others; Achuta, the immeasurable One, I implore You for forgiveness.(11.42)िपतािस लोकस्य चराचरस्य त्वम् अस्य पूज्य गुरुर् गरीयान ।न त्वत्स्यमोऽस्त्य् अभ्यिधकः कु तोऽन्यो लोकतर्येऽप्य् अपर्ितमपर्भाव ॥११.४३॥You are the father of this animate and inanimate world, and the greatest guru to be worshipped.No one is even equal to You in the three worlds; how can there be one greater than You? O, Being ofincomparable glory. (11.43)तस्मात् पर्णम्य पर्िणधाय कायं पर्सादये त्वाम् अहम् ईशम् ईम् ।िपतेव पुतर्स्य सखेव सख्युः िपर्यः िपर्यायाहर्िस देव सोढुम् ॥११.४४॥Therefore, O, adorable Lord, I seek Your mercy by bowing down and prostrating my body before You.Bear with me as a father to his son, as a friend to a friend, and as a husband to his wife, O, Lord. (11.44)अदृपूवर्ं हृिषतोऽिस्म दृष्ट्वा भयेन च पर्िथतं मनो मे ।तद् एव मे दशर्य देव रुपं पर्सीद देवेश जगिवास ॥११.४५॥Beholding that which has never been seen before delights me, and yet my mind is tormented withfear. Therefore, O, God of celestial rulers, the refuge of the universe, have mercy on me; and show meyour Lord Vishnu’s normal four-armed form. (11.45)िकरीिटनं गिदनं चकर्हस्तम्इच्छािम त्वां दर्ुम् अहं तथैव ।तेनैव रुपेण चतुभुर्जेनसहसर्बाहो भव िवमूत ॥११.४६॥65

I wish to see You with a crown, holding mace and discus in Your hands. Therefore, O, Lord withthousand arms and universal form, please appear in the four-armed form. (11.46)शर्ीभगवानुवाचमया पर्सेन तवाजुर्नेदंरुपं परं दिशतम् आत्मयोगात् ।तेजोमयं िवम् अनन्तम् आंयन् मे त्वदन्येन न दृपूवर्म् ॥११.४७॥The God SaidArjun, being pleased with you I have shown you, through My own yogic powers, this particularsupreme, shining, universal, infinite, and primal form of Mine that has never been seen before byanyone other than you. (11.47)न वेदयज्ञाध्ययनैर् न दानैर् न च िकर्यािभर् न तपोिभर् उगर्ैः ।एवंरुपः शक्य अहं नृलोके दर्ुं त्वदन्येन कु रुपर्वीर ॥११.४८॥Kurupravir, neither by study of the Vedas, nor by sacrifice, nor by charity, nor by rituals, nor by severeausterities, can I be seen in this cosmic form by any one other than you in this human world. (11.48)मा ते था मा च िवमूढभावो दृष्ट्वा रुपं घोरम् ईदृङ्ममेदम् ।पेतभीः पर्ीतमनाः पुनस् त्वं तद् एव मे रुपम् इदं पर्पश्य ॥११.४९॥Do not be perturbed and confused by seeing such a terrible form of Mine as this. With fearless andcheerful mind, now behold My four-armed form. (11.49)संजय उवाचइत्य् अजुर्नं वासुदेवस् तथोक्त्वा स्वकं रुपं दशर्यामास भूयः ।आासयामास च भीतम् एनं भूत्वा पुनः सौम्यवपुर् महात्मा ॥११.५०॥Sanjay saidAfter speaking like this to Arjun, Vaasudev revealed His four-armed form. And then assuming Hispleasant human form, Lord Krishna, the Great One, consoled Arjun who was terrified. (11.50)अजुर्न उवाचदृष्ट्वेदं मानुषं रुपं, तव सौम्यं जनादर्न ।इदानीम् अिस्म संवृः, सचेताः पर्कृ ित गतः ॥११.५१॥Arjun saidJanardan, seeing this lovely human form of Yours, I have now become tranquil and I am normalagain. (11.51)शर्ीभगवानुवाचसुदुदर्शर्म् इदं रुपं, दृवानिस यन् मम ।देवा अप्य् अस्य रुपस्य, िनत्यं दशर्नकािङ्क्षणः ॥११.५२॥The God saidThis four-armed form of Mine that you have seen is very difficult, indeed, to see. Even Devs, thecelestial controllers are ever longing to see this form. (11.52)66

नाहं वेदैर् न तपसा, न दानेन न चेज्यया ।शक्य एवंिवधो दर्ुं, दृवानिस मां यथा ॥११.५३॥This four-armed form of Mine that you have just seen cannot be seen even by study of the Vedas,or by austerity, or by acts of charity, or by the performance of rituals. (11.53)भकत्या त्व् अनन्यया शक्य, अहम् एवंिवधोऽजुर्न ।ज्ञातुं दर्ुं च तवेन, पर्वेुं च परंतप ॥॥११.५४॥However, Arjun, through single-minded devotion alone, I can be seen in this form and Parantap,can be known in essence, and also can be reached. (11.54)मत्कमर्कृ न् मत्परमो, मक्तः सङ्गविजतः ।िनवरः सवर्भूतेषु, यः स माम् एित पाण्डव ॥११.५५॥The one who does all works as if being done for Me, and to whom I am the Supreme goal; who ismy devotee, who has no attachment, and is free from enmity towards any being; attains Me, Pandav.(11.55)ॐ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे िवरुपदशर्नयोगो नामएकादशोऽध्यायः॥Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Vishwa-Rup-Darshan-Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Eleven.67

12Bhakti Yog(Path of Devotion)अजुर्न उवाचएवं सततयुक्ता ये, भक्तास् त्वां पयुर्पासते ।ये चाप्य् अक्षरम् अक्तं , तेषां के योगिवमा: ॥१२.१।Arjun AskedThose ever steadfast devotees who worship the personal aspect of God ‘Saguna-Sakar 15 ’ (withform akin to Idol or symbol worship, lending shape and quality to God), and others who worship theimpersonal aspect, or the ‘Nirguna-Nirakar, 16 (formless, akin to Idol-less, symbol-less worship)Absolute; which of these has the best knowledge of yog? (12.01)शर्ीभगवानुवाचमय्य् आवेश्य मनो ये मां, िनत्ययुक्ता उपासते ।शर्या परयोपेतास्, ते मे युक्ततमा मताः ॥१२.२॥The God SaidThose ever steadfast devotees who worship with supreme faith by fixing their mind on a personalform of God, I consider them to be mine and the best yogis. (12.02)ये त्व् अक्षरम् अिनदश्यम् अक्तं पयुर्पासते ।सवर्तर्गम् अिचन्त्यं च, कू टस्थम् अचलं धर्ुवम् ॥१२.३॥संिनयम्येिन्दर्यगर्ामं, सवर्तर् समबुयः ।ते पर्ाुविन्त माम् एव सवर्भूतिहते रताः ॥१२.४॥But those others (Idol-less Worshippers) who worship the unchangeable, the inexplicable, theinvisible, the omnipresent, the inconceivable, the unchanging, the immovable, and the formlessimpersonal aspect of God; restraining all the senses, even-minded under all circumstances, engaged inthe welfare of all creatures, also attain Me (God). (12.03-04)क्लेशोऽिधकतरस् तेषाम्, अक्तासक्तचेतसाम् ।अक्ता िह गितर् दुःखं, देहविर् अवाप्यते ॥१२.५॥15 ‘Sagun-Sakar’ literally means ‘with qualities and shape’ that is size, shape, temperament etc. Idol worship is‘Sagun-Sakar’ worship.16 ‘Nirgun-Nirakar’ literally means without quality and without shape. ‘Nirgun-Nirakar’ worship is idol-lessworship.68

Self-realization is more difficult for (Idol-less Worshippers) those who fix their mind on theimpersonal, unmanifest, and formless Absolute; because, comprehension of the unmanifest byembodied beings is attained with difficulty. (12.05)ये तु सवार्िण कमार्िण, मिय संन्यस्य मत्पराः ।अनन्येनैव योगेन, मां ध्यायन्त उपासते ॥ १२.६॥तेषाम् अहं समुतार्, मृत्युसंसारसागरात् ।भवािम निचरात् पाथर्, मय्य् आवेिशतचेतसाम् ॥१२.७॥For those who worship the Supreme with unswerving devotion as a personal deity (idol) of theirchoice, offer all actions to Me, intent on Me as the Supreme, and meditate on Me; Parth, I swiftlybecome their saviorfrom the world that is the ocean of death and transmigrationwhose thoughtsare set on My personal form. (12.06-07)मय्येव मन आधत्स्व, मिय बुि िनवेशय ।िनविसष्यिस मय्येव, अत ऊध्वर्ं न संशय ॥१२.८॥Therefore, focus your mind on Me, and let your intellect dwell upon Me alone through meditationand contemplation. Thereafter you shall certainly attain Me. (12.08)अथ िचं समाधातुं, न शक्नोिष मिय िस्थरम् ।अभ्यासयोगेन ततो, माम् इच्छाुं धनंजय ॥१२.९॥If you are unable to focus your mind steadily on Me, then long to attain Me by practice (of anyother spiritual discipline; such as a ritual, or deity worship that suits you), Dhanajaya. (12.09)अभ्यासेऽप्य् असमथऽिस, मत्कमर्परमो भव ।मदथर्म् अिप कमार्िण, कु वर्न् िसिम् अवाप्स्यिस ॥१२.१०॥If you are unable even to do any spiritual discipline, then be intent on performing your duty justfor Me. You shall attain perfection by doing your prescribed duty for Me — without any selfishmotive—just as an instrument to serve and please Me. (12.10)अथैतद् अप्य् अश्क्तोऽिस, कतुर्ं मोगम् आिशर्तः ।सवर्कमर्फलत्यागं, ततः कु रु यतात्मवान् ॥१२.११॥If you are unable to do your duty for Me, then just surrender unto Me, and renounce theattachment to, and the anxiety for, the fruits of all work—by learning to accept all results as God'sgrace—with equanimity. (12.11)शर्ेयो िह ज्ञानम् अभ्यासाज्, ज्ञानाद् ध्यानं िविशष्यते ।ध्यानात् कमर्फलत्यागस्, त्यागाच् छािन्तर् अनन्तरम् ॥१२.१२॥The transcendental knowledge of scriptures is better than mere ritualistic practice; meditation isbetter than scriptural knowledge; renunciation of selfish attachment to the fruits of work (Karma-yog)is better than meditation; peace immediately follows renunciation of selfish motives. (12.12)अेा सवर्भूतानां, मैतर्ः करुण एव च ।िनमर्मो िनरहंकारः, समदुःखसुखः क्षमी ॥१२.१३॥69

