The Bhagavad Gita
in
Sanskrit and English

ITRANS Encoded Sanskrit Text of the bhagvad giitaa, from perhaps 400 BC. c.v.

The first English translation is reprinted from the 1988 translation of Dr. Ramanand Prasad, of the American Gita Society. c.v.
The second English translation is reprinted from the 18xx translation of Edwin Arnold -- THE SONG CELESTIAL ffc ()



shriimad.hbhagavad.hgiitaa




AUM shrii paramaatmane namaH

atha shriimad.h bhagavad.hgiitaa


Chapter 1 of 18


atha prathamo.adhyaayaH. (arjunavishhaadayogaH)


Arjuna's Dilemma


dhR^itaraashhTra uvaacha .

dharmakshetre kurukshetre samavetaa yuyutsavaH .
maamakaaH paaNDavaashchaiva kimakurvata sa.njaya .. 1\.1..

Dhritaraashtra said: O Sanjaya, assembled in the holy field of Kurukshetra and eager to fight, what did my people and the Paandavas do? (1.01)
Dhritirashtra. Ranged thus for battle on the sacred plain- On Kurukshetra- say, Sanjaya! say What wrought my people, and the Pandavas? ()

sa.njaya uvaacha .

dR^ishh{}Tvaa tu paaNDavaaniikaM vyuuDhaM duryodhanastadaa .
aachaaryamupasa.ngamya raajaa vachanamabraviit.h .. 1\.2..

Sanjaya said: Seeing the battle formation of the Paandava's army, King Duryodhana approached his guru, Drona, and spoke these words: (1.02)
Sanjaya. When he beheld the host of Pandavas, Raja Duryodhana to Drona drew, And spake these words: ()

pashyaitaaM paaNDuputraaNaamaachaarya mahatii.n chamuum.h .
vyuuDhaaM drupadaputreNa tava shishhyeNa dhiimataa .. 1\.3..

O master, behold this mighty army of the sons of Paandu, arranged in battle formation by your talented disciple, the son of Drupada. (1.03)
"Ah, Guru! see this line, How vast it is of Pandu fighting-men, Embattled by the son of Drupada, Thy scholar in the war! ()

atra shuuraa maheshhvaasaa bhiimaarjunasamaa yudhi .
yuyudhaano viraaTashcha drupadashcha mahaarathaH .. 1\.4..

There are many heroes and mighty archers equal to Bheema and Arjuna in war such as Yuyudhaana and Viraata; and the great warrior, Drupada; (1.04)
Therein stand ranked Chiefs like Arjuna, like to Bhima chiefs, Benders of bows; Virata, Yuyudhan, Drupada, eminent upon his car, ()

dhR^ishhTaketushchekitaanaH kaashiraajashcha viiryavaan.h .
purujitkuntibhojashcha shaibyashcha narapu.ngavaH .. 1\.5..

Dhrishtaketu, Chekitaana, and the heroic King of Kaashi; Purujit, Kuntibhoja, and the great man Saibya; (1.05)
Dhrishtaket, Chekitan, Kasi's stout lord, Purujit, Kuntibhoj, and Saivya, ()

yudhaamanyushcha vikraanta uttamaujaashcha viiryavaan.h .
saubhadro draupadeyaashcha sarva eva mahaarathaaH .. 1\.6..

The valiant Yudhaamanyu, the formidable Uttamauja, the son of Subhadraa, and the sons of Draupadi; all of them are great warriors. (1.06)
With Yudhamanyu, and Uttamauj Subhadra's child; and Drupadi's;- all famed! All mounted on their shining chariots! ()

asmaakaM tu vishishhTaa ye taannibodha dvijottama .
naayakaa mama sainyasya sa.nGYaarthaM taanbraviimi te .. 1\.7..

Also know, O best among the twice born, the distinguished ones on our side. I name the commanders of my army for your information. (1.07)
On our side, too,- thou best of Brahmans! see Excellent chiefs, commanders of my line, Whose names I joy to count: ()

bhavaanbhiishhmashcha karNashcha kR^ipashcha samiti.njayaH .
ashvatthaamaa vikarNashcha saumadattistathaiva cha .. 1\.8..

Yourself, Bheeshma, Karna, and the victorious Kripa; Ashvatthaamaa, Vikarna, and the son of Somadatta. (1.08)
thyself the first, Then Bhishma, Karna, Kripa fierce in fight, Vikarna, Aswatthaman; next to these Strong Saumadatti, ()

anye cha bahavaH shuuraa madarthe tyak{}tajiivitaaH .
naanaashastrapraharaNaaH sarve yuddhavishaaradaaH .. 1\.9..

And many other heroes who have risked their lives for me. They are armed with various weapons, and all are skilled in warfare. (1.09)
with full many more Valiant and tried, ready this day to die For me their king, each with his weapon grasped, Each skilful in the field. ()

aparyaap{}taM tadasmaakaM balaM bhiishhmaabhirakshitam.h .
paryaap{}ta.n tvidameteshhaaM balaM bhiimaabhirakshitam.h .. 1\.10..

Our army, commanded by Bheeshma, is invincible; while their army, protected by Bheema, is easy to conquer. (1.10)
Weakest - meseems - Our battle shows where Bhishma holds command, And Bhima, fronting him, something too strong! ()

ayaneshhu cha sarveshhu yathaabhaagamavasthitaaH .
bhiishhmamevaabhirakshantu bhavantaH sarva eva hi .. 1\.11..

Therefore all of you, occupying your respective positions on all fronts, protect Bheeshma only. (1.11)
Have care our captains nigh to Bhishma's ranks Prepare what help they may! Now, blow my shell!" - ()

tasya sa.njanayanharshha.n kuruvR^iddhaH pitaamahaH .
si.nhanaada.n vinadyoch{}chaiH shaN^kha.n dadhmau prataapavaan.h .. 1\.12..

The mighty Bheeshma, the eldest man of the Kuru dynasty, roared as a lion and blew his conch loudly bringing joy to Duryodhana. (1.12)
Then, at the signal of the aged king, With blare to wake the blood, rolling around Like to a lion's roar, the trumpeter Blew the great Conch; ()

tataH shaN^khaashcha bheryashcha paNavaanakagomukhaaH .
sahasaivaabhyahanyanta sa shabdastumulo.abhavat.h .. 1\.13..

After that, conches, kettledrums, cymbals, drums, and trumpets were sounded together. The commotion was tremendous. (1.13)
and, at the noise of it, Trumpets and drums, cymbals and gongs and horns Burst into sudden clamour; as the blasts Of loosened tempest, such the tumult seemed! ()

tataH shvetairhayairyuk{}te mahati syandane sthitau .
maadhavaH paaNDavashchaiva divyau shaN^khau pradaghmatuH .. 1\.14..

Then Lord Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14)
Then might be seen, upon their car of gold Yoked with white steeds, blowing their battle-shells, Krishna the God, Arjuna at his side: ()

paa.nchajanya.n hR^ishhiikesho devadatta.n dhana.njayaH .
pauNDra.n dadhmau mahaashaN^khaM bhiimakarmaa vR^ikodaraH .. 1\.15..

Krishna blew His conch, Paanchajanya; Arjuna blew his conch, Devadatta; and Bheema, the doer of formidable deeds, blew (his) big conch, Paundra. (1.15)
Krishna, with knotted locks, blew his great conch Carved of the "Giant's bone;" Arjuna blew Indra's loud gift; Bhima the terrible - Wolf-bellied Bhima - blew a long reed-conch; ()

ana.ntavijaya.n raajaa kuntiiputro yudhishhThiraH .
nakulaH sahadevashcha sughoshhamaNipushhpakau .. 1\.16..

The son of Kunti, King Yudhishthira, blew (his conch) Anantavijaya, while Nakula and Sahadeva blew Sughosha and Manipushpaka conches, respectively. (1.16)
And Yudhisthira, Kunti's blameless son, Winded a mighty shell, "Victory's Voice;" And Nakula blew shrill upon his conch Named the "Sweet-sounding," Sahadev on his Called "Gem-bedecked," ()

kaashyashcha parameshhvaasaH shikhaNDii cha mahaarathaH .
dhR^ishhTadyum{}no viraaTashcha saatyakishchaaparaajitaH .. 1\.17..

The King of Kaashi, the mighty archer; Shikhandi, the great warrior; Dhristadyumna, Viraata, and the invincible Saatyaki; (1.17)
and Kasi's Prince on his. Sikhandi on his car, Dhrishtadyumn, Virata, Satyaki the Unsubdued, ()

drupado draupadeyaashcha sarvashaH pR^ithiviipate .
saubhadrashcha mahaabaahuH shaN^khaandadhmuH pR^ithakpR^ithak.h .. 1\.18..

King Drupada, and the sons of Draupadi; the mighty son of Subhadraa; all of them blew their respective conches, O lord of the earth. (1.18)
Drupada, with his sons, (O Lord of Earth!) Long-armed Subhadra's children, all blew loud, ()

sa ghoshho dhaartaraashhTraaNaaM hR^idayaani vyadaarayat.h .
nabhashcha pR^ithivii.n chaiva tumulo.abhyanunaadayan.h .. 1\.19..

The tumultuous uproar, resounding through earth and sky, tore the hearts of the Kauravas. (1.19)
So that the clangour shook their foemen's hearts, With quaking earth and thundering heav'n. ()

atha vyavasthitaandR^ishh{}Tvaa dhaartaraashhTraan.h kapidhvajaH .
pravR^itte shastrasaMpaate dhanurudyamya paaNDavaH .. 1\.20..

Seeing the sons of Dhritaraashtra standing; and the war about to begin; Arjuna, whose banner bore the emblem of Hanumana, took up his bow; and (1.20)
Then 'twas - Beholding Dhritirashtra's battle set, Weapons unsheathing, bows drawn forth, the war Instant to break - Arjun, whose ensign-badge Was Hanuman the monkey, ()

hR^ishhiikesha.n tadaa vaak{}yamidamaaha mahiipate .
arjuna uvaacha .
senayorubhayormadhye ratha.n sthaapaya me.achyuta .. 1\.21..
yaavadetaannirikshe.ahaM yoddhukaamaanavasthitaan.h .
kairmayaa saha yoddhavyamasmin{}raNasamudyame .. 1\.22..

Spoke these words to Lord Krishna: O Lord, (please) stop my chariot between the two armies until I behold those who stand here eager for battle and with whom I must engage in this act of war. (1.21-22)
spake this thing To Krishna the Divine, his charioteer: "Drive, Dauntless One! to yonder open ground Betwixt the armies; ()

yotsyamaanaanavekshe.ahaM ya ete.atra samaagataaH .
dhaartaraashhTrasya durbuddheryuddhe priyachikiirshhavaH .. 1\.23..

I wish to see those who are willing to serve the evil-minded son of Dhritaraashtra by assembling here to fight the battle. (1.23)
I would see more nigh These who will fight with us, those we must slay To-day, in war's arbitrament; for, sure, On bloodshed all are bent who throng this plain, Obeying Dhritirashtra's sinful son." ()

sa.njaya uvaacha .

evamuk{}to hR^ishhiikesho guDaakeshena bhaarata .
senayorubhayormadhye sthaapayitvaa rathottamam.h .. 1\.24..

Sanjaya said: O King, Lord Krishna, as requested by Arjuna, placed the best of all the chariots in the midst of the two armies; (1.24)
Thus, by Arjuna prayed, (O Bharata!) Between the hosts that heavenly Charioteer Drove the bright car, reining its milk-white steeds ()

bhiishhmadroNapramukhataH sarveshhaa.n cha mahiikshitaam.h .
uvaacha paartha pashyaitaansamavetaankuruuniti .. 1\.25..

Facing Bheeshma, Drona, and all other Kings; and said to Arjuna: Behold these assembled Kurus! (1.25)
Where Bhishma led, and Drona, and their Lords. "See!" spake he to Arjuna, "where they stand, Thy kindred of the Kurus:" ()

tatraapashyatsthitaanpaarthaH pitR^inatha pitaamahaan.h .
aachaaryaanmaatulaanbhraatR^inputraanpautraansakhii.nstathaa .. 1\.26..

There Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and comrades. (1.26)
and the Prince Marked on each hand the kinsmen of his house, Grandsires and sires, uncles and brothers and sons, Cousins and sons-in-law and nephews, mixed ()

shvashuraansuhR^idashchaiva senayorubhayorapi .
taansamiikshya sa kaunteyaH sarvaanbandhuunavasthitaan.h .. 1\.27..

Seeing fathers-in-law, all those kinsmen, and other dear ones standing in the ranks of the two armies, (1.27)
With friends and honoured elders; some this side, Some that side ranged: and, seeing those opposed, Such kith grown enemies - ()

kR^ipayaa parayaavishhTo vishhiidannidamabraviit.h .

arjuna uvaacha .

dR^ishh{}Tvema.n svajana.n kR^ishhNa yuyutsu.n samupasthitam.h .. 1\.28..

Arjuna was overcome with great compassion and sorrowfully said: O Krishna, seeing my kinsmen standing with a desire to fight, (1.28)
Arjuna's heart Melted with pity, while he uttered this: Arjuna. Krishna! as I behold, come here to shed Their common blood, yon concourse of our kin, ()

siidanti mama gaatraaNi mukha.n cha parishushhyati .
vepathushcha shariire me romaharshhashcha jaayate .. 1\.29..

My limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.29)
My members fail, my tongue dries in my mouth, A shudder thrills my body, and my hair Bristles with horror; ()

gaaNDiiva.n stra.nsate hastaattvakchaiva paridahyate .
na cha shak{}nomyavasthaatuM bhramatiiva cha me manaH .. 1\.30..
nimittaani cha pashyaami vipariitaani keshava .
na cha shreyo.anupashyaami hatvaa svajanamaahave .. 1\.31..

The bow, Gaandeeva, slips from my hand and my skin intensely burns. My head turns, I am unable to stand steady and, O Krishna, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)
from my weak hand slips Gandiv, the goodly bow; a fever burns My skin to parching; hardly may I stand; The life within me seems to swim and faint; Nothing do I foresee save woe and wail! It is not good, O Keshav! nought of good Can spring from mutual slaughter! ()

na kaaN^kshe vijaya.n kR^ishhNa na cha raajya.n sukhaani cha .
ki.n no raajyena govinda kiM bhogairjiivitena vaa .. 1\.32..

I desire neither victory nor pleasure nor kingdom, O Krishna. What is the use of the kingdom, or enjoyment, or even life, O Krishna? (1.32)
Lo, I hate Triumph and domination, wealth and ease, Thus sadly won! Aho! what victory Can bring delight, Govinda! what rich spoils Could profit; what rule recompense; what span Of life itself seem sweet, bought with such blood? ()

yeshhaamarthe kaaN^kshita.n no raajyaM bhogaaH sukhaani cha .
ta ime.avasthitaa yuddhe praaNaa.nstyak{}tvaa dhanaani cha .. 1\.33..

Because all those, for whom we desire kingdom, enjoyments, and pleasures, are standing here for the battle, giving up their lives and wealth. (1.33)
Seeing that these stand here, ready to die, For whose sake life was fair, and pleasure pleased, And power grew precious: ()

aachaaryaaH pitaraH putraastathaiva cha pitaamahaaH .
maatulaaH shvashuraaH pautraaH shyaalaaH sambandhinastathaa .. 1\.34..

Teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives. (1.34)
- grandsires, sires, and sons, Brothers, and fathers-in-law, and sons-in-law, Elders and friends! ()

etaanna hantumich{}chhaami gh{}nato.api madhusuudana .
api trailok{}yaraajyasya hetoH kiM nu mahiikR^ite .. 1\.35..

I do not wish to kill them, who are also about to kill, even for the sovereignty of the three worlds, let alone for this earthly kingdom, O Krishna. (1.35)
Shall I deal death on these Even though they seek to slay us? Not one blow, O Madhusudan! will I strike to gain The rule of all Three Worlds; then, how much less To seize an earthly kingdom! Killing these Must breed but anguish, Krishna! ()

nihatya dhaartaraashhTraannaH kaa priitiH syaajanaardana .
paapamevaashrayedasmaanhatvaitaanaatataayinaH .. 1\.36..

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

tasmaannaarhaa vaya.n hantuM dhaartaraashhTraansvabaandhavaan.h .
svajana.n hi katha.n hatvaa sukhinaH syaama maadhava .. 1\.37..

Therefore, we should not kill our brothers, the sons of Dhritaraashtra. How can we be happy after killing our kinsmen, O Krishna? (1.37)
If they be Guilty, we shall grow guilty by their deaths; Their sins will light on us, if we shall slay Those sons of Dhritirashtra, and our kin; What peace could come of that, O Madhava? ()

yadyapyete na pashyanti lobhopahatachetasaH .
kulakshayakR^ita.n doshhaM mitradrohe cha paatakam.h .. 1\.38..

Though they, blinded by greed, do not see evil in the destruction of the family, or sin in being treacherous to friends. (1.38)
For if indeed, blinded by lust and wrath, These cannot see, or will not see, the sin Of kingly lines o'erthrown and kinsmen slain, ()

katha.n na GYeyamasmaabhiH paapaadasmaannivartitum.h .
kulakshayakR^ita.n doshhaM prapashyadbhirjanaardana .. 1\.39..

Why shouldn't we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? (1.39)
How should not we, who see, shun such a crime - We who perceive the guilt and feel the shame - O thou Delight of Men, Janardana? ()

kulakshaye praNashyanti kuladharmaaH sanaatanaaH .
dharme nashhTe kula.n kR^its{}namadharmo.abhibhavatyuta .. 1\.40..

With the destruction of the family, the eternal family traditions are destroyed, and immorality prevails due to the destruction of family traditions. (1.40)
By overthrow of houses perisheth Their sweet continuous household piety, And - rites neglected, piety extinct - Enters impiety upon that home; ()

adharmaabhibhavaatkR^ishhNa pradushhyanti kulastriyaH .
striishhu dushhTaasu vaarshhNeya jaayate varNasaN^karaH .. 1\.41..

And when immorality prevails, O Krishna, the women of the family become corrupted; when women are corrupted, social problems arise. (1.41)
Its women grow unwomaned, whence there spring Mad passions, and the mingling-up of castes, ()

saN^karo narakaayaiva kulagh{}naanaaM kulasya cha .
patanti pitaro hyeshhaaM lup{}tapiNDodakakriyaaH .. 1\.42..

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)
Sending a Hell-ward road that family, And whoso wrought its doom by wicked wrath. Nay, and the souls of honoured ancestors Fall from their place of peace, being bereft Of funeral-cakes and the wan death-water. ()

doshhairetaiH kulagh{}naanaaM varNasaN^karakaarakaiH .
utsaadyante jaatidharmaaH kuladharmaashcha shaashvataaH .. 1\.43..

The everlasting qualities of Varna and family traditions of those who destroy their family are ruined by the sinful act of illegitimacy. (1.43)
(Note: Varna means color, or the make up and the hue of mind; a social division or order of society such as caste in India.) (1.43n)
(verse missing) ()

utsannakuladharmaaNaaM manushhyaaNaa.n janaardana .
narake niyata.n vaaso bhavatiityanushushruma .. 1\.44..

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

aho bata mahatpaapa.n kartuM vyavasitaa vayam.h .
yadraajyasukhalobhena hantuM svajanamudyataaH .. 1\.45..

Alas! We are ready to commit a great sin by striving to slay our kinsmen because of greed for the pleasures of the kingdom. (1.45)
Thus, if we slay Kinsfolk and friends for love of earthly power, Ahovat! what an evil fault it were! ()

yadi maamapratiikaaramashastra.n shastrapaaNayaH .
dhaartaraashhTraa raNe hanyustanme kshemataraM bhavet.h .. 1\.46..

It would be far better for me if the sons of Dhritaraashtra should kill me with their weapons in battle while I am unarmed and unresisting. (1.46)
Better I deem it, if my kinsmen strike, To face them weaponless, and bare my breast To shaft and spear, than answer blow with blow. ()

sa.njaya uvaacha .

evamuk{}tvaarjunaH saN^khye rathopastha upaavishat.h .
visR^ijya sashara.n chaapa.n shokasa.nvignamaanasaH .. 1\.47..

Sanjaya said: Having said this in the battle field and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47)
So speaking, in the face of those two hosts, Arjuna sank upon his chariot-seat, And let fall bow and arrows, sick at heart. ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
arjunavishhaadayogo naama prathamo.adhyaayaH .. 1..

HERE ENDETH CHAPTER 1 OF THE
BHAGAVAD-GITA,
Entitled "Arjun-Vishad,"
Or "The Book of the Distress of Arjuna."






Chapter 2


atha dvitiiyo.adhyaayaH. (saaN^khyayogaH)


Transcendental Knowledge


sa.njaya uvaacha .

ta.n tathaa kR^ipayaavishhTamashrupuurNaakulekshaNam.h .
vishhiidantamida.n vaak{}yamuvaacha madhusuudanaH .. 2\.1..

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)
Sanjaya. Him, filled with such compassion and such grief, With eyes tear-dimmed, despondent, in stern words ()

shriibhagavaanuvaacha .

kutastvaa kashmalamida.n vishhame samupasthitam.h .
anaaryajushhTamasvargyamakiirtikaramarjuna .. 2\.2..

The Supreme Lord said: How has the dejection come to you at this juncture? This is not fit for an Aryan (or the people of noble mind and deeds). It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)
The Driver, Madhusudan, thus addressed: Krishna. How hath this weakness taken thee? Whence springs The inglorious trouble, shameful to the brave, Barring the path of virtue? ()

k{}laibyaM maa sma gamaH paartha naitattvayyupapadyate .
kshudra.n hR^idayadaurbalya.n tyak{}tvottishhTha para.ntapa .. 2\.3..

Do not become a coward, O Arjuna, because it does not befit you. Shake off this weakness of your heart and get up (for the battle), O Arjuna. (2.03)
Nay, Arjun! Forbid thyself to feebleness! it mars Thy warrior-name! cast off the coward-fit! Wake! Be thyself! Arise, Scourge of thy Foes! ()

arjuna uvaacha .

kathaM bhiishhmamaha.n saaN^khye droNa.n cha madhusuudana .
ishhubhiH pratiyotsyaami puujaarhaavarisuudana .. 2\.4..

Arjuna said: How shall I strike Bheeshma and Drona, who are worthy of my worship, with arrows in battle, O Krishna? (2.04)
Arjuna. How can I, in the battle, shoot with shafts On Bhishma, or on Drona - O thou Chief!- Both worshipful, both honourable men? ()

guruunahatvaa hi mahaanubhaavaan.h
shreyo bhok{}tuM bhaikshyamapiiha loke .
hatvaarthakaamaa.nstu gurunihaiva
bhuJN{}jiiya bhogaan.h rudhirapradigdhaan.h .. 2\.5..

It would be better, indeed, to live on alms in this world than to slay these noble gurus, because, by killing them I would enjoy wealth and pleasures stained with (theirs) blood. (2.05)
Better to live on beggar's bread With those we love alive, Than taste their blood in rich feasts spread, And guiltily survive! ()

na chaitadvidmaH kataranno gariiyo yadvaa jayema yadi vaa no jayeyuH . yaaneva hatvaa na jijiivishhaamaH te.avasthitaaH pramukhe dhaartaraashhTraaH .. 2\.6..

Neither do we know which alternative (to beg or to kill) is better for us, nor do we know whether we shall conquer them or they will conquer us. We should not even wish to live after killing the sons of Dhritaraashtra who are standing in front of us. (2.06)
Ah! were it worse - who knows?- to be Victor or vanquished here, When those confront us angrily Whose death leaves living drear? ()

kaarpaNyadoshhopahatasvabhaavaH
pR^ich{}chhaami tvaaM dharmasaMmuuDhachetaaH .
yach{}chhreyaH syaannishchitaM bruuhi tanme
shishhyaste.aha.n shaadhi maa.n tvaaM prapannam.h .. 2\.7..

My heart is overcome by the weakness of pity, and my mind is confused about Dharma. I request You to tell me, decisively, what is better for me. I am Your disciple. Teach me who has taken refuge in You. (2.07)
(Dharma may be defined as the eternal law governing, upholding, and supporting the creation and the world order. It also means duty, righteousness, ideal conduct, moral principles, and truth. Adharma is an antonym to Dharma. Expert guidance should be sought during the moment of crisis.) (2.07n)
In pity lost, by doubtings tossed, My thoughts - distracted - turn To Thee, the Guide I reverence most, That I may counsel learn: ()

na hi prapashyaami mamaapanudyaad.h
yach{}chhokamuch{}chhoshhaNamindriyaaNaam.h .
avaapya bhuumaavasapat{}namR^iddha.n
raajya.n suraaNaamapi chaadhipatyam.h .. 2\.8..

I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over the gods will remove the sorrow that is drying up my senses. (2.08)
I know not what would heal the grief Burned into soul and sense, If I were earth's unchallenged chief - A god - and these gone thence! ()

sa.njaya uvaacha .

evamuk{}tvaa hR^ishhiikesha.n guDaakeshaH para.ntapaH .
na yotsya iti govindamuk{}tvaa tuushhNiiM babhuuva ha .. 2\.9..

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)
Sanjaya. So spake Arjuna to the Lord of Hearts, And sighing, "I will not fight!" held silence then. ()

tamuvaacha hR^ishhiikeshaH prahasanniva bhaarata .
senayorubhayormadhye vishhiidantamida.n vachaH .. 2\.10..

O King, Lord Krishna, as if smiling, spoke these words to the despondent Arjuna in the midst of the two armies. (2.10)
To whom, with tender smile, (O Bharata!) While the Prince wept despairing 'twixt those hosts, Krishna made answer in divinest verse: ()

shriibhagavaanuvaacha .

ashochyaananvashochastvaM praGYaavaadaa.nshcha bhaashhase .
gataasuunagataasuu.nshcha naanushochanti paNDitaaH .. 2\.11..

The Supreme Lord said: You grieve for those who are not worthy of grief, and yet speak the words of wisdom. The wise grieve neither for the living nor for the dead. (2.11)
Krishna. Thou grievest where no grief should be! thou speak'st Words lacking wisdom! for the wise in heart Mourn not for those that live, nor those that die. ()

natvevaaha.n jaatu naasa.n na tva.n neme janaadhipaaH .
na chaiva na bhavishhyaamaH sarve vayamataH param.h .. 2\.12..

There was never a time when I, you, or these kings did not exist; nor shall we ever cease to exist in the future. (2.12)
Nor I, nor thou, nor any one of these, Ever was not, nor ever will not be, For ever and for ever afterwards. All, that doth live, lives always! ()

dehino.asminyathaa dehe kaumaara.n yauvana.n jaraa .
tathaa dehaantarapraap{}tirdhiirastatra na muhyati .. 2\.13..

Just as the Atma acquires a childhood body, a youth body, and an old age body during this life, similarly Atma acquires another body after death. The wise are not deluded by this. (2.13)
(Atma or Atman means consciousness, spirit, soul, self, the source of life and the cosmic power behind the body-mind complex. Just as our body exists in space, similarly our thoughts, intellect, emotions, and psyche exist in Atma, the space of consciousness. Atma cannot be perceived by the senses, because, the senses abide in Atma.) (2.13n)
To man's frame As there come infancy and youth and age, So come there raisings-up and layings-down Of other and of other life-abodes, Which the wise know, and fear not. ()

maatraasparshaastu kaunteya shiitoshhNasukhaduHkhadaaH .
aagamaapaayino.anityaastaa.nstitikshasva bhaarata .. 2\.14..

The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, (learn to) endure them, O Arjuna. (2.14)
This that irks - Thy sense-life, thrilling to the elements - Bringing thee heat and cold, sorrows and joys, 'Tis brief and mutable! Bear with it, Prince! ()

ya.n hi na vyathayantyete purushhaM purushharshhabha .
samaduHkhasukha.n dhiira.n so.amR^itatvaaya kal{}pate .. 2\.15..

Because the calm person, who is not afflicted by these feelings and is steady in pain and pleasure, becomes fit for immortality, O Arjuna. (2.15)
As the wise bear. The soul which is not moved, The soul that with a strong and constant calm Takes sorrow and takes joy indifferently, Lives in the life undying! ()

naasato vidyate bhaavo naabhaavo vidyate sataH .
ubhayorapi dR^ishhTo.antastvanayostattvadarshibhiH .. 2\.16..

There is no nonexistence of the Sat (or Atma) and no existence of the Asat. The reality of these two is indeed certainly seen by the seers of truth. (2.16)
(Sat exists at all times -- past, present, and future. Atma is called Sat. Asat is a notion that does not exist at all (like the horn of a rabbit, or the water in a mirage). The one that has a beginning and an end is neither Sat nor Asat. The body is neither Sat nor Asat, or both Sat and Asat, because, it has a temporary existence. Mithya is the one that appears Sat at first sight, but is really Asat. Body, like the universe or Jagat, is called Mithya.) (2.16n)
That which is Can never cease to be; that which is not Will not exist. To see this truth of both Is theirs who part essence from accident, Substance from shadow. ()

avinaashi tu tadviddhi yena sarvamida.n tatam.h .
vinaashamavyayasyaasya na kashchitkartumarhati .. 2\.17..

Know That, by which all this (universe) is pervaded, to be indestructible. No one can destroy the indestructible (Atma) . (2.17)
Indestructible, Learn thou! the Life is, spreading life through all; It cannot anywhere, by any means, Be anywise diminished, stayed, or changed. ()

antavanta ime dehaa nityasyok{}taaH shariiriNaH .
anaashino.aprameyasya tasmaadyudhyasva bhaarata .. 2\.18..

Bodies of the eternal, imperishable, and incomprehensible soul are said to be perishable. Therefore, fight, O Arjuna. (2.18)
But for these fleeting frames which it informs With spirit deathless, endless, infinite, They perish. Let them perish, Prince! and fight! ()

ya ena.n vetti hantaara.n yashchainaM manyate hatam.h
ubhau tau na vijaaniito naaya.n hanti na hanyate .. 2\.19..

The one who thinks that Atma is a slayer, and the one who thinks that Atma is slain, both are ignorant, because Atma neither slays nor is slain. (2.19)
He who shall say, "Lo! I have slain a man!" He who shall think, "Lo! I am slain!" those both Know naught! Life cannot slay. Life is not slain! ()

na jaayate mriyate vaa kadaachin.h
naayaM bhuutvaa bhavitaa vaa na bhuuyaH .
ajo nityaH shaashvato.ayaM puraaNo
na hanyate hanyamaane shariire .. 2\.20..

The Atma is neither born nor does it die at any time, nor having been it will cease to exist again. It is unborn, eternal, permanent, and primeval. The Atma is not destroyed when the body is destroyed. (2.20)
Never the spirit was born; the spirit shall cease to be never; Never was time it was not; End and Beginning are dreams! Birthless and deathless and changeless remaineth the spirit for ever; Death hath not touched it at all, dead though the house of it seems! ()

vedaavinaashina.n nitya.n ya enamajamavyayam.h .
katha.n sa purushhaH paartha ka.n ghaatayati hanti kam.h .. 2\.21..

O Arjuna, how can a person who knows that the Atma is indestructible, eternal, unborn, and imperishable, kill anyone or cause anyone to be killed? (2.21)
Who knoweth it exhaustless, self-sustained, Immortal, indestructible, - shall such Say, "I have killed a man, or caused to kill?" ()

vaasaa.nsi jiirNaani yathaa vihaaya
navaani gR^ihNaati naro.aparaaNi .
tathaa shariiraaNi vihaaya jiirNaani
anyaani sa.nyaati navaani dehii .. 2\.22..

Just as a person puts on new garments after discarding the old ones, similarly Atma acquires new bodies after casting away the old bodies. (2.22)
Nay, but as when one layeth His worn-out robes away, And, taking new ones, sayeth, "These will I wear to-day!" So putteth by the spirit Lightly its garb of flesh, And passeth to inherit A residence afresh. ()

naina.n chhindanti shastraaNi naina.n dahati paavakaH .
na chaina.n k{}ledayantyaapo na shoshhayati maarutaH .. 2\.23..

Weapons do not cut this Atma, fire does not burn it, water does not make it wet, and the wind does not make it dry. (2.23)
I say to thee weapons reach not the Life; Flame burns it not, waters cannot o'erwhelm, Nor dry winds wither it. ()

ach{}chhedyo.ayamadaahyo.ayamak{}ledyo.ashoshhya eva cha .
nityaH sarvagataH sthaaNurachalo.aya.n sanaatanaH .. 2\.24..

This Atma cannot be cut, burned, wetted, or dried up. It is eternal, all pervading, unchanging, immovable, and primeval. (2.24)
Impenetrable, Unentered, unassailed, unharmed, untouched, Immortal, all-arriving, stable, sure, ()

avyak{}to.ayamachintyo.ayamavikaaryo.ayamuchyate .
tasmaadeva.n viditvaina.n naanushochitumarhasi .. 2\.25..

The Atma is said to be unmanifest, unthinkable, and unchanging. Knowing this Atma as such you should not grieve. (2.25)
Invisible, ineffable, by word And thought uncompassed, ever all itself, Thus is the Soul declared! How wilt thou, then, - Knowing it so, - grieve when thou shouldst not grieve? ()

atha chaina.n nityajaata.n nitya.n vaa manyase mR^itam.h .
tathaapi tvaM mahaabaaho naiva.n shochitumarhasi .. 2\.26..

If you think that this (body) takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. (2.26)
How, if thou hearest that the man new-dead Is, like the man new-born, still living man - One same, existent Spirit - wilt thou weep? ()

jaatasya hi dhruvo mR^ityurdhruva.n janma mR^itasya cha .
tasmaadaparihaarye.arthe na tva.n shochitumarhasi .. 2\.27..

Because, death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable. (2.27)
The end of birth is death; the end of death Is birth: this is ordained! and mournest thou, Chief of the stalwart arm! for what befalls Which could not otherwise befall? ()

avyak{}taadiini bhuutaani vyak{}tamadhyaani bhaarata .
avyak{}tanidhanaanyeva tatra kaa paridevanaa .. 2\.28..

All beings, O Arjuna, are unmanifest before birth and after death. They are manifest between the birth and the death only. What is there to grieve about? (2.28)
The birth Of living things comes unperceived; the death Comes unperceived; between them, beings perceive: What is there sorrowful herein, dear Prince? ()

aashcharyavatpashyati kashchidenam.h
aashcharyavadvadati tathaiva chaanyaH .
aashcharyavach{}chainamanyaH shR^iNoti
shrutvaa.apyena.n veda na chaiva kashchit.h .. 2\.29..

Some look upon this Atma as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it no one actually knows it. (2.29)
Wonderful, wistful, to contemplate! Difficult, doubtful, to speak upon! Strange and great for tongue to relate, Mystical hearing for every one! Nor wotteth man this, what a marvel it is, When seeing, and saying, and hearing are done! ()

dehii nityamavadhyo.aya.n dehe sarvasya bhaarata .
tasmaatsarvaaNi bhuutaani na tva.n shochitumarhasi .. 2\.30..

O Arjuna, the Atma that dwells in the body of all (beings) is eternally indestructible. Therefore, you should not mourn for any body. (2.30)
This Life within all living things, my Prince! Hides beyond harm; scorn thou to suffer, then, For that which cannot suffer. Do thy part! ()

svadharmamapi chaavekshya na vikampitumarhasi .
dharmyaaddhi yuddhaach{}chhreyo.anyatkshatriyasya na vidyate .. 2\.31..

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)
Be mindful of thy name, and tremble not! Nought better can betide a martial soul Than lawful war; ()

yadR^ich{}chhayaa chopapanna.n svargadvaaramapaavR^itam.h .
sukhinaH kshatriyaaH paartha labhante yuddhamiidR^isham.h .. 2\.32..

Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. (2.32)
happy the warrior To whom comes joy of battle - comes, as now, Glorious and fair, unsought; opening for him A gateway unto Heav'n. ()

atha chettvamimaM dharmya.n sa.ngraama.n na karishhyasi .
tataH svadharma.n kiirti.n cha hitvaa paapamavaapsyasi .. 2\.33..

If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. (2.33)
But, if thou shunn'st This honourable field - a Kshattriya - If, knowing thy duty and thy task, thou bidd'st Duty and task go by - that shall be sin! ()

akiirti.n chaapi bhuutaani kathayishhyanti te.avyayaam.h .
saMbhaavitasya chaakiirtirmaraNaadatirichyate .. 2\.34..

People will talk about your disgrace forever. To the honored, dishonor is worse than death. (2.34)
And those to come shall speak thee infamy From age to age; but infamy is worse For men of noble blood to bear than death! ()

bhayaadraNaaduparataM ma.nsyante tvaaM mahaarathaaH .
yeshhaa.n cha tvaM bahumato bhuutvaa yaasyasi laaghavam.h .. 2\.35..

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)
The chiefs upon their battle-chariots Will deem 'twas fear that drove thee from the fray. Of those who held thee mighty-souled the scorn Thou must abide, ()

avaachyavaadaa.nshcha bahuunvadishhyanti tavaahitaaH .
nindantastava saamarthyaM tato duHkhatara.n nu kim.h .. 2\.36..

Your enemies will speak many unmentionable words and scorn your ability. What could be more painful than this? (2.36)
while all thine enemies Will scatter bitter speech of thee, to mock The valour which thou hadst; what fate could fall More grievously than this? ()

hato vaa praapsyasi svarga.n jitvaa vaa bhokshyase mahiim.h .
tasmaaduttishhTha kaunteya yuddhaaya kR^itanishchayaH .. 2\.37..

You will go to heaven if killed, or you will enjoy the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37)
Either - being killed - Thou wilt win Swarga's safety, or - alive And victor - thou wilt reign an earthly king. Therefore, arise, thou Son of Kunti! brace Thine arm for conflict, nerve thy heart to meet - ()

sukhaduHkhe same kR^itvaa laabhaalaabhau jayaajayau .
tato yuddhaaya yujyasva naivaM paapamavaapsyasi .. 2\.38..

Treating pleasure and pain, gain and loss, victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin. (2.38)
As things alike to thee - pleasure or pain, Profit or ruin, victory or defeat: So minded, gird thee to the fight, for so Thou shalt not sin! ()

eshhaa te.abhihitaa saaN^khye buddhiryoge tvimaa.n shR^iNu .
bud.hdhyaa yuk{}to yayaa paartha karmabandhaM prahaasyasi .. 2\.39..

The wisdom of Saamkhya (or the knowledge of the Self) has been imparted to you, O Arjuna. Now listen to the wisdom of Karma-yoga endowed with which you will free yourself from the bondage of Karma. (2.39)
Thus far I speak to thee As from the "Sankhya"- unspiritually - Hear now the deeper teaching of the Yog, Which holding, understanding, thou shalt burst Thy Karmabandh, the bondage of wrought deeds. ()

nehaabhikramanaasho.asti pratyavaayo na vidyate .
sval{}pamapyasya dharmasya traayate mahato bhayaat.h .. 2\.40..

In Karma-yoga no effort is ever lost, and there is no harm. Even a little practice of this discipline protects one from great fear (of birth and death). (2.40)
(Karma-yoga is also referred to as Nishkaama Karma-yoga, Seva, selfless service, Buddhi yoga, yoga of work, science of proper action, and yoga of equanimity. A Karma-yogi works for the Lord as a matter of duty without a selfish desire for the fruits of work, or any attachment to results. The word Karma also means duty, action, deeds, work, or the results of past deeds.) (2.40n)
Here shall no end be hindered, no hope marred, No loss be feared: faith - yea, a little faith - Shall save thee from the anguish of thy dread. ()

vyavasaayaatmikaa buddhirekeha kurunandana .
bahushaakhaa hyanantaashcha buddhayo.avyavasaayinaam.h .. 2\.41..

Those who are resolute have only one thought (of Self-realization), but the thoughts of the irresolute are endless and many-branched, O Arjuna. (2.41)
Here, Glory of the Kurus! shines one rule - One steadfast rule - while shifting souls have laws Many and hard. ()

yaamimaaM pushhpitaaM vaachaM pravadantyavipashchitaH .
vedavaadarataaH paartha naanyadastiiti vaadinaH .. 2\.42..

The unwise who delight in flowery words (or the chanting of the Vedas without understanding the real meaning) stress Karma-Kaanda, the ritualistic aspect of the Vedas, O Arjuna, and say that there is nothing else (except material enjoyment). (2.42)
Specious, but wrongful deem The speech of those ill-taught ones who extol The letter of their Vedas, saying, "This Is all we have, or need;" being weak at heart With wants, seekers of Heaven: which comes - they say - ()

kaamaatmaanaH svargaparaa janmakarmaphalapradaam.h .
kriyaavisheshhabahulaaM bhogaishvaryagatiM prati .. 2\.43..

They prescribe various specific rites for the attainment of pleasure and power to those who are full of desires, and hold the attainment of heaven as the highest goal of life. The rebirth is their fruit of action. (2.43)
As "fruit of good deeds done;" promising men Much profit in new births for works of faith; In various rites abounding; following whereon Large merit shall accrue towards wealth and power; ()

bhogaishvaryaprasak{}taanaa.n tayaapahR^itachetasaam.h .
vyavasaayaatmikaa buddhiH samaadhau na vidhiiyate .. 2\.44..

The resolute determination (of Self-realization) is not formed in the minds of those who are attached to pleasure and power; and whose discernment is obscured by such (ritualistic) activities. (2.44)
Albeit, who wealth and power do most desire Least fixity of soul have such, least hold On heavenly meditation. ()

traiguNyavishhayaa vedaa nistraiguNyo bhavaarjuna .
nirdvandvo nityasattvastho niryogakshema aatmavaan.h .. 2\.45..

The Vedas deal with the three states or Gunas of mind. Become free from dualities, be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above the three Gunas, and be Self-conscious, O Arjuna. (2.45)
(Guna means the quality, state, or the property of mind, matter, and the nature. Refer to Chptr 14 for more details on Gunas.) (2.45n)
Much these teach, From Veds, concerning the "three qualities;" But thou, be free of the "three qualities," Free of the "pairs of opposites," and free From that sad righteousness which calculates; Self-ruled, Arjuna! simple, satisfied. ()

yaavaanartha udapaane sarvataH saMp{}lutodake .
taavaansarveshhu vedeshhu braahmaNasya vijaanataH .. 2\.46..

To a Self-realized person the Vedas are as useful as a reservoir of water when there is flood water available everywhere. (2.46)
Look! like as when a tank pours water forth To suit all needs, so do these Brahmans draw Text for all wants from tank of Holy Writ. ()

karmaNyevaadhikaaraste maa phaleshhu kadaachana .
maa karmaphalaheturbhuurmaa te saN^go.astvakarmaNi .. 2\.47..

You have Adhikaara over your respective duty only, but no control or claim over the results. The fruits of work should not be your motive. You should never be inactive. (2.47)
(The word Adhikaara means ability and privilege, prerogative, jurisdiction, discretion, right, preference, choice, rightful claim, authority, control.) (2.47n)
But thou, want not! ask not! Find full reward Of doing right in right! Let right deeds be Thy motive, not the fruit which comes from them. And live in action! ()

yogasthaH kuru karmaaNi saN^ga.n tyak{}tvaa dhana.njaya .
sid.hdhyasid.hdhyoH samo bhuutvaa samatva.n yoga uchyate .. 2\.48..

Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning (worry and) attachment to the results, and remaining calm in both success and failure. The equanimity of mind is called Karma-yoga. (2.48)
Labour! Make thine acts Thy piety, casting all self aside, Contemning gain and merit; equable In good or evil: equability Is Yog, is piety! ()

duureNa hyavara.n karma buddhiyogaaddhana.njaya .
buddhau sharaNamanvich{}chha kR^ipaNaaH phalahetavaH .. 2\.49..

Work done with selfish motives is inferior by far to the selfless service or Karma-yoga. Therefore be a Karma-yogi, O Arjuna. Those who seek (to enjoy) the fruits of their work are verily unhappy (because one has no control over the results). (2.49)
Yet, the right act Is less, far less, than the right-thinking mind. Seek refuge in thy soul; have there thy heaven! Scorn them that follow virtue for her gifts! ()

buddhiyuk{}to jahaatiiha ubhe sukR^itadushhkR^ite .
tasmaadyogaaya yujyasva yogaH karmasu kaushalam.h .. 2\.50..

A Karma-yogi gets freedom from both vice and virtue in this life itself. Therefore, strive for Karma-yoga. Working to the best of one's abilities without getting attached to the fruits of work is called (Nishkaama) Karma-yoga. (2.50)
The mind of pure devotion - even here - Casts equally aside good deeds and bad, Passing above them. Unto pure devotion Devote thyself: with perfect meditation ()

karmajaM buddhiyuk{}taa hi phalaM tyak{}tvaa maniishhiNaH .
janmabandhavinirmuk{}taaH padaM gach{}chhantyanaamayam.h .. 2\.51..

Wise Karma-yogis, possessed with mental poise by renouncing the attachment to the fruits of work, are indeed freed from the bondage of rebirth and attain the blissful divine state. (2.51)
Comes perfect act, and the righthearted rise - More certainly because they seek no gain - Forth from the bands of body, step by step, To highest seats of bliss. ()

yadaa te mohakalilaM buddhirvyatitarishhyati .
tadaa gantaasi nirvedaM shrotavyasya shrutasya cha .. 2\.52..

When your intellect will completely pierce the veil of delusion, then you will become indifferent to what has been heard and what is to be heard (from the scriptures). (2.52)
When thy firm soul Hath shaken off those tangled oracles Which ignorantly guide, then shall it soar To high neglect of what's denied or said, This way or that way, in doctrinal writ. ()

shrutivipratipannaa te yadaa sthaasyati nishchalaa .
samaadhaavachalaa buddhistadaa yogamavaapsyasi .. 2\.53..

When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm with the Self, then you shall attain Self-realization. (2.53)
Troubled no longer by the priestly lore, Safe shall it live, and sure; steadfastly bent On meditation. This is Yog - and Peace! ()

arjuna uvaacha .

sthitapraGYasya kaa bhaashhaa samaadhisthasya keshava .
sthitadhiiH kiM prabhaashheta kimaasiita vrajeta kim.h .. 2\.54..

Arjuna said: O Krishna, what is the mark of a person whose Prajna is steady and merged in superconscious state? How does a person of steady Prajna speak? How does such a person sit and walk? (2.54)
(Prajna means consciousness, mind, intellect, judgment, discrimination, and wisdom.) (2.54n)
Arjuna. What is his mark who hath that steadfast heart, Confirmed in holy meditation? How Know we his speech, Kesava? Sits he, moves he Like other men? ()

shriibhagavaanuvaacha .

prajahaati yadaa kaamaansarvaanpaartha manogataan.h .
aatmanyevaatmanaa tushhTaH sthitapraGYastadochyate .. 2\.55..

The Supreme Lord said: When one is completely free from all desires of the mind and is satisfied in the Self by the (joy of) Self, then one is called a person of steady Prajna, O Arjuna. (2.55)
Krishna. When one, O Pritha's Son!- Abandoning desires which shake the mind - Finds in his soul full comfort for his soul, He hath attained the Yog - that man is such! ()

duHkheshhvanudvignamanaaH sukheshhu vigataspR^ihaH .
viitaraagabhayakrodhaH sthitadhiirmuniruchyate .. 2\.56..

A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is free from attachment, fear, and anger; such a person is called a sage of steady Prajna. (2.56)
In sorrows not dejected, and in joys Not overjoyed; dwelling outside the stress Of passion, fear, and anger; fixed in calms Of lofty contemplation;- such an one Is Muni, is the Sage, the true Recluse! ()

yaH sarvatraanabhis{}nehastattatpraapya shubhaashubham.h .
naabhinandati na dveshhTi tasya praGYaa pratishhThitaa .. 2\.57..

Those who are not attached to anything, who are neither elated by getting desired results nor troubled by undesired results, their Prajna is deemed steady. (2.57)
He who to none and nowhere overbound By ties of flesh, takes evil things and good Neither desponding nor exulting, such Bears wisdom's plainest mark. ()

yadaa sa.nharate chaayaM kuurmo.aN^gaaniiva sarvashaH .
indriyaaNiindriyaarthe.abhyastasya praGYaa pratishhThitaa .. 2\.58..

When one can completely withdraw (or restrain) the senses from the sense objects as a tortoise withdraws its limbs (into the shell), then the Prajna of such a person is considered steady. (2.58)
He who shall draw As the wise tortoise draws its four feet safe Under its shield, his five frail senses back Under the spirit's buckler from the world Which else assails them, such an one, my Prince! Hath wisdom's mark! ()

vishhayaa vinivartante niraahaarasya dehinaH .
rasavarja.n raso.apyasya para.n dR^ishh{}Tvaa nivartate .. 2\.59..

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving (for sense enjoyment) remains. The craving also disappears from the one who has seen (or known) the Supreme. (2.59)
Things that solicit sense Hold off from the self-governed; nay, it comes, The appetites of him who lives beyond - depart - aroused no more. ()

yatato hyapi kaunteya purushhasya vipashchitaH .
indriyaaNi pramaathiini haranti prasabhaM manaH .. 2\.60..

Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60)
Yet may it chance, O Son of Kunti that a governed mind Shall some time feel the sense-storms sweep, and wrest Strong self-control by the roots. ()

taani sarvaaNi sa.nyamya yuk{}ta aasiita matparaH .
vashe hi yasyendriyaaNi tasya praGYaa pratishhThitaa .. 2\.61..

Having brought the senses under control, one should fix one's mind on the Self. One's Prajna becomes steady whose senses are under control. (2.61)
Let him regain His kingdom! let him conquer this, and sit On Me intent. That man alone is wise Who keeps the mastery of himself! ()

dhyaayato vishhayaanpu.nsaH saN^gasteshhuupajaayate .
saN^gaatsa.njaayate kaamaH kaamaatkrodho.abhijaayate .. 2\.62..

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)
If one Ponders on objects of the sense, there springs Attraction; from attraction grows desire, ()

krodhaadbhavati saMmohaH saMmohaatsmR^itivibhramaH .
smR^itibhra.nshaad.h buddhinaasho buddhinaashaatpraNashyati .. 2\.63..

Delusion arises from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down (from the right path) when reasoning is destroyed. (2.63)
Desire flames to fierce passion, passion breeds Recklessness; then the memory - all betrayed - Lets noble purpose go, and saps the mind, Till purpose, mind, and man are all undone. ()

raagadveshhavimuk{}taistu vishhayaanindriyaishcharan.h .
aatmavashyairvidheyaatmaa prasaadamadhigach{}chhati .. 2\.64..

A disciplined person, enjoying sense objects with senses that are under control and free from likes and dislikes, attains tranquillity. (2.64)
But, if one deals with objects of the sense Not loving and not hating, making them Serve his free soul, which rests serenely lord, Lo! such a man comes to tranquillity; ()

prasaade sarvaduHkhaanaa.n haanirasyopajaayate .
prasannachetaso hyaashu buddhiH paryavatishhThate .. 2\.65..

All sorrows are destroyed upon attainment of tranquillity. The intellect of such a tranquil person soon becomes completely steady. (2.65)
And out of that tranquillity shall rise The end and healing of his earthly pains, Since the will governed sets the soul at peace. ()

naasti buddhirayuk{}tasya na chaayuk{}tasya bhaavanaa .
na chaabhaavayataH shaantirashaantasya kutaH sukham.h .. 2\.66.

There is neither Self-knowledge nor Self-perception to those whose senses are not under control. Without Self-perception there is no peace; and without peace there can be no happiness. (2.66)
The soul of the ungoverned is not his, Nor hath he knowledge of himself; which lacked, How grows serenity? and, wanting that, Whence shall he hope for happiness? ()

indriyaaNaaM hi charataaM yanmano.anuvidhiiyate .
tadasya harati praGYaaM vaayurnaavamivaambhasi .. 2\.67..

The mind, when controlled by the roving senses, steals away the Prajna as a storm takes away a boat on the sea from its destination, the spiritual shore. (2.67)
The mind That gives itself to follow shows of sense Seeth its helm of wisdom rent away, And, like a ship in waves of whirlwind, drives To wreck and death. ()

tasmaadyasya mahaabaaho nigR^ihiitaani sarvashaH .
indriyaaNiindriyaarthebhyastasya praGYaa pratishhThitaa .. 2\.68..

Therefore, O Arjuna, one's Prajna becomes steady whose senses are completely withdrawn from the sense objects. (2.68)
Only with him, great Prince! Whose senses are not swayed by things of sense - Only with him who holds his mastery, Shows wisdom perfect. ()

yaa nishaa sarvabhuutaanaaM tasyaa.n jaagarti sa.nyamii .
yasyaa.n jaagrati bhuutaani saa nishaa pashyato muneH .. 2\.69..

A yogi is aware of the thing (or Atma) about which others are unaware. A sage who sees is unaware of the experience (of sense objects) about which others are aware. (2.69)
What is midnight-gloom To unenlightened souls shines wakeful day To his clear gaze; what seems as wakeful day Is known for night, thick night of ignorance, To his true-seeing eyes. Such is the Saint! ()

aapuuryamaaNamachalapratishhTha.n
samudramaapaH pravishanti yadvat.h .
tadvatkaamaa yaM pravishanti sarve
sa shaantimaap{}noti na kaamakaamii .. 2\.70..

One attains peace in whose mind all desires enter without creating any disturbance, as river waters enter the full ocean without creating a disturbance. One who desires material objects is never peaceful. (2.70)
And like the ocean, day by day receiving Floods from all lands, which never overflows; Its boundary-line not leaping, and not leaving, Fed by the rivers, but unswelled by those;- So is the perfect one! to his soul's ocean The world of sense pours streams of witchery, They leave him as they find, without commotion, Taking their tribute, but remaining sea. ()

vihaaya kaamaanyaH sarvaanpumaa.nshcharati niHspR^ihaH .
nirmamo nirahaN^kaaraH sa shaantimadhigach{}chhati .. 2\.71..

One who abandons all desires and becomes free from longing and the feeling of 'I' and 'my' attains peace. (2.71)
Yea! whoso, shaking off the yoke of flesh Lives lord, not servant, of his lusts; set free From pride, from passion, from the sin of "Self," Toucheth tranquillity! O Pritha's Son! ()

eshhaa braahmii sthitiH paartha nainaaM praapya vimuhyati .
sthitvaasyaamantakaale.api brahmanirvaaNamR^ich{}chhati .. 2\.72..

O Arjuna, this is the Braahmee or superconscious state. Attaining this (state), one is no longer deluded. Gaining this state, even at the end of one's life, a person attains oneness with the Supreme. (2.72)
That is the state of Brahm! There rests no dread When that last step is reached! Live where he will, Die when he may, such passeth from all 'plaining, To blest Nirvana, with the Gods, attaining. ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
saaN^khyayogo naama dvitiiyo.adhyaayaH .. 2..

HERE ENDETH CHAPTER 2 OF THE
BHAGAVAD-GITA,
Entitled "Sankhya-Yog,"
Or "The Book of Doctrines."







Chapter 3


atha tR^itiiyo.adhyaayaH. (karmayogaH)


Path of Karma Yoga


arjuna uvaacha .

jyaayasii chetkarmaNaste mataa buddhirjanaardana .
tatki.n karmaNi ghore maa.n niyojayasi keshava .. 3\.1..

Arjuna said: If You consider that transcendental knowledge is better than work then why do You want me to engage in this horrible war, O Krishna? (3.01)
Arjuna. Thou whom all mortals praise, Janardana! If meditation be a nobler thing Than action, wherefore, then, great Kesava! Dost thou impel me to this dreadful fight? ()

vyaamishreNeva vaak{}yena buddhiM mohayasiiva me .
tadekaM vada nishchitya yena shreyo.ahamaap{}nuyaam.h .. 3\.2..

You seem to confuse my mind by apparently conflicting words. Tell me, decisively, one thing by which I may attain the Supreme. (3.02)
Now am I by thy doubtful speech disturbed! Tell me one thing, and tell me certainly; By what road shall I find the better end? ()

shriibhagavaanuvaacha .

loke.asmin dvividhaa nishhThaa puraa prok{}taa mayaanagha .
GYaanayogena saaN^khyaanaa.n karmayogena yoginaam.h .. 3\.3..

The Supreme Lord said: In this world, O Arjuna, a twofold path of Sadhana (or the spiritual practice) has been stated by Me in the past. The path of Self-knowledge (or Jnana-yoga) for the contemplative, and the path of unselfish work (or Karma-yoga) for the active. (3.03)
(Jnana-yoga is also called Saamkhya-yoga, Samnyasa-yoga, and yoga of knowledge. A Jnana-yogi does not consider oneself the doer of any action, but only an instrument in the hands of divine for His use. The word Jnana means metaphysical or transcendental knowledge.) (3.03n)
Krishna. I told thee, blameless Lord! there be paths Shown to this world; two schools of wisdom. First The Sankhya's, which doth save in way of works Prescribed by reason; next, the Yog, which bids Attain by meditation, spiritually: ()

na karmaNaamanaarambhaannaishhkarmyaM purushho.ashnute .
na cha sa.nnyasanaadeva siddhi.n samadhigach{}chhati .. 3\.4..

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)
Yet these are one! No man shall 'scape from act By shunning action; nay, and none shall come By mere renouncements unto perfectness. ()

na hi kashchitkshaNamapi jaatu tishhThatyakarmakR^it.h .
kaaryate hyavashaH karma sarvaH prakR^itijairguNaiH .. 3\.5..

Because no one can remain actionless even for a moment. Everyone is driven to action, helplessly indeed, by the Gunas of nature. (3.05)
Nay, and no jot of time, at any time, Rests any actionless; his nature's law Compels him, even unwilling, into act; ()

karmendriyaaNi sa.nyamya ya aaste manasaa smaran.h .
indriyaarthaanvimuuDhaatmaa mithyaachaaraH sa uchyate .. 3\.6..

The deluded ones, who restrain their organs of action but mentally dwell upon the sense enjoyment, are called hypocrites. (3.06)
[For thought is act in fancy]. He who sits Suppressing all the instruments of flesh, Yet in his idle heart thinking on them, Plays the inept and guilty hypocrite: ()

yastvindriyaaNi manasaa niyamyaarabhate.arjuna .
karmendriyaiH karmayogamasak{}taH sa vishishhyate .. 3\.7..

The one who controls the senses by the (trained and purified) mind and intellect, and engages the organs of action to Nishkaama Karma-yoga, is superior, O Arjuna. (3.07)
But he who, with strong body serving mind, Gives up his mortal powers to worthy work, Not seeking gain, Arjuna! such an one Is honourable. ()

niyata.n kuru karma tvaM karma jyaayo hyakarmaNaH .
shariirayaatraapi cha te na prasid.hdhyedakarmaNaH .. 3\.8..

Perform your obligatory duty, because action is indeed better than inaction. Even the maintenance of your body would not be possible by inaction. (3.08)
Do thine allotted task! Work is more excellent than idleness; The body's life proceeds not, lacking work. ()

yaGYaarthaatkarmaNo.anyatra loko.aya.n karmabandhanaH .
tadartha.n karma kaunteya muk{}tasaN^gaH samaachara .. 3\.9..

Human beings are bound by Karma (or works) other than those done as Yajna. Therefore, O Arjuna, do your duty efficiently as a service or Seva to Me, free from attachment to the fruits of work. (3.09)
(Yajna means sacrifice, selfless service, unselfish work, Seva, meritorious deeds, giving away something to others, and a religious rite in which oblation is offered to gods through the mouth of fire.) (3.09n)
There is a task of holiness to do, Unlike world-binding toil, which bindeth not The faithful soul; such earthly duty do Free from desire, and thou shalt well perform Thy heavenly purpose. ()

sahayaGYaaH prajaaH sR^ishh{}Tvaa purovaacha prajaapatiH .
anena prasavishhyadhvameshha vo.astvishhTakaamadhuk.h .. 3\.10..

Brahmaa, the creator, in the beginning created human beings together with Yajna and said: By Yajna you shall prosper and Yajna shall fulfill all your desires. (3.10)
Spake Prajapati - In the beginning, when all men were made, And, with mankind, the sacrifice - "Do this! Work! sacrifice! Increase and multiply With sacrifice! ()

devaanbhaavayataanena te devaa bhaavayantu vaH .
parasparaM bhaavayantaH shreyaH paramavaapsyatha .. 3\.11..

Nourish the Devas with Yajna, and the Devas will nourish you. Thus nourishing one another you shall attain the Supreme goal. (3.11)
(Deva means a deity, a demigod, a celestial person, the agent of God, one who fulfills desires and protects.) (3.11n)
This shall be Kamaduk, Your 'Cow of Plenty,' giving back her milk Of all abundance. Worship the gods thereby; The gods shall yield thee grace. ()

ishhTaanbhogaanhi vo devaa daasyante yaGYabhaavitaaH .
tairdattaanapradaayaibhyo yo bhuN^k{}te stena eva saH .. 3\.12..

The Devas, nourished by Yajna, will give you the desired objects. One who enjoys the gift of the Devas without offering them (anything in return) is, indeed, a thief. (3.12)
Those meats ye The gods will grant to Labour, when it pays Tithes in the altar-flame. But if one eats Fruits of the earth, rendering to kindly Heaven No gift of toil, that thief steals from his world." ()

yaGYashishhTaashinaH santo muchyante sarvakilbishhaiH .
bhuJN{}jate te tvaghaM paapaa ye pachantyaatmakaaraNaat.h .. 3\.13..

The righteous who eat the remnants of the Yajna are freed from all sins, but the impious who cook food only for themselves (without sharing with others in charity) verily eat sin. (3.13)
Who eat of food after their sacrifice Are quit of fault, but they that spread a feast All for themselves, eat sin and drink of sin. ()

annaadbhavanti bhuutaani parjanyaadannasaMbhavaH .
yaGYaadbhavati parjanyo yaGYaH karmasamudbhavaH .. 3\.14..

The living beings are born from food, food is produced by rain, rain comes by performing Yajna. The Yajna is performed by doing Karma. (See also 4.32) (3.14)
By food the living live; food comes of rain, And rain comes by the pious sacrifice, And sacrifice is paid with tithes of toil; ()

karma brahmodbhava.n viddhi brahmaaksharasamudbhavam.h .
tasmaatsarvagataM brahma nityaM yaGYe pratishhThitam.h .. 3\.15..

The Karma or duty is prescribed in the Vedas. The Vedas come from Brahman. Thus the all-pervading Brahman is ever present in Yajna or service. (3.15)
Thus action is of Brahma, who is One, The Only, All-pervading; at all times Present in sacrifice. ()

evaM pravartita.n chakraM naanuvartayatiiha yaH .
aghaayurindriyaaraamo moghaM paartha sa jiivati .. 3\.16..

The one who does not help to keep the wheel of creation in motion by sacrificial duty, and who rejoices in sense pleasures, that sinful person lives in vain, O Arjuna. (3.16)
He that abstains To help the rolling wheels of this great world, Glutting his idle sense, lives a lost life, Shameful and vain. ()

yastvaatmaratireva syaadaatmatR^ip{}tashcha maanavaH .
aatmanyeva cha sa.ntushhTastasya kaaryaM na vidyate .. 3\.17..

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

naiva tasya kR^itenaartho naakR^iteneha kashchana .
na chaasya sarvabhuuteshhu kashchidarthavyapaashrayaH .. 3\.18..

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)
Existing for himself, Self-concentrated, serving self alone, No part hath he in aught; nothing achieved, Nought wrought or unwrought toucheth him; no hope Of help for all the living things of earth Depends from him. ()

tasmaadasak{}taH satataM kaaryaM karma samaachara .
asak{}to hyaacharankarma paramaap{}noti puurushhaH .. 3\.19..

Therefore, always perform your duty efficiently and without attachment to the results, because by doing work without attachment one attains the Supreme. (3.19)
Therefore, thy task prescribed With spirit unattached gladly perform, Since in performance of plain duty man Mounts to his highest bliss. ()

karmaNaiva hi sa.nsiddhimaasthitaa janakaadayaH .
lokasa.ngrahamevaapi saMpashyankartumarhasi .. 3\.20..

King Janaka and others attained perfection (or Self-realization) by Karma-yoga alone. You should perform your duty (with apathetic frame of mind) with a view to guide people and for the universal welfare (of the society). (3.20)
By works alone Janak and ancient saints reached blessedness! Moreover, for the upholding of thy kind, Action thou should'st embrace. ()

yadyadaacharati shreshhThastattadevetaro janaH .
sa yatpramaaNaM kurute lokastadanuvartate .. 3\.21..

Because, whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21)
What the wise choose The unwise people take; what best men do The multitude will follow. ()

na me paarthaasti kartavyaM trishhu lokeshhu ki.nchana .
naanavaap{}tamavaap{}tavyaM varta eva cha karmaNi .. 3\.22..

O Arjuna, there is nothing in the three worlds (earth, heaven, and the upper regions) that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action. (3.22)
Look on me, Thou Son of Pritha! in the three wide worlds I am not bound to any toil, no height Awaits to scale, no gift remains to gain, Yet I act here! ()

yadi hyahaM na varteya.n jaatu karmaNyatandritaH .
mama vartmaanuvartante manushhyaaH paartha sarvashaH .. 3\.23..

Because, if I do not engage in action relentlessly, O Arjuna, people would follow My path in every way. (3.23)
and, if I acted not - Earnest and watchful - those that look to me For guidance, sinking back to sloth again Because I slumbered, would decline from good, ()

utsiideyurime lokaa na kuryaa.n karma chedaham.h .
saN^karasya cha kartaa syaamupahanyaamimaaH prajaaH .. 3\.24..

These worlds would perish if I do not work, and I shall be the cause of confusion and destruction of all these people. (3.24)
And I should break earth's order and commit Her offspring unto ruin, Bharata! ()

sak{}taaH karmaNyavidvaa.nso yathaa kurvanti bhaarata .
kuryaadvidvaa.nstathaa.asak{}tashchikiirshhurlokasa.ngraham.h .. 3\.25..

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)
Even as the unknowing toil, wedded to sense, So let the enlightened toil, sense-freed, but set To bring the world deliverance, and its bliss; ()

na buddhibheda.n janayedaGYaanaa.n karmasaN^ginaam.h .
joshhayetsarvakarmaaNi vidvaanyuk{}taH samaacharan.h .. 3\.26..

The wise should not unsettle the mind of the ignorant who is attached to the fruits of work, but the enlightened one should inspire others by performing all works efficiently without attachment. (3.26)
Not sowing in those simple, busy hearts Seed of despair. Yea! let each play his part In all he finds to do, with unyoked soul. ()

prakR^iteH kriyamaaNaani guNaiH karmaaNi sarvashaH .
ahaN^kaaravimuuDhaatmaa kartaahamiti manyate .. 3\.27..

All works are being done by the Gunas (or the energy and power) of nature, but due to delusion of ego people assume themselves to be the doer. (3.27)
All things are everywhere by Nature wrought In interaction of the qualities. The fool, cheated by self, thinks, "This I did" And "That I wrought;" but - ah, thou strong-armed Prince! - ()

tattvavittu mahaabaaho guNakarmavibhaagayoH .
guNaa guNeshhu vartanta iti matvaa na saj{}jate .. 3\.28..

The one who knows the truth, O Arjuna, about the role of Guna and action does not get attached to the work, knowing that it is the Gunas that work with their instruments, the organs. (3.28)
A better-lessoned mind, knowing the play Of visible things within the world of sense, And how the qualities must qualify, Standeth aloof even from his acts. ()

prakR^iterguNasaMmuuDhaaH saj{}jante guNakarmasu .
taanakR^its{}navido mandaankR^its{}navinna vichaalayet.h .. 3\.29..

Those who are deluded by the Gunas of nature get attached to the works of the Gunas. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (3.29)
Th' untaught Live mixed with them, knowing not Nature's way, Of highest aims unwitting, slow and dull. Those make thou not to stumble, having the light; ()

mayi sarvaaNi karmaaNi sa.nnyasyaadhyaatmachetasaa .
niraashiirnirmamo bhuutvaa yudhyasva vigatajvaraH .. 3\.30..

Dedicating all works to Me in a spiritual frame of mind, free from desire, attachment, and mental grief, do your duty. (3.30)
But all thy dues discharging, for My sake, With meditation centred inwardly, Seeking no profit, satisfied, serene, Heedless of issue - fight! ()

ye me matamidaM nityamanutishhThanti maanavaaH .
shraddhaavanto.anasuuyanto muchyante te.api karmabhiH .. 3\.31..

Those who always practice this teaching of Mine, with faith and free from cavil, are freed from the bondage of Karma. (3.31)
They who shall keep My ordinance thus, the wise and willing hearts, Have quittance from all issue of their acts; ()

ye tvetadabhyasuuyanto naanutishhThanti me matam.h .
sarvaGYaanavimuuDhaa.nstaanviddhi nashhTaanachetasaH .. 3\.32..

But, those who carp at My teaching and do not practice it, consider them as ignorant of all knowledge, senseless, and lost. (3.32)
But those who disregard My ordinance, Thinking they know, know nought, and fall to loss, Confused and foolish. ()

sadR^isha.n cheshhTate svasyaaH prakR^iterGYaanavaanapi .
prakR^iti.n yaanti bhuutaani nigrahaH kiM karishhyati .. 3\.33..

All beings follow their nature. Even the wise act according to their own nature. What, then, is the value of sense restraint? (3.33)
'Sooth, the instructed one Doth of his kind, following what fits him most: And lower creatures of their kind; in vain Contending 'gainst the law. ()

indriyasyendriyasyaarthe raagadveshhau vyavasthitau .
tayorna vashamaagach{}chhettau hyasya paripanthinau .. 3\.34..

Raaga and Dwesha (or the attachments and aversions) for the sense objects remain in the senses. One should not come under the control of these two, because they are two stumbling blocks, indeed, on one's path of Self-realization. (3.34)
Needs must it be The objects of the sense will stir the sense To like and dislike, yet th' enlightened man Yields not to these, knowing them enemies. ()

shreyaansvadharmo viguNaH paradharmaatsvanushhThitaat.h .
svadharme nidhana.n shreyaH paradharmo bhayaavahaH .. 3\.35..

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. (3.35)
Finally, this is better, that one do His own task as he may, even though he fail, Than take tasks not his own, though they seem good. To die performing duty is no ill; But who seeks other roads shall wander still. ()

arjuna uvaacha .

atha kena prayuk{}to.ayaM paapa.n charati puurushhaH .
anich{}chhannapi vaarshhNeya balaadiva niyojitaH .. 3\.36..

Arjuna said: O Krishna, what impels one to commit sin as if unwillingly and forced against one's will? (3.36)
Arjuna. Yet tell me, Teacher! by what force doth man Go to his ill, unwilling; as if one Pushed him that evil path? ()

shriibhagavaanuvaacha .

kaama eshha krodha eshha rajoguNasamudbhavaH .
mahaashano mahaapaapmaa vid.hdhyenamiha vairiNam.h .. 3\.37..

The Supreme Lord said: It is Kaama and anger born of Rajo Guna. Kaama is insatiable and is a great devil. Know this as the enemy. (3.37)
Krishna. Kama it is! Passion it is! born of the Darknesses, Which pusheth him. Mighty of appetite, Sinful, and strong is this! man's enemy! ()

dhuumenaavriyate vahniryathaadarsho malena cha .
yatholbenaavR^ito garbhastathaa tenedamaavR^itam.h .. 3\.38..

Kaama, the passionate desire for all sensual and material pleasures, becomes anger if it is unfulfilled. As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion, similarly the Self-knowledge gets obscured by Kaama. (3.38)
As smoke blots the white fire, as clinging rust Mars the bright mirror, as the womb surrounds The babe unborn, so is the world of things Foiled, soiled, enclosed in this desire of flesh. ()

aavR^itaM GYaanametena GYaanino nityavairiNaa .
kaamaruupeNa kaunteya dushhpuureNaanalena cha .. 3\.39..

O Arjuna, Jnana gets covered by this insatiable fire of Kaama, the eternal enemy of Jnani. (3.39)
The wise fall, caught in it; the unresting foe It is of wisdom, wearing countless forms, Fair but deceitful, subtle as a flame. ()

indriyaaNi mano buddhirasyaadhishhThaanamuchyate .
etairvimohayatyeshha GYaanamaavR^itya dehinam.h .. 3\.40..

The senses, the mind, and the intellect are said to be the seat of Kaama. Kaama, with the help of the senses, deludes a person by veiling Jnana. (3.40)
Sense, mind, and reason these, O Kunti's Son! Are booty for it; in its play with these It maddens man, beguiling, blinding him. ()

tasmaattvamindriyaaNyaadau niyamya bharatarshhabha .
paapmaanaM prajahi hyenaM GYaanaviGYaananaashanam.h .. 3\.41..

Therefore, O Arjuna, by controlling the senses kill this devil (of material desire) that destroys knowledge and discrimination. (3.41)
Therefore, thou noblest child of Bharata! Govern thy heart! Constrain th' entangled sense! Resist the false, soft sinfulness which saps Knowledge and judgment! ()

indriyaaNi paraaNyaahurindriyebhyaH paraM manaH .
manasastu paraa buddhiryo buddheH paratastu saH .. 3\.42..

The senses are said to be superior (to matter or the body), the mind is superior to the senses, the intellect is superior to the mind, and Atma is superior to the intellect. (3.42)
Yea, the world is strong But what discerns it stronger, and the mind Strongest; and high o'er all the ruling Soul. ()

evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa .
jahi shatruM mahaabaaho kaamaruupaM duraasadam.h .. 3\.43..

Thus, knowing the Atma to be superior to the intellect, and controlling the mind by the intellect (that is purified by Jnana), one must kill this mighty enemy, Kaama, O Arjuna. (3.43)
Wherefore, perceiving Him who reigns supreme, Put forth full force of Soul in thy own soul! Fight! vanquish foes and doubts, dear Hero! slay What haunts thee in fond shapes, and would betray! ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
karmayogo naama tR^itiiyo.adhyaayaH .. 3..

HERE ENDETH CHAPTER 3 OF THE
BHAGAVAD GITA,
Entitled "Karma Yog,"
Or "The Book of Virtue in Work."







Chapter 4


atha chaturtho.adhyaayaH. (GYaanakarmasa.nnyaasayogaH)


Path of Renunciation with Knowledge


shriibhagavaanuvaacha .

imaM vivasvate yogaM prok{}tavaanahamavyayam.h .
vivasvaanmanave praaha manurikshvaakave.abraviit.h .. 4\.1..

The Supreme Lord said: I taught this imperishable (science of right action, or) Karma-yoga to (King) Vivasvaan. Vivasvaan taught it to Manu. Manu taught it to Ikshavaaku. (4.01)
Krishna. This deathless Yoga, this deep union, I taught Vivaswata, the Lord of Light; Vivaswata to Manu gave it; he To Ikshwaku; ()

evaM paramparaapraap{}tamimaM raajarshhayo viduH .
sa kaaleneha mahataa yogo nashhTaH para.ntapa .. 4\.2..

Thus handed down in succession the royal sages knew this (Karma-yoga). After a long time the science of Karma-yoga was lost from this earth. (4.02)
so passed it down the line Of all my royal Rishis. Then, with years, The truth grew dim and perished, noble Prince! ()

sa evaayaM mayaa te.adya yogaH prok{}taH puraatanaH .
bhak{}to.asi me sakhaa cheti rahasyaM hyetaduttamam.h .. 4\.3..

Today I have described the same ancient science to you, because you are my sincere devotee and friend. Karma-yoga is a supreme secret indeed. (4.03)
Now once again to thee it is declared This ancient lore, this mystery supreme Seeing I find thee votary and friend. ()

arjuna uvaacha .

aparaM bhavato janma para.n janma vivasvataH .
kathametadvijaaniiyaa.n tvamaadau prok{}tavaaniti .. 4\.4..

Arjuna said: You were born later, but Vivasvaan was born in ancient time. How am I to understand that You taught this yoga in the beginning (of the creation)? (4.04)
Arjuna. Thy birth, dear Lord, was in these later days And bright Vivaswata's preceded time! How shall I comprehend this thing thou sayest, "From the beginning it was I who taught?" ()

shriibhagavaanuvaacha .

bahuuni me vyatiitaani janmaani tava chaarjuna .
taanyahaM veda sarvaaNi na tvaM vettha para.ntapa .. 4\.5..

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)
Krishna. Manifold the renewals of my birth Have been, Arjuna! and of thy births, too! But mine I know, and thine thou knowest not, O Slayer of thy Foes! ()

ajo.api sannavyayaatmaa bhuutaanaamiishvaro.api san.h .
prakR^iti.n svaamadhishhThaaya saMbhavaamyaatmamaayayaa .. 4\.6..

Though I am eternal, imperishable, and the Lord of all beings; yet I (voluntarily) manifest by controlling My own material nature using My Yoga-Maya. (4.06)
(Yoga-Maya is same as Maya; the supernatural, extraordinary, and mystic power of Brahman. The word Maya means unreal, illusory, or deceptive image of the creation. Due to the power of Maya one consider the universe as existent and distinct from Brahman, the Supreme spirit. Brahman is invisible potential energy; Maya is kinetic energy, the force of action. They are inseparable like fire and heat. Maya is a metaphor used to explain the visible world or Jagat to common people.) (4.06n)
Albeit I be Unborn, undying, indestructible, The Lord of all things living; not the less By Maya, by my magic which I stamp On floating Nature forms, the primal vast I come, and go, and come. ()

yadaa yadaa hi dharmasya glaanirbhavati bhaarata .
abhyutthaanamadharmasya tadaatmaanaM sR^ijaamyaham.h .. 4\.7..
paritraaNaaya saadhuunaa.n vinaashaaya cha dushhkR^itaam.h .
dharmasa.nsthaapanaarthaaya saMbhavaami yuge yuge .. 4\.8..

Whenever there is a decline of Dharma and the rise of Adharma, O Arjuna, then I manifest (or incarnate) Myself. I incarnate from time to time for protecting the good, for transforming the wicked, and for establishing Dharma, the world order. (4.07-08)
When Righteousness Declines, O Bharata! when Wickedness Is strong, I rise, from age to age, and take Visible shape, and move a man with men, Succouring the good, thrusting the evil back, And setting Virtue on her seat again. ()

janma karma cha me divyamevaM yo vetti tattvataH .
tyak{}tvaa dehaM punarjanma naiti maameti so.arjuna .. 4\.9..

The one who truly understands My transcendental birth and activities (of creation, maintenance, and dissolution), is not born again after leaving this body and attains My abode, O Arjuna. (4.09)
Who knows the truth touching my births on earth And my divine work, when he quits the flesh Puts on its load no more, falls no more down To earthly birth: to Me he comes, dear Prince! ()

viitaraagabhayakrodhaa manmayaa maamupaashritaaH .
bahavo GYaanatapasaa puutaa madbhaavamaagataaH .. 4\.10..

Freed from attachment, fear, and anger; fully absorbed in Me, taking refuge in Me, and purified by the fire of Self-knowledge, many have attained Me. (4.10)
Many there be who come! from fear set free, From anger, from desire; keeping their hearts Fixed upon me - my Faithful - purified By sacred flame of Knowledge. ()

ye yathaa maaM prapadyante taa.nstathaiva bhajaamyaham.h .
mama vartmaanuvartante manushhyaaH paartha sarvashaH .. 4\.11..

With whatever motive people worship Me, I reward them (or fulfill their desires) accordingly. People worship (or approach) Me with different motives. (4.11)
Such as these Mix with my being. Whoso worship me, Them I exalt; but all men everywhere Shall fall into my path; albeit, ()

kaaN^kshantaH karmaNaa.n siddhi.n yajanta iha devataaH .
kshipra.n hi maanushhe loke siddhirbhavati karmajaa .. 4\.12..

Those who long for success in their work here (on the earth) worship the demigods (or Devas). Success in work comes quickly in this human world. (4.12)
those souls Which seek reward for works, make sacrifice Now, to the lower gods. I say to thee Here have they their reward. ()

chaaturvarNyaM mayaa sR^ishhTa.n guNakarmavibhaagashaH .
tasya kartaaramapi maa.n vid.hdhyakartaaramavyayam.h .. 4\.13..

The four Varna or divisions of human society, based on aptitude and vocation, were created by Me. Though I am the author of this system, one should know that I do nothing and I am eternal. (4.13)
But I am He Made the Four Castes, and portioned them a place After their qualities and gifts. Yea, I Created, the Reposeful; I that live Immortally, made all those mortal births: ()

na maa.n karmaaNi limpanti na me karmaphale spR^ihaa .
iti maa.n yo.abhijaanaati karmabhirna sa badhyate .. 4\.14..

Works do not bind Me, because I have no desire for the fruits of work. The one who understands this truth is (also) not bound by Karma. (4.14)
For works soil not my essence, being works Wrought uninvolved. Who knows me acting thus Unchained by action, action binds not him; ()

eva.n GYaatvaa kR^itaM karma puurvairapi mumukshubhiH .
kuru karmaiva tasmaattvaM puurvaiH puurvatara.n kR^itam.h .. 4\.15..

The ancient seekers of liberation also performed their duties with this understanding. Therefore, you should do your duty as the ancients did. (4.15)
And, so perceiving, all those saints of old Worked, seeking for deliverance. Work thou As, in the days gone by, thy fathers did. ()

ki.n karma kimakarmeti kavayo.apyatra mohitaaH .
tatte karma pravakshyaami yajGYaatvaa mokshyase.ashubhaat.h .. 4\.16..

Even the wise are confused about what is action and what is inaction. Therefore, I shall clearly explain what is action, knowing that one shall be liberated from the evil (of birth and death). (4.16)
Thou sayst, perplexed, It hath been asked before By singers and by sages, "What is act, And what inaction?" I will teach thee this, And, knowing, thou shalt learn which work doth save ()

karmaNo hyapi boddhavyaM boddhavya.n cha vikarmaNaH .
akarmaNashcha boddhavya.n gahanaa karmaNo gatiH .. 4\.17..

The true nature of action is very difficult to understand. Therefore, one should know the nature of attached action, the nature of detached action, and also the nature of forbidden action. (4.17)
Needs must one rightly meditate those three Doing, not doing, and undoing. Here Thorny and dark the path is! ()

karmaNyakarma yaH pashyedakarmaNi cha karma yaH .
sa buddhimaanmanushhyeshhu sa yuk{}taH kR^its{}nakarmakR^it.h .. 4\.18..

Attached action is selfish work that produces Karmic bondage, detached action is unselfish work or Seva that leads to nirvana, and forbidden action is harmful to society. The one who sees inaction in action, and action in inaction, is a wise person. Such a person is a yogi and has accomplished everything. (4.18)
He who sees How action may be rest, rest action he Is wisest 'mid his kind; he hath the truth! He doeth well, acting or resting. Freed In all his works from prickings of desire, ()

yasya sarve samaarambhaaH kaamasaN^kal{}pavarjitaaH .
GYaanaagnidagdhakarmaaNa.n tamaahuH paNDitaM budhaaH .. 4\.19..

A person whose all works are free from selfish desires and motives, and whose all Karma is burned up in the fire of Self-knowledge, is called a sage by the wise. (4.19)
Burned clean in act by the white fire of truth, The wise call that man wise; and such an one, Renouncing fruit of deeds, always content. ()

tyak{}tvaa karmaphalaasaN^ga.n nityatR^ip{}to niraashrayaH .
karmaNyabhipravR^itto.api naiva ki.nchitkaroti saH .. 4\.20..

Having abandoned attachment to the fruits of work, ever content, and dependent on no one (but God); though engaged in activity, one does nothing at all (and incurs no Karmic reaction). (4.20)
Always self satisfying, if he works, Doth nothing that shall stain his separate soul, Which - quit of fear and hope - subduing self Rejecting outward impulse yielding up ()

niraashiiryatachittaatmaa tyak{}tasarvaparigrahaH .
shaariiraM kevalaM karma kurvannaap{}noti kilbishham.h .. 4\.21..

Free from desires, mind and senses under control, renouncing all proprietorship, doing mere bodily action, one does not incur sin (or Karmic reaction). (4.21)
To body's need nothing save body, dwells Sinless amid all sin, with equal calm Taking what may befall, by grief unmoved, Unmoved by joy, unenvyingly; the same ()

yadR^ich{}chhaalaabhasa.ntushhTo dvandvaatiito vimatsaraH .
samaH siddhaavasiddhau cha kR^itvaapi na nibadhyate .. 4\.22..

Content with whatever gain comes naturally by His will, unaffected by dualities, free from envy, equanimous in success and failure; though engaged in work such a person is not bound (by Karma). (4.22)
In good and evil fortunes; nowise bound By bond of deeds. Nay, but of such an one, Whose crave is gone, whose soul is liberate, Whose heart is set on truth - of such an one ()

gatasaN^gasya muk{}tasya GYaanaavasthitachetasaH .
yaGYaayaacharataH karma samagraM praviliiyate .. 4\.23..

Those who are devoid of attachment, whose mind is fixed in knowledge, who does work as a Seva to the Lord, all Karma of such liberated persons dissolves away. (4.23)
What work he does is work of sacrifice, Which passeth purely into ash and smoke Consumed upon the altar! All's then God! ()

brahmaarpaNaM brahma haviH brahmaagnau brahmaNaa hutam.h .
brahmaiva tena gantavyaM brahma karma samaadhinaa .. 4\.24..

Brahman is the oblation. Brahman is the clarified butter. The oblation is poured by Brahman into the fire of Brahman. Brahman shall be realized by the one who considers everything as (a manifestation or) an act of Brahman. (4.24)
The sacrifice is Brahm, the ghee and grain Are Brahm, the fire is Brahm, the flesh it eats Is Brahm, and unto Brahm attaineth he Who, in such office, meditates on Brahm. ()

daivamevaapare yaGYa.n yoginaH paryupaasate .
brahmaagnaavapare yaGYaM yaGYenaivopajuhvati .. 4\.25..

Some yogis perform the Yajna of worship to Devas alone, while others offer Yajna itself as offering in the fire of Brahman by performing the Yajna (of Self-knowledge). (4.25)
Some votaries there be who serve the gods With flesh and altar smoke; but other some Who, lighting subtler fires, make purer rite With will of worship. ()

shrotraadiiniindriyaaNyanye sa.nyamaagnishhu juhvati .
shabdaadiinvishhayaananya indriyaagnishhu juhvati .. 4\.26..

Some offer their hearing and other senses (as sacrifice) in the fires of restraint, others offer sound and other objects of the senses (as sacrifice) in the fires of the senses. (4.26)
Of the which be they Who, in white flame of continence, consume Joys of the sense, delights of eye and ear, Foregoing tender speech and sound of song: ()

sarvaaNiindriyakarmaaNi praaNakarmaaNi chaapare .
aatmasa.nyamayogaagnau juhvati GYaanadiipite .. 4\.27..

Others offer all the functions of the senses, and the functions of Prana (or the five bioimpulses) as sacrifice in the fire of the yoga of self-restraint that is kindled by knowledge. (4.27)
And they who, kindling fires with torch of Truth, Burn on a hidden altar stone the bliss Of youth and love, renouncing happiness: ()

dravyayaGYaastapoyaGYaa yogayaGYaastathaapare .
svaadhyaayaGYaanayaGYaashcha yatayaH sa.nshitavrataaH .. 4\.28..

Others offer their wealth, their austerity, and their practice of yoga as sacrifice, while the ascetics with strict vows offer their study of scriptures and knowledge as sacrifice. (4.28)
And they who lay for offering there their wealth, Their penance, meditation, piety, Their steadfast reading of the scrolls, their lore Painfully gained with long austerities: ()

apaane juhvati praaNaM praaNe.apaanaM tathaapare .
praaNaapaanagatii ruddhvaa praaNaayaamaparaayaNaaH .. 4\.29..

Those who are engaged in yogic practice, reach the breathless state by offering inhalation into exhalation and exhalation into inhalation as sacrifice (by using short breathing Kriya techniques). (4.29)
(Deep spiritual meaning and interpretation of the practical yogic verses (4.29, 4.30, 5.27, 6.13, 8.10, 8.12, 8.13, 8.24, and 8.25) should be acquired from a Self-realized master of Kriya-yoga.) (4.29n)
And they who, making silent sacrifice, Draw in their breath to feed the flame of thought, And breathe it forth to waft the heart on high, Governing the ventage of each entering air Lest one sigh pass which helpeth not the soul: ()

apare niyataahaaraaH praaNaanpraaNeshhu juhvati .
sarve.apyete yaGYavido yaGYakshapitakalmashhaaH .. 4\.30..

Others restrict their diet and offer their inhalations as sacrifice into their ?inhalations. All these are the knowers of sacrifice, and are purified by (theirs) sacrifice. (4.30)
And they who, day by day denying needs, Lay life itself upon the altar flame, Burning the body wan. Lo! all these keep The rite of offering, as if they slew Victims; and all thereby efface much sin. ()

yaGYashishhTaamR^itabhujo yaanti brahma sanaatanam.h .
naayaM loko.astyayaGYasya kuto.anyaH kurusattama .. 4\.31..

Those who perform Yajna obtain the nectar (of knowledge) as a result of their sacrifice and attain eternal Brahman. O Arjuna, even this world is not (a happy place) for the non-sacrificer, how can the other world be? . (4.31)
Yea! and who feed on the immortal food Left of such sacrifice, to Brahma pass, To The Unending. But for him that makes No sacrifice, he hath nor part nor lot Even in the present world. How should he share Another, O thou Glory of thy Line? ()

evaM bahuvidhaa yaGYaa vitataa brahmaNo mukhe .
karmajaanviddhi taansarvaanevaM GYaatvaa vimokshyase .. 4\.32..

Thus many types of sacrifice are described in the Vedas. Know them all to be born from Karma or the action of body, mind, and senses. Knowing this, you shall attain nirvana. (4.32)
In sight of Brahma all these offerings Are spread and are accepted! Comprehend That all proceed by act; for knowing this, Thou shalt be quit of doubt. ()

shreyaandravyamayaadyaGYaajGYaanayaGYaH para.ntapa .
sarva.n karmaakhilaM paartha GYaane parisamaapyate .. 4\.33..

The knowledge sacrifice is superior to any material sacrifice, O Arjuna. Because, all actions in their entirety culminate in knowledge. (4.33)
The sacrifice Which Knowledge pays is better than great gifts Offered by wealth, since gifts' worth - O my Prince! Lies in the mind which gives, the will that serves: ()

tadviddhi praNipaatena pariprashnena sevayaa .
upadekshyanti te GYaanaM GYaaninastattvadarshinaH .. 4\.34..

Acquire this transcendental knowledge by humble reverence, by sincere inquiry, and by service (to a Self-realized guru). The wise who have realized the truth will teach you. (4.34)
And these are gained by reverence, by strong search, By humble heed of those who see the Truth And teach it. ()

yajGYaatvaa na punarmohamevaM yaasyasi paaNDava .
yena bhuutaanyasheshhaaNi drakshyasyaatmanyatho mayi .. 4\.35..

Knowing that, O Arjuna, you shall not again get deluded like this. By this knowledge you shall behold the entire creation in your own Self/Lord, or in Brahman. (4.35)
Knowing Truth, thy heart no more Will ache with error, for the Truth shall show All things subdued to thee, as thou to Me. ()

api chedasi paapebhyaH sarvebhyaH paapakR^ittamaH .
sarva.n GYaanap{}lavenaiva vR^ijinaM sa.ntarishhyasi .. 4\.36..

Even if one is the most sinful of all sinners, yet one shall cross over the ocean of sin by the raft of knowledge alone. (4.36)
Moreover, Son of Pandu! wert thou worst Of all wrong doers, this fair ship of Truth Should bear thee safe and dry across the sea Of thy transgressions. ()

yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna .
GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa .. 4\.37..

As the blazing fire reduces wood to ashes, similarly, the fire of Self-knowledge reduces all Karma to ashes, O Arjuna. (4.37)
As the kindled flame Feeds on the fuel till it sinks to ash, So unto ash, Arjuna! unto nought The flame of Knowledge wastes works' dross away! ()

na hi GYaanena sadR^ishaM pavitramiha vidyate .
tatsvayaM yogasa.nsiddhaH kaalenaatmani vindati .. 4\.38..

Verily there is no purifier in this world like knowledge. One who becomes purified by Karma-yoga discovers this knowledge within (naturally) in course of time. . (4.38)
There is no purifier like thereto In all this world, and he who seeketh it Shall find it - being grown perfect - in himself. ()

shraddhaavaa.Nl{}labhate GYaanaM tatparaH sa.nyatendriyaH .
GYaanaM labdhvaa paraaM shaantimachireNaadhigach{}chhati .. 4\.39..

The one who has faith, and is sincere, and has mastery over the senses, gains this knowledge. Having gained this, one at once attains the supreme peace. (4.39)
Believing, he receives it when the soul Masters itself, and cleaves to Truth, and comes Possessing knowledge - to the higher peace, The uttermost repose. ()

aGYashchaashraddadhaanashcha sa.nshayaatmaa vinashyati .
naayaM loko.asti na paro na sukhaM sa.nshayaatmanaH .. 4\.40..

But the ignorant, who has no faith and is full of doubt (about the Self), perishes. There is neither this world nor the world beyond nor happiness for the one who doubts. (4.40)
But those untaught, And those without full faith, and those who fear Are silent; no peace is here or other where, No hope, nor happiness for whoso doubts. ()

yogasa.nnyastakarmaaNaM GYaanasa.nchhinnasa.nshayam.h .
aatmavantaM na karmaaNi nibadh{}nanti dhana.njaya .. 4\.41..

Karma does not bind one who has renounced work (by renouncing the fruits of work) through Karma-yoga; whose doubt is completely destroyed by knowledge; and who is Self-realized, O Arjuna. (4.41)
He that, being self contained, hath vanquished doubt, Disparting self from service, soul from works, Enlightened and emancipate, my Prince! ()

tasmaadaGYaanasaMbhuutaM hR^itstha.n GYaanaasinaatmanaH .
chhittvainaM sa.nshayaM yogamaatishhThottishhTha bhaarata .. 4\.42..

Therefore, resort to Karma-yoga and cut the ignorance-born doubt abiding in your heart by the sword of Self-knowledge, and get up (to fight), O Arjuna. (4.42)
Works fetter him no more! Cut then atwain With sword of wisdom, Son of Bharata! This doubt that binds thy heart beats! cleave the bond Born of thy ignorance! Be bold and wise! Give thyself to the field with me! Arise! ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
GYaanakarmasa.nnyaasayogo naama chaturtho.adhyaayaH .. 4..

HERE ENDETH CHAPTER 4 OF THE
BHAGAVAD GITA,
Entitled "Jnana Yog,"
Or "The Book of the Religion of Knowledge."







Chapter 5


atha pa.nchamo.adhyaayaH. (sa.nnyaasayogaH)


Path of Renunciation


arjuna uvaacha .

sa.nnyaasaM karmaNaa.n kR^ishhNa punaryoga.n cha sha.nsasi .
yach{}chhreya etayorekaM tanme bruuhi sunishchitam.h .. 5\.1..

Arjuna said: O Krishna, You praise transcendental knowledge (the Saamkhya or Karma-Samnyasa) and also performance of unattached action, Karma-yoga. Tell me, definitely, which one is better of the two. (5.01)
( Karma-Samnyasa means renunciation of doership, ownership, and selfish motive behind an action, and not the renunciation of work, or the worldly objects. Karma-Samnyasa comes only after the dawn of Self-knowledge. Therefore, words Jnana, Saamkhya, Samnyasa, and Karma-Samnyasa are used interchangeably throughout the Gita. Renunciation is considered the goal of life, and Karma and Jnana are the necessary means to achieve the goal.) (5.01n)
Arjuna. Yet, Krishna at the one time thou dost laud Surcease of works, and, at another time, Service through work. Of these twain plainly tell Which is the better way? ()

shriibhagavaanuvaacha .

sa.nnyaasaH karmayogashcha niHshreyasakaraavubhau .
tayostu karmasa.nnyaasaatkarmayogo vishishhyate .. 5\.2..

The Supreme Lord said: Karma-Samnyasa, and Karma-yoga both lead to the Supreme. But, of the two, Karma-yoga is superior to Karma-Samnyasa. (5.02)
Krishna. To cease from works Is well, and to do works in holiness Is well; and both conduct to bliss supreme; But of these twain the better way is his Who working piously refraineth not. ()

GYeyaH sa nityasa.nnyaasii yo na dveshhTi na kaaN^kshati .
nirdvandvo hi mahaabaaho sukhaM bandhaatpramuchyate .. 5\.3..

A person should be considered a true Samnyasi or renunciant who neither likes nor dislikes. Because, free from the dualities, O Arjuna, one is easily liberated from bondage. (5.03)
That is the true Renouncer, firm and fixed, Who - seeking nought, rejecting nought - dwells proof Against the "opposites." O valiant Prince! ()

saaN^khyayogau pR^ithagbaalaaH pravadanti na paNDitaaH .
ekamapyaasthitaH samyagubhayorvindate phalam.h .. 5\.4..

The ignorant, not the wise, consider Karma-Samnyasa and Karma-yoga as different from each other. The person who has truly mastered one, gets the benefits of both. (5.04)
In doing, such breaks lightly from all deed: 'Tis the new scholar talks as they were two, This Sankhya and this Yoga: wise men know Who husbands one plucks golden fruit of both! ()

yatsaaN^khyaiH praapyate sthaanaM tadyogairapi gamyate .
ekaM saaN^khya.n cha yoga.n cha yaH pashyati sa pashyati .. 5\.5..

Whatever goal a Samnyasi reaches, a Karma-yogi also reaches the same goal. One who sees the path of renunciation and the path of work as the same, really sees. (5.05)
The region of high rest which Sankhyans reach Yogins attain. Who sees these twain as one Sees with clear eyes! ()

sa.nnyaasastu mahaabaaho duHkhamaap{}tumayogataH .
yogayuk{}to munirbrahma nachireNaadhigach{}chhati .. 5\.6..

But Samnyasa, O Arjuna, is difficult to attain without Karma-yoga. A Karma-yogi sage quickly attains Brahman. (5.06)
Yet such abstraction, Chief! Is hard to win without much holiness. ()

yogayuk{}to vishuddhaatmaa vijitaatmaa jitendriyaH .
sarvabhuutaatmabhuutaatmaa kurvannapi na lipyate .. 5\.7..

A Karma-yogi whose mind is pure, whose mind and senses are under control, and who sees one and the same Self in all beings, is not bound (by Karma) though engaged in work. (5.07)
Whoso is fixed in holiness, self ruled, Pure hearted, lord of senses and of self, Lost in the common life of all which lives A "Yogayukt" he is a Saint who wends Straightway to Brahm. Such an one is not touched By taint of deeds. ()

naiva ki.nchitkaromiiti yuk{}to manyeta tattvavit.h .
pashyaJNshruNvanspR^ishaJN{}jighrannashna.ngach{}chhansvapanshvasan.h .. 5\.8..

A Samnyasi who knows the truth thinks: I do nothing at all. For in seeing, hearing, touching, smelling, eating, walking, sleeping, breathing; and (5.08)
"Nought of myself I do!" Thus will he think - who holds the truth of truths In seeing, hearing, touching, smelling; when He eats, or goes, or breathes; ()

pralapanvisR^ijangR^ihNannunmishhannimishhannapi .
indriyaaNiindriyaartheshhu vartanta iti dhaarayan.h .. 5\.9..

Speaking, giving, taking, opening and closing the eyes, a Samnyasi believes that only the senses are operating upon their sense objects. (5.09)
slumbers or talks, Holds fast or loosens, opes his eyes or shuts; Always assured "This is the sense world plays With senses." ()

brahmaNyaadhaaya karmaaNi saN^ga.n tyak{}tvaa karoti yaH .
lipyate na sa paapena padmapatramivaambhasaa .. 5\.10..

One who does all work as an offering to the Lord, abandoning attachment to the results, is as untouched by sin (or Karmic reaction) as a lotus leaf is untouched by water. (5.10)
He that acts in thought of Brahm, Detaching end from act, with act content, The world of sense can no more stain his soul Than waters mar th' enamelled lotus leaf. ()

kaayena manasaa bud.hdhyaa kevalairindriyairapi .
yoginaH karma kurvanti saN^ga.n tyak{}tvaatmashuddhaye .. 5\.11..

A Karma-yogi performs action by body, mind, intellect, and senses, without attachment (or ego), only for self-purification. (5.11)
With life, with heart, with mind, nay, with the help Of all five senses - letting selfhood go Yogins toil ever towards their souls' release. ()

yuk{}taHkarmaphalaM tyak{}tvaa shaantimaap{}noti naishhThikiim.h .
ayuk{}taH kaamakaareNa phale sak{}to nibadhyate .. 5\.12..

A Karma-yogi, abandoning the fruit of work, attains Supreme Bliss while others, who are attached to the fruits of work, become bound by selfish work. (5.12)
Such votaries, renouncing fruit of deeds, Gain endless peace: the unvowed, the passion bound, Seeking a fruit from works, are fastened down. ()

sarvakarmaaNi manasaa sa.nnyasyaaste sukhaM vashii .
navadvaare pure dehii naiva kurvanna kaarayan.h .. 5\.13..

A person who has subdued the senses and completely renounced (the fruits of) all works, dwells happily in the City of Nine Gates, neither performing nor directing action. (5.13)
The embodied sage, withdrawn within his soul, At every act sits godlike in "the town Which hath nine gateways," neither doing aught Nor causing any deed. ()

na kartR^itva.n na karmaaNi lokasya sR^ijati prabhuH .
na karmaphalasa.nyogaM svabhaavastu pravartate .. 5\.14..

The Lord neither creates the urge for action nor the feeling of doership nor the attachment to the results of action in people. All these are done by the (Gunas of) nature. (5.14)
This world's Lord makes Neither the work, nor passion for the work, Nor lust for fruit of work; the man's own self Pushes to these! ()

naadatte kasyachitpaapaM na chaiva sukR^itaM vibhuH .
aGYaanenaavR^itaM GYaanaM tena muhyanti jantavaH .. 5\.15..

The Lord does not take the (responsibility for) good or evil deeds of anybody. The knowledge is covered by (the veil of) ignorance, thereby people are deluded. (5.15)
The Master of this World Takes on himself the good or evil deeds Of no man - dwelling beyond! Mankind errs here By folly, darkening knowledge. ()

GYaanena tu tadaGYaanaM yeshhaa.n naashitamaatmanaH .
teshhaamaadityavajGYaanaM prakaashayati tatparam.h .. 5\.16..

But their knowledge, whose ignorance is destroyed by the Self-knowledge, reveals the Supreme like the sun (reveals the beauty of objects of the world). (5.16)
But, for whom That darkness of the soul is chased by light, Splendid and clear shines manifest the Truth As if a Sun of Wisdom sprang to shed Its beams of dawn. ()

tad.hbuddhayastadaatmaanastannishhThaastatparaayaNaaH .
gach{}chhantyapunaraavR^itti.n GYaananirdhuutakalmashhaaH .. 5\.17..

They, whose mind and intellect are absorbed in the Self, who remain firmly attached with the Self, who have Self as their supreme goal, whose sins (or impurities) have been destroyed by the knowledge, do not take birth again. (5.17)
Him meditating still, Him seeking, with Him blended, stayed on Him, The souls illuminated take that road Which hath no turning back - their sins flung off, By strength of faith. ()

vidyaavinayasaMpanne braahmaNe gavi hastini .
shuni chaiva shvapaake cha paNDitaaH samadarshinaH .. 5\.18..

An enlightened person looks at a learned and humble Braahmana, an outcast, even a cow, an elephant, or a dog with an equal eye. (5.18)
[Who will may have this Light; Who hath it sees.] To him who wisely sees, The Brahman with his scrolls and sanctities, The cow, the elephant, the unclean dog, The Outcast gorging dog's meat, are all one. ()

ihaiva tairjitaH sargo yeshhaa.n saamye sthitaM manaH .
nirdoshhaM hi samaM brahma tasmaad.h brahmaNi te sthitaaH .. 5\.19..

Everything has been accomplished in this very life by those whose mind is set in equality. Such a person has realized Brahman because Brahman is flawless and impartial. (5.19)
The world is overcome - aye! even here! By such as fix their faith on Unity. The sinless Brahma dwells in Unity, And they in Brahma. ()

na prahR^ishhyetpriyaM praapya nodvijetpraapya chaapriyam.h .
sthirabuddhirasaMmuuDho brahmavid.h brahmaNi sthitaH .. 5\.20..

One who neither rejoices on obtaining what is pleasant nor grieves on obtaining the unpleasant, who is undeluded, who has a steady mind, and who is a knower of Brahman; such a person abides in Brahman. (5.20)
Be not over glad Attaining joy, and be not over sad Encountering grief, but, stayed on Brahma, still Constant let each abide! ()

baahyasparsheshhvasak{}taatmaa vindatyaatmani yatsukham.h .
sa brahmayogayuk{}taatmaa sukhamakshayamashnute .. 5\.21..

A person whose mind is unattached to sensual pleasures, who discovers the joy of the Self, and whose mind is in union with Brahman through meditation, enjoys eternal bliss. (5.21)
The sage whose soul Holds off from outer contacts, in himself Finds bliss; to Brahma joined by piety, His spirit tastes eternal peace. ()

ye hi sa.nsparshajaa bhogaa duHkhayonaya eva te .
aadyantavantaH kaunteya na teshhu ramate budhaH .. 5\.22..

Pleasures derived from the contact of senses with their objects (or the sensual pleasures) are verily the source of misery, and have a beginning and an end. The wise, O Arjuna, do not rejoice in sensual pleasures. (5.22)
The joys Springing from sense life are but quickening wombs Which breed sure griefs: those joys begin and end! The wise mind takes no pleasure, Kunti's Son! In such as those! ()

shak{}notiihaiva yaH soDhuM praak{}shariiravimokshaNaat.h .
kaamakrodhodbhavaM vegaM sa yuk{}taH sa sukhii naraH .. 5\.23..

One who is able to withstand the impulse of lust and anger before death is a yogi, and a happy person. (5.23)
But if a man shall learn, Even while he lives and bears his body's chain, To master lust and anger, he is blest! He is the Yukta; he hath happiness, ()

yo.antaHsukho.antaraaraamastathaantarjyotireva yaH .
sa yogii brahmanirvaaNaM brahmabhuuto.adhigach{}chhati .. 5\.24..

One who finds happiness with the Self, who rejoices the Self within, and who is illuminated by the Self-knowledge; such a yogi becomes one with Brahman and attains supreme nirvana. (5.24)
Contentment, light, within: his life is merged In Brahma's life; he doth Nirvana touch! ()

labhante brahmanirvaaNamR^ishhayaH kshiiNakalmashhaaH .
chhinnadvaidