Bhagavat Gita
By Dr. Ramananda Prasad, Ph.D
INTRODUCTION
The Gita is a doctrine of universal truth. Its message is universal, sublime, and non-sectarian although it is a part of the scriptural trinity of Sanātana Dharma, commonly known as Hinduism. The Gita is very easy to understand in any language for a mature mind. A repeated reading with faith will reveal all the sublime ideas contained in it. A few abstruse statements are interspersed here and there, but they have no direct bearing on practical issues or the central theme of Gita. The Gita deals with the most sacred metaphysical science. It imparts the knowledge of the Self and answers two universal questions: Who am I, and how can I lead a happy and peaceful life in this world of dualities? It is a book of yoga, the moral and spiritual growth for mankind, based on the cardinal principles of Hindu religion.
The message of the Gita came to humanity because of Arjuna’s unwillingness to do his duty as a warrior because fighting involved destruction and killing. Nonviolence or Ahimsā is one of the most fundamental tenets of Hinduism. All lives, human or non-human, are sacred. This immortal discourse between the Supreme Lord, Krishna, and His devotee-friend, Arjuna, occurs not in a temple, a secluded forest, or on a mountain top but on a battlefield on the eve of a war and is recorded in the great epic, Mahābhārata. In the Gita Lord Krishna advises Arjuna to get up and fight. This may create a misunderstanding of the principles of Ahimsā if the background of the war of Mahābhārata is not kept in mind. Therefore, a brief historical description is in order.
In ancient times there was a king who had two sons, Dhritarāshtra and Pāndu. The former was born blind; therefore, Pāndu inherited the kingdom. Pāndu had five sons. They were called the Pāndavas. Dhritarāshtra had one hundred sons. They were called the Kauravs. Duryodhana was the eldest of the Kauravas.
After the death of king Pāndu the Pāndavas became the lawful king. Duryodhana was a very jealous person. He also wanted the kingdom. The kingdom was divided into two halves between the Pāndavas and the Kauravas. Duryodhana was not satisfied with his share of the kingdom. He wanted the entire kingdom for himself. He unsuccessfully planned several foul plays to kill the Pāndavas and take away their kingdom. He unlawfully took possession of the entire kingdom of the Pāndavas and refused to give back even an acre of land without a war. All mediation by Lord Krishna and others failed. The big war of Mahābhārata was thus inevitable. The Pāndavas were unwilling participants. They had only two choices: fight for their right as a matter of duty or run away from war and accept defeat in the name of peace and nonviolence. Arjuna, one of the five Pāndava brothers, faced the dilemma in the battlefield whether to fight or run away from war for the sake of peace.
Arjuna’s dilemma is, in reality, the universal dilemma. Every human being faces dilemmas, big and small, in their everyday life when performing their duties. Arjuna’s dilemma was the biggest of all. He had to make a choice between fighting the war and killing his most revered guru, very dear friends, close relatives, and many innocent warriors, or running away from the battlefield for the sake of preserving the peace and nonviolence. The entire seven hundred verses of the Gita is a discourse between Lord Krishna and the confused Arjuna on the battlefield of Kurukshetra near New Delhi, India, in about 3,100 years BCE. This discourse was narrated to the blind king, Dhritarāshtra, by his charioteer, Sanjaya, as an eye-witness war report.
The central teaching of the Gita is the attainment of freedom or happiness from the bondage of life by doing one’s duty. Always remember the glory and greatness of the creator, and do your duty efficiently without being attached to or affected by the results, even if that duty may at times demand unavoidable violence. Some people neglect or give up their duty in life for the sake of a spiritual life while others excuse themselves from spiritual practices because they believe that they have no time. The Lord’s message is to sanctify the entire living process itself. Whatever a person does or thinks ought to be done for the glory and satisfaction of the Maker. No effort or cost is necessary for this process. Do your duty as a service to the Lord and humanity and see God alone in everything in a spiritual frame of mind. In order to gain such a spiritual frame of mind, personal discipline, austerity, penance, good conduct, selfless service, yogic practices, meditation, worship, prayer, rituals, and study of scriptures, as well as the company of holy persons, pilgrimage, chanting of the holy names of God, and Self-inquiry are needed to purify the body, mind, and intellect. One must learn to give up lust, anger, greed, and establish mastery over the six senses (hearing, touch, sight, taste, smell, and mind) by the purified intellect. One should always remember that all works are done by the energy of nature and that he or she is not the doer but only an instrument. One must strive for excellence in all undertakings but remain calm in success and failure, gain and loss, and pain and pleasure.
The ignorance of metaphysical knowledge is humanity’s greatest predicament. A scripture, being the voice of transcendence, cannot be translated. Language is incapable and translations are defective to clearly impart the knowledge of the Absolute. In this rendering, an attempt has been made to keep the style as close as possible to the original Sanskrit poetry and yet make it easy to read and understand. An attempt has been made to improve the clarity by adding words or phrases within parentheses in the English translation of the verses. The translations of one hundred and thirty-three (133) key verses are printed in underlined bold for the convenience of beginners. We suggest that all our readers ponder, contemplate, and act upon these verses. The beginners and the busy executives should first read and understand the meaning of these key verses before delving deep into the bottomless ocean of transcendental knowledge of the Gita. It is said that there is no human mind that cannot be purified by the repeated study of the Gita --- just one chapter a day.
This
book is dedicated to all my gurus whose blessings,
grace, and teachings have been invaluable. It is offered
to the greatest Guru, Lord Krishna, with love and
devotion. May the Lord accept it and bless those who
repeatedly read this with peace, happiness, and the true
knowledge of the Self. This publication has been revised
since it was first published in 1988.
1. ARJUNA’S DILEMMA
(All 700 verses of the Gita)
(visit www.gita-society.com for explanation)
King Dhritarāshtra said: O Sanjaya, assembled in the
holy field of Kurukshetra and eager to fight, what did
my people and the Pāndavas do? (1.01) Sanjaya said:
Seeing the battle formation of the Pāndava’s army, King
Duryodhana approached his guru and spoke these words:
(1.02) O master, behold this mighty army of the sons of
Pāndu, arranged in battle formation by your other
talented disciple. There are many great warriors,
valiant men, heroes, and mighty archers. I shall name a
few of them for you. (1.03-06) Also know, O best among
the men, the distinguished ones on our side.
Introduction of the army commanders
I shall name the commanders of my army and many other
heroes who have risked their lives for me. They are
armed with various weapons, and all are skilled in
warfare. (1.07-09) Our army is invincible, while their
army is easy to conquer. Therefore, all of you,
occupying your respective positions on all fronts,
protect our commander, Bhishma. (1.10-11) The mighty
Bhishma, the eldest man of the Kuru dynasty, roared as a
lion and blew his conch loudly, bringing joy to
Duryodhana. (1.12) After that, conches, kettledrums,
cymbals, drums, and trumpets were sounded together. The
commotion was tremendous. (1.13) Then Lord Krishna and
Arjuna, seated in a grand chariot yoked with white
horses, blew their celestial conches. (1.14) Krishna
blew His conch; then Arjuna and all other commanders of
various divisions of the army blew their respective
conches. The tumultuous uproar, resounding through earth
and sky, tore the hearts of the Kauravas. (1.15-19)
Arjuna wants to inspect the army
Seeing the Kauravas standing, and the war about to begin
with the hurling of weapons, Arjuna, whose banner bore
the emblem of Lord Hanumāna, took up his bow and spoke
these words to Lord Krishna: O Lord, please stop my
chariot between the two armies until I behold those who
stand here eager for the battle and with whom I must
engage in this act of war. (1.20-22) I wish to see those
who are willing to serve and appease the evil-minded
Kauravas by assembling here to fight the battle. (1.23)
Sanjaya said: O King, Lord Krishna, as requested by
Arjuna, placed the best of all the chariots in the midst
of the two armies facing Bhishma, Drona, and all other
Kings, and said to Arjuna: Behold these assembled
Kauravas! (1.24-25) There, Arjuna saw his uncles,
grandfathers, teachers, maternal uncles, brothers, sons,
grandsons, and comrades. (1.26)
Arjuna's dilemma
Seeing fathers-in-law, companions, and all his kinsmen
standing in the ranks of the two armies, Arjuna was
overcome with great compassion and sorrowfully said: O
Krishna, seeing my kinsmen standing with a desire to
fight, my limbs fail and my mouth becomes dry. My body
quivers and my hairs stand on end. (1.27-29) The bow
slips from my hand, and my skin intensely burns. My head
turns, I am unable to stand steady, and O Krishna, I see
bad omens. I see no use of killing my kinsmen in battle.
(1.30-31) I desire neither victory, nor pleasure nor
kingdom, O Krishna. What is the use of the kingdom, or
enjoyment, or even life, O Krishna? Because all those
--- for whom we desire kingdom, enjoyments, and
pleasures --- are standing here for the battle, giving
up their lives and wealth. (1.32-33) I do not wish to
kill teachers, uncles, sons, grandfathers, maternal
uncles, fathers-in-law, grandsons, brothers-in-law, and
other relatives who are about to kill us, even for the
sovereignty of the three worlds, let alone for this
earthly kingdom, O Krishna. (1.34-35)
O Lord Krishna, what pleasure shall we find in killing
the sons of Dhritarāshtra? Upon killing these felons, we
shall incur only sin. (1.36) Therefore, we should not
kill our cousin brothers, the sons of Dhritarāshtra. How
can we be happy after killing our relatives, O Krishna?
(1.37) Though they, blinded by greed, do not see evil in
the destruction of the family, or sin in being
treacherous to friends, why should not we, who clearly
see evil in the destruction of the family, think about
turning away from this sin, O Krishna? (1.38-39)
Arjuna describes the evils of war
Eternal family traditions and codes of conduct are
destroyed with the destruction of the family. Immorality
prevails in the family due to the destruction of family
traditions. (1.40) And when immorality prevails, O
Krishna, the women of the family become corrupted; when
women are corrupted, many social problems arise. (1.41)
This brings the family and the slayers of the family to
hell because the spirits of their ancestors are degraded
when deprived of ceremonial offerings of rice-ball and
water. (1.42) The everlasting qualities of social order
and family traditions of those who destroy their family
are ruined by the sinful act of illegitimacy. (1.43) We
have been told, O Krishna, that people whose family
traditions are destroyed necessarily dwell in hell for a
long time. (1.44)
When the going gets tough, even tough ones can get
deluded
Alas! We are ready to commit a great sin by striving to
slay our relatives because of greed for the pleasures of
the kingdom. (1.45) It would be far better for me if the
sons of Dhritarāshtra should kill me with their weapons
in battle while I am unarmed and unresisting. (1.46)
Sanjaya said: Having said this in the battlefield and
casting aside his bow and arrow, Arjuna sat down on the
seat of the chariot with his mind overwhelmed with
sorrow. (1.47)
2. TRANSCENDENTAL KNOWLEDGE
Sanjaya said: Lord Krishna spoke these words to Arjuna
whose eyes were tearful and downcast, and who was
overwhelmed with compassion and despair. (2.01) The
Supreme Lord said: How has the dejection come to you at
this juncture? This is not fit for a person of noble
mind and deeds. It is disgraceful, and it does not lead
one to heaven, O Arjuna. (2.02) Do not become a coward,
O Arjuna, because it does not befit you. Shake off this
trivial weakness of your heart and get up for the
battle, O Arjuna. (2.03)
Arjuna talks against the war
Arjuna said: How shall I strike Bhishma and Drona, who
are worthy of my worship, with arrows in battle, O
Krishna? (2.04) It would be better, indeed, to live on
alms in this world than to slay these noble gurus
because by killing them, I would enjoy wealth and
pleasures stained with their blood. (2.05) We do not
know which alternative --- to fight or to quit --- is
better for us. Further, we do not know whether we shall
conquer them or they will conquer us. We should not even
wish to live after killing the sons of Dhritarāshtra who
are standing in front of us. (2.06)
My senses are overcome by the weakness of pity, and my
mind is confused about duty (Dharma). I request You to
tell me, decisively, what is better for me. I am Your
disciple. Teach me who has taken refuge in You. (2.07) I
do not perceive that gaining an unrivaled and prosperous
kingdom on this earth, or even lordship over the
celestial controllers (Devas), will remove the sorrow
that is drying up my senses. (2.08) Sanjaya said: O
King, after speaking like this to Lord Krishna, the
mighty Arjuna said to Krishna: I shall not fight, and
became silent. (2.09) O King, Lord Krishna, as if
smiling, spoke these words to the distressed Arjuna in
the midst of the two armies. (2.10)
Teachings of the Gita begins
The Supreme Lord said: You grieve for those who are not
worthy of grief; and yet speak words of wisdom. The wise
grieve neither for the living nor for the dead. (2.11)
There was never a time when these monarchs, you, or I
did not exist, nor shall we ever cease to exist in the
future. (2.12) Just as the living entity (Atmā, Jeeva,
Jeevātmā) acquires a childhood body, a youth body, and
an old age body during this life; similarly, it acquires
another body after death. The wise are not deluded by
this. (See also 15.08) (2.13) The contacts of the senses
with the sense objects give rise to the feelings of heat
and cold, pain and pleasure. They are transitory and
impermanent. Therefore, learn to endure them, O Arjuna,
(2.14) because a calm person --- who is not afflicted by
these sense objects, and is steady in pain and pleasure
--- becomes fit for immortality, O Arjuna. (2.15)
The spirit is eternal, body is transitory
The invisible Spirit (Sat, Atmā) is eternal, and the
visible world (including the physical body) is
transitory. The reality of these two is indeed certainly
seen by the seers of truth. (2.16) The Spirit (Atmā) by
which all this universe is pervaded is indestructible.
No one can destroy the imperishable Spirit. (2.17)
Bodies of the eternal, immutable, and incomprehensible
Spirit are perishable. Therefore, fight, O Arjuna.
(2.18) One who thinks that Spirit is a slayer, and one
who thinks Spirit is slain, are both ignorant. Because
Spirit neither slays nor is slain. (2.19) 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) O Arjuna,
how can a person who knows that the Spirit is
indestructible, eternal, unborn, and immutable, kill
anyone or cause anyone to be killed? (2.21)
Death and transmigration of soul
Just as a person puts on new garments after discarding
the old ones; similarly, the living entity acquires new
bodies after casting away the old bodies. (2.22) Weapons
do not cut this Spirit, fire does not burn it, water
does not make it wet, and the wind does not make it dry.
Spirit cannot be cut, burned, wet, or dried. It is
eternal, all-pervading, unchanging, immovable, and
primeval. (2.23-24) The Spirit is said to be
unexplainable, incomprehensible, and unchanging.
Knowing this Spirit as such, you should not grieve.
(2.25) Even if you think that this living entity or body
takes birth and dies perpetually, even then, O Arjuna,
you should not grieve like this. Because, death is
certain for one who is born, and birth is certain for
one who dies. Therefore, you should not lament over the
inevitable. (2.26-27) All beings, O Arjuna, are
unmanifest --- invisible to our physical eyes --- before
birth and after death. They manifest between the birth
and the death only. What is there to grieve about?
(2.28) Some look upon this Spirit as a wonder, another
describes it as wonderful, and others hear of it as a
wonder. Even after hearing about it very few people know
it. (2.29) O Arjuna, the Spirit that dwells in the body
of all beings is eternally indestructible. Therefore,
you should not mourn for any body. (2.30)
Lord Krishna reminds Arjuna of his
duty as a warrior
Considering also your duty as a warrior, you should not
waver. Because there is nothing more auspicious for a
warrior than a righteous war. (2.31) Only the fortunate
warriors, O Arjuna, get such an opportunity for an
unsought war that is like an open door to heaven. (2.32)
If you will not fight this righteous war, then you will
fail in your duty, lose your reputation, and incur sin.
(2.33) People will talk about your disgrace forever. To
the honored, dishonor is worse than death. (2.34) The
great warriors will think that you have retreated from
the battle out of fear. Those who have greatly esteemed
you will lose respect for you. (2.35) Your enemies will
speak many unmentionable words and scorn your ability.
What could be more painful to you than this? (2.36) You
will go to heaven if killed (in the line of duty), or
you will enjoy the kingdom on the earth if victorious.
Therefore, get up with a determination to fight, O
Arjuna. (2.37) Treating pleasure and pain, gain and
loss, and victory and defeat alike, engage yourself in
your duty. By doing your duty this way, you will not
incur sin. (2.38)
Importance of KarmaYoga, the
selfless service
The wisdom of transcendental knowledge has been imparted
to you, O Arjuna. Now listen to the wisdom of KarmaYoga,
the selfless service (Sevā), endowed with which you will
free yourself from the bondage of action (Karma). (2.39)
In KarmaYoga, no effort is ever lost and there is no
adverse effect. Even a little practice of this
discipline protects one from the great fear of birth and
death. (2.40) A KarmaYogi has a resolute determination
for God-realization, O Arjuna, but the desires of one
who works to enjoy the fruits of work are endless and
many-branched. (2.41)
The Vedas deal with both material and spiritual aspects
of life
The misguided ones who delight in the melodious chanting
of the Vedas --- without understanding the real purpose
of the Vedas --- think, O Arjuna, as if there is nothing
else in the Vedas except the rituals for the sole
purpose of obtaining heavenly enjoyment. (2.42) They are
dominated by material desires and consider the
attainment of heaven as the highest goal of life. They
engage in specific rites for the sake of prosperity and
enjoyment. Rebirth is the result of their action. (2.43)
The resolute determination of Self-realization is not
formed in the minds of those who are attached to
pleasure and power and whose judgment is obscured by
such ritualistic activities. (2.44) A portion of the
Vedas deals with three modes or states (Gunas) of the
material Nature. Become free from pairs of opposites; be
ever balanced and unconcerned with the thoughts of
acquisition and preservation. Rise above the three
states, and be Self-conscious, O Arjuna. (2.45) To a
Self-realized person, the Vedas are as useful as a small
reservoir of water when the water of a huge lake becomes
available. (2.46)
Theory and practice of KarmaYoga
You have control over your respective duty only, but no
control or claim over the results. The fruits of work
should not be your motive. You should never be inactive.
(2.47) Do your duty to the best of your ability, O
Arjuna, with your mind attached to the Lord, abandoning
worry and selfish attachment to the results, and
remaining calm in both success and failure. The calmness
of the mind is called KarmaYoga. (2.48) Work done with
selfish motives is inferior by far to selfless service
or KarmaYoga. Therefore, be a KarmaYogi, O Arjuna. Those
who work only to enjoy the fruits of their labor are, in
truth, unhappy. (because one has no control over the
results). (2.49)
A KarmaYogi becomes free from both vice and virtue in
this life itself. Therefore, strive for KarmaYoga.
Working to the best of one’s abilities without becoming
attached to the fruits of work is called KarmaYoga.
(2.50) Wise KarmaYogis are freed from the bondage of
rebirth by renouncing the selfish attachment to the
fruits of all work and attain a blissful divine state.
(2.51) When your intellect completely pierces the veil
of confusion, then you will become indifferent to what
has been heard and what is to be heard from the
scriptures. (2.52)
When your intellect, that is confused by the conflicting
opinions and the ritualistic doctrine of the Vedas,
shall stay steady and firm on concentrating on the
Supreme Being, then you shall attain union with the
Supreme Being in trance (Samādhi). (2.53) Arjuna said: O
Krishna, what are the marks of an enlightened person
whose intellect is steady? How does a person of steady
intellect speak? How does such a person sit and walk?
(2.54)
Marks of a Self-realized person
The Supreme Lord said: When one is completely free from
all desires of the mind and is satisfied with the
Eternal Being (Brahma) by the joy of Eternal Being, then
one is called an enlightened person, O Arjuna. (2.55) A
person whose mind is unperturbed by sorrow, who does not
crave pleasures, and who is completely free from
attachment, fear, and anger, is called a sage of steady
intellect. (2.56) Those who are not attached to
anything, who are neither elated by getting desired
results, nor troubled by undesired results, their
intellect is considered steady. (2.57) When one can
completely withdraw the senses from sense objects, as a
tortoise withdraws its limbs into the shell for
protection, then the intellect of such a person is
considered steady. (2.58) The desire for sensual
pleasures fades away if one abstains from sense
enjoyment, but the craving for sense enjoyment remains.
The craving also disappears from one who has known the
Supreme Being. (2.59)
Dangers of unrestrained senses
Restless senses, O Arjuna, forcibly carry away the mind
of even a wise person striving for perfection. (2.60)
One should fix one’s mind on Me with loving
contemplation after bringing the senses under control.
One’s intellect becomes steady when one’s senses are
under complete control. (2.61) One develops attachment
to sense objects by thinking about sense objects. Desire
for sense objects comes from attachment to sense
objects, and anger comes from unfulfilled desires.
(2.62) Delusion or wild ideas arise from anger. The mind
is bewildered by delusion. Reasoning is destroyed when
the mind is bewildered. One falls from the right path
when reasoning is destroyed. (2.63)
Attainment of peace and happiness through sense control
and
Self-knowledge
A disciplined person, enjoying sense objects with senses
that are under control and free from likes and dislikes,
attains tranquility. (2.64) All sorrows are destroyed
upon attainment of tranquility. The intellect of such a
tranquil person soon becomes completely steady and
united with the Eternal Being. (2.65) There is neither
Self-knowledge nor Self-perception to those who are not
united with the Eternal Being. Without Self-perception
there is no peace, and without peace there can be no
happiness. (2.66)
The mind, when controlled by the roving senses, steals
away the intellect as a storm takes away a boat on the
sea from its destination --- the spiritual shore. (2.67)
Therefore, O Arjuna, one’s intellect becomes steady when
the senses are completely withdrawn from sense objects.
(2.68) A yogi, the person of self-restraint, remains
wakeful when it is night for all others. It is night for
the yogi who sees when all others are wakeful. (2.69)
(While most people sleep and make dream plans in the
night of the illusory world, a yogi keeps awake or
detached from the world while living in it.)
One attains peace when all desires dissipate within the
mind without creating any mental disturbance, just as
river waters enter the full ocean without creating any
disturbance. One who desires material objects is never
peaceful. (2.70) One who abandons all desires, and
becomes free from longing and the feeling of “I” and
“my”, attains peace. (2.71) O Arjuna, this is the
superconscious (Brāhmi) state of mind. Attaining this
state, one is no longer deluded. Gaining this state,
even at the end of one’s life, a person attains
BrahmaNirvāna (or becomes one with the Absolute). (2.72)
3. PATH OF KARMAYOGA
Arjuna said: If You consider acquiring transcendental
knowledge is better than working, then why do You want
me to engage in this horrible war, O Krishna? You seem
to confuse my mind by apparently conflicting words. Tell
me, decisively, one thing by which I may attain the
Supreme. (3.01-02) The Supreme Lord said: In this world,
O Arjuna, a twofold path of spiritual discipline has
been stated by Me in the past --- the path of
Self-knowledge (JnānaYoga) for the contemplative, and
the path of unselfish work (Sevā, KarmaYoga) for the
active. (3.03) One does not attain freedom from the
bondage of Karma by merely abstaining from work. No one
attains perfection by merely giving up work. (3.04)
Because no one can remain actionless even for a moment,
everyone is driven to action --- helplessly indeed ---
by the forces of nature. (3.05) The deluded ones, who
restrain their organs of action but mentally dwell upon
the sense enjoyment, are called hypocrites. (3.06)
Why one should serve others?
One who controls the senses by a trained and purified
mind and intellect, and engages the organs of action to
selfless service, is superior, O Arjuna. (3.07) Perform
your obligatory duty because working is indeed better
than sitting idle. Even the maintenance of your body
would be impossible without work. (3.08) Human beings
are bound by work that is not performed as a selfless
service. Therefore, O Arjuna, becoming free from selfish
attachment to the fruits of work, do your duty
efficiently as a service to Me. (3.09)
To help each other is the first
commandment of the creator
Brahmā, the creator, in the beginning created human
beings together with selfless service (Sevā, Yajna,
sacrifice) and said: By Yajna you shall prosper, and
Yajna shall fulfill all your desires. (3.10) Nourish the
celestial controllers (Devas) with selfless service, and
they will nourish you. Thus nourishing one another, you
shall attain the Supreme goal. (3.11) The celestial
controllers, nourished by selfless service, will give
you the desired objects. One who enjoys the gift of
Devas without offering them anything in return is,
indeed, a thief. (3.12) The righteous who eat the
remnants of selfless service are freed from all sins,
but the impious who cook food only for themselves
(without first offering to Me, or sharing with others),
in truth, eat sin. (3.13) The living beings are born
from food grains; grains are produced by rain; rain
comes (as a favor from Devas) if duty is performed as a
selfless service. (See also 4.32). Duty is prescribed in
the Vedas. The Vedas come from Brahma (Eternal Being).
Thus the all-pervading Brahma is ever present in Sevā.
(3.14-15) One who does not help to keep the wheel of
creation in motion by sacrificial duty (Sevā), and who
rejoices sense pleasures, that sinful person lives in
vain, O Arjuna. (3.16) For a Self-realized person, who
rejoices only with the Eternal Being, who is delighted
with the Eternal Being and who is content with the
Eternal Being, there is no duty. (3.17) Such a person
has no interest, whatsoever, in what is done or what is
not done. A Self-realized person does not depend on
anybody (except God) for anything. (3.18)
Leaders should set an example
Therefore, always perform your duty efficiently and
without any selfish attachment to the results, because
by doing work without attachment one attains the Supreme
Being. (3.19) King Janaka and others attained perfection
(or Self-realization) by selfless service (KarmaYoga)
alone. You should also perform your duty with a view to
guide people, and for the universal welfare of society.
(3.20) Whatever noble persons do, others follow.
Whatever standard they set up, the world follows. (3.21)
O Arjuna, there is nothing in the three worlds (heaven,
earth, and the lower regions) that should be done by Me,
nor there is anything unobtained that I should obtain,
yet I engage in action. (3.22) If I do not engage in
action relentlessly, O Arjuna, people would follow the
same path in every way. These worlds would perish if I
do not work, and I would be the cause of confusion and
destruction of all these people. (3.23-24) As the
ignorant work, O Arjuna, with attachment to the fruits
of work, so the wise should work without attachment, for
the welfare of the society. (3.25) The wise should not
unsettle the minds of the ignorant, who are attached to
the fruits of work, but should inspire others by
performing all works efficiently without selfish
attachment. (See also 3.29) (3.26)
All works are the works of Nature
All work is done by the energy and power of nature, but
due to delusion of ignorance, people assume themselves
to be the doer. (See also 5.09, 13.29, and 14.19) (3.27)
One who knows the truth, O Arjuna, about the role of the
forces of nature and work, does not become attached to
work, knowing very well that it is the forces of nature
that work with their instruments --- our organs. (3.28)
Those who are deluded by the illusive power (Māyā) of
Nature become attached to the work done by the forces of
nature. The wise should not disturb the mind of the
ignorant whose knowledge is imperfect. (See also 3.26)
(3.29) Do your duty --- dedicating all work to Me --- in
a spiritual frame of mind, free from desire, attachment,
and mental grief. (3.30) Those who always practice this
teaching of Mine --- with faith (or full attention and
sincerity) and free from cavil --- are freed from the
bondage of Karma. But those who carp at My teaching and
do not practice should be considered ignorant of all
knowledge, senseless, and lost. (3.31-32) All beings
follow their nature. Even the wise act according to
their own nature. What, then, is the value of sense
restraint? (3.33)
Two major stumbling blocks on the
path of perfection
Likes and dislikes for sense objects remain in the
senses. One should not come under the control of these
two because they are, indeed, two major stumbling blocks
on one’s path of Self-realization. (3.34) One’s inferior
natural work is better than superior unnatural work.
Death in carrying out one’s natural work is useful.
Unnatural work produces too much stress. (See also
18.47) (3.35)
Lust is the origin of sin
Arjuna said: O Krishna, what impels one to commit sin as
if unwillingly and forced against one’s will? (3.36) The
Supreme Lord said: It is lust (or intense desire for
material and sensual pleasures), born out of passion,
that becomes anger when unfulfilled. Lust is insatiable
and is a great devil. Know this as the enemy. (3.37) As
the fire is covered by smoke, as a mirror by dust, and
as an embryo by the amnion, similarly Self-knowledge
becomes obscured by lust. (3.38) O Arjuna,
Self-knowledge becomes covered by this insatiable fire
of lust, the eternal enemy of the wise. (3.39) The
senses, the mind, and the intellect are said to be the
seat of lust. Lust --- by controlling the senses, the
mind, and the intellect --- deludes a person by veiling
Self-knowledge. (3.40) Therefore, O Arjuna, by
controlling the senses first, kill this devil of
material desire that destroys Self-knowledge and
Self-realization. (3.41)
How to control lust
The senses are said to be superior to the body; the mind
is superior to the senses; the intellect is superior to
the mind; and Spirit is superior to the intellect. (See
also 6.07-08) (3.42) Thus, knowing the Spirit to be
superior to the intellect, and controlling the mind by
the intellect (that is purified by spiritual practices),
one must kill this mighty enemy, lust, O Arjuna. (3.43)
4. PATH OF RENUNCIATION
WITH KNOWLEDGE
KarmaYoga is an ancient law
The Supreme Lord said: I taught this KarmaYoga, the
eternal science of right action, to King Vivasvān.
Vivasvān taught it to Manu. Manu taught it to Ikshvāku.
Thus handed down in succession the saintly Kings knew
this (KarmaYoga). After a long time the science of
KarmaYoga was lost from this earth. Today I have
described the same ancient science to you because you
are my sincere devotee and friend. KarmaYoga is a
supreme secret indeed. (4.01-03) Arjuna said: You were
born later, but Vivasvān was born in ancient time. How
am I to understand that You taught this KarmaYoga in the
beginning of the creation? (4.04)
The purpose of incarnation of God
The Supreme Lord said: Both you and I have taken many
births. I remember them all, O Arjuna, but you do not
remember. (4.05) Though I am eternal, immutable, and the
Lord of all beings, yet I manifest myself by controlling
My own material Nature, using My divine potential energy
(Yoga Māyā). (See also 10.14) (4.06) Whenever there is a
decline of Dharma (Righteousness) and a predominance of
Adharma (Unrighteousness), O Arjuna, then I manifest
Myself. I appear from time to time for protecting the
good, for transforming the wicked, and for establishing
world order (Dharma). (4.07-08) 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, O Arjuna. (4.09) Many have become free from
attachment, fear, anger, and attained salvation (Mukti)
by taking refuge in Me, becoming fully absorbed in My
thoughts, and becoming purified by the fire of
Self-knowledge. (4.10)
Path of worship and prayer
With whatever motive people worship Me, I fulfill their
desires accordingly. People worship Me with different
motives. (4.11) Those who long for success in their work
here on the earth worship the celestial controllers.
Success in work comes quickly in this human world.
(4.12) The four divisions --- based on aptitude and
vocation --- of human society were created by Me. Though
I am the author of this system of the division of labor,
one should know that I do nothing and I am eternal. (See
also 18.41) (4.13) Work or Karma does not bind Me,
because I have no desire for the fruits of work. The one
who fully understands and practices this truth is also
not bound by Karma. (4.14) The ancient seekers of
liberation also performed their duties with this
understanding. Therefore, you should do your duty as the
ancients did. (4.15)
Attached, detached, and
forbidden action
Even the wise ones are confused about what is action and
what is inaction. Therefore, I shall clearly explain
what is action, knowing that one shall be liberated from
the evil of birth and death. (4.16) The true nature of
action is very difficult to understand. Therefore, one
should know the nature of attached (or selfish) action,
the nature of detached (or selfless) action, and also
the nature of forbidden action. (4.17)
A KarmaYogi is not subject
to the Kārmic laws
The one who sees inaction in action, and action in
inaction, is a wise person. Such a person is a Yogi and
has accomplished everything. (See also 3.05, 3.27, 5.08
and 13.29) (4.18) (To see inaction in action and vice
versa is to understand that the Lord does all the work
indirectly through His power by using us. He is the
inactive actor. We are actively inactive because we
cannot do anything without the flow of His power.
Therefore, we are not the doer, just an instrument in
His hands.) A person, whose desires have become selfless
by being roasted in the fire of Self-knowledge, is
called a sage by the wise. (4.19) The one who has
abandoned selfish attachment to the fruits of work, and
remains ever content and dependent on no one but God,
such a person --- though engaged in activity --- does
nothing at all and incurs no Kārmic reaction, good or
bad. (4.20) The one who is free from desires, whose mind
and senses are under control, and who has renounced all
proprietorship, does not incur sin --- the Kārmic
reaction --- by doing bodily action. (4.21) Content with
whatever gain comes naturally by His will, unaffected by
pairs of opposites, free from envy, calm in success and
failure, though engaged in work, such a KarmaYogi is not
bound by Karma. (4.22) The one who is free from
attachment, whose mind is fixed in Self-knowledge, who
does work as a service (Sevā) to the Lord, all Kārmic
bonds of such a philanthropic person (KarmaYogi)
dissolve away. (4.23) Brahma, the eternal Being, shall
be realized by the one who considers everything as a
manifestation or an act of Brahma. (Also see 9.16)
(4.24)
Different types of spiritual practices
Some Yogis perform the service of worship to celestial
controllers (Devas, guardian angels), while others study
scriptures for Self-knowledge. Some restrain their
senses and give up their sensual pleasures. Others
perform breathing and other yogic exercises. Some give
charity and offer their wealth as a sacrifice. (4.25-28)
Those who are engaged in yogic practices, reach the
breathless state of trance (Samādhi) by offering
inhalation into exhalation and exhalation into
inhalation as a sacrifice by using yogic techniques.
(4.29) Others restrict their diet and offer their
inhalations as sacrifice into their inhalations. All
these people are the knowers of sacrifice, and are
purified by their sacrifice. (4.30) Those who perform
selfless service obtain the nectar of Self-knowledge as
a result of their sacrifice and attain the Eternal
Being. O Arjuna, even this world is not a happy place
for the non-sacrificer, how can the other world be? (See
also 4.38, and 5.06). (4.31) Many types of spiritual
disciplines are described in the Vedas. Know them all to
be born from Karma or the action of body, mind, and
senses. Knowing this, you shall attain salvation (Moksha,
Nirvāna). (See also 3.14) (4.32)
Acquiring transcendental knowledge
is a superior spiritual practice
The acquisition and propagation of Self-knowledge are
superior to any material gain or gift, O Arjuna. Because
all actions in their entirety culminate in knowledge.
(4.33) Acquire this transcendental knowledge from a
Self-realized person by humble reverence, by sincere
inquiry, and by service. The wise ones who have realized
the Truth will teach you. (4.34) After knowing the
Truth, O Arjuna, you shall not again become deluded like
this. By this knowledge you shall behold the entire
creation (first) within Me, the Supreme Being, then
within your own higher Self (and then see Me alone in
everything). (4.35) Even if one is the most sinful of
all sinners, one shall yet cross over the ocean of sin
by the raft of Self-knowledge alone. (4.36) As the
blazing fire reduces wood to ashes; similarly, the fire
of Self-knowledge reduces all bonds of Karma to ashes, O
Arjuna. (4.37)
Transcendental knowledge is automatically revealed to a
KarmaYogi
In truth, there is no purifier in this world like the
true knowledge of the Supreme Being. One who becomes
purified by KarmaYoga discovers this knowledge within,
naturally, in course of time. (See also 4.31, and 5.06,
18.78) (4.38) The one who has faith and is sincere in
yogic practices and has control over the senses, gains
this transcendental knowledge. Having gained this
knowledge, one at once attains supreme peace. (4.39) The
irrational, the faithless, and the disbeliever (atheist)
perish. There is neither this world, nor the world
beyond, nor happiness for the disbeliever. (4.40)
Both transcendental knowledge and KarmaYoga are needed
for Nirvāna
Work (Karma) does not bind a person who has renounced
work by renouncing the fruits of work, and whose doubts
about the Self are completely destroyed by
Self-knowledge, O Arjuna. (4.41) Therefore, cut the
ignorance-born doubt (about the Supreme Being) abiding
in your mind by the sword of Self-knowledge, resort to
KarmaYoga, and get up for the war, O Arjuna. (4.42)
5. PATH OF RENUNCIATION
Arjuna said: O Krishna, You praise transcendental
knowledge and also performance of selfless service. Tell
me, definitely, which one is the better of the two. (See
also 5.05) (5.01) The Supreme Lord said: The path of
Self-knowledge and the path of selfless service both
lead to the supreme goal. But, of the two, selfless
service is superior to Self-knowledge. (5.02) A person
should be considered a true Samnyāsi (renunciant) who
neither likes nor dislikes. One is easily liberated from
Kārmic bondage by becoming free from the pairs of
opposites, O Arjuna. (5.03)
Both paths lead to the Supreme
The ignorant --- not the wise --- consider the path of
Self-knowledge (or renunciation) and the path of
selfless service (KarmaYoga) as different from each
other. The person who has truly mastered one, gets the
benefits of both. (5.04) Whatever goal a Samnyāsi
reaches, a KarmaYogi also reaches the same goal.
Therefore, the one who sees the path of renunciation and
the path of unselfish work as the same, really sees.
(See also 6.01 and 6.02) (5.05) But, true renunciation,
O Arjuna, is difficult to attain without KarmaYoga. A
sage equipped with KarmaYoga quickly attains Brahma.
(See also 4.31, and 4.38) (5.06) A KarmaYogi whose mind
is pure, whose mind and senses are under control, and
who sees one and the same Eternal Being in all beings,
is not bound by Karma though engaged in work. (5.07)
A KarmaYogi works for God
The wise (or Samnyāsi) 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 the eyes,
a Samnyāsi believes that only the senses are operating
upon their objects. (See also 3.27, 13.29, and 14.19)
(5.08-09) One who does all work as an offering to the
Lord --- abandoning selfish attachment to the results
--- remains untouched by Kārmic reaction or sin as a
lotus leaf never gets wet by water. (5.10) The
KarmaYogis perform action ---without selfish attachment
--- with their body, mind, intellect, and senses only
for the sake of self-purification. (5.11) A KarmaYogi
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)
The path of Self-knowledge
A person who has completely renounced the fruits of all
works, lives happily, neither performing nor directing
any action. (5.13) The Lord neither creates the urge for
action, nor the feeling of doership, nor the attachment
to the results of action in people. All these are done
by the powers of Nature. (5.14) The Lord does not take
the responsibility for the good or evil deeds of
anybody. The Self-knowledge becomes covered by the veil
of ignorance; thereby people become deluded (and do evil
deeds). (5.15) Transcendental knowledge destroys the
ignorance of the Self and reveals the Supreme, just as
the sun reveals the beauty of objects of the world.
(5.16) Persons whose mind and intellect are totally
merged in Brahma (Eternal Being), who are firmly devoted
to Brahma, who have Brahma as their supreme goal and
sole refuge, and whose impurities are destroyed by the
knowledge of Brahma, do not take birth again. (5.17)
Additional marks of an
enlightened person
An enlightened person (by perceiving the Lord in all)
looks at a learned and humble priest, an outcast, even a
cow, an elephant, or a dog with an equal eye. (See also
6.29) (5.18) Everything has been accomplished in this
very life by the one whose mind is set in equality. Such
a person has realized the Eternal Being because the
Eternal Being is flawless and impartial. (See also
18.55) (5.19) One who neither rejoices on obtaining what
is pleasant, nor grieves on obtaining the unpleasant,
who has a steady mind, who is undeluded, and who is a
knower of Eternal Being, such a person eternally abides
with Eternal Being. (5.20) Such a person who is in union
with the Eternal Being becomes unattached to external
sensual pleasures by discovering the joy of the Self
through contemplation, and enjoys transcendental bliss.
(5.21) Sensual pleasures are, in truth, the source of
misery, and have a beginning and an end. Therefore the
wise, O Arjuna, do not rejoice in sensual pleasures.
(See also 18.38) (5.22) One who is able to withstand the
impulse of lust and anger before death is a yogi, and a
happy person. (5.23) One who finds happiness with the
Eternal Being, who rejoices Eternal Being (Brahma)
within, and who is illuminated by Self-knowledge; such a
yogi attains BrahmaNirvāna, and goes to the Supreme
Being. (5.24) Seers whose sins (or imperfections) are
destroyed, whose doubts have been dispelled by
Self-knowledge, whose minds are disciplined, and who are
engaged in the welfare of all beings, attain the Supreme
Being. (5.25) They who are free from lust and anger, who
have subdued the mind and senses, and who have known the
Self, easily attain BrahmaNirvāna. (5.26)
The third path --- the path of devotional meditation and
contemplation
A sage is, in truth, liberated by renouncing all sense
enjoyments, fixing the mind between the eye brows,
equalizing the breath moving through the nostrils,
keeping the senses, mind, and intellect under control,
having salvation (Mukti) as the prime goal, and becoming
free from lust, anger, and fear. (5.27-28) My devotee
attains peace by knowing Me (or Krishna, the Supreme
Being) as the enjoyer of sacrifices and austerities, as
the great Lord of all the universe, and the friend of
all beings. (5.29)
6. PATH OF MEDITATION
A KarmaYogi is also a renunciant
The Supreme Lord said: One who performs the prescribed
duty without seeking its fruit (for personal enjoyment)
is a renunciant (Samnyāsi) and a KarmaYogi. One does not
become Samnyāsi merely by not lighting the fire, and one
does not become a yogi merely by abstaining from work.
(6.01) O Arjuna, what they call renunciation (Samnyāsa)
is also known as KarmaYoga. No one becomes a KarmaYogi
who has not renounced the selfish motive behind an
action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)
A definition of yoga and yogi
For the wise who seeks to attain yoga (of meditation, or
the calmness of mind), KarmaYoga is said to be the
means. For the one who has attained yoga, the calmness
becomes the means of Self-realization. A person is said
to have attained yogic perfection when he or she has no
desire for sensual pleasures or attachment to the fruits
of work, and has renounced all personal selfish motives.
(6.03-04)
Mind is both a friend and an enemy
One must elevate --- and not degrade --- oneself by
one’s own mind. The mind alone is one’s friend as well
as one’s enemy. The mind is the friend of those who have
control over it, and the mind acts like an enemy for
those who do not control it. (6.05-06) One who has
control over the lower self --- the mind and senses ---
is tranquil in heat and cold, in pleasure and pain, and
in honor and dishonor, and remains ever steadfast with
the supreme Self. (6.07) A person is called yogi who has
both Self-knowledge and Self-realization, who is calm,
who has control over the mind and senses, and to whom a
clod, a stone, and gold are the same. (6.08) A person is
considered superior who is impartial towards companions,
friends, enemies, neutrals, arbiters, haters, relatives,
saints, and sinners. (6.09)
Techniques of meditation
A yogi, seated in solitude and alone, should constantly
try to contemplate the Supreme Being after bringing the
mind and senses under control, and becoming free from
desires and proprietorship. (6.10) One should sit on his
or her own firm seat that is neither too high nor too
low, covered with sacred Kusha grass, a deerskin, and a
cloth, one over the other, in a clean spot. Sitting
there in a comfortable position and concentrating the
mind on God, controlling the thoughts and the activities
of the senses, one should practice meditation for
self-purification. (6.11-12) One should sit by holding
the waist, spine, chest, neck, and head erect,
motionless and steady; fix the eyes and the mind
steadily in front of the nostrils, without looking
around; make your mind serene and fearless; practice
celibacy; have the mind under control; think of Me; and
have Me as the supreme goal. (See also 4.29, 5.27, 8.10,
and 8.12) (6.13-14) Thus, by always practicing to keep
the mind fixed on Me, the yogi whose mind is subdued
attains peace of BrahmaNirvāna and comes to Me. (6.15)
This yoga is not possible, O Arjuna, for the one who
eats too much or who does not eat at all; who sleeps too
much or who keeps awake. (6.16) But for the one who is
moderate in eating, recreation, working, sleeping, and
waking, the yoga of meditation destroys all sorrow.
(6.17) A person is said to have achieved yoga, the union
with the Eternal Being, when the perfectly disciplined
mind becomes free from all desires and gets completely
united with Brahma in Samādhi (trance). (6.18) A lamp in
a spot sheltered (by the Eternal Being) from the wind
(of desires) does not flicker; this simile is used for
the subdued mind of a yogi, practicing meditation on the
Eternal Being. (6.19)
When the mind, disciplined by the practice of
meditation, becomes steady, one becomes content with the
Eternal Being by beholding Him with purified intellect.
(6.20) One feels infinite bliss that is perceivable only
through the intellect and is beyond the reach of the
senses. After realizing the Eternal Being, one is never
separated from the Absolute Reality. (6.21) After
Self-realization (SR), one does not regard any other
gain superior to SR. Established in SR, one is not moved
even by the greatest calamity. (6.22) The state of
severance of union with sorrow is called yoga. This yoga
should be practiced with firm determination and without
any mental reservation. (6.23) One gradually attains
tranquility of mind by totally abandoning all selfish
desires, completely restraining the senses from the
sense objects by the intellect, keeping the mind fully
absorbed in the Eternal Being by means of a well-trained
and purified intellect, and thinking of Me. (6.24-25)
Wheresoever this restless and unsteady mind wanders away
during meditation, one should just witness it under the
watchful eye (or supervision) of the self. (6.26)
Who is a yogi?
Supreme bliss comes to a Self-realized yogi, whose mind
is tranquil, whose desires are under control, and who is
free from sin (or faults). (6.27) Such a sinless yogi,
who constantly engages his or her mind and intellect
with the Eternal Being, easily enjoys the infinite bliss
of contact with Brahma. (6.28) Because of perceiving the
omnipresent Eternal Being abiding in all beings, and all
beings abiding in the Eternal Being; a yogi, who is in
union with the Eternal Being, sees every being with an
equal eye. (See also 4.35, 5.18) (6.29) 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) The non-dualists, who adore Me as abiding
in all beings, abide in Me irrespective of their mode of
living. (6.31) One is considered the best yogi who
regards every being like oneself and who can feel the
pain and pleasures of others as one’s own, O Arjuna.
(6.32)
Two methods to subdue the mind
Arjuna said: O Krishna, You have said that the yoga of
meditation is characterized by the calmness of mind, but
due to restlessness of mind, I do not perceive the
steady state of mind. Because the mind, indeed, is very
unsteady, turbulent, powerful, and obstinate, O Krishna.
I think restraining the mind is as difficult as
restraining the wind. (6.33-34) The Supreme Lord said:
Undoubtedly, O Arjuna, the mind is restless and
difficult to restrain, but it is subdued by constant
vigorous spiritual practice with perseverance, and by
detachment, O Arjuna. (6.35) In My opinion, yoga is
difficult for the one whose mind is not subdued.
However, yoga is attainable by the person of subdued
mind by striving through proper means. (6.36)
Destination of unsuccessful yogi
Arjuna said: The faithful who deviates from the path of
meditation and fails to attain yogic perfection due to
unsubdued mind --- what is the destination of such a
person, O Krishna? (6.37) Does he not perish like a
dispersing cloud, O Krishna, having lost both (Yoga and
Bhoga, the heavenly and worldly pleasures), supportless
and bewildered on the path of Self-realization? (6.38) O
Krishna, only You are able to completely dispel this
doubt of mine because there is none, other than You, who
can dispel this doubt. (See also 15.15) (6.39) The
Supreme Lord said: There is no destruction, O Arjuna,
for a yogi either here or hereafter. A transcendentalist
is never put to grief, My dear friend. (6.40)
The unsuccessful yogi is reborn in the house of the
pious and prosperous after attaining heaven and living
there for many years, or such a yogi is born in a family
of enlightened yogis. A birth like this is very
difficult, indeed, to obtain in this world. (6.41-42)
There he or she regains the knowledge acquired in the
previous life and strives again to achieve perfection, O
Arjuna. (6.43) The unsuccessful yogi is instinctively
carried towards the Eternal Being by virtue of the
impressions (Samskāra) of yogic practices of previous
lives. Even the inquirer of yoga --- the union with God
--- surpasses those who perform Vedic rituals. (6.44)
The yogi who diligently strives, becomes completely free
from all sins (or imperfections) after gradually
perfecting through many incarnations, and reaches the
Supreme Abode. (6.45)
Who is the best yogi?
The yogi is superior to the ascetics. The yogi is
superior to the (Vedic) scholars. The yogi is superior
to the ritualists. Therefore, O Arjuna, be a yogi.
(6.46) I consider the yogi-devotee --- who lovingly
contemplates Me with supreme faith, and whose mind is
ever absorbed in Me --- to be the best of all the yogis.
(See also 12.02 and 18.66) (6.47)
7. SELF-KNOWLEDGE AND ENLIGHTENMENT
The Supreme Lord said: O Arjuna, listen how you shall
know Me fully without any doubt, with your mind absorbed
in Me, taking refuge in Me, and performing yogic
practices. (7.01) I shall impart you Self-knowledge,
together with enlightenment, after comprehending that
nothing more remains to be known in this world. (7.02)
Scarcely one out of thousands of persons strives for
perfection of Self-realization. Scarcely one among those
successful strivers truly understands Me. (7.03)
Definitions of matter,
consciousness, and spirit
The mind, intellect, ego, ether, air, fire, water, and
earth are the eightfold transformation (or division) of
My material energy (Prakriti). (See also 13.05) (7.04)
The material energy is My lower Nature. My other higher
Nature is Spirit (Purusha) by which this entire universe
is sustained, O Arjuna. (7.05) Know that all creatures
have evolved from this twofold energy; and I --- the
Supreme Being (ParaBrahma, Krishna) --- am the source of
origin, as well as dissolution of the entire universe.
(See also 13.26) (7.06)
The Supreme spirit is the basis
of everything
There is nothing higher than Me, O Arjuna. Everything in
the universe is strung on Me, the Supreme Being, like
jewels are strung on the thread (of a necklace). (7.07)
O Arjuna, I am the sapidity in the water, I am the
radiance in the sun and the moon, the sacred syllable
‘OM’ in all the Vedas, the sound in the ether, and
potency in human beings. I am the sweet fragrance in the
earth. I am the heat in the fire, the life in all living
beings, and the austerity in the ascetics. (7.08-09) O
Arjuna, know Me to be the eternal seed of all creatures.
I am the intelligence of the intelligent and the
brilliance of the brilliant. (See also 9.18 and 10.39).
I am the strength of the strong who is devoid of lust
and selfish attachment. I am lust (Cupid) in human
beings that is in accord with righteousness (Dharma)
(for the sacred and sole purpose of procreation after
marriage), O Arjuna. (7.10-11) Know that three modes (Gunas)
of material Nature --- goodness, passion, and ignorance
--- also emanate from Me. I am not dependent on, or
affected by, the Gunas, but the Gunas are dependent on
Me. (See also 9.04 and 9.05) (7.12) Human beings are
deluded by the various aspects of these three Gunas of
material Nature; therefore, they do not know Me, who is
eternal and above these Gunas. (7.13)
Who seeks God?
This divine power (Māyā) of Mine, consisting of three
Gunas of material Nature, is very difficult to overcome.
Only those who surrender unto Me easily cross over this
Māyā. (See also 14.26, 15.19, and 18.66) (7.14) The evil
doers, the ignorant, the lowest persons who are attached
to demonic nature and whose power of discrimination has
been taken away by divine illusive power (Māyā) do not
worship or seek Me. (7.15)
Four types of virtuous ones worship or seek Me, O Arjuna.
They are: The distressed, the seeker of Self-knowledge,
the seeker of wealth, and the enlightened one who has
experienced the Supreme. (7.16) Among them the
enlightened devotee, who is ever united with Me and
whose devotion is single-minded, is the best, because I
am very dear to the enlightened, and the enlightened is
very dear to Me. (7.17) All these seekers are indeed
noble, but I regard the enlightened devotee as My very
Self. One who is steadfast becomes one with Me and
abides in My supreme abode. (See also 9.29) (7.18) After
many births the enlightened one resorts to Me by
realizing that everything is, indeed, My (or Supreme
Being’s) manifestation. Such a great soul is very rare.
(7.19) Persons whose discernment has been carried away
by various desires, impelled by their Kārmic impression
(Samskāra), resort to celestial controllers and practice
various religious rites. (7.20)
God can be seen in an image of any
desired form of worship
Whosoever desires to worship whatever deity (using any
name, form, and method) with faith, I make their faith
steady in that very deity. Endowed with steady faith,
they worship that deity and obtain their wishes through
that deity. Those wishes are, indeed, granted only by
Me. (7.21-22) Such material gains of these less
intelligent human beings are temporary. The worshipers
of celestial controllers go to celestial controllers,
but My devotees certainly come to Me. (7.23)
The ignorant ones --- unable to understand My immutable,
incomparable, incomprehensible, and transcendental form
(or existence) --- assume that I, the Supreme Being, am
formless and take forms. (7.24) Concealed by My divine
power (Māyā), I do not reveal Myself to the ignorant
ones, who do not know and understand My unborn, eternal,
and transcendental form and personality (and consider Me
formless). (7.25)
I know, O Arjuna, the beings of the past, of the
present, and those of the future, but no one really
knows Me. (7.26) All beings in this world are in utter
ignorance due to delusion of pairs of opposites born of
likes and dislikes, O Arjuna. But persons of unselfish
deeds, whose Karma or sin has come to an end, become
free from the delusion of pairs of opposites and worship
Me with firm resolve. (7.27-28) Those who strive for
freedom from the cycles of birth, old age, and death by
taking refuge in Me fully comprehend Brahma (Eternal
Being), the nature of Brahma, and Karma, the power of
Brahma. (7.29) The steadfast persons who know Me alone
as the mortal beings, temporal Divine Beings, and the
Supersoul even at the time of death, attain Me. (See
also 8.04) (7.30)
8. THE ETERNAL BEING
Arjuna said: O Krishna, who is the Eternal Being? What
is the nature of the Eternal Being? What is Karma? Who
are the mortal beings? And who are Divine Beings? Who is
the Supersoul, and how does He dwell in the body? How
can You be remembered at the time of death by those who
have control over their minds, O Krishna? (8.01-02)
Definition of supreme spirit, spirit,
individual soul, and Karma
The Supreme Lord said: The immutable Atmā (Spirit) is
called Brahma (Eternal Being). The nature (including the
inherent power of cognition and desire) of Brahma is
called Adhyātma. The creative power of Brahma that
causes manifestation of the living entity is called
Karma. (8.03) Mortal beings are called Adhibhuta. The
expansions of Divine Personality---such as Nārāyana,
Mahā-vishnu, Ishvara, etc. --- are called Divine Beings.
I am the Supersoul residing inside the body as the
supreme controller, O Arjuna. (8.04)
Theory of reincarnation and Karma
The one who remembers Me exclusively, even while leaving
the body at the time of death, attains Me; there is no
doubt about it. (8.05) Remembering whatever object one
leaves the body at the end of life, one attains that
object, O Arjuna, because of the constant thought of
that object (one remembers that object at the end of
life and achieves it). (8.06)
A simple method of God-realization
Therefore, always remember Me and do your duty. You
shall certainly attain Me if your mind and intellect are
ever focused on Me. (8.07) By contemplating on Me with
an unwavering mind that is disciplined by the practice
of meditation, one attains the Supreme Being, O Arjuna.
(8.08) One who meditates on the Supreme Being --- as the
omniscient, the oldest, the controller, smaller than the
smallest (and bigger than the biggest), the sustainer of
everything, the inconceivable, the self-luminous like
the sun, and as transcendental or beyond the material
reality --- at the time of death with steadfast mind and
devotion; making the flow of bioimpulses (life forces,
Prāna) rise up to the middle of two eye brows (or the
sixth Chakra) by the power of yoga and holding there,
attains Krishna, the Supreme Divine Person. (See also
4.29, 5.27, 6.13) (8.09-10) I shall briefly explain the
process to attain the supreme abode that the knowers of
the Veda call immutable; into which the ascetics, freed
from attachment, enter; and desiring which, people lead
a life of celibacy. (8.11)
Attain salvation by meditating on
God at the time of death
When one leaves the physical body by controlling all the
senses, focusing the mind on God and Prāna (life forces)
in the cerebrum, engaged in yogic practice, meditating
on Me and uttering OM--- the sacred monosyllable sound
power of Eternal Being --- one attains the supreme
abode. (8.12-13) I am easily attainable, O Arjuna, by
that ever steadfast yogi who always thinks of Me and
whose mind does not go elsewhere. (8.14) After attaining
Me, the great souls do not incur rebirth in this
miserable transitory world because they have attained
the highest perfection. (8.15) The dwellers of all the
worlds --- up to and including the world of Brahmā, the
creator --- are subject to the miseries of repeated
birth and death. But, after attaining Me, O Arjuna, one
does not take birth again. (See also 9.25) (8.16)
Everything in the creation is cyclic
Those who know that the day of the creator (Brahmā)
lasts one thousand Yugas (or 4.32 billion years) and
that his night also lasts one thousand Yugas, they are
the knowers of day and night. (8.17) All manifestations
come out of the primary material Nature (Adi-Prakriti)
at the arrival of the day of Brahmā, the Creative Power,
and they again merge into the same at the coming of
Brahmā’s night. (8.18) The same multitude of beings
comes into existence again and again at the arrival of
the day of the creator (Brahmā); and are annihilated,
inevitably, at the arrival of Brahmā’s night. (8.19)
There is another eternal transcendental existence ---
higher than the changeable material Nature (Prakriti)
--- that does not perish when all created beings perish.
This is called the Eternal Being (or Brahma). This is
also said to be the supreme abode. Those who attain My
supreme abode do not take birth again. (8.20-21) This
supreme abode, O Arjuna, is attainable by unswerving
devotion to Me, within which all beings exist and by
which all this universe is pervaded. (See also 9.04 and
11.55) (8.22)
Two basic paths of departure
O Arjuna, now I shall describe different paths departing
by which, after death, the yogis do or do not come back.
(8.23) Passing gradually, after death, through celestial
controllers of fire, light, daytime, the bright lunar
fortnight, and the six months of the northern solstice
of the sun, yogis who know the Self attain supreme abode
(and do not come back to earth). (8.24) Passing
gradually, after death, through celestial controllers of
smoke, night, the dark lunar fortnight, and the six
months of southern solstice of the sun, the righteous
person attains heaven and comes back to earth again.
(8.25) The path of light (of spiritual practice and
Self-knowledge) and the path of darkness (of materialism
and ignorance) are thought to be the world’s two eternal
paths. The former leads to salvation (Mukti, Nirvāna),
and the latter leads to rebirth. (8.26)
Transcendental knowledge
leads to salvation
Knowing these two paths, O Arjuna, a yogi is not
bewildered at all. Therefore, O Arjuna, be steadfast in
yoga with Me at all times. (8.27) The yogi who knows all
this goes beyond getting the benefits of the study of
the Vedas, performance of sacrifices, austerities, and
charities, and attains My Supreme Eternal Abode. (8.28)
9. SUPREME KNOWLEDGE AND
THE BIG MYSTERY
The Supreme Lord said: I shall reveal to you, who do not
disbelieve, the most profound, secret, transcendental
knowledge, together with transcendental experience.
Knowing this, you will be freed from the miseries of
worldly existence. (9.01)
Knowledge of the nature of the
supreme is the biggest mystery
This Self-knowledge is the king of all knowledge, is the
most secret, is very sacred, can be perceived by
instinct, conforms to righteousness (Dharma), is very
easy to practice, and is timeless. (9.02) O Arjuna,
those who have no faith in this knowledge do not attain
Me and follow the cycles of birth and death. (9.03) This
entire universe is an expansion of Mine. All beings
depend on Me. I do not depend on them (because I am the
highest of all). (See also 7.12) (9.04) Look at the
power of My divine mystery; in reality, I --- the
sustainer and creator of all beings --- do not depend on
them, and they also do not depend on Me. (9.05) (Like a
gold chain depends on gold, and the milk products depend
on milk. In fact, the gold chain does not depend on
gold; the chain is nothing but gold. Similarly, matter
and energy are different as well as non-different).
Perceive that all beings remain in Me (without any
contact or without producing any effect) as the mighty
wind, moving everywhere, eternally remains in space.
(9.06)
The theory of evolution and involution
All beings merge into My Adi-Prakriti (primary material
Nature) at the end of a cycle of just over 311 trillion
solar years, O Arjuna, and I create them again at the
beginning of the next cycle. (See also 8.17) (9.07) I
create the entire multitude of beings again and again
with the help of My material Nature. These beings are
under control of the modes of material Nature. (9.08)
These acts of creation do not bind Me, O Arjuna, because
I remain indifferent and unattached to those acts.
(9.09) The divine kinetic energy (Māyā) --- with the
help of material Nature --- creates all animate and
inanimate objects under My supervision; thus, the
creation keeps on going, O Arjuna. (See also 14.03)
(9.10)
The ways of the wise and
of the ignorant
Ignorant persons despise Me when I appear in human form
because they do not know My transcendental nature as the
great Lord of all beings (and take Me for an ordinary
human), and they have false hopes, false actions, false
knowledge, and delusive qualities (See 16.04-18) of
fiends and demons (and are unable to recognize Me).
(9.11-12) But great souls, O Arjuna, who possess divine
qualities (See 16.01-03), know Me as immutable, as the
material and efficient cause of creation, and worship Me
single-mindedly with loving devotion. (9.13) Persons of
firm resolve worship Me with ever steadfast devotion by
always singing My glories, striving to attain Me, and
prostrating before Me with devotion. (9.14) Some worship
Me by acquiring and propagating Self-knowledge. Others
worship the infinite as the One in all (or non-dual), as
the master of all (or dual), and in various other ways.
(9.15)
Everything is a manifestation
of the Absolute
I am the ritual, I am the sacrifice, I am the offering,
I am the herb, I am the mantra, I am the clarified
butter, I am the fire, and I am the oblation. (See also
4.24). I am the supporter of the universe, the father,
the mother, and the grandfather. I am the object of
knowledge, the sacred syllable ‘OM’, and also the Rig,
the Yajur, and the Sāma Vedas. I am the goal, the
supporter, the Lord, the witness, the abode, the refuge,
the friend, the origin, the dissolution, the foundation,
the substratum, and the immutable seed. (See also 7.10
and 10.39) (9.16-18) I give heat. I send, as well as
withhold, the rain. I am immortality, as well as death.
I am also both the absolute and the temporal, O Arjuna.
(The Supreme Being has become everything. See also
13.12) (9.19)
Attaining salvation by devotional love
The doers of the rituals prescribed in the Vedas, the
drinkers of the nectar of devotion, whose sins are
cleansed, worship Me by doing good deeds for gaining
heaven. As a result of their meritorious deeds, they go
to heaven and enjoy celestial sense pleasures. (9.20)
They return to the mortal world --- after enjoying the
wide world of heavenly pleasures --- upon exhaustion of
their good Karma. Thus following the injunctions of the
three Vedas, persons working for the fruit of their
actions take repeated birth and death. (See also 8.25)
(9.21)
I personally take care of both the spiritual and
material welfare of those ever-steadfast devotees who
always remember and adore Me with single-minded
contemplation. (9.22) O Arjuna, even those devotees who
worship the deities with faith, they also worship Me,
but in an improper way. (9.23) Because I --- the Supreme
Being --- alone am the enjoyer of all sacrificial
services (Yajna) and Lord of the universe. But people do
not know My true, transcendental nature. Therefore, they
fall (into the repeated cycles of birth and death).
(9.24) Worshippers of the deities go to the deities;
worshippers of ancestors go to the ancestors, and
worshippers of the ghosts go to the ghosts; but My
devotees come to Me (and are not born again). (See also
8.16) (9.25)
The Lord accepts and eats the
offering of love and devotion
Whosoever offers Me a leaf, a flower, a fruit, or water
with devotion, I accept and eat the offering of devotion
by the pure-hearted. (9.26) O Arjuna, whatever you do,
whatever you eat, whatever you offer as oblation to the
sacred fire, whatever charity you give, whatever
austerity you perform, do all that as an offering unto
Me. (See also 12.10, 18.46) (9.27) You shall become free
from the bondage --- good and bad --- of Karma by this
attitude of complete renunciation (Samnyāsa-yoga).
Becoming liberated, you shall come to Me. (9.28)
There is no unforgivable sinner
The Self is present equally in all beings. There is no
one hateful or dear to Me. But those who worship Me with
love and devotion are very close to Me, and I am also
very close to them. (See also 7.18) (9.29) If even the
most sinful person resolves to worship Me with
single-minded, loving devotion, such a person must be
regarded as a saint because of making the right
resolution. (9.30) Such a person soon becomes righteous
and attains everlasting peace. Be aware, O Arjuna, that
My devotee shall never perish or fall down. (9.31)
The path of devotional love is easier
Anybody --- including women, merchants, laborers, and
the evil-minded --- can attain the supreme abode by just
surrendering unto My will with loving devotion, O Arjuna.
(See also 18.66) (9.32) It should then be very easy for
holy priests and devout royal sages to attain the
Supreme Being. Therefore, having obtained this joyless
and transitory human life, one should always worship Me
with loving devotion. (9.33) Fix your mind on Me, be
devoted to Me, worship Me, and bow down to Me. Thus
uniting yourself with Me by setting Me as the supreme
goal and the sole refuge, you shall certainly come to
Me. (9.34)
10. MANIFESTATION OF THE ABSOLUTE
The Supreme Lord said: O Arjuna, listen once again to My
supreme word that I shall speak to you, who are very
dear to Me, for your welfare. (10.01)
God is the origin of everything
Neither the celestial controllers (Devas), nor the great
sages know My origin because I am the origin of all
Devas and great sages also. (10.02) One who knows Me as
the unborn, the beginningless, and the Supreme Lord of
the universe, is considered wise among the mortals and
becomes liberated from the bondage of Karma. (10.03)
Discrimination, Self-knowledge, non-delusion,
forgiveness, truthfulness, control over the mind and
senses, tranquility, pleasure, pain, birth, death, fear,
fearlessness, nonviolence, calmness, contentment,
austerity, charity, fame, ill fame --- these diverse
qualities in human beings arise from Me alone.
(10.04-05) The seven great sages, four Sanakas, and
fourteen Manus, from whom all the creatures of the world
were born, originated from My potential energy. (10.06)
One who truly understands My manifestations and yogic
powers, is united with Me by unswerving devotion. There
is no doubt about it. (10.07) I am the origin of all.
Everything emanates from Me. Understanding this, the
wise adore Me with love and devotion. (10.08) My
devotees remain ever content and delighted. Their minds
remain absorbed in Me and their lives surrendered unto
Me. They always enlighten each other by talking about
Me. (10.09)
God gives knowledge to His devotees
I give knowledge and understanding of metaphysical
science --- to those who are ever united with Me and
lovingly adore Me --- by which they come to Me. (10.10)
I, who dwell within their inner psyche as consciousness,
destroy the darkness born of ignorance by the shining
lamp of transcendental knowledge as an act of compassion
for them. (10.11) Arjuna said: You are the Supreme
Being, the Supreme Abode, the Supreme Purifier, the
Eternal Divine Being, the primal God, the unborn, and
the omnipresent. All sages have thus acclaimed You. The
divine sage Nārada, Asita, Devala, Vyāsa, and You
Yourself tell me that. (10.12-13)
Nobody can know the real
nature of Reality
O Krishna, I believe all that You have told me to be
true. O Lord, neither the celestial controllers nor the
demons fully understand Your real nature. (See also
4.06) (10.14) O Creator and Lord of all beings, God of
all celestial rulers, Supreme person, and Lord of the
universe, You alone know Yourself by Yourself. (10.15)
Therefore, You alone are able to fully describe Your own
divine glories --- the manifestations --- by which You
exist pervading all the universes. (10.16) How may I
know You, O Lord, by constant contemplation? In what
form of manifestation am I to think of You, O Lord?
(10.17) O Lord, explain to me again, in detail, Your
yogic power and glory because I am not satiated by
hearing Your nectar-like words. (10.18)
Everything is a manifestation
of the Absolute
The Supreme Lord said: O Arjuna, now I shall explain to
you My prominent divine manifestations because My
manifestations are endless. (10.19) O Arjuna, I am the
Spirit abiding in the inner psyche of all beings. I am
also the beginning, the middle, and the end of all
beings. (10.20) I am the sustainer, I am the radiant sun
among the luminaries, I am the supernatural controllers
of wind, I am the moon among the stars. (10.21) I am the
Vedas, I am the celestial rulers, I am the mind among
the senses, I am the consciousness in living beings.
(10.22) I am Lord Shiva, I am the god of wealth, I am
the god of fire, and the mountains. (10.23) I am the
priest and the army general of the celestial
controllers, O Arjuna. I am the ocean among the bodies
of water. (10.24) I am sage Bhrigu among the great
sages; I am the monosyllable cosmic sound, OM, among the
words; I am the silent repetition of mantra (Japa) among
the spiritual disciplines; and I am the Himalaya among
the mountains. (10.25)
A brief description of divine manifestations
I am the holy fig tree among the trees, Nārada among the
sages, and I am all other celestial rulers. (10.26) Know
Me as the celestial animal among the animals and the
King among men. I am the thunderbolt among weapons, and
I am Cupid for procreation. (10.27-28) I am the water
god and the manes. I am the controller of death. I was
that great devotee of Mine, Prahlāda. I am death among
the healers, lion among the beasts, and the king of
birds among birds. (10.29-30) I am the wind among the
purifiers and Lord Rāma among the warriors. I am the
crocodile among the fishes and the holy Gangā river
among the rivers. (10.31)
I am the beginning, the middle, and the end of all
creation, O Arjuna. Among knowledge I am knowledge of
the supreme Self. I am logic of the logician. (10.32) I
am the letter ‘A’ among the alphabets. I am the dual
compound among the compound words. I am the endless
time. I am the sustainer of all, and have faces on all
sides (or I am omniscient). (10.33) I am the
all-devouring death and also the origin of future
beings. I am the seven goddesses or guardian angels
presiding over the seven qualities --- fame, prosperity,
speech, memory, intellect, resolve, and forgiveness.
(10.34) I am Brihatsāma among the Vedic hymns. I am
Gāyatri mantra among the Vedic mantras. I am
November-December among the months, I am the spring
among the seasons. (10.35) I am gambling of the cheats,
splendor of the splendid, victory of the victorious,
resolution of the resolute, and goodness of the good.
(10.36)
I am Krishna among the Vrishni family, Arjuna among the
Pāndavas, Vyāsa among the sages, and Ushanā among the
poets. (10.37) I am the power of rulers, the
statesmanship of the seekers of victory, I am silence
among the secrets, and the Self-knowledge of the
knowledgeable. (10.38) I am the origin of all beings, O
Arjuna. There is nothing, animate or inanimate, that can
exist without Me. (See also 7.10 and 9.18) (10.39)
The manifest creation is a very small fraction of the
Absolute
There is no end of My divine manifestations, O Arjuna.
This is only a brief description by Me of the extent of
My divine manifestations. (10.40) Whatever is endowed
with glory, brilliance, and power --- know that to be a
manifestation of a very small fraction of My splendor.
(10.41) What is the need for this detailed knowledge, O
Arjuna? I continually support the entire universe by a
small fraction of My divine power (YogaMāyā). (10.42)
11. VISION OF THE COSMIC FORM
Arjuna said: My illusion is dispelled by the profound
words of wisdom You spoke out of compassion for me about
the supreme secret of Eternal Being. (11.01) O Krishna,
I have heard from You in detail about the origin and
dissolution of beings and Your immutable glory. (11.02)
The vision of God is the ultimate
aim of a seeker
O Lord, You are as You have said, yet I wish to see Your
divine cosmic form, O Supreme Being. (11.03) O Lord, if
You think it is possible for me to see Your universal
form, then, O Lord of the yogis, show me Your
transcendental form. (11.04) The Supreme Lord said: O
Arjuna, behold My hundreds and thousands of multifarious
divine forms of different colors and shapes. Behold all
the celestial beings and many wonders never seen before.
Also behold the entire creation --- animate, inanimate,
and whatever else you would like to see --- all at one
place in My body. (11.05-07) But you are not able to see
Me with your physical eye; therefore, I give you the
divine eye to see My majestic power and glory. (11.08)
Lord Krishna shows His cosmic form
Sanjaya said: O King, having said this, Lord Krishna,
the great Lord of the mystic power of yoga, revealed His
supreme majestic form to Arjuna. (11.09) Arjuna saw the
Universal Form of the Lord with many mouths and eyes,
and many marvelous visions with numerous divine
ornaments, holding many divine weapons, wearing divine
garlands and apparel, anointed with celestial perfumes
and ointments, full of all wonders --- the limitless God
with faces on all sides. (11.10-11) If the splendor of
thousands of suns were to blaze forth all at once in the
sky, even that would not resemble the splendor of that
exalted being. (11.12) Arjuna saw the entire universe,
divided in many ways, but standing as (all in) One (and
One in all) in the transcendental body of Krishna, the
Lord of celestial rulers. (See also 13.16, and 18.20)
(11.13)
One may not be prepared or
qualified to see God
(Upon seeing the cosmic form of the Lord) Arjuna was
filled with wonder; and his hairs standing on end, bowed
his head to the Lord and prayed with folded hands.
(11.14) Arjuna said: O Lord, I see in Your body all
supernatural controllers and multitudes of beings, all
sages, celestial serpents, Lord Shiva, as well as Lord
Brahmā seated on the lotus. (11.15) O Lord of the
universe, I see You everywhere with infinite forms, with
many arms, stomachs, faces, and eyes. O Universal Form,
I see neither your beginning nor the middle nor the end.
(11.16) I see You with Your crown, club, discus, and
massive radiance, difficult to behold, shining all
around like the immeasurable brilliance and blazing fire
of the sun. (11.17)
I believe You are the Supreme Being to be realized. You
are the ultimate resort of the universe. You are the
Eternal Being and protector of the eternal order
(Dharma). (11.18) I see You with infinite power, without
beginning, middle, or end; with many arms; with the sun
and the moon as Your eyes; with Your mouth as a blazing
fire, scorching all the universe with Your radiance.
(11.19) O Lord, the entire space between heaven and
earth in all directions is pervaded by You. Seeing Your
marvelous and terrible form, the three worlds are
trembling with fear. (11.20) Hosts of supernatural
rulers enter into You. Some with folded hands sing Your
names and glories in fear. A multitude of perfected
beings hail and adore You with abundant praises. (11.21)
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, O mighty Lord.
(11.22-23)
Arjuna is frightened to see
the Cosmic form
Seeing Your effulgent and colorful form touching the
sky; Your mouth wide open and large shining eyes; I am
frightened and find neither peace nor courage, O
Krishna. (11.24) Seeing Your mouths with fearful tusks,
glowing like fires of cosmic dissolution, I lose my
sense of direction and find no comfort. Have mercy on
me, O Lord of celestial rulers, refuge of the universe!
(11.25) All my cousin brothers, along with the hosts of
other kings and warriors of the other side, together
with chief warriors on our side, are also quickly
entering into Your fearful mouths with terrible tusks.
Some are seen caught in between the tusks with their
heads crushed. (11.26-27) These warriors of the mortal
world are entering Your blazing mouths as many torrents
of the rivers enter into the ocean. (11.28) All these
people are rapidly rushing into Your mouths for
destruction as moths rush with great speed into the
blazing flame for destruction. (11.29) You are licking
up all the worlds with Your flaming mouths, swallowing
them from all sides. Your powerful radiance is filling
the entire universe with effulgence and burning it, O
Krishna. (11.30) Tell me who You are in such a fierce
form? My salutations to You, O best of all celestial
rulers, be merciful! I wish to understand You, O primal
Being, because I do not know Your mission. (11.31)
We are only a divine instrument
The Supreme Lord said: I am death, the mighty destroyer
of the world. I have come here to destroy all these
people. Even without your participation in the war, all
the warriors standing arrayed in the opposing armies
shall cease to exist. (11.32) Therefore get up and
attain glory. Conquer your enemies, and enjoy a
prosperous kingdom. All these warriors have already been
destroyed by Me. You are merely My instrument, O Arjuna.
(11.33) Kill all these great warriors who are already
killed by Me. Do not fear. You will certainly conquer
the enemies in the battle; therefore, fight! (11.34)
Arjuna’s prayers to the Cosmic form
Sanjaya said: Having heard these words of Krishna, the
crowned Arjuna, trembling with folded hands, prostrated
with fear and spoke to Krishna in a choked voice.
(11.35) Arjuna said: Rightly, O Krishna, the world
delights and rejoices in glorifying You. Terrified
demons flee in all directions. The hosts of perfected
ones bow to You in adoration. (11.36) Why should they
not --- O great soul --- bow to You, the original
creator who is even greater than Brahmā, the creator of
material worlds? O infinite Lord, O God of all celestial
rulers, O abode of the universe, You are both Sat
(eternal) and Asat (temporal), and the Supreme Being
that is beyond both Sat and Asat. (See also 9.19, and
13.12) (11.37)
You are the primal God, the most ancient Person. You are
the ultimate resort of all the universe. You are the
knower, the object of knowledge, and the supreme abode.
The entire universe is pervaded by You, O Lord of the
infinite form. (11.38) You are the controller of death,
the fire, the wind, the water god, the moon god, and
Brahmā, the creator, as well as the father of Brahmā.
Salutations to You a thousand times, and again and again
salutations to You. (11.39) My salutations to You from
front and from behind. O Lord, my obeisances to You from
all sides. You are infinite valor and boundless might.
You pervade everything; therefore, You are everywhere
and in everything. (11.40)
Considering You merely as a friend, and not knowing Your
greatness, I have inadvertently addressed You as O
Krishna, O Yādava, O friend, etc., merely out of
affection or carelessness. (11.41) In whatever way I may
have insulted You in jokes while playing, reposing in
bed, sitting, or at meals; when alone or in front of
others, O Krishna, the immeasurable One, I implore You
for forgiveness. (11.42) 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
of incomparable glory? (11.43)
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) I am delighted by
beholding that which has never been seen before, and yet
my mind is tormented with fear. Therefore, O God of
celestial rulers, the refuge of the universe, have mercy
on me and show me Your four-armed form. (11.45)
One may see God in any form
I wish to see You with a crown, holding mace and discus
in Your hand. Therefore, O Lord, with thousand arms and
universal form, please appear in the four-armed form.
(11.46) The Supreme Lord said: O Arjuna, being pleased
with you I have shown you --- through My own yogic
powers --- this particular, supreme, shining, universal,
infinite, and primal form of Mine that has never been
seen before by anyone other than you. (11.47) O Arjuna,
neither by study of the Vedas, nor by sacrifice, nor by
charity, nor by rituals, nor by severe austerities, can
I be seen in this cosmic form by anyone other than you
in this human world. (11.48)
Do not be perturbed and confused by seeing such a
terrible form of Mine as this. With fearless and
cheerful mind, now behold My four-armed form. (11.49)
Sanjaya said: After speaking like this to Arjuna,
Krishna revealed His four-armed form. And then assuming
His pleasant human form, Lord Krishna, the Great One,
consoled Arjuna who was terrified. (11.50) Arjuna said:
O Krishna, seeing this lovely human form of Yours, I
have now become tranquil and I am normal again. (11.51)
God can be seen by devotional love
The Supreme Lord said: This (four-armed) form of Mine
that you have seen is very difficult, indeed, to see.
Even celestial controllers are ever longing to see this
form. (11.52) 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) However, through
single-minded devotion alone, I can be seen in this
form, can be known in essence, and also can be reached,
O Arjuna. (11.54) One who dedicates all works to Me, and
to whom I am the supreme goal, who is my devotee, who
has no attachment, and is free from enmity towards any
being --- attains Me, O Arjuna. (See also 8.22) (11.55)
12. PATH OF DEVOTION
Should one worship a personal
or an impersonal God?
Arjuna said: Which of these has the best knowledge of
yoga --- those ever-steadfast devotees who thus worship
You (as Krishna, Your personal aspect), or those who
worship Your impersonal aspect, the Eternal Being?
(12.01) The Supreme Lord said: I consider the best yogis
to be those ever steadfast devotees who worship with
supreme faith by fixing their mind on Me as their
personal God. (See also 6.47) (12.02) They also attain
Me who worship the unchangeable, the inexplicable, the
invisible, the omnipresent, the inconceivable, the
unchanging, and the immovable Eternal Being; restraining
all the senses, even minded under all circumstances, and
engaged in the welfare of all creatures. (12.03-04)
Reasons for worshipping a
personal form of God
Self-realization is more difficult for those who fix
their mind on the impersonal, unmanifest, Eternal Being
because comprehension of the unmanifest by embodied
beings is attained with difficulty. (12.05) But for
those who worship Me with unswerving devotion as their
personal God, offer all actions to Me, intent on Me as
the Supreme, and meditate on Me; I swiftly become their
savior --- from the world that is the ocean of death and
transmigration --- whose thoughts are set on My personal
form, O Arjuna. (12.06-07)
The four paths to God
Therefore, focus your mind on Me, and let your intellect
dwell upon Me alone (through meditation and
contemplation). Thereafter, you shall certainly attain
Me. (12.08) If you are unable to focus your mind
steadily on Me, then long to attain Me, O Arjuna, by
practice of (any other) spiritual discipline that suits
you. (12.09) If you are unable even to do any spiritual
discipline, then be intent on performing your duty for
Me. You shall attain perfection just by working for Me
(as an instrument, just to serve and please Me, without
selfish motives). (See also 9.27, 18.46) (12.10) If you
are unable to work for Me, then just surrender unto My
will and renounce (the attachment to, and the anxiety
for) the fruits of all work with subdued mind (by
learning to accept all results, as God's grace with
calmness. (12.11)
KarmaYoga is the best way
The knowledge of scriptures is better than mere
ritualistic practice; meditation is better than
scriptural knowledge; Tyāga, or renunciation of the
selfish attachment to the fruits of work is better than
meditation; peace immediately follows Tyāga. (See more
on renunciation in 18.02, 18.09) (12.12)
The attributes of a devotee
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 the
yogi who is ever content, who has subdued the mind,
whose resolve is firm, whose mind and intellect are
engaged in dwelling upon Me, who is devoted to Me --- is
dear to Me. (12.13-14) 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) One who is desireless, pure, wise, impartial,
and free from anxiety; who has renounced the doership in
all undertakings---such a devotee is dear to Me. (12.16)
One who neither rejoices nor grieves, neither likes nor
dislikes, who has renounced both the good and the evil,
and is full of devotion---is dear to Me. (12.17) The one
who remains the same towards friend or foe, in honor or
disgrace, in heat or cold, in pleasure or pain; who is
free from attachment; who is indifferent to censure or
praise, quiet, content with whatever one has, unattached
to a place (a country, or a house), calm, and full of
devotion ---that person is dear to Me. (12.18-19)
One should sincerely try to
develop divine qualities
But those faithful devotees are very dear to Me who set
Me as their supreme goal and follow (or just sincerely
try to develop) the above mentioned nectar of moral
values. (12.20)
13. CREATION AND THE CREATOR
The theory of creation
The Supreme Lord said: O Arjuna, this physical body, the
miniature universe, may be called the field or creation.
One who knows the creation is called the creator by the
seers of truth. (13.01) O Arjuna, know Me to be the
creator of all the creation. The true understanding of
both the creator and the creation is considered by Me to
be the transcendental (or metaphysical) knowledge.
(13.02) What the creation is, what it is like, what its
transformations are, where its source is, who that
creator is, and what His powers are --- hear all these
from Me in brief. (13.03) The seers have separately
described the creation and the creator in different ways
in the Vedic hymns, and also in the conclusive and
convincing verses of the Brahma-Sutra. (13.04) The
primary material Nature, cosmic intellect, "I"
consciousness or ego, five basic elements, ten organs,
mind, five sense objects; and desire, hatred, pleasure,
pain, the physical body, consciousness, and resolve ---
thus the entire field has been briefly described with
its transformations. (See also 7.04) (13.05-06)
The fourfold noble truth as
means of Nirvāna
Humility, modesty, nonviolence, forgiveness, honesty,
service to guru, purity (of thought, word, and deed),
steadfastness, self-control; and aversion towards sense
objects, absence of ego; constant reflection on pain and
suffering inherent in birth, old age, disease, and
death; (13.07-08) detached attachment with family
members, home, etc.; unfailing calmness upon attainment
of the desirable and the undesirable; and unswerving
devotion to Me through single-minded contemplation,
taste for solitude, distaste for social gatherings and
gossips; steadfastness in acquiring the knowledge of
Eternal Being, and seeing the omnipresent Supreme Being
everywhere --- this is said to be knowledge. That which
is contrary to this is ignorance. (13.09-11)
God can be described by parables
and not in any other way
I shall fully describe the object of knowledge ---
knowing which one attains immortality. The beginningless
Supreme Being is said to be neither eternal (Sat) nor
temporal (Asat). (See also 9.19, 11.37, and 15.18)
(13.12) The Eternal Being has His hands, feet, eyes,
head, mouth, and ears everywhere because He is
all-pervading and omnipresent. (13.13) He is the
perceiver of all sense objects without the physical
sense organs; unattached, and yet the sustainer of all;
devoid of three modes of material Nature, and yet the
enjoyer of the modes of material Nature by becoming a
living entity. (13.14) He is inside as well as outside
all beings, animate and inanimate. He is
incomprehensible because of His subtlety. And because of
His omnipresence, He is very near --- residing in one’s
inner psyche; as well as far away --- in the Supreme
Abode. (13.15) He is undivided, and yet appears to exist
as if divided in beings. He, the object of knowledge,
appears as: Brahmā, the creator; Vishnu, the sustainer;
and Shiva, the destroyer of all beings. (See also 11.13,
and 18.20) (13.16)
The Supreme Person is the source of all light. He is
said to be beyond darkness (of ignorance or Māyā). He is
the Self-knowledge, the object of Self-knowledge, and
seated in the inner psyche (or the causal heart as
consciousness (See verse 18.61)) of all beings, He is to
be realized by Self-knowledge. (See also 15.06 and
15.12) (13.17) Thus the creation as well as the
knowledge and the object of knowledge have been briefly
described by Me. Understanding this, My devotee attains
My supreme abode. (13.18)
A description of the supreme spirit, spirit, material
nature, and the individual soul
Know that both the material Nature and the Spiritual
Being are beginningless. All manifestations and three
states of mind and matter, called modes or Gunas, are
born of Prakriti. Prakriti is said to be the cause of
production of the physical body and the eleven organs of
perception and action. Purusha (Consciousness, Spirit)
is said to be the cause of experiencing pleasure and
pain. (13.19-20) Purusha enjoys three modes of material
Nature (Prakriti) by associating with Prakriti.
Attachment to the Gunas (due to ignorance caused by
previous Karma) is the cause of birth of the living
entity in good and evil wombs. (13.21)
Eternal Being (Brahma, Atmā, Spirit) in the body is also
called the witness, the guide, the supporter, the
enjoyer, the great Lord, and also the Supreme Self.
(13.22) They who truly understand Spiritual Being (Purusha)
and the material Nature (Prakriti) with its three modes
(Gunas) are not born again, regardless of their way of
life. (13.23) Some perceive the supersoul in their inner
psyche through mind and intellect that have been
purified either by meditation or by metaphysical
knowledge or by KarmaYoga. (13.24)
The faith alone can lead to Nirvāna
Others, however, do not know the yogas of meditation,
knowledge, and work; but they perform deity worship with
faith, as mentioned in the scriptures by the saints and
sages. They also transcend death by virtue of their firm
faith in what they have heard. (13.25) Whatever is born,
animate or inanimate, know them to be born from the
union of the matter and Spirit, O Arjuna. (See also
7.06) (13.26)
The one who sees the same eternal Supreme Lord dwelling
as Spirit equally within all mortal beings, truly sees.
(13.27)
Because of beholding one and the same Lord existing
equally in every being, one does not injure anybody and
thereupon attains the supreme abode. (13.28) One who
perceives that all works are done by the powers (Gunas)
of material Nature (Prakriti) alone, and thus does not
consider oneself as the doer, that person truly
understands. (See also 3.27, 5.09, and 14.19) (13.29)
The moment one discovers the diverse variety of beings
and their ideas abiding in One and coming out from That
alone, one attains the Supreme Being. (13.30)
Attributes of the spirit
Because of being beginningless and unaffectable by the
three modes of material Nature, the eternal supersoul
--- even though dwelling in the body as a living entity
--- neither does anything nor becomes tainted, O Arjuna.
(13.31) Just as the all-pervading space is not tainted
because of its subtlety; similarly, Spirit, abiding in
all bodies, is not tainted. (13.32) Just as one sun
illuminates the entire world; similarly, Eternal Being
illumines (or gives life to) the entire creation, O
Arjuna. (13.33)
They attain the Supreme, who perceive the difference
between creation (or the body) and the creator (or the
Atmā) with the eye of Self-knowledge, and know the
technique (by using any one of the five paths ---
Selfless service, Knowledge, Devotion, Meditation, and
Surrender) of liberation of the living entity (Jeeva)
from the trap of divine illusory energy (Māyā). (13.34)
14. THREE MODES (GUNAS) OF NATURE
The Supreme Lord said: I shall further explain to you
that supreme knowledge, the best of all knowledge,
knowing which all the sages have attained supreme
perfection after this life. (14.01) They who have taken
refuge in this transcendental knowledge attain unity
with Me and are neither born at the time of creation,
nor afflicted at the time of dissolution. (14.02)
All beings are born from the
union of spirit and matter
My material Nature is the womb of creation wherein I
place the seed of consciousness from which all beings
are born, O Arjuna. (See also 9.10) (14.03) Whatever
forms are produced in all different wombs, O Arjuna, the
material Nature is their body-giving mother; and I am
the life-giving father. (14.04)
How three modes of material nature
bind the soul to the body
Sattva or goodness; Rajas or passion, activity; and
Tamas or ignorance, inertia --- these three modes
(Ropes, Gunas) of material Nature (Prakriti) fetter the
eternal individual soul (Jeeva) to the body, O Arjuna.
(14.05) Of these, the mode of goodness is illuminating
and good because it is pure. It fetters the living
entity by attachment to happiness and knowledge, O
sinless Arjuna. (14.06) Know that the mode of passion is
characterized by intense craving and is the source of
desire and attachment. It binds the living entity by
attachment to the fruits of work. (14.07) Know, O Arjuna,
that the mode of ignorance --- the deluder of living
entity --- is born of inertia. It binds the living
entity by carelessness, laziness, and excessive sleep.
(14.08) O Arjuna, the mode of goodness attaches one to
happiness (of learning and knowing the Eternal Being);
the mode of passion attaches to action; and the mode of
ignorance attaches to negligence by covering
Self-knowledge. (14.09)
Characteristics of three modes of nature
Goodness prevails by suppressing passion and ignorance;
passion prevails by suppressing goodness and ignorance;
and ignorance prevails by suppressing goodness and
passion, O Arjuna. (14.10) When the light of
Self-knowledge illuminates all the senses (or gates) in
the body, then it should be known that goodness is
predominant. (14.11) O Arjuna, when passion is
predominant, greed, activity, undertaking of selfish
work, restlessness, excitement, etc. arise. (14.12) O
Arjuna, when inertia is predominant, ignorance,
inactivity, carelessness, delusion, etc. arise. (14.13)
Three modes are also the vehicles of transmigration for
the individual soul
One who dies when goodness dominates goes to heaven ---
the pure world of knowers of the Supreme. (14.14) One
who dies when passion dominates is reborn attached to
action (or the utilitarian type). One who dies in
ignorance is reborn as a lower creature. (14.15) The
fruit of good action is said to be beneficial and pure;
the fruit of passionate action is pain; and the fruit of
ignorant action is laziness. (14.16) Self-knowledge
arises from the mode of goodness; greed arises from the
mode of passion; and negligence, delusion, and slowness
of mind arise from the mode of ignorance. (14.17) They
who are established in goodness go to heaven; passionate
persons are reborn in the mortal world; and the
ignorant, abiding in the lowest mode of ignorance, go to
lower planets or hell (or take birth as lower
creatures). (14.18)
Attain Nirvāna after transcending
three modes of material nature
When visionaries perceive no doer other than the three
modes of material Nature and know the Supreme, which is
above and beyond these modes, then they attain salvation
(Mukti). (See also 3.27, 5.09, and 13.29) (14.19) When
one transcends (or rises above) the three modes of
material Nature that create (and/or originate in) the
body, one attains immortality or salvation (Mukti) and
is freed from the pains of birth, old age, and death.
(14.20)
The process of rising above
the three modes
Arjuna said: What are the marks of those who have
transcended the three modes of material Nature, and what
is their conduct? How does one transcend these three
modes of material Nature, O Lord Krishna? (14.21) The
Supreme Lord said: One is said to have transcended the
modes of material Nature who neither hates the presence
of enlightenment, activity, and delusion; nor desires
for them when they are absent; who remains like a
witness without being affected by the modes of material
Nature; who stays firmly attached to the Lord without
wavering --- thinking that only the modes of material
Nature are operating. (14.22-23) And one who depends on
the Lord and is indifferent to pain and pleasure; to
whom a clod, a stone, and gold are alike; to whom the
dear and the unfriendly are alike; who is of firm mind;
who is calm in censure and in praise, and indifferent to
honor and disgrace; who is impartial to friend and foe;
and who has renounced the sense of doership. (14.24-25)
Bonds of three modes can be
cut by devotional love
One who offers service to Me with love and unswerving
devotion transcends the three modes of material Nature
and becomes fit for BrahmaNirvāna. (See also 7.14 and
15.19) (14.26) Because I am the basis of the immortal
Eternal Being, of everlasting order (Dharma), and of the
absolute bliss. (14.27)
15. THE SUPREME PERSON
Creation is like a tree created by
the powers of Māyā
The Supreme Lord said: They speak of the eternal banyan
tree that has its origin (or root) above in the Supreme
Being and branches below in the cosmos, and whose leaves
are the Vedic hymns. One who understands this tree is a
knower of the Vedas. (See also 10.08) (15.01) The
branches of this cosmic tree of Māyā (Illusion) spread
all over the cosmos. The tree is nourished by three
modes of material Nature; sense pleasures are its
sprouts; and its roots (of ego and desires) stretch
below in the human world, causing Kārmic bondage.
(15.02)
How to cut the tree of attachment
and attain salvation
The real form of this tree is not perceptible here on
earth, nor is its beginning, end, or existence. Having
cut the firm roots --- the ego and desires --- of this
tree by the mighty ax of Self-knowledge and detachment;
thus thinking: "I take refuge in that very primal person
from whom this primal manifestation comes forth", seek
that supreme abode from where one does not come back (to
the mortal world) again. (15.03-04) The wise reach that
eternal goal, who are free from pride and delusion, who
have conquered the evil of attachment, who constantly
dwell in the Supreme Self with all desires completely
stilled, and who are free from dualities of pleasure and
pain. (15.05) The sun does not illumine My supreme
abode, nor does the moon, nor the fire. Having reached
there people attain permanent liberation (Mukti) and do
not come back to this temporal world again. (See also
13.17 and 15.12) (15.06)
The embodied soul is the enjoyer
The eternal individual soul in the body of living beings
is, indeed, My integral part. It associates with the six
sensory faculties of perception --- including the mind
--- and activates them. (15.07) Just as the air takes
aroma away from the flower; similarly, the individual
soul takes the six sensory faculties from the physical
body it casts off during death to the new physical body
it acquires in reincarnation (by the power of Karma).
(See also 2.13) (15.08) The living entity (Jeeva) enjoys
sense pleasures using six sensory faculties of hearing,
touch, sight, taste, smell, and mind. The ignorant
cannot perceive Jeeva departing from the body, nor
staying in the body and enjoying sense pleasures by
associating with the modes of material Nature. But those
who have the eye of Self-knowledge can see it.
(15.09-10) The yogis, striving for perfection, behold
the living entity (Jeeva) abiding in their inner psyche
(as consciousness), but the ignorant and those whose
inner psyche is not pure, even though striving, do not
perceive Him. (15.11)
Spirit is the essence of everything
Know that light energy to be Mine that comes from the
sun and illumines the whole world and is in the moon and
in fire. (See also 13.17 and 15.06) (15.12) Entering the
earth, I support all beings with My energy. Becoming the
sap-giving moon, I nourish all the plants. (15.13)
Becoming the digestive fire, I remain in the body of all
living beings. Uniting with vital life forces (Prāna and
Apāna), I digest all types of food. (15.14) And I am
seated in the inner psyche of all beings. Memory,
Self-knowledge, and removal of doubts and wrong notions
(about the Eternal Being by reasoning or in trance (Samādhi))
come from Me. I am, in truth, that which is to be known
by the study of all the Vedas. I am, indeed, the author
of the Vedānta and the knower of the Vedas. (See also
6.39) (15.15)
What are the supreme spirit, spirit
and the created beings?
There are two entities (or Purushas) in the cosmos: the
changeable or temporal Divine Beings (Kshara Purusha),
and the unchangeable Eternal Being (Brahma, Akshara
Purusha). All created beings are subject to change, but
the Eternal Being does not change. (15.16) The Supreme
Being is beyond both the Temporal Divine Beings and the
Eternal Being. He is also called the Absolute Reality or
Paramātmā, who sustains both the Temporal and the
Eternal by pervading everything. (15.17) Because I am
beyond both the Temporal and the Eternal, therefore, I
am known in this world and in the Veda as the Supreme
Being (ParaBrahma, Paramātmā, Purushottama, the
Absolute, Truth, Sat, Supersoul, etc.). (15.18) The
wise, who truly understand Me as the Supreme Being, know
everything and worship Me wholeheartedly, O Arjuna. (See
also 7.14, 14.26, and 18.66) (15.19) Thus, I have
explained this most secret science of Self-knowledge, O
sinless Arjuna. Having understood this, one becomes
enlightened; one’s all duties are accomplished; and the
goal of human life is achieved, O Arjuna. (15.20)
16. DIVINE AND THE DEMONIC
QUALITIES
A list of major divine qualities that should be
cultivated for salvation
The Supreme Lord said: Fearlessness, purity of the inner
psyche, perseverance in the yoga of Self-knowledge,
charity, sense-restraint, sacrifice, study of the
scriptures, austerity, honesty; nonviolence,
truthfulness, absence of anger, renunciation, calmness,
abstinence from malicious talk, compassion for all
creatures, freedom from greed, gentleness, modesty,
absence of fickleness, splendor, forgiveness, fortitude,
cleanliness, absence of malice, and absence of pride ---
these are the (twenty-six) qualities of those endowed
with divine virtues, O Arjuna. (16.01-03)
A list of demonic qualities that
should be given up
O Arjuna, the marks of those who are born with demonic
qualities are: Hypocrisy, arrogance, pride, anger,
harshness, and ignorance. (16.04) Divine qualities lead
to salvation (Moksha); the demonic qualities are said to
be for bondage. Do not grieve, O Arjuna; you are born
with divine qualities. (16.05)
There are only two types of human
beings: the wise and the ignorant
Basically, there are only two types or castes of human
beings in this world: The divine, and the demonic. The
divine has been described at length. Now hear from Me
about the demonic, O Arjuna. (16.06) Persons of demonic
nature do not know what to do and what not to do. They
have neither purity nor good conduct nor truthfulness.
(16.07) They say that the world is unreal, without a
substratum, without a God, and without an order. The
world is caused by sexual union of man and woman alone
and nothing else. (16.08) Adhering to this wrong,
atheistic view, these degraded souls --- with small
intellect and cruel deeds --- are born as enemies for
the destruction of the world. (16.09) Filled with
insatiable desires, hypocrisy, pride, and arrogance;
holding wrong views due to delusion; they act with
impure motives, (16.10) obsessed with endless anxiety
lasting until death, considering sense gratification
their highest aim, and convinced that sense pleasure is
everything; (16.11)
Bound by hundreds of ties of desire and enslaved by lust
and anger, they strive to obtain wealth by unlawful
means to fulfill sensual pleasures. They think: (16.12)
This has been gained by me today; I shall fulfill this
desire; I have this much wealth and will have more
wealth in the future; (16.13) that enemy has been slain
by me, and I shall slay others also. I am the lord. I am
the enjoyer. I am successful, powerful, and happy;
(16.14)
I am rich and born in a noble family. Who is equal to
me? I shall perform sacrifice, I shall give charity, and
I shall rejoice. (16.15) Thus deluded by ignorance,
bewildered by many fancies, entangled in the net of
delusion, addicted to the enjoyment of sensual
pleasures, they fall into a foul hell. (16.16)
Self-conceited, stubborn, filled with pride and
intoxication of wealth, they perform sacrifice (charity,
Yajna etc.) only in name for show, and not according to
scriptural injunction. (16.17) These malicious people
cling to egoism, power, arrogance, lust, and anger; and
they deny My presence in their own body and in others’
bodies. (16.18)
Suffering is the destiny of the ignorant
I hurl these haters, cruel, sinful, and mean people into
the cycles of rebirth in the womb of demons again and
again. (16.19) O Arjuna, entering the wombs of demons,
birth after birth, the deluded ones sink to the lowest
hell without ever attaining Me. (16.20)
Lust, anger, and greed are
the three gates to hell
Lust, anger, and greed are the three gates of hell
leading to the downfall (or bondage) of the individual.
Therefore, one must (learn to) give up these three.
(16.21) One who is liberated from these three gates of
hell, O Arjuna, does what is best and consequently
attains the supreme abode. (16.22)
One must follow the scripture
One who acts under the influence of his or her desires,
disobeying scriptural injunctions, neither attains
perfection nor happiness nor the supreme abode. (16.23)
Therefore, let the scripture be your authority in
determining what should be done and what should not be
done. You should perform your duty following the
scriptural injunction. (16.24)
17. THREEFOLD FAITH
Arjuna said: What is the mode of devotion of those who
perform spiritual practices with faith, but without
following the scriptural injunctions, O Krishna? Is it
in the mode of goodness, passion, or ignorance? (17.01)
Three types of faith
The Supreme Lord said: The natural faith of embodied
beings is of three kinds: Goodness, passion, and
ignorance. Now hear about these from Me. (17.02) O
Arjuna, the faith of each is in accordance with one’s
own natural disposition (governed by Kārmic
impressions). One is known by one’s faith. One can
become whatever one wants to be (if one constantly
contemplates the object of desire with faith). (17.03)
Persons in the mode of goodness worship celestial
controllers; those in the mode of passion worship
supernatural rulers and demons; and those in the mode of
ignorance worship ghosts and spirits. (17.04) Ignorant
persons of demonic nature are those who practice severe
austerities without following the prescription of the
scriptures, who are full of hypocrisy and egotism, who
are impelled by the force of desire and attachment, and
who senselessly torture the elements in their body and
also Me who dwells within the body. (17.05-06)
Three types of food
The food preferred by all of us is also of three types.
So are the sacrifice, austerity, and charity. Now hear
the distinction between them. (17.07) The foods that
promote longevity, virtue, strength, health, happiness,
and joy are juicy, smooth, substantial, and nutritious.
Such foods are liked by persons in the mode of goodness.
(17.08) People in the mode of passion like foods that
are very bitter, sour, salty, hot, pungent, dry, and
burning; and cause pain, grief, and disease. (17.09)
People in the mode of ignorance like foods that are
stale, tasteless, putrid, rotten, refuse, and impure
(such as meat and alcohol). (17.10)
Three types of sacrifices
Selfless service, enjoined by the scriptures and
performed without the desire for the fruit, with a firm
belief and conviction that it is a duty, is in the mode
of goodness. (17.11) Selfless service that is performed
only for show and aiming for fruit, is in the mode of
passion, O Arjuna. (17.12) 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 of ignorance.
(17.13)
Austerity of thought, word, and deed
The worship of celestial controllers, the priest, the
guru, and the wise; purity, honesty, celibacy, and
nonviolence --- these are said to be austerity of deed.
(17.14) Speech that is non-offensive, truthful,
pleasant, beneficial, and is used for the regular study
of scriptures is called the austerity of word. (17.15)
Serenity of mind, gentleness, calmness, self-control,
and purity of thought --- these are called austerity of
thought. (17.16)
Three types of austerity
The above mentioned threefold austerity (of thought,
word, and deed), practiced by yogis with supreme faith,
without a desire for the fruit, is said to be in the
mode of goodness. (17.17) Austerity that is performed
for gaining respect, honor, reverence, and for the sake
of show, yielding an uncertain and temporary result, is
said to be in the mode of passion. (17.18) Austerity
performed with foolish stubbornness or with self-torture
or for harming others, is said to be in the mode of
ignorance. (17.19)
Three types of charity
Charity that is given at the right place and time as a
matter of duty to a deserving candidate who does nothing
in return, is considered to be in the mode of goodness.
(17.20) Charity that is given unwillingly, or to get
something in return, or to gain some fruit, is said to
be in the mode of passion. (17.21) Charity that is given
at a wrong place and time to unworthy persons, or
without paying respect to the receiver or with ridicule,
is said to be in the mode of ignorance. (17.22)
Threefold name of God
‘OM TAT SAT’ is said to be the threefold name of the
Eternal Being. Persons with good qualities, the Vedas,
and selfless service were created by and from Brahma in
the ancient time. (17.23) Therefore, acts of sacrifice,
charity, and austerity prescribed in the scriptures are
always commenced by uttering ‘OM’ by the knowers of the
Supreme Being. (17.24) Various types of sacrifice,
charity, and austerity are performed by the seekers of
salvation (Moksha) by uttering ‘TAT’ (or He is all)
without seeking a reward. (17.25) The word ‘SAT’ is used
in the sense of Reality and goodness. The word ‘SAT’ is
also used for an auspicious act, O Arjuna. (17.26) Faith
in sacrifice, charity, and austerity is also called
‘SAT’. Selfless service for the sake of the Supreme is,
in truth, termed as ‘SAT’. (17.27) Whatever is done
without faith --- whether it is sacrifice, charity,
austerity, or any other act --- is called ‘ASAT’. It has
no value here or hereafter, O Arjuna. (17.28)
18. LIBERATION THROUGH RENUNCIATION
Arjuna said: I wish to know the nature of Samnyāsa and
Tyāga and the difference between the two, O Lord
Krishna. (18.01)
Definition of renunciation and sacrifice
The Supreme Lord said: The sages call Samnyāsa
(Renunciation) the complete renunciation of work for any
personal profit. The wise define Tyāga (Sacrifice) as
the sacrifice of, and the freedom from, a selfish
attachment to the fruits of all work. (See also 5.01,
5.05, and 6.01) (18.02) Some philosophers say that all
work is full of faults and should be given up, while
others say that acts of sacrifice, charity, and
austerity should not be abandoned. (18.03)
O Arjuna, listen to My conclusion about sacrifice.
Sacrifice is said to be of three types. (18.04) Acts of
service, charity, and austerity should not be abandoned,
but should be performed because service, charity, and
austerity are the purifiers of the wise. (18.05) Even
these obligatory works should be performed without
attachment to the fruits. This is My definite supreme
advice, O Arjuna. (18.06)
Three types of sacrifice
Giving up one's duty is not proper. The abandonment of
obligatory work is due to delusion and is declared to be
in the mode of ignorance. (18.07) One who abandons duty
merely because it is difficult or because of fear of
bodily affliction, does not get the benefits of
sacrifice by performing such a sacrifice in the mode of
passion. (18.08) Obligatory work performed as duty,
renouncing selfish attachment to the fruit, is alone to
be regarded as sacrifice in the mode of goodness, O
Arjuna. (18.09) One who neither hates a disagreeable
work, nor is attached to an agreeable work, is
considered a sacrificer (Tyāgi), imbued with the mode of
goodness, intelligent, and free from all doubts about
the Supreme Being. (18.10) Human beings cannot
completely abstain from work. Therefore, one who
completely renounces selfish attachment to the fruits of
all work is considered a Tyāgi. (18.11) The threefold
fruit of works --- desirable, undesirable, and mixed ---
accrues after death to the one who is not a Tyāgi, but
never to a Tyāgi. (18.12)
Five causes of an action
Learn from Me, O Arjuna, the five causes, as described
in the Sāmkhya doctrine, for the accomplishment of all
actions. They are: the physical body, the seat of Karma;
the modes of material Nature, the doer; the eleven
organs of perception and action, the instruments;
various Prānas (bioimpulses, life forces); and the fifth
is presiding deities (of the eleven organs). (18.13-14)
These are the five causes of whatever action, whether
right or wrong, one performs by thought, word and deed.
(18.15) Therefore, the ignorant, who consider one’s body
or the soul as the sole agent, do not understand due to
imperfect knowledge. (18.16) One who is free from the
notion of doership and whose intellect is not polluted
by the desire to reap the fruit --- even after slaying
all these people --- neither slays nor is bound by the
act of killing. (18.17) The subject, the object, and the
knowledge of the object are the threefold driving force
(or impetus) to an action. The eleven organs of
perception and action, the act, and the modes of
material Nature are the three components of action.
(18.18)
Three types of knowledge
Self-knowledge, action, and agent are said to be of
three types, according to the Guna theory of Sāmkhya
doctrine. Hear duly about these also. (18.19) The
knowledge by which one sees a single immutable Reality
in all beings as undivided in the divided, such
knowledge is in the mode of goodness. (See also 11.13,
and 13.16) (18.20) The knowledge by which one sees
different realities of various types among all beings as
separate from one another; such knowledge is in the mode
of passion. (18.21) The irrational, baseless, and
worthless knowledge by which one clings to one single
effect (such as the body) as if it is everything, such
knowledge is declared to be in the mode of darkness of
ignorance (18.22)
Three types of action
Obligatory duty, performed without likes and dislikes
and without selfish motives and attachment to enjoy the
fruit, is said to be in the mode of goodness. (18.23)
Action performed with ego, with selfish motives, and
with too much effort, is in the mode of passion. (18.24)
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. (18.25)
Three types of agent
The agent who is free from attachment, is non-egotistic,
endowed with resolve and enthusiasm, and unperturbed in
success or failure, is called good. (18.26) The agent
who is impassioned, who desires the fruits of work, who
is greedy, violent, impure, and gets affected by joy and
sorrow, is called passionate. (18.27) The agent who is
undisciplined, vulgar, stubborn, wicked, malicious,
lazy, depressed, and procrastinating, is called
ignorant. (18.28)
Three types of intellect
Now hear Me explain fully and separately, O Arjuna, the
threefold division of intellect and resolve, based on
modes of material Nature. (18.29) O Arjuna, that
intellect is in the mode of goodness which understands
the path of work and the path of renunciation, right and
wrong action, fear and fearlessness, bondage and
liberation. (18.30) That intellect is in the mode of
passion which cannot distinguish between righteousness
and unrighteousness, and right and wrong action, O
Arjuna. (18.31) That intellect is in the mode of
ignorance which, when covered by ignorance, accepts
unrighteousness as righteousness and thinks everything
to be that which it is not, O Arjuna. (18.32)
Three types of resolve, and the
four goals of human life
That resolve is in the mode of goodness by which one
manipulates the functions of the mind, Prāna (bioimpulses,
life forces) and senses for God-realization only, O
Arjuna. (18.33) That resolve is in the mode of passion
by which one, craving for the fruits of work, clings to
duty (Dharma), earning wealth (Artha), and pleasure (Kāma)
with great attachment. (18.34) That resolve is in the
mode of ignorance by which a dull person does not give
up sleep, fear, grief, despair, and carelessness, O
Arjuna. (18.35)
Three types of pleasure
And now hear from Me, O Arjuna, about the threefold
pleasure. The pleasure that one enjoys from spiritual
practice results in cessation of all sorrows. (18.36)
The pleasure that appears as poison in the beginning,
but is like nectar in the end, comes by the grace of
Self-knowledge and is in the mode of goodness. (18.37)
Sensual pleasures that appear as nectars in the
beginning, but become poison in the end, are in the mode
of passion. (See also 5.22) (18.38) Pleasure that
confuses a person in the beginning and in the end as a
result of sleep, laziness, and carelessness, is in the
mode of ignorance. (18.39) There is no being, either on
the earth or among the celestial controllers in the
heaven, who can remain free from these three modes of
material Nature. (18.40)
Division of labor is based
on one’s ability
The division of labor into the four categories (or Varna)
--- Brāhmana, Kshatriya, Vaishya, and Shudra --- is also
based on the qualities inherent in people’s nature (or
the natural propensities, and not necessarily as one’s
birth right), O Arjuna. (See also 4.13) (18.41)
Intellectuals who have serenity, self-control,
austerity, purity, patience, honesty, transcendental
knowledge, transcendental experience, and belief in God
are labeled as Brāhmans. (18.42) Those having the
qualities of heroism, vigor, firmness, dexterity,
steadfastness in battle, charity, and administrative
skills are called Kshatriyas or protectors. (18.43)
Those who are good at cultivation, cattle rearing,
business, trade, and industry are known as Vaishyas.
Those who are very good in service and labor type work
are classed as Shudras. (18.44)
Attainment of salvation through duty, discipline, and
devotion
One can attain the highest perfection by devotion to
one’s natural work. Listen to Me how one attains
perfection while engaged in one’s natural work. (18.45)
One attains perfection by worshipping the Supreme
Being---from whom all beings originate, and by whom all
this universe is pervaded --- through performance of
one’s natural duty for Him. (See also 9.27, 12.10)
(18.46) One’s inferior natural work is better than
superior unnatural work even though well performed. One
who does the work ordained by one’s inherent nature
(without selfish motives) incurs no sin (or Kārmic
reaction). (See also 3.35) (18.47) One’s natural work,
even though defective, should not be abandoned because
all undertakings are enveloped by defects as fire is
covered by smoke, O Arjuna. (18.48) The person whose
mind is always free from selfish attachment, who has
subdued the mind and senses, and who is free from
desires, attains the supreme perfection of freedom from
the bondage of Karma by renouncing selfish attachment to
the fruits of work. (18.49)
Learn from Me briefly, O Arjuna, how one who has
attained such perfection (or the freedom from the
bondage of Karma) attains the Supreme Person, the goal
of transcendental knowledge. (18.50) Endowed with
purified intellect, subduing the mind with firm resolve,
turning away from sound and other objects of the senses,
giving up likes and dislikes; living in solitude; eating
lightly; controlling the mind, speech, and organs of
action; ever absorbed in yoga of meditation; taking
refuge in detachment; and relinquishing egotism,
violence, pride, lust, anger, and proprietorship --- one
becomes peaceful, free from the notion of "I” and “my",
and fit for attaining oneness with the Supreme Being.
(18.51-53) Absorbed in the Supreme Being, the serene one
neither grieves nor desires. Becoming impartial to all
beings, one obtains My Parā-Bhakti, the highest
devotional love. (18.54) By devotion one truly
understands what and who I am in essence. Having known
Me in essence, one immediately merges with Me. (See also
5.19) (18.55)
A KarmaYogi devotee attains Moksha, the eternal
immutable abode, by My grace --- even while doing all
duties --- just by taking refuge in Me (by surrendering
all action to Me with loving devotion). (18.56)
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 KarmaYoga. (18.57) When
your mind becomes fixed on Me, you shall overcome all
difficulties by My grace. But, if you do not listen to
Me due to ego, you shall perish. (18.58)
Kārmic bondage and the free will
If due to ego you think: I shall not fight, your resolve
is vain. Because your own nature will compel you to
fight. (18.59) O Arjuna, you are controlled by your own
nature-born Kārmic impressions (or Samskāra). Therefore,
you shall do --- even against your will --- what you do
not wish to do out of delusion. (18.60) The Supreme
Lord, Krishna, abiding as the controller in the inner
psyche of all beings, O Arjuna, causes them to act (or
work out their Karma) like a puppet (of Karma) mounted
on a machine. (18.61) Seek refuge in the Supreme Lord
alone with loving devotion, O Arjuna. By His grace you
shall attain supreme peace and the Eternal Abode.
(18.62) Thus, I have explained the knowledge that is
more secret than the secret. After fully reflecting on
this, do as you wish. (18.63)
Path of surrender is the
ultimate path to God
Hear once again My most secret, supreme word. You are
very dear to Me; therefore, I shall tell this for your
benefit. (18.64) Fix your mind on Me, be devoted to Me,
offer service to Me, bow down to Me, and you shall
certainly reach Me. I promise you because you are My
very dear friend. (18.65) Setting aside all meritorious
deeds (Dharma), just surrender completely to My will
(with firm faith and loving contemplation). I shall
liberate you from all sins (or the bonds of Karma). Do
not grieve. (18.66) (The meaning of abandoning all
duties and taking refuge in the Lord is that one should
perform duty without selfish attachment as an offering
to the Lord, and totally depend only on Him for help and
guidance. The Lord takes full responsibility for a
person who totally depends on Him with a spirit of
genuine self-surrender)
The highest service to God,
and the best charity
This knowledge should never be spoken by you to one who
is devoid of austerity, who is without devotion, who
does not desire to listen, or who speaks ill of Me.
(18.67) The one who shall propagate (or help the
propagation of) this supreme secret philosophy (of the
Gita) amongst My devotees, shall be performing the
highest devotional service to Me and shall certainly
(attain the Supreme Abode and) come to Me. (18.68) No
other person shall do a more pleasing service to Me, and
no one on the earth shall be more dear to Me. (18.69)
The grace of the Gita
Those who shall study our sacred dialogue shall be
performing a holy act of knowledge-sacrifice. This is My
promise. (18.70) Whoever hears or reads this sacred
dialogue in the form of the Gita with faith and without
cavil becomes free from sin, and attains heaven --- the
higher worlds of those whose actions are pure and
virtuous. (18.71) O Arjuna, did you listen to this with
single-minded attention? Has your delusion born of
ignorance been completely destroyed? (18.72) Arjuna
said: By Your grace my delusion is destroyed; I have
gained Self-knowledge; my confusion (with regard to body
and Atmā) is dispelled; and I shall obey Your command.
(18.73) Sanjaya said: Thus, I heard this wonderful
dialogue between Lord Krishna and Mahātmā Arjuna,
causing my hair to stand on end. (18.74) By the grace of
(guru) sage Vyāsa, I heard this most secret and supreme
yoga directly from Krishna, the Lord of yoga, Himself
speaking (to Arjuna) before my very eyes (of
clairvoyance granted by sage Vyāsa). (18.75) O King, by
repeated remembrance of this marvelous and sacred
dialogue between Lord Krishna and Arjuna, I am thrilled
at every moment, and (18.76) recollecting again and
again, O King, that marvelous form of Krishna I am
greatly amazed, and I rejoice over and over again.
(18.77)
Both knowledge and action are needed
Wherever there will be both Krishna, the Lord of yoga
(or Dharma in the form of the scriptures) and Arjuna
with the weapons of duty and protection, there will be
everlasting prosperity, victory, happiness, and
morality. This is my conviction. (18.78)
Thus ends the Bhagavad-Gita
This book is offered to Lord Shri Krishna.
May He bless us all with Goodness,
Prosperity, and Peace.
OM TAT SAT
EPILOGUE
The Farewell Message of Lord Krishna
Lord Krishna, on the eve of His departure from the arena
of this world, after finishing the difficult task of
establishing righteousness (Dharma), gave His last
parting discourse to His cousin brother Uddhava, who was
also His dearest devotee and follower. At the end of a
long sermon comprising more than one thousand verses,
Uddhava said: O Lord, I think the pursuit of yoga as You
narrated to Arjuna and now to me, is very difficult,
indeed, for most people because it entails control of
the unruly senses. Please tell me a short, simple, and
easy way to God-realization. Lord Krishna, upon
Uddhava’s request, gave the essentials of
Self-realization for the modern age as follows:
(1) Do your duty to the best of your abilities for Me,
without any selfish motive, and remember Me at all times
--- before starting a work, at the completion of a task,
and while inactive. (2) Practice looking upon all
creatures as Myself in thought, word, and deed; and
mentally bow down to them. (3) Awaken your dormant
Kundalini power and perceive --- through the activities
of mind, senses, breathing, and emotions --- that the
power of God is within you at all times and is
constantly doing all the work using you as a mere
instrument. The essence of God-realization is also
summarized in the four verses of the Bhāgavata
Mahā-Purāna as follows:
The Supreme Lord Krishna said: O Brahmā, the one who
wants to know Me, the Supreme Personality of Godhead,
Lord Shri Krishna, should only understand that I existed
before creation; I exist in creation, as well as after
dissolution. Any other existence is nothing but My
illusory energy (Māyā). I exist within the creation and
at the same time outside the creation. I am the
all-pervading Supreme Lord, who exists everywhere, in
everything, and at all times.
MEDITATION 1
(For the Beginners)
A simple technique of meditation is described here: (1)
Wash your face, eyes, hands, and feet, and sit in a
clean, quiet, dark place using, any comfortable posture,
with head, neck, and spine straight and vertical. No
music or incense during meditation is recommended. The
time and place of meditation should be fixed. Midnight,
morning, and evening are the best times to meditate for
15 to 25 minutes every day. (2) Remember any name or
form of the personal god (Ishta Deva) you believe in,
and ask His or Her blessings. (3) Close your eyes, take
5 to 10 very slow and deep breaths. (4) Fix your gaze,
mind, and feelings inside the chest center, the seat of
the causal heart, and breathe slowly. Mentally chant "Rā"
as you breathe in and "Mā" as you breathe out. Think as
if breath itself is making these sounds “Rā” and “Mā”.
Mentally visualize the breath going in and coming out
through the nostrils. Do not try to control or lead your
breathing; just watch your natural breathing. (5) Direct
the will towards the thought of merging yourself into
the infinite space of the air you are breathing. If mind
wanders away from following the breaths, start from step
(3). Be regular, persist without procrastination.
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OM TAT SAT
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