संतु सततं योगी, यतात्मा दृढिनयः ।मय्य् अिपतमनोबुिर्, यो मक्तः स मे िपर्यः ॥१२.१४॥One who does not hate any creature, who is friendly and compassionate, free from the notion of ‘I’and ‘my’, even-minded in pain and pleasure, forgiving; and who is ever content, who has subdued themind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, who isdevoted to Me, is dear to Me. (12.13-14)यस्मान् नोिजते लोको, लोकान् नोिजते च यः ।हषार्मषर्भयोेगैर् मुक्तो यः स च मे िपर्यः ॥१२.१५॥The one by whom others are not agitated and who is not agitated by others, who is free from joy,envy, fear, and anxiety, is also dear to Me. (12.15)अनपेक्षः शुिचर् दक्ष, उदासीनो गतथः ।सवार्रम्भपिरत्यागी, यो मक्तः स मे िपर्यः ॥१२.१६॥One who is desireless, pure, wise, impartial, and free from anxiety; who has renounced thedoership in all undertakings; such a devotee is dear to Me. (12.16)यो न हृष्यित न ेि, न शोचित न काङ्क्षित ।शुभाशुपिरत्यागी, भिक्तमान् यः स मे िपर्यः ॥१२.१७॥One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good andthe evil, and is full of devotion; is dear to Me. (12.17)समः शतर्ौ च िमतर्े च, तथा मानापमानयोः ।शीतोष्णसुख दु:खेषु, समः सङ्गिवविजतः ॥१२.१८॥तुल्यिनन्दास्तुितर् मौनी, संतुो येन के निचत् ।अिनके त: िस्थरमितर्,भिक्तमान् मे िपर्यो नर: ॥१२.१९॥The one who remains the same towards friend or foe, in honour or disgrace, in heat or cold, inpleasure or pain; who is free from attachment; who is indifferent to censure or praise; who is quiet,and content with whatever he or she has; unattached to a place, a country, or a house; equanimous,and full of devotionthat person is dear to Me. (12.18-19)ये तु धम्यार्मृतम् इदं यथोक्तं पयुर्पासते ।शर्धाना मत्परमा, भक्तास् तेऽतीव मे िपर्याः ॥१२.२०॥But those faithful devotees, who set Me as their supreme goal and follow the above mentionednectar of moral values are very dear to Me. (12.20)ॐ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे भिक्तयोगो नाम ादशोऽध्यायः॥Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Bhakti Yog’ from theever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Twelve.70

13Kshetra-Kshetrajna-Vibhag-Yog(Field and its Knower)शर्ीभगवानुवाचइदं शरीरं कौन्तेय क्षेतर्म् इत्य् अिभधीयते ।एतद् यो वेि तं पर्ाहुः, क्षेतर्ज्ञ इित तिदः ॥१३.१॥The God SaidKaunteya, this physical body, may be called the ‘field’ and one who knows the field is called the‘knower of the field’ (or Spirit) by the seers of truth. (13.01)क्षेतर्ज्ञं चािप मां िवि, सवर्क्षेतर्ेषु भारत ।क्षेतर्क्षेतर् योर् ज्ञानं, यत् तज् ज्ञानं मतं मम ॥१३.२॥Bharat, know Me to be the ‘knower of the field’ of all the bodies and the knowledge that the ‘field’and its ‘knower’ are two different entities is the true understanding considered by Me to be thetranscendental knowledge. (13.02)तत् क्षेतर्ं यच् च यादृक् च, यिकािर यत यत् ।स च यो यत्पर्भाव, तत् समासेन मे शृणु ॥१३.३॥What that ‘field’ is, what it is like, what its transformations are, where its source is, who that‘knower’ is, and what his abilities are, hear all these from Me in brief. (13.03)ऋिषिभर् बहुधा गीतं, छन्दोिभर् िविवधै: पृथक् ।बर्सूतर्पदैैव, हैतुमिर, िविनितैः ॥१३.४॥The seers have separately described (the field and its knower) in different ways in the Vedichymns, and also in the conclusive and convincing verses of other scriptures. (13.04)महाभूतान्य् अहंकारो, बुिर् अक्तम् एव च ।इिन्दर्यािण दशैकं च, प चेिन्दर्यगोचराः ॥१३.५॥इच्छा ेषः सुखं दुःखं, संघातेतना धृितः ।एतत् क्षेतर्ं समासेन, सिवकारम् उदाहृतम् ॥१३.६॥The five primary materials (Panch-Mahabhut), ‘I’-consciousness or ego, intellect, Maya (Delusion),ten organs, one mind, five senses and desire, hatred, pleasure, pain, the physical body, consciousness,patience and resolvethus is the entire field been briefly described with its transformations. (13.05-06)अमािनत्वम् अदिम्भत्वम् अिहसा क्षािन्तर् आजर्वम् ।आचायपासनं शोचं, स्थैयर्म् आत्मिविनगर्हः ॥१३.७॥71

इिन्दर्याथषु वैराग्यम्, अनहंकार एव च ।जन्ममृत्युजराािध-दुःखदोषानुदशर्नम् ॥१३.८॥Humility, modesty, non-violence, forgiveness, honesty, service to guru, purity of thought, wordand deed, steadfastness, self-control; and aversion towards sense objects, absence of ego, constantreflection on pain and suffering inherent in birth, old age, disease, and death; (13.07-08)असिक्तर् अनिभष्वङ्ग, पुतर्दारगृहािदषु ।िनत्यं च समिचत्त्वम्, इािनोपपिषु ॥१३.९॥मिय चानन्ययोगेन, भिक्तर् अिभचािरणी ।िविवक्तदेशसेिवत्वम् अरितर् जनसंसिद ॥१३.१०॥अध्यात्मज्ञानिनत्यत्वं, तत्त्वज्ञानाथर्दशर्नम् ।एतज् ज्ञानम् इित पर्ोक्तम् अज्ञानं यद् अतोऽन्यथा ॥१३.११॥Detachment, non-fondness with son, wife, and home; unfailing equanimity upon attainment ofthe desirable and the undesirable; and unswerving devotion to Me through single-mindedcontemplation, taste for solitude, distaste for social gatherings and gossips; steadfastness in acquiringthe knowledge of Spirit, and seeing the omnipresent Supreme Being everywherethis is said to beknowledge. That which is contrary to this is ignorance. (13.09-11)ज्ञेयं यत् तत् पर्वयािम, यज् ज्ञात्वाऽमृतम् अुते ।अनािदमत् परं बर्, न सत् तन् नासद् उच्यते ॥१३.१२॥I shall fully describe the object of knowledge. By knowing this, one attains immortality(Liberation). The beginning-less Supreme Being is said to be neither eternal, nor temporal. (13.12)सवर्तःपािणपादं तत्, सवर्तोऽिक्षिशरोमुखम् ।सवर्तःशर्ुितमल् लोके , सवर्म् आवृत्य ितित ॥१३.१३॥The Spirit has His hands, feet, eyes, head, mouth, and ears everywhere, because He is all-pervadingand omnipresent. (13.13)सविन्दर्यगुणाभासं, सविन्दर्यिवविजतम् ।असक्तं सवर्भृच् चैव, िनगुर्णं गुणभोक्तृ च ॥१३.१४॥He is the perceiver of all sense objects without the physical sense organs; unattached, and yet thesustainer of all; devoid of the three modes of material Nature, and yet the enjoyer of the modes ofmaterial Nature by becoming a living entity. (13.14)बिहर् अन्त भूतानम्, अचरं चरम् एव च ।सूमत्वात् तद् अिवज्ञेयं, दूरस्थं चािन्तके च तत् ॥१३.१५॥He is inside as well as outside all beings, animate and inanimate. He is incomprehensible becauseof His subtlety. And because of His omnipresence, He is very near residing in one’s inner psyche; aswell as far awayin the Supreme Abode. (13.15)अिवभक्तं च भूतेषु, िवभक्तम् इव च िस्थतम् ।भूतभतृर् च तज् ज्ञेयं, गर्िसष्णु पर्भिवष्णु च ॥१३.१६॥He is undivided, and yet appears to exist as if divided in beings. He is the object of knowledge,and appears as the creator, sustainer, and destroyer of all beings. (13.16)72

ज्योितषाम् अिप तज् ज्योितस्, तमसः परम् उच्यते ।ज्ञानं ज्ञेयं ज्ञानगम्यं, हृिद सवर्स्य िवितम् ॥१३.१७॥The Supreme Being is the source of all lights. He is said to be beyond darkness of ignorance. He isthe Self-knowledge, the object of Self-knowledge, and seated in the inner psyche as consciousness ofall beings, He is to be realized by Self-knowledge. (13.17)इित क्षेतर्ं तथा ज्ञानं, ज्ञेयं चोक्तं समासतः ।मक्त एतद् िवज्ञाय, मावायोपपते ॥१३.१८॥Thus the ‘field’ as well as the knowledge and the object of knowledge have been briefly describedby Me. Having understood this, My devotee attains My Supreme Abode. (13.18)पर्कृ ित पुरुषं चैव, िवय् अनादी उभाव् अिप ।िवकारां गुणांैव, िवि पर्कृ ितसंभवान् ॥१३.१९॥कायर्करणकतृर्त्वे, हेतुः पर्कृ ितर् उच्यते ।पुरुषः सुखदुःखानां, भोक्तृ त्वे हेतुर् उच्यते ॥१३.२०॥Know that both the material Nature (Prakriti) and the Spiritual Being (Purusha) are beginningless.All manifestations and three dispositions of mind and matter, called modes, are born of materialNature (Prakriti). Material Nature (Prakriti) is said to be the cause of production of physical body andorgans of perception and action. Purusha (Spirit or Consciousness) is said to be the cause ofexperiencing pleasures and pains. (13.19-20)पुरुषः पर्कृ ितस्थो िह, भुङक्ते पर्कर्ितजान् गुणान् ।कारणं गुण सङगोऽस्य, सदसोिनजन्मसु ॥१३.२१॥Spiritual Being (Purusha) enjoys three modes of material Nature (Prakriti) by associating with thematerial Nature (Prakriti). Attachment to the three modes of material Nature (Prakriti) due toignorance caused by previous Karma is the cause of birth of living entity in good and evil wombs.(13.21)उपदर्ानुमन्ता च, भतार् भोक्ता महेरः ।परमात्मेित चाप्य् उक्तो, देहेऽिस्मन् पुरुषः परः ॥१३.२२॥The Spirit (Purusha) in the body is the witness, the guide, the supporter, the enjoyer, and thecontroller. (13.22)य एव वेि पुरुषं, पर्कृ ित च गुणैः सह ।सवर्था वतर्मानोऽिप, न स भूयोऽिभजायते ॥१३.२३॥They who truly understand Spirit (Purusha) and the material Nature (Prakriti) with its threemodes are not born again regardless of their way of life. (13.23)ध्यानेनाित्मन पश्यिन्त, के िचद् आत्मानमात्मना ।अन्ये सांख्येन योगेन, कमर्योगेन चापरे ॥१३.२४॥Some perceive the Atma (Supersoul) in their inner psyche through mind and intellect that havebeen purified either by meditation or by metaphysical knowledge (Jnan-Yog) or by selfless service(Karma-Yog). (13.24)73

अन्ये त्व् एवम् अजानन्तः शर्ुत्वान्येभ्य उपासते ।तेऽिप चािततरन्त्य् एव, मृत्युं शर्ुितपरायणाः ॥१३.२५॥Others, however, do not know the Yogs of meditation, knowledge, devotion, and work; but theyperform deity worship with faith as mentioned in the scriptures by the saints and sages. They alsotranscend death by virtue of their firm faith to what they have heard. (13.25)यावत् संजायते िकिचत्, सत्त्वं स्थावरजङ्गमम् ।क्षेतर्क्षेतर्ज्ञसंयोगात्, तद् िवि भरतषर्भ ॥१३.२६॥Whatever is born, Bharatarshabh, whatever is animate or inanimate; know them to be created fromthe union of Spirit (Kshetragnya) and matter (Kshetra). (13.26)समं सवषु भूतेषु, ितन्तं परमेरम् ।िवनश्यत्स्व् अिवन्श्यन्तं, यः पश्यित स पश्यित ॥१३.२७॥The one who sees the same eternal Supreme Lord dwelling as Spirit equally within all mortalbeings truly sees. (13.27)समं पश्यन् िह सवर्तर्, समविस्थतम् ईरम् ।न िहनस्त्य् आत्मनात्मानं, ततो याित परां गितम् ॥१३.२८॥When one beholds one and the same Lord existing equally in every being, one does not injureanybody; because one considers everything as one’s own self. And thereupon attains the SupremeAbode. (13.28)पर्कृ त्यैव च कमार्िण, िकर्यमाणािन सवर्शः ।यः पश्यित तथात्मानम्, अकतार्रं स पश्यित ॥१३.२९॥The one who perceives that all works are done by the powers of material Nature (Prakriti) trulyunderstands, and thus does not consider oneself as the doer. (13.29)यदा भूतपृथग्भावम्, एकस्थम् अनुपश्यित ।तत एव च िवस्तारं, बर् संपते तदा ॥१३.३०॥The moment one discovers diverse variety of beings and their different ideas abiding in One, andcoming out from ‘That’ alone, one attains the Supreme Being. (13.30)अनािदत्वान् िनगुर्णत्वात्, परमात्मायम् अयः ।शरीरस्थोऽिप कौन्तेय, न करोित न िलप्यते ॥१३.३१॥Kaunteya, because of being beginning-less and unaffectable by three modes of material Nature(Prakriti), the eternal Supersoul (Paramatma)even though dwelling in the body as a livingentityneither does anything nor becomes tainted. (13.31)यथा सवर्गतं सौम्याद्, आकाशं नोपिलप्यते ।सवर्तर्ाविस्थतो देहे, तथात्मा नोपिलप्यते ॥१३.३२॥Just as the all-pervading space is not tainted because of its subtlety; similarly, the Spirit abiding inall bodies is not tainted. (13.32)74

यथा पर्काशयत्य् एकः, कृ त्ं लोकम् इमं रिवः ।क्षेतर्ं क्षेतर्ी तथा कृ त्ं, पर्काश्यित भारत ॥१३.३३॥Bharat, just as one sun illuminates the entire world; similarly, Spirit (‘Kshetri’) gives life to the‘entire field’ or ‘all fields’ (creation or ‘Kshetra’). (13.33)क्षेतर्क्षेतर्ज्ञयोर् एवम्, अन्तरं ज्ञानचक्षुषा ।भूतपर्कृ ितमोक्षं च, ये िवदुर् यािन्त ते परम् ॥१३.३४॥Those who perceive—with the eye of Self-knowledge—the difference between the creation (body,the ‘Kshetra’) and the creator (or the Spirit, ‘Kshetrajna’) as well as know the technique of Moksha ofthe living entity from the trap of divine illusory energy (Maya), attain the Supreme. (13.34)ॐ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे क्षेतर्क्षेतर्ज्ञिवभागयोगो नामतर्योदशोऽध्यायः॥Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Kshetra-Kshetragnya-Vibhag-Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Thirteen.75

14Guna-Treya-Vibhag Yog(Three-Modes of Material Nature)शर्ीभगवानुवाचपरं भूयः पर्वयािम, ज्ञानानां ज्ञानम् उमम् ।यज् ज्ञात्वा मुनयः सव, परां िसिम् इतो गताः ॥१४.१॥The God SaidI shall further explain to you that supreme knowledge, the best of all knowledge, knowing that allthe sages have attained supreme perfection (Liberation). (14.01)इदं ज्ञानम् उपािशर्त्य, मम साधम्यर्म् आगताः ।सगऽिप नोपजायन्ते, पर्लये न थिन्त च ॥१४.२॥They who have taken refuge in this transcendental knowledge attain unity with Me; and areneither born at the time of creation, nor afflicted at the time of dissolution. (14.02)मम योिनर् महद् बर्, तिस्मन् गभर्ं दधाम्य् अहम् ।संभवः सवर्भूतानां, ततो भवित भारत ॥१४.३॥Bharat, my material Nature (‘Mahad-Brahma’-Prakriti) is the womb of creation wherein I place theseed of Consciousness from which all beings are born. (14.03)सवर्योिनषु कौन्तेय, मूतर्य: सभंविन्त या:।तासां बर् महद् योिनर, अहं बीजपर्द: िपता ॥१४.४॥Kaunteya, whatever forms are produced in all different wombs, the material Nature is their bodygivingmother; and I am (Spirit or Consciousness) is the life-giving father. (14.04)सत्त्वं रजस् तम इित, गुणाः पर्कृ ितसंभवाः ।िनबिन्त महाबाहो, देहे देिहनम् अयम् ॥१४.५॥Mahabaho, with ‘Satva’ (Goodness), ‘Rajas’ (Passion), and ‘Tamas’ (inertia); these three modes or‘ropes’, the material Nature (Prakriti) fetters the eternal individual soul to the body. (14.05)ततर् सत्त्वं िनमर्लत्वात्, पर्काशकम् अनामयम् ।सुखसङ्गेन बाित, ज्ञानसङ्गेन चानघ ॥१४.६॥Of these, the mode of ‘Satva’, the goodness is illuminating and good, because it is pure. The modeof goodness fetters the living entity by attachment to happiness and knowledge, O, sinless, Anagh.(14.06)रजो रागात्मकं िवि, तृष्णासङ्ग्समुवम ।तन् िनबाित कौन्तेय, कमर्सङ्गेन देिहनम् ॥१४.७॥76

Kaunteya, know that the mode of ‘Rajas’, the passion is characterized by intense craving for sensegratification, and is the source of material desire and attachments. The mode of passion (Rajas) bindsthe living entity by attachment to action and the fruits of work. (14.07)तमस् त्व् अज्ञानजं िवि, मोहनं सवर्देिहनाम् ।पर्मादलस्यिनदर्ािभस्, तन िनब्ाित भारत ॥१४.८॥Know, Bharat, that the mode of ‘Tamas’, the inertia or the ignorancethe deluder of livingentityis born of inertia. The mode of ignorance binds living entity by carelessness, laziness, andexcessive sleep. (14.08)सत्त्वं सुखे सयित, रजः कमर्िण भारत ।ज्ञानम् आवृत्य तु तमः, पर्मादे सनयत्य् उत ॥१४.९॥Bharat, the mode of goodness (Satva) attaches one to happiness, the mode of passion (Rajas)attaches one to action, and the mode of ignorance (Tamas) veils the knowledge and attaches one tolaziness, sleep and negligence. (14.09)रजस् तमश् चािभभूय, सत्त्वं भवित भारत ।रज: सत्त्वं तमैव, तम: सत्त्वं रजस् तथा ॥१४.१०॥Bharat, Goodness (Satva) prevails by suppressing passion (Rajas) and ignorance (Tamas); passion(Rajas) prevails by suppressing goodness (Satva) and ignorance (Tamas); and ignorance (Tamas) prevails bysuppressing goodness (Satva) and passion (Rajas), (14.10)सवर्ारेषु देहेऽिस्मन्, पर्काश उपजायते ।ज्ञानं यदा तदा िवधाद्, िववृं सत्त्वम् इत्यं उत ॥१४.११॥When the light of Self-knowledge glitters all the senses in the body, then it should be known thatgoodness (Satva) is predominant. (14.11)लोभः पर्वृिर् आरम्भः, कमर्णाम् अशमः स्पृहा ।रजस्य् एतािन जायन्ते, िववृे भरतषर्भ ॥१४.१२॥Bharatarshabh, when passion (Rajas) is predominant; greed, activity, undertaking of selfish works,restlessness, and excitement arise. (14.12)अपर्काशोऽपर्वृि, पर्मादो मोह एव च।तमस्य् एतािन जायन्ते, िववृे कु रूनन्दन ॥१४.१३॥Kurunandan, when inertia (Tamas) is predominant; ignorance, inactivity, carelessness, anddelusion arise. (14.13)यदा सत्त्वे पर्वे तु, पर्लयं याित देहभृत् ।तदोमिवदां लोकान्, अमलान् पर्ितपते ॥१४.१४॥One who dies during the dominance of goodness (Satva) goes to heaventhe pure world ofknowers of the Supreme. (14.14)रजिस पर्लयं गत्वा, कमर्सिङ्गषु जायते ।तथा पर्लीनस् तमिस, मूढयोिनषु जायते ॥१४.१५॥77

When one dies during the dominance of passion (Rajas), one is reborn among those who are veryactively attached to actions; and dying under mode of ignorance (Tamas), one is reborn as insensitivelower creatures. (14.15)कमर्णः सुकृ तस्याहुः, साित्त्वकं िनमर्लं फलम् ।रजसस् तु फलं दुःखम्, अज्ञानं तमसः फलम् ॥१४.१६॥The fruit of good (Satvic) action is said to be pure, untainted and beneficial, the fruit of passionate(Rajasik) action is pain, and the fruit of ignorant (Tamasik) action is laziness and ignorance. (14.16)सत्त्वात् सायते ज्ञानं, रजसो लोभ एव च ।पर्मादोमोहौ तमसो, भवतोऽज्ञानाम् एव च ॥१४.१७॥Self-knowledge arises from mode of goodness (Satva); greed arises from mode of passion (Rajas);and negligence, delusion, and slowness of mind arise from the mode of ignorance (Tamas). (14.17)ऊध्वर्ं गच्छिन्त सत्त्वस्था, मध्ये ितिन्त राजसाः ।जघन्यगुणवृिस्था, अधो गच्छिन्त तामसाः ॥१४.१८॥They who are established in goodness (Satva) go to heaven; passionate (Rajas) persons are rebornin the mortal world; and the insipid ones, abiding in the mode of ignorance (Tamas), go to lowerworld, (or take birth as lower creatures depending on the degree of their ignorance.) (14.18)नान्यं गुणेभ्यः कतार्रं, यदा दर्ानु पश्यित ।गुणेभ्य परं वेि, मावं सोऽिधगच्छित ॥१४.१९॥When visionaries perceive no doer other than the powers of the Supreme Beingthe modes ofmaterial Nature; and know That which is above and beyond these modes; then they attain Liberation.(14.19)गुणान् एतान् अतीत्य तर्ीन्, देही देहसमुवान् ।जन्ममृत्युजरादु: खैर्, िवमुक्तोऽमृतम् अुते ॥१४.२०॥When one rises above the three modes (Satva-Rajas-Tamas) of material Nature (Prakriti) thatoriginate in the body, one attains immortality, Moksha or salvation, and is freed from the pains ofbirth, old age, and death. (14.20)अजुर्न उवाचकै र् िलङ्गैस् तर्ीन् गुणान् एतान् अतीतो भवित पर्भो ।िकमाचारः कथं चैतास् तर्ीन् गुणान् अितवतर्ते ॥१४.२१॥Arjun said,What are the marks of those who have transcended the three modes (Satva-Rajas-Tamas) ofmaterial Nature (Prakriti), and what is their conduct? How does one transcend these three modes ofmaterial Nature, O, Prabho? (14.21)शर्ीभगवानुवाचपर्काशं च पर्वृि च मोहम् एव च पाण्डव ।न ेि संपर्वृािन, न िनवृािन काङ्क्षित ॥१४.२२॥उदासीनवद् आसीनो, गुणैर् यो न िवचाल्यते ।गुणा वतर्न्त इत्य् एव, योऽवितित नेङ्गते ॥१४.२३॥78

The God saidOne who neither hates the presence of enlightenment, activity, and delusion; nor desires for themwhen they are absent; who remains like a witness without being affected by the modes of materialNature; and stays firmly attached to the Lord without wavering thinking that the modes of materialNature only are operating. (14.22-23)समुदुःखसुखः स्वस्थः, समलोाश्मकानः ।तुल्यािपर्यािपर्यो धीरस्, तुल्यिनन्दात्मसंस्तुितः ॥१४.२४॥मानापमानयोस् तुल्यस्, तुल्यो िमतर्ािरपक्षयोः ।सवार्रम्भपिरत्यागी, गुणातीतः स उच्यते ॥१४.२५॥The one who depends on the Lord and is indifferent to pain and pleasure; to whom a clod, astone, and gold are alike; to whom the dear and the unfriendly are alike; who is of firm mind, who iscalm in censure and in praise, and the one who is indifferent to honour and disgrace, who is impartialto friend and foe, and who has renounced the sense of doershipis said to have transcended themodes of material Nature. (14.24-25)मां च योऽिभचारेण, भिक्तयोगेन सेवते ।स गुणान् समतीत्यैतान्, बर्भूयाय कल्पते ॥१४.२६॥The one who offers service to Me with love and unswerving devotion transcends three modes ofmaterial Nature, and becomes fit for Liberation. (14.26)बर्णो िह पर्िताम्, अमृतस्यायस्य च ।शातस्य च धमर्स्य, सुखस्यैकािन्तकस्य च ॥१४.२७॥Because, I am the basis (or source) of the immortal Spirit, of everlasting cosmic order (Dharma),and of the absolute bliss. (14.27)ॐ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे गुणतर्यिवभागयोगो नामचतुदर्शोऽध्यायः॥Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Guna-Treya-Vibhag Yog’from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Fourteen.79

15Purushottam Yog(The Supreme Being)शर्ीभगवानुवाचऊध्वर्मूलम् अधःशाखम्, अत्थं पर्ाहुर् अयम् ।छन्दांिस यस्य पणार्िन, यस् तं वेद स वेदिवत् ॥१५.१॥The God saidThe universe may be compared to an eternal tree that has its origin (or root) up (in the SupremeBeing) and its branches below (in the cosmos). The Vedic hymns are the leaves of this tree. One whounderstands this tree is a knower of the Vedas. (15.01)अधोध्वर् पर्सृतास् तस्य शाखागुणपर्वृा िवषयपर्वालाःअध मूलान्य् अनुसंततािनकमार्नुबन्धीिन मनुष्यलोके ॥१५.२॥The branches of this eternal tree are spread all over the cosmos. The tree is nourished by theenergy of material Nature; sense pleasures are its sprouts; and its roots of ego and desires stretchbelow in the human world causing Karmic bondage. (15.02)न रुपम् अस्येह तथोपलभ्यते।नान्तो न चािदर् न च संपर्िता।अत्थम् एंन सुिवरुढमूलम्असड्गशेण ढृढेन िछत्त्वा ॥१५.३॥ततः पदं तत् पिरमािगतयिस्मन् गता न िनवतर्िन्त भूयः।तम् एव चां पुरुषं पर्पेयतः पर्वृिः पर्सृता पुराणी ॥१५.४॥The beginning, the end, or the real form of this tree is not perceptible on the earth. Having cut thefirm rootsthe desiresof this tree by the mighty axe of Self-knowledge and detachment, one shouldseek that Supreme Abode reaching where one does not come back to the mortal world again. Oneshould be always thinking: “In that very Primal Person I take refuge from which this PrimalManifestation comes forth.” (15.03-04)िनमार्नमोहा िजतसड्गदोषाअध्यात्मिनत्या िविनवृकामाः।न्ैर् िवमुक्ताः सुखद्: खसंज्ञैर्गच्छन्त्य् अमूढाः पदम् अयं तत् ॥१५.५॥Those who are free from egotism and delusion, who have conquered the evil of attachment, whoare constantly dwelling in the Supreme Being, with all lust completely stilled, who are free fromdualities of pleasure and pain; such wise ones reach My Supreme Abode. (15.05)80

न तद् भासयते सूय, न शशाड्को न पावकः।यद् गत्वा न िववतर्न्ते, तद् धाम परमं मम ॥१५.६॥The sun does not illumine My Supreme Abode, or the moon, or the fire. Having reached therepeople attain permanent liberation (Mukti), and do not come back to this temporal world. (15.06)ममैवांशो जीवलोके , जीवभूतः सनातनः।मनःषानीिन्दर्याणी, पर्कृ ितस्थािन कषर्ित ॥१५.७॥The individual soul (Jiva, Jivatma) in the body of living beings is Me, or say, the integral part ofthe universal Spirit, or consciousness. The individual soul associates with the six sensory faculties ofperception and activates them. (15.07)शरीरं यद् अवाोित, यच् चाप्य् उत्कर्ामतीरः।गृहीत्वैतािन संयाित, वायुर् गन्धान् इवाशयात् ॥१५.८॥Just as the air takes aroma from the flower; similarly, the individual soul takes the six sensoryfaculties from the physical body it casts off during death to the new physical body it acquires inreincarnation. (15.08)शर्ोतर्ं चक्षुः स्पशर्नं च, रसनं घर्ाणाम् एव च।अिधाय मनायं, िवषयान् उपसेवते ॥१५.९॥उत्कर्ामन्तं िस्थतं वािप, भूानं व गुणािन्वतम्।िवमूढा नानुपश्यिन्त, पश्यिन्त ज्ञानचक्षुषः ॥१५.१०॥The living entity enjoys sense pleasures using six sensory faculties of hearing, touch, sight, taste,smell, and mind. The ignorant cannot perceive living entity departing from the body, or staying in thebody and enjoying sense pleasures by associating with the material body. But those who have the eyeof Self-knowledge can see it. (15.09-10)यतन्तो योिगनैनं, पश्यन्त्य् आत्मन्य् अविस्थतम्।यतन्तोऽप्य् अकृ तात्मानो, नैनं पश्यन्त्य् अचेतसः ॥१५.११॥The yogis, striving for perfection, behold the living entity abiding in their inner psyche asconsciousness; but the ignorant whose inner psyche is not pure, cannot perceive Him even thoughstriving. (15.11)यद् आिदत्यगतं तेजो, जगद् भासयतेऽिखलम्।यच् चन्दर्मिस यच् चाग्नौ तत् तेजो िवि मामकम् ॥१५.१२।।The light energy that coming from the sun illumines the whole world; and that in the moon, andin the fire; know that light to be Mine. (15.12).गाम् आिवश्य च भूतािन, धारयाम्य् अहम् ओजसा।पुष्णािम चौषधीः सवार्ः, सोमो भूत्वा रसात्मकः ॥१५.१३॥Entering the earth, I support all beings with My energy; becoming the sap-giving moon, I nourishall the plants. (15.13)81

अहं वैानरो भूत्वा, पर्ािणनां देहम् आिशर्तः।पर्ाणापानसमायक्तः, पचाम्य् अं चतुिवधम् ॥१५.१४॥Becoming the digestive fire, I remain in the body of all living beings; uniting with vital breaths orbioimpulses, I digest all types of food; and (15.14)सवर्स्य चाहं हृिद संिनिवो मः समृितर् ज्ञानम् अपोहनं च।वेदै सवर् अहम् एव वेो वेदान्तकृ द् वेदिवद् एव चाहम् ॥१५.१५॥I am seated in the inner psyche of all beings. The memory, Self-knowledge, and the removal ofdoubts and wrong notions about God come from Me. I am verily that which is to be known by thestudy of all the Vedas. I am, indeed, the author and its knower. (15.15)ाव् इमौ पुरुषौ लोके , क्षराक्षर एव च।क्षरः सवार्िण भूतािन, कू टस्थोऽक्षर उच्यते ॥१५.१६॥There are two entities in the cosmos the changeable Temporal Beings, and the unchangeableEternal Being (Spirit). All created beings are subject to change, but the Spirit does not change. (15.16)उमः पुरुषस् त्व् अन्यः, परमात्मेत्य् उदाहृतः।यो लोकतर्यम् आिवश्य, िवभत्य्र् अय ईरः ॥११.१७॥The Supreme Being is beyond boththe Temporal Beings and the Eternal Being. He is also calledthe Absolute Reality that sustains both the Temporal and the Eternal by pervading everything. (15.17)यस्मात् क्षरम् अतीतोऽहम्, अक्षराद् अिप चोमः।अतोऽिस्म लोके वेदे च, पर्िथतः पुरुषोमः ॥१५.१८॥Because the Supreme Being is beyond both Temporal and Eternal; therefore, He is known in thisworld and in the scriptures as the Supreme Being (Absolute Reality, Truth, Supersoul). (15.18)यो माम् एवम् असंमूढो, जानाित पुरुषोमम्।स सवर्िवद् भजित मां, सवर्भावेन भारत ॥१५.१९॥The wise one, who truly understands the Supreme Being, Bharat, knows everything and worshipsHim wholeheartedly. (15.19)इित गुतमं शाम्, इदम् उक्तं मयाऽनघ।एतद् बुद्ध्वा बुिमान् स्यात्, कृ तकृ त्य भारत ॥१५.२०॥Bharat, thus this most secret transcendental science of the Absolute has been explained by Me.Having understood this, one becomes fulfilled and enlightened. (15.20)ऊँ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशासर्े शर्ीकृ ष्णाजुर्नसंवादे पुरुषोमयोगो नामपदशोऽध्यायः ॥Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Purushottam Yog’ fromthe ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Fifteen.82

16Daiv-Asur-Sampad-Vibhag-Yog(Divine and Demonic Qualities)शर्ीभगवानुवाचअभयं सत्त्वसंशुिर् ज्ञानयोगविस्थितः।दानं दम यज्ञ, स्वाध्यायस् तप आजर्वम् ॥१६.१॥अिहसा सत्यम् अकर्ोधस्, त्यागः शािन्तर् अपैशुनम्।दया भूतेष्व् अलोलुप्त्वं, मादर्वं हर्ीर् अचापलम् ॥१६.२॥तेजः क्षमा धृितः शौचम्, अदर्ोहो नाितमािनता।भविन्त संपदं दैवीम्, अभीजातस्य भारत ॥१६.३॥The God saidFearlessness, purity of inner psyche, perseverance in the yog of Self-knowledge, charity, senserestraint, sacrifice (selfless service, Yajna), study of the Self (Swadhyay, by study of scriptures), austerity,honesty; non-violence, truthfulness, absence of anger, renunciation, equanimity, abstaining from backbitingor malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absenceof fickleness, splendour, forgiveness, fortitude, cleanliness, absence of malice, and absence of egotism—these are, Bharat, some of the qualities of those endowed with divine virtues.(16.01-03)दम्भो दपऽभीमान, कर्ोधः पारुष्यम् एव च।अज्ञानं चािभजातस्य, पाथर् संपदम् आसुरीम् ॥१६.४॥Parth, the marks of those who are born with demonic qualities are: Hypocrisy, arrogance, egotism,anger, harshness, and ignorance. (16.04)दैवी संपद् िवमोक्षाय, िनबन्धायासुरी मता।मा शुचः संपदं दैवीम्, अिभजातोऽिस पाण्डव ॥१६.५॥Divine qualities lead to Liberation (Moksha), the demonic qualities are said to be for bondage. Donot grieve, Pandav, you are born with divine qualities. (16.05)ौ भूतसग लोके ऽिस्मन्, दैव आसुर एव च।दैवो िवस्तरशः पर्ोक्त, आसुरं पाथर् मे शृणु ॥१६.६॥There are only two kinds of human beings in this world: The divine (Daivi), the wise; and thedemonic, the ignorant (Asuric). The divine has been described at length, Parth, now hear from Meabout the demonic. (16.06)पर्वृि च िनवृि च, जना न िवदुर् आसुराः।न शौचं नािप चाचारो, न सत्यं तेषु िवते ॥१६.७॥83

Persons of demonic nature do not know in which activity to engage and from which activity todisengage. They do not know what to do and what not to do. They neither have purity nor goodconduct nor truthfulness. (16.07)असत्यम् अपर्ितं ते, जगद् आहुर् अनीरम्।अपरस्परसंभूतं, िकम् अन्यत् कामहैतुकम् ॥१६.८॥They say: The world is unreal, without a substratum, without a God, and without an order. Sexualunion of man and woman alone and nothing else causes the world. (16.08)एतां दृिम् अवभ्य, नात्मानोऽल्पबुयः।पर्वन्त्य् उगर्कमार्णः, क्षयाय जगतोऽिहताः ॥१६.९॥Adhering to this wrong view, these degraded souls—with small intellect and cruel deeds—areborn as enemies for the destruction of the world. (16.09)कामम् आिशर्त्य दुष्पूरं, दम्भमानमदािन्वताः।मोहद् गृहीत्वाऽसाहान्, पर्वतर्न्तेऽशुिचवर्ताः ॥१६.१०॥Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due todelusion; corrupted, they act with impure motives. (16.10)िचन्ताम् अपिरमेयां च, पर्लयान्ताम् उपािशर्ताः ।कामेपभोगपरमा, एतावद् इित िनिताः ॥१६.११॥Obsessed with endless anxiety lasting until death, considering sense gratification as their highestaim, convinced that sense pleasure is everything; (16.11)आशापाशशतैर् बाः, कामकर्ोधपरायणाः।ईहन्ते कामभोगाथर्म्, अन्यायेनाथर्सयान् ॥१६.१२॥Bound by hundreds of ties of desire and enslaved by lust and anger; they strive to obtain wealthby unjust means for the fulfilment of sensual pleasures. They think: (16.12)इदम् अ मया लब्धम्, इमं पर्ात्स्ये मनोरथम्।इदम् अस्तीदम् अिप मे, भिवष्यित पुनर् धनम् ॥१६.१३॥This has been gained by me today, I shall fulfil this desire, I have this much wealth, and will havemore wealth in the future; (16.13)असौ मया हतः शतर्ुर्, हिनष्ये चापरान् अिप।ईरोऽहम् अहं भोगी, िसोऽहं बलवान् सुखी ॥१६.१४॥That enemy has been slainned by me, and I shall slay others also. I am in control (like the Lord). Iam the enjoyer. I am successful, powerful, and happy; (16.14)आोऽिभजनवान् अिस्म, कोऽन्योऽिस्त स्दृशो मया।यये दास्यािम मोिदष्य, इत्य् अज्ञानिवमोिहताः ॥१६.१५॥I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice (Yajna ritual—not the selfless ones but for fulfilment of desires), I shall give charity, and I shall rejoice. Thus deludedby ignorance; (16.15)84

अनेकिचिवभर्ान्ता, मोहजालसमावृताः।पर्सक्ताः कामभोगेषु, पतिन्त नरके ऽशुचौ ॥१६.१६॥Bewildered by many fancies; entangled in the net of delusion; addicted to the enjoyment ofsensual pleasures; they fall into a foul hell. (16.16)आत्मसंभािवताः स्तब्धा, धनमानमदािवन्ताः ।यजन्ते नामयज्ञैस् ते, दम्भेनािविधपूवर्कम् ॥१६.१७॥Self-conceited, stubborn, filled with pride and intoxication of wealth; they perform service (Yajna)only in name, for show, and not according to scriptural injunction. (16.17)अहंकारं बलं दपर्ं, कामं कर्ोधं च संिशर्ताः ।माम् आत्मपरदेहेषु, पर्िषन्तोऽभ्यसूयकाः ॥१६.१८॥These malicious people cling to egoism, power, arrogance, lust, and anger; and hate Me whodwells in their own bodies and those of others. (16.18)तान् अहं िषतः कर्ू रान्, संसारेषु नराधामान्।िक्षपाम्य् अजसर्म् अशुभान्, आसुरीष्व् एव योिनषु ॥१६.१९॥I hurl these haters, cruel, sinful, and mean people into the cycles of rebirth in the womb of demonsagain and again. (16.19)आसुर योिनस् आपा, मूढा जन्मिन जन्मिन।माम् अपर्ाप्यैव कौन्तेय, ततो यान्त्य् अधमां गितम् ॥१६.२०॥Kaunteya, entering the wombs of demons birth after birth, the deluded ones sink to the lowest hellwithout ever attaining Me (until their minds change for the better by the causeless mercy of the Lord).(16.20)ितर्िवधं नरकस्येदं, ारं नाशनम् आत्मनः।कामः कर्ोधस् तथा लोभस्, तस्माद् एतत् तर्यं त्यजेत् ॥१६.२१॥Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of theindividual. Therefore, one must learn to give up these three. (16.21)एतैर् िवमुक्तः कौन्तेय, तमोारैस् ितर्िभर नरः।आचरत्य् आत्मनः शर्ेयस्, ततो याित परांगितम् ॥१६.२२॥One who is liberated from these three gates of hell, Kaunteya, does what is best for him or her, andconsequently attains the Supreme Abode. (16.22)यः शािविधम् उत्सृज्य, वतर्ते कामकारतः।न स िसिम् अवाोित, न सुखं न परां गितम् ॥१६.२३॥One, who acts under the influence of his or her desires, disobeying scriptural injunctions, neitherattains perfection nor happiness, nor the Supreme Abode. (16.23)85

तस्माच् छां पर्माणं ते, कायार्कायर्विस्थतौ।ज्ञात्वा शािवधानोक्तं , कमर् कतुर्म् इहाहर्िस ॥१६.२४॥Therefore, let the scripture be your authority in determining what should be done and whatshould not be done. You should perform your duty following the scriptural injunction. (16.24)ऊँ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशाे शर्ीकृ ष्णाजुर्नसंवादे दैवासुरसंपिभागयोगो नामषोडशोऽध्यायः॥Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Daiv-Asur-Sampad-Vibhag-Yog’ from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter Sixteen.86

17Shraddha-Treya-Vibhag-Yog(Three-Fold Faith)अजुर्न उवाचये शािविधम् उत्सृज्य, यजन्ते शर्यािन्वताः।तेषां िना तु का कृ ष्ण, सत्त्वम् आहो रजस् तमः ॥१७.१॥Arjun saidWhat is the mode of devotion of those who perform spiritual practices with faith but withoutfollowing the scriptural injunctions, O, Krishna? Is it in the mode of goodness (Satva), passion (Rajas),or ignorance (Tamas)? (17.01)शर्ीभगवानुवाचितर्िवधा भवित शर्ा, देिहनां सा स्वभावजा ।साित्त्वकी राजसी चैव, तामसी चेित तां शृणु ॥१७.२॥The God saidThe natural faith of embodied beings is of three kinds: Goodness (Satvic), Passion (Rajasic) andIgnorance (Tamasik). Now hear about these from Me. (17.02)सत्त्वानुरुपा सवर्स्य, शर्ा भवित भारत।शर्ामयोऽयं पुरुषो, यो यच्छर्तः स एव सः ॥१७.३॥Bharat, the faith of each is in accordance with one’s own natural disposition that is governed byKarmic impressions. A person is known by the faith. One can become whatever one wants to be, if oneconstantly contemplates on the object of desire with faith. (17.03)यजन्ते साित्त्वका देवान्, यक्षरक्षांिस राजसाः।पर्ेतान् भुतगणांश् चान्ये, यजन्ते तामसा जनाः ॥१७.४॥Persons in the mode of goodness (Satva) worship Devs (celestial controllers); those in the mode ofpassion (Rajas) worship Yakshas (Supernatural Rulers) and demons; and those in the mode ofignorance (Tamas) worship various ghosts. (17.04)अशािविहतं घोरं, तप्यन्ते ये तपो जनाः।दम्भाहंकारसंयुक्ताः, कामरागबलािन्वताः ॥१७.५॥कषर्यन्तः शरीरस्थं, भूतागर्ामम् अचेतसः।मां चैवान्तःशरीरस्थ, तान् िवद्ध्य् आसुरिनयान् ॥१७.६॥They who practice severe austerities without following the prescription of the scriptures; who arefull of hypocrisy and egotism; who are impelled by the force of desire and attachment; who senselessly87

torture the elements in their body and also Me who dwells within the body, know these ignorantpersons to be of demonic nature. (17.05-06)आहारस् त्व् अिप सवर्स्य, ितर्िवधो भवित िपर्यः।यज्ञस् तपस् तथा दानं, तेषां भेदम् इमं शृणु ॥१७.७॥The food preferred by all of us is also of three types. So are the sacrifice (Yaजna), austerity, andcharity (donations). Now hear the distinction between them. (17.07)आयुःसत्त्ववबलारोग्य-सुखपर्ीितिववधर्नाः।रस्याः िग्धाः िस्थरा हृा, आहाराः साित्त्वकिपर्याः ॥१७.८॥The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth,substantial, and nutritious. Persons in the mode of goodness (Satva) like such foods. (17.08)कट्वम्ललवणात्युष्ण-तीणरुक्षिवदािहनः।आहारा राजसस्येा, दुःखशोकामयपर्दाः ॥१७.९॥Foods that are very bitter, sour, salty, hot, pungent, dry, and burning; and cause pain, grief, anddisease; are liked by persons in the mode of passion (Rajas). (17.09)यातयामं गतरसं, पूित पयुर्िषतं च यत्।उिच्छम् अिप चामेध्यं, भोजनं तामसिपर्यम् ॥१७.१०॥The foods liked by people in the mode of ignorance (Tamas) are those that are stale, havingperverted juice, putrid, unnatural, rotten, discarded or partly-eaten-by-others (‘Uchhista’), or the foodsthat are unholy and impure. (17.10)अफलाकिङ्क्षिभर् यज्ञो, िविधदृो य इज्यते।यम् एवेित मनः, समाधाय स साित्त्वकः ॥१७.११॥Yajna, the Selfless service enjoined by the scriptures, and performed without the desire for the fruit,with a firm intent, belief and conviction that it is a duty, is in the mode of goodness (Satvic). (17.11)अिभसन्धाय तु फलं, दम्भाथर्म् अिप चैव यत्।इज्यते भरतशर्े, तं यज्ञं िवि राजसम् ॥१७.१२॥Yajna (what should have been a Selfless service) that is performed only for show, and aiming forfruit, know that to be in the mode of passion (Rajasic), O Bharatshrestha. (17.12)िविधहीनम् असृां, मन्तर्हीनम् अिदक्षणम्।शर्ािवरिहतं यज्ञं, तामसं पिरचक्षते ॥१७.१३॥Yajna (what should have been a Selfless service) that is performed without following the scripture,in which no food is distributed, which is devoid of mantra, faith, and gift, is said to be in the mode ofignorance (Tamasic). (17.13)देविजगुरुपर्ाज्ञ-पूजनं शौचम् आजर्वम्।बर्चयर्म् अिहसा च, शारीरं तप उच्यते ॥१७.१४॥The worship of Devs, the Celestial Controllers, the priest, guru, and the wise; purity, honesty,celibacy, and non-violence; these are said to be the austerity of deed. (17.14)88

अनुेगकरं वाक्यं, सत्यं िपर्यिहतं च यत्।स्वाध्यायाभ्यसनं चैव, वायं तप उच्चयते ॥१७.१५॥Speech that is non-offensive, truthful, pleasant, beneficial, and is used for Swadhyay (the regularStudy of the Self by study of scriptures) is called the austerity of word. (17.15)मनःपर्सादः सौम्यत्वं, मौनम् आत्मिविनगर्हः।भावसंशुिर इत्य् एतत्, तपो मानसम् उच्यते ॥१७.१६॥The serenity of mind, gentleness, equanimity, self-control, and the purity of thoughtthese arecalled the austerity of thought. (17.16)शर्या परया तं, तपस् तत् ितर्िवधं नरैः ।अफलाकािङ्क्षिभर् युक्तै ः, साित्त्वकं पिरचक्षते ॥१७.१७॥The above mentioned threefold austerity (of thought, word, and deed) practised by yogis withsupreme faith, without a desire for the fruit, is said to be Satvic, in the mode of goodness. (17.17)सत्कारमानपूजाथर्ं, तपो दम्भेन चैव यत् ।िकर्यते तद् इह पर्ोक्तं , राजसं चलम् अधर्ुवम् ॥१७.१८॥Austerity that is performed for gaining respect, honor, reverence, and for the sake of show thatyields an uncertain and temporary result is said to be Rajasic, in the mode of passion. (17.18)मूढगर्ाहेणात्मनो यत्, पीडया िकर्यते तपः।परस्योत्सादनाथर्ं वा, तत् तामसम् उदाहृतम् ॥१७.१९॥Austerity performed with foolish stubbornness, or with self-torture, or for harming others, isdeclared to be Tamasic, in the mode of ignorance. (17.19)दातम् इित यद् दानं, दीयतेऽनुपकािरणे।देशे काले च पातर्े च, तद् दानं साित्त्वक स्मृतम् ॥१७.२०॥Charity (donations) that is given as a matter of duty, to a deserving candidate who is not expectedto do anything in return, done at the right place and time, is considered to be Satvic, the charity in themode of goodness. (17.20)यत् तु पर्त्युपकाराथर्ं, फलम् उिश्य वा पुनः ।दीयते च पिरिक्लं, तद् दानं राजसं स्मृतम् ॥१७.२१॥Charity that is given unwillingly, or to get something in return, or looking for some fruit, is said tobe Rajasic, in the mode of passion. (17.21)अदेशकाले यद् दानम्, अपातर्ेभ्य दीयते।असत्कृ तम् अवज्ञातं, तत् तामसम् उदाहृतम् ॥१७.२२॥Charity that is given at a wrong place and time, and to unworthy persons; or without payingrespect to the receiver or with ridicule, is said to be Tamasic, in the mode of ignorance. (17.22)89

ऊँ तत् सद् इित िनदशो, बर्णस् ितर्िवधः स्मृतः।बर्ाणास् तेन वेदा, यज्ञा िविहताः पुरा ॥१७.२३॥‘Aum’, ‘Tat’, ‘Sat,’ these three words are shown to be the names of God, calling them, in thebeginning of the universe, the Brahma had created all people, Vedas, Yajnas etc. (17.23)तस्माद् ओम् इत्य् उदाहृत्य, यज्ञदानतपःिकर्याः ।पर्वतर्न्ते िवधानोक्ताः, सततं बर्वािदनाम् ॥१७.२४॥Therefore, acts of Yajna (sacrifice), charity, and austerity prescribed in the scriptures are alwayscommenced by uttering any one of the many names of God such as Aum, by the knowers of theSupreme. (17.24)तद् इत्य् अनिभसंधाय, फलं यज्ञतपःिकर्याः ।दानिकर्या िविवधाः, िकर्यन्ते मोक्षकािङ्क्षिभः ॥१७.२५॥The seekers of salvation perform various types of Yajna (sacrifice), charity, and austerity byuttering ‘Tat’ (He is all) without seeking a reward. (17.25)सावे साधुभावे च, सद् इत्य् एतत् पर्युज्यते ।पर्शस्ते कमर्िण तथा, सच्छब्दः पाथर् युज्यते ॥१७.२६॥The word ‘Sat’ (Truth) is used in the sense of Reality, and goodness. The word Truth is also usedfor an auspicious act, Parth. (17.26)यज्ञे तपिस दाने च, िस्थितः सद् इित चोच्यते ।कमर् चैव तदथयं, सद् इत्य् एवाभीधीयते ॥१७.२७॥Faith in Yajna (sacrifice), charity, and austerity is also called Truth. The selfless service for the sakeof the Supreme is verily termed as Truth. (17.27)अशर्या हुतं दंं, तपस् तं कृ तं च यत्।असद् इत्य् उच्यते पाथर्, न च तत् पर्ेत्य नो इह ॥१७.२८॥Parth, whatever is done without faithwhether it is Yajna (sacrifice), charity, austerity, or anyother actis useless. It has no value here or hereafter. (17.28)ऊँ तत्सिदित शर्ीमगवीतासूपिनषत्सु बर्िवायां योगशाे शर्ीकृ ष्णाजुर्नसंवादे शर्ातर्िवभागयोगे नामसदशोऽध्यायः॥Aum! This was the dialogue between Lord Krishna and Arjun called the ‘Shraddha-Treya-Vibhag-Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Seventeen.90

18Moksha-Sanyas-Yog(Liberation through Renunciation)अजुर्न उवाचसंन्यासस्य महाबाहो, तत्त्वम् इच्छािम वेिदतुम्।त्यागस्य च हृषीके श, पृथक् के िशिनषूदन ॥१८.१॥Arjun saidI wish to know the nature of renunciation (Sanyas) and that of sacrifice (Tyag), and the differencebetween the two, O, Hrishikesh-Mahabaho-Keshinishudan. (18.01)शर्ीभगवानुवाचकाम्यानां कमार्णां न्यासं, संन्यासं कवयो िवदुः।सवर्कमर्फलत्यागं, पर्ाहुस् त्यागं िवचक्षणाः ॥१८.२॥The God saidThe sages define renunciation (Sanyas) as abstaining from all work for personal profit. The wisedefine sacrifice (Tyag) as the sacrifice of, and the freedom from, the selfish attachment to the fruits ofall work. (18.02)त्याज्यं दोषवद् इत्य् एके कमर् पर्ाहुर् मनीिषणः।यज्ञदानतपःकमर्, न त्याज्यम् इित चापरे ॥१८.३॥Some philosophers say that all work is full of faults and should be given up, while others say thatacts of sacrifice (Tyag), charity, and austerity should not be abandoned. (18.03)िनयं शृणु मे ततर्, त्यागे भरतसम ।त्यागो िह पुरुषाघर्, ितर्िवधः संपर्कीिततः ॥१८.४॥Bharatsattam, listen to My conclusion about sacrifice (Tyag). The sacrifice (Tyag) is said to be ofthree types. (18.04)यज्ञदानतपःकमर्, न त्याज्यं कायर्म् एव तत्।यज्ञो दानं तपैव, पावनािन मनीिषणाम् ॥१८.५॥Acts of selfless service (Yajna), charity, and austerity should not be abandoned, but should beperformed, because selfless-service, charity, and austerity are the purifiers of the wise. (18.05)एतान्य् अिप तु कमार्िण, सङ्गं त्यक्तवा फलािन च ।कतर्ानीित म पाथर्, िनितं मतम् उमम् ॥१८.६॥Parth, even these obligatory works should be performed without attachment to the fruits. This isMy definite supreme advice. (18.06)91

िनयतस्य तु संन्यास कमर्णो नोपपते।मोहात् तस्य पिरत्यागस्, तामसः पिरकीिततः ॥१८.७॥Sacrificing (Tyag) by giving up one's duty is not proper. The abandonment of obligatory work isdue to delusion, and is declared to be Tamasik, in the mode of ignorance. (18.07)दुःखम् इत्मेव यत् कमर्, कायक्लेशभयात् त्यजेत्।स कृ त्वा राजसं त्यागं, नैव त्यागफलं लभेत् ॥१८.८॥One who abandons or gives up (Tyag) duty merely because it is difficult, or because of fear ofbodily trouble, does not get the benefits of sacrifice by performing such a sacrifice (Tyag) in the modeof passion (Rajasic). (18.08)कायर्म् इत्येव यत् कमर्, िनयतं िकर्यतेऽजुर्न।सङ्गं त्यक्त्त्वा फलं चैव, स त्यागः साित्त्वको मतः ॥१८.९॥Arjun, obligatory work performed as duty, renouncing selfish attachment to the fruit, is aloneregarded to be sacrifice (Tyag) in the mode of goodness (Satvic). (18.09)न ेष्् अकु शलं कमर्, कु शले नानुषज्जते।त्यागी सत्त्वसमािवो, मेधावी िछसंशयः ॥१८.१०॥The one who neither hates a disagreeable work, nor is attached to an agreeable work, is considereda renunciant (Tyagi), imbued with the mode of goodness, intelligent, and free from all doubts aboutthe Supreme Being. (18.10)न िह देहभृता शक्यं, त्यक्तुं कमार्ण्य् अशेषतः।यस् तु कमर्फलत्यागी, स त्यागीत्य अिभधीयते ॥१८.११॥Human beings cannot completely abstain from work. Therefore, the one who completelyrenounces the selfish attachment to the fruits of all works is considered a renunciant (Tyagi). (18.11)अिनम् इं िमशर्ं च, ितर्िवधं कमर्णः फलम्।भवत्य् अत्यािगनां पर्ेत्य, न तु संन्यािसनां क्विचत् ॥१८.१२॥The threefold fruit of works—desirable, undesirable, and mixedaccrues after death to the onewho is not a renunciant (Tyagi), but never to a Tyagi. (18.12)पैतािन महाबाहो, कारणािन िनबोध मे।सांख्ये कृ तान्ते पर्ोक्तािन, िसये सवर्कणार्म् ॥१८.१३॥अिधानं तथा कतार्, करणं च पृथिग्वधम्।िविवधा पृथक्चेा, दैवं चैवातर् पमम् ॥१८.१४॥Learn from Me, Mahabaho, the five causes, as described in the Sankhya doctrine, for theaccomplishment of all actions. They are: 1) The physical body, the seat of Karma; 2) the modes ofmaterial Nature, 3) the doer; 4) the eleven organs of perception and action, the instruments; variousbio-impulses; and 5) the fifth is the luck 17 (Daivam). (18.13-14)17 Luck is said to be outcome of one’s own Karma done in past, even in past births92

शरीरवाङ्नोिभर् यत्, कमर् पर्ारभते नरः।न्याय्यं वा िवपरीतं वा, पैते तस्य हेतवः ॥१८.१५॥Whatever action, whether right or wrong, one performs by thought, word, and deed; these are itsfive causes. (18.15)ततर्ैवं सित कतार्रम्, आत्मानं के वलं तु यः।पश्यत्य् अकृ तबुित्वान्, न स पश्यित दुमर्ितः ॥१८.१६॥Therefore, the ignorant one who considers one’s body or the soul as the sole agent due toimperfect knowledge does not understand. (18.16)यस्य नाहंकृ तो भावो, बुिर् यस्य न िलप्यते।हत्वािप स इमाँल् लोकान्, न हिन्त न िनबध्यते ॥१८.१७॥The one who is free from the notion of doership, and whose intellect is not polluted by the desireto reap the fruit; even after slaying these people, he or she neither slays nor is bound by the act ofkilling. (18.17)ज्ञानं ज्ञेयं पिरज्ञाता, ितर्िवधा कमर्चोदनाकरणं कमर् कतित, ितर्िवधा: कमर्सगर्ंह:।।१८.१८The subject, the object, and the knowledge of the object are the threefold driving force to an action.The eleven organs; the act, and the agent or the modes of material Nature are the three components ofaction. (18.18)ज्ञानं कमर् च कतार् च, ितर्धैव गुणभेदतः ।पर्ोच्यते गुणसंख्याने, यथावच् छृ णु तान्य् अिप ॥१८.१९॥Knowledge, action, and doer (agent) are said to be of three types according to Sankhya doctrine.Hear duly about these also. (18.19)सवर्भूतेषु येनैकं , भावम् अयम् ईक्षते।अिवभक्तं िवभक्ते षु, तज् ज्ञान िवि साित्वकम् ॥१८.२०॥The knowledge by which one sees a single immutable Reality in all beings as undivided in thedivided; such knowledge is in the mode of goodness (Satva). (18.20)पृथक्त्वेन तु यज् ज्ञानं, नानाभावान् पृथिग्वधान्।वेि सवषु भुतेषु, तज् ज्ञानं िवि राजसम्।।१८.२१।।The knowledge by which one sees different realities of various types among all beings as separatefrom one another; consider that knowledge to be in the mode of passion (Rajas). (18.21)यत् तु कृ त्वद् एकिस्मन, काय सक्तम् अहैतुकम्।अतत्त्वाथर्वद् अल्पं च, तत् तामसम् उदाहृतम् ॥१८.२२॥The irrational, baseless, and worthless knowledge by which one clings to one single effect (such asthe body or any other selected thing) as if it is everything; such knowledge is declared to be in themode of darkness of ignorance (Tamas). (18.22)93

िनयतं सङ्गरिहतम्, अरागेषतः कृ तम् ।अफलपर्ेप्सुना कमर्, यत् तत् साित्त्वकम् उच्यते ॥१८.२३॥The obligatory duty performed without likes and dislikes, and without selfish motives andattachment to enjoy the fruit, is said to be in the mode of goodness (Satva). (18.23)यत् तु कामेप्सुना कमर्, साहंकारेण वा पुनः ।कर्यते बहुलायासं, तद् राजसम् उदाहृतम् ॥१८.२४॥Action performed with ego, with selfish motives, and with too much effort; is declared to be in themode of passion (Rajas). (18.24)अनुबन्धं क्षयं िहसाम्, अनवेय च पौरुषम्।मोहाद् आरभ्यते कमर्, यत् तत् तामसम् उच्यते ॥१८.२५॥Action that is undertaken because of delusion; disregarding consequences, loss, injury to others,as well as one’s own ability is said to be in the mode of ignorance (Tamas). (18.25)मुक्तसङ्गोऽनहंवादी,धृत्युसाहसमिन्वतः।िसद्ध्यिसद्ध्योर् िनिवकारः, कतार् साित्त्वक उच्यते ॥१८.२६॥The doer who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm,and unperturbed in success or failure is called good (Satvic). (18.26)रागी कमर्फलपर्ेप्सुर, लुब्धो िहसात्मकोऽशुिचः ।हषर्शोकािन्वतः कतार्, राजसः पिरकीिततः ॥१८.२७॥The doer who is impassioned, attached to the fruits of their work, greedy, violent, impure, and isaffected by joy and sorrow is called passionate (Rajasic). (18.27)अयुक्तः पर्कृ तः स्तब्ध:, शठो नैष्कृ ितकोऽलसः।िवषादी दीघर्सूतर्ी च, कतार् तामस उच्यते ॥१८.२८॥The undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating agentis called ignorant (Tamasic). (18.28)बुेर् भेदं धृतेश् चैव, गुणतस् ितर्िवधं शृणु।पर्ोच्यमानम् अशेषेण, पृथक्त्वेन धनंजय ॥१८.२९॥Now hear Dhananjay, the threefold division of intellect and resolve, based on modes of materialNature, as explained by Me fully and separately. (18.29)पर्वृि च िनवृि च, कायार्कायर् भयाभये।बन्धं मोक्षं च या वे, बुिः सा पाथर् साित्त्वकी ॥१८.३०॥Parth, the intellect by which one understands the path of work and the path of renunciation, rightand wrong action, fear and fearlessness, bondage and liberation, that intellect is in the mode ofgoodness (Satva). (18.30)यया धमर्म् अधमर्ं च, कायर्ं चाकायर्म् एव च।अयथावत् पर्जानाित, बुिः सा पाथर् राजसी ॥१८.३१॥94

Parth, the intellect by which one cannot distinguish between righteousness (Dharma) andunrighteousness (Adharma), and right and wrong action; that intellect is in the mode of passion(Rajas). (18.31)अधमर्ं धमर्म् इित या, मन्यते तमासावृता।सवार्थार्न् िवपरीतां, बुिःसा पाथर् तामसी ॥१८.३२॥The intellectwhen covered by ignoranceaccepts unrighteousness (Adharma) as righteousness(Dharma), Parth, and thinks everything to be that which it is not, is in the mode of ignorance (Tamas).(18.32)धृत्या यया धारयते, मनःपर्ाणेिन्दर्यिकर्याः।योगेनािभचािरण्या, धृितः सा पाथर् साित्त्वकी ॥१८.३३॥The resolve by which one manipulates the functions of the mind, Prana (bio-impulses), and sensesfor God-realization, only that resolve is in the mode of goodness (Satva), O, Parth (Arjun). (18.33)यया तु धमर्कामाथार्न्, धृत्या धायर्तेऽजुर्न।पर्सङ्गेन फलाकाङ्क्षी, धृितः सा पाथर् राजसी ॥१८.३४॥Arjun, the resolve by which a person, craving for the fruits of work, clings to duty, accumulatingwealth, and, Parth, enjoyment with great attachment; that resolve is in the mode of passion (Rajas).(18.34)यया स्वं भयं शोकं , िवषादं मदम् एव च।न िवमुित दुमधा, धृितः सा पाथर् तामसी ॥१८.३५॥The resolve by which a dull person does not give up sleep, fear, grief, despair, and carelessness;that resolve is in the mode of ignorance (Tamas), O, Parth. (18.35)सुखं त्व् इदान ितर्िवधं, शृणु मे भरतषर्भ ।अभ्यासाद् रमते यतर्, दुःखान्तं च िनगच्छित ॥१८.३६॥And now hear from Me, Bharatarshabh, about the threefold pleasure. The pleasure one enjoys fromspiritual practice results in cessation of all sorrows. (18.36)यत् तद् अगर्े िवषम् इव, पिरणामेऽमृतोपमम्।तत् सुखं साित्वकं पर्ोक्तम्, आत्मबुिपर्सादजम् ॥१८.३७॥The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by thegrace of Self-knowledge, and is in the mode of goodness (Satva). (18.37)िवषयेिन्दर्यसंयोगाद्, यत् तद् अगर्ेऽमृतोपमम्।पिरणामे िवषम् इव, तत् सुखं राजसं स्मृतम् ॥१८.३८॥Sensual pleasures appear as nectar in the beginning, but become poison in the end; such pleasuresare in the mode of passion (Rajas). (18.38)यद् अगर्े चानुबन्धे च, सुखं मोहनम् आत्मनः।िनदर्ालस्यपर्मादोत्थं, तत् तामसम् उदाहृतम् ॥१८.३९॥95

Pleasure that confuses a person in the beginning and in the end; which comes from sleep, laziness,and carelessness; such pleasure is said to be in the mode of ignorance (Tamas). (18.39)न तद् अिस्त पृिथां वा, िदिव देवेषु वा पुनः।सत्वं पर्कृ ितजैर् मुक्तं , यद् एभीः स्यात् ितर्िभर् गुणैः ॥१८.४०॥There is no being, either on the earth or among the Devs, the celestial controllers in the heaven,who can remain free from these three modes of material Nature. (18.40)बर्ाणक्षितर्यिवशां, शूदर्ाणां च परंतप।कमार्िण पर्िवभक्तािन, स्वभावपर्भवैर् गुणैः ॥१८.४१॥Parantap, the activities (Karma, work, profession) of ‘Brahmin’, ‘Kshatriya’, ‘Vaishya’ and ‘Shudra’has been classified based on the qualities inherent to peoples’ nature and their make up. (The divisionof human labor is made to base on human abilities and tendencies।) (18.41)शमो दमस् तपः शौचं, क्षािन्तर् आजर्वम् एव च।ज्ञानं िवज्ञानम् आिस्तक्यं, बर्कमर् स्वभावजम् ॥१८.४२॥The natural activity-karma-profession-duty of a ‘Brahmin’ is to work for acquiring serenity, selfcontrol, austerity, purity, patience, honesty, knowledge, transcendental knowledge, transcendentalexperience, and belief in God. (18.42)शौयर्ं तेजो धृितर् दायं, युे चाप्य् अपलायनम्।दानम् ईरभाव, क्षातर्ं कमर् स्वभावजम् ॥१८.४३॥Heroism, vigour, firmness, dexterity, not fleeing from battle, charity and leadership are the naturalactivity-karma-profession-duty of ‘Kshatriya’. (18.43)कृ िषगौरयवािणज्यं, वैश्यकमर् स्वभावजम् ।पिरचयार्त्मकं कमर्, शूदर्स्यािप स्वभावजम् ॥१८.४४॥Cultivation, cattle rearing, business, trade, finance, and industry are the natural activity-karmaprofession-dutyof the Vaishya. Serving others is the natural activity-karma-profession-duty of‘Shudra’. (18.44)स्वे स्वे कमर्ण्य् अिभरतः, संिसि लभते नरः।स्वकमर्िनरतः िसि यथा िवन्दित तच् छृ णु ॥१८.४५॥One can attain the highest perfection by devotion to one’s natural work. Listen to Me how oneattains perfection while engaged in one’s natural work. (18.45)यतः पर्वृिर् भूतानां, ये सवर्म् इदं ततम्।स्वकमर्णातम् अभ्यच्यर्, िसि िवन्दित मानवः ॥१८.४६॥One attains perfection by worshipping the Supreme Beingfrom whom all beings originate, andby whom all this universe is pervadedthrough performance of one’s natural duty. (18.46)शर्ेयान् स्वधम िवगुणः, परधामार्त् स्वनुितात् ।स्वभाविनयतं कमर्, कु वर्न् नाोित िकिल्बषम् ॥१८.४७॥96

One’s own inferior (appearing) natural work is better than doing superior looking unnatural work(of others). One who does the work ordained by one’s inherent nature, without any selfish motive,incurs no sin (or Karmic reaction). (18.47)सहजं कमर् कौन्तेय, सदोषम् अिप न त्यजेत्।सवार्रम्भा िह दोषेण, धूमेनािग्नर् इवावृताः ॥१८.४८॥One’s natural work, even though defective, should not be abandoned; because all undertakingshave some or other defects (faults) hidden in them, just as fire is covered by smoke, O, Kaunteya.(18.48)असक्तबुिः सवर्तर्, िजतात्मा िवगतस्पृहः।नैष्कम्यर्िसि परमां, संन्यासेनािधगच्छित ॥१८.४९॥The person whose mind is always free from selfish attachment, who has won over his mind andsenses, and who is free from desires attains the supreme perfection of freedom from the bondage ofKarma by renouncing selfish attachment to the fruits of work. (18.49)िसि पर्ाो यथो बर्, तथाोित िनबोध मे ।समासेनैवकौन्तेय, िना ज्ञानस्य या परा ॥१८.५०॥Learn from Me briefly, Kaunteya, how one who has attained such perfection, or the freedom fromthe bondage of Karma, attains Supreme Being, the goal of transcendental knowledge. (18.50)बुद्ध्या िवशुद्ध्या युक्तो, धृत्यात्मानं िनयम्य च।शब्दादीन् िवषयांस् त्याक्त्वा, रागेषौ ुदस्य च ॥१८.५१॥िविवक्तसेवी लघ्वाशी, यतवाक्कायमानसः ।ध्यानयोगपरो िनत्यं, वैराग्यं समुपािशर्तः ॥१८.५२॥अहंकारं बलं दपर्ं, कामं कर्ोधं पिरगर्हम्।िवमुच्य िनमर्मः शान्तो, बर्भूयाय कल्पते ॥१८.५३॥Endowed with purified intellect, having patiently controlled mind, with firm resolve, turningaway from words, sound and other objects of the senses, giving up likes and dislikes; living insolitude, eating lightly, controlling the mind, speech, and organs of action, ever absorbed in yog ofmeditation, taking refuge in detachment; and after relinquishing egotism, violence, pride, lust, anger,and proprietorship; one becomes peaceful, free from the notion of ‘I, me, and my’, and fit for attainingoneness with the Supreme Being. (18.51-53)बर्भूतः पर्सात्मा, न शोचित न काङ्क्षित।समः सवषु भुतेषु, मिक्त लभते पराम्॥१८.५४॥Absorbed in the Supreme Being, the serene one neither grieves nor desires; becoming impartial toall beings, one obtains the highest devotional love for God. (18.54)भक्त्या माम् अिभजानाित, यावान् यश् चािस्म तत्त्वतः।ततो माम् तत्त्वतो ज्ञात्वा, िवशते तदनन्तरम् ॥१८.५५॥By devotion one truly understands what and who I am in essence. Having known Me in essence,one immediately merges with Me. (18.55)97

सवर्कमार्ण्य् अिप सदा, कु वार्णो मपाशर्यः ।मत्पर्सादाद् अवाोित, शातं पदम् अयम्॥१८.५६॥A karma-yogi devotee attains the eternal immutable abode by My graceeven while doing alldutiesjust by taking refuge in Me (by surrendering all action to Me with loving devotion). (18.56)चेतसा सवर्कमार्िण, मिय संन्यस्य मत्परः।बुियोगम् उपािशर्त्य्, मिच्चः सततं भव ॥१८.५७॥Sincerely offer all actions to Me, set Me as your supreme goal, and completely depend on Me.Always fix your mind on Me, and resort to Karma-Yog. (18.57)मिच्चः सवर्दुगार्िण, मत्पर्सादात् तुिरष्यिस।अथ चेतत्वम् अहंकारान्, न शर्ोष्यिस िवनङ्यिस ॥१८.५८॥You shall overcome all difficulties by My grace when your mind becomes fixed on Me. But, if youdo not listen to Me due to ego, you shall parish (go astray from your path of development). (18.58)यद् अहंकारम् आिशर्त्य, न योत्स्य इित मन्यसे।िमथ्यैष वसायस् ते, पर्कृ ितस् त्वां िनयोयित ॥१८.५९॥If due to ego you think: I shall not fight; this resolve of yours is vain. Because your own nature willcompel you to fight. (18.59)स्वभावजेन कौन्तेय, िनबः स्वेन कमर्णा।कतुर्ं नेच्छिस यन् मोहात्, किरष्यस्य् अवशोऽिप तत् ॥१८.६०॥Kaunteya, you are controlled by your own nature-born Karmic impressions. Therefore, you shalldoeven against your willwhat you do not wish out of delusion to do. (18.60)ईरः सवर्भूतानां, हृेशेऽजुर्न ितित।भर्ामयन् सवर्भूतािन, यन्तर्ारुढािन मायया ॥१८.६१॥The Supreme Lord—as the controller abiding in the inner psyche of all beings—causes, Arjun,them to work out their Karma like a puppet (of Karma created by the free will) mounted on amachine. (18.61)तम् एव शरणं गच्छ, सवर्भावेन भारत।तत्पर्सादात् परां शािन्त, स्थानं पर्ाप्स्यिस शातम् ॥१८.६२॥Seek refuge in the Supreme Lord alone with loving devotion, O, Bharat. By His grace you shallattain Supreme Peace and the Eternal Abode. (18.62)इित ते ज्ञानम् आख्यातं, गुाद् गुतरं मया।िवमृश्यैतद् अशेषेण, यथच्छिस तथा कु रु ॥१८.६३॥Thus the knowledge that is more secret than the most-secret has been explained to you by Me.After fully reflecting on this, do as you wish. (18.63)सवर्गुतमं भूयः, शृणु मे परमं वचः ।इोऽिस मे दृढम् इित, ततो वयािम ते िहतम् ॥१८.६४॥98

Hear once again My most secret, supreme word. You are very dear to Me, therefore, I shall tell thisfor your benefit. (18.64)मन्मना भव मक्तो, माजी मां नमस्कु रु।माम् एवैष्यिस सत्यं ते, पर्ितजाने िपर्योऽिस मे ॥१८.६५॥Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shallcertainly reach Me. I promise you because you are very dear to me. (18.65)सवर्धमार्न्, पिरत्यज्य, मामेकं शरणं वर्ज ।अहं त्वा सवर्पापेभ्यो, मोक्षियष्यािम मा शुचः ॥१८.६६॥Set aside all meritorious deeds and religious rituals, and just surrender completely to Me with firmfaith and loving devotion. I shall liberate you from all sins, the bonds of Karma. Do not grieve. (18.66)इदं ते नातपस्काय, नाभक्ताय कदाचन।न चाशुशर्ूषवे वाच्यं, न च मां योऽभ्यसूयित ॥१८.६७॥This knowledge should never be spoken by you to one who is devoid of austerity, who is withoutdevotion, who does not desire to listen, or who speaks ill of Me. (18.67)य इमं परमं गुं, मक्ते ष्व् अभीधास्यित।भिक्त मिय परां कृ त्वा, माम् एवैष्यत्य् असंशयः ॥१८.६८॥न च तस्मान् मनुष्येषु, किन् मे िपर्यकृ मः।भिवता न च मे तस्माद्, अन्यः िपर्यतरो भुिव ॥१८.६९॥The one who shall propagate this supreme secret philosophy the transcendental knowledge ofGita) amongst My devotees, shall be performing the highest devotional service to Me, and shallcertainly come to Me. No other person shall do a more pleasing service to Me, and no one on the earthshall be more dear to Me. (18.68-69)अध्येष्यते च य इमं धम्यर्ं संवादम् आवयोः।ज्ञानयज्ञेन तेनाहम् इः स्याम् इित म मितः ॥१८.७०॥I promise that the study of this sacred dialogue of ours by anyone will be equivalent to hisworshipping Me with ‘Knowledge-Yajna’ or knowledge-sacrifice. (18.70)शर्ावान् अनसूय, शृणुयाद् अिप यो नरः ।सोऽिप मुक्तः शुभाँल् लोकान्, पर्ाुयात् पुण्यकमर्णाम् ॥१८.७१॥Whoever hears this sacred dialogue with faith and without cavil becomes free from sin, andattains heaventhe higher worlds of those whose actions are pure and virtuous. (18.71)किच्चद् एतच् छु तं पाथर्, त्वयैकागर्ेण चेतसा ।किच्चद् अज्ञानसंमोहः, पर्नस् ते धनंजय ॥१८.७२॥Dhananjay, I hope you have listened to this with single-minded attention and I hope that yourdelusion born of ignorance has been well destroyed. (18.72)99

अजुर्न उवाचनो मोहः स्मृितर् लब्धा, त्वत्पर्सादान् मयाऽच्युत।िस्थतोऽिस्म गतसंदेहः, किरष्ये वचनं तव ॥१८.७३॥Arjun saidBy Your grace, Achuta, my delusion is destroyed, I have gained Self-knowledge, my confusion isdispelled and I shall do as You said. (18.73)संजय उवाचइत्य् अहं वासुदेवस्य, पाथर्स्य च महात्मनः।संवादम् इमम् अशर्ौषम्, अद्भुतं रोमहषर्णम् ॥१८.७४॥Sanjay saidThus I heard this wonderful dialogue between Vaasudev and Parth, causing my hair to stand onend. (18.74)ासपर्सादाच् छु तवान्, एतद् गुम् अहं परम् ।योगं योगेरात कृ ष्णात्, साक्षात् कथयतः स्वयम् ॥१८.७५॥By the grace of sage Vyas, I heard this most secret and supreme yoga directly from YogeshwarKrishna, the Lord of yog, Himself speaking to Arjun before my very eyes of clairvoyance granted bysage Vyas. (18.75)राजन् संस्मृत्य संस्मृत्य, संवादम् इमम् अद्भुतम्।के शवाजुर्नयोः पुण्यं, हृष्यािम च मुहुर् मुहुः ॥१८.७६॥King (Dhrtarashtra), by recalling again and again of this marvellous and sacred dialogue betweenKeshav and Arjun, I am thrilled at every moment; and (18.76)तच् च संस्मृत्य संस्मृत्य, रुपम् अत्यद्भुतं हरेः।िवस्मयो मे महान् राजन्, हृष्यािम च पुनः पुनः ॥१८.७७॥Recollecting again and again, O, King (Dhrtarashtra), that marvellous form (Universal-form) ofHari, I am greatly amazed and I rejoice over and over again. (18.77)यतर् योगेरः कृ ष्णो, यतर् पाथ धनुधर्रः।ततर् शर्ीर् िवजयो भूितर, धर्ुवा नीितर् मितर् मम ॥१८.७८॥Wherever there will be both Yogeshwar Krishna, the Lord of Yog and Parth ready with bow(meaning: ever-ready and anxious to act); there will be everlasting prosperity, victory, happiness, andmorality. This is my conviction. (18.78)ऊँ तत्सदेित शर्ीमगवीतासूपिनषत्सुबर्िवायां योगशाे शर्ीकृ ष्णाजुर्नसंवादो मोक्षसंन्यासयोगो नाम अादशोऽध्यायः॥Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Moksha-Sanyas-Yog’from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Eighteen.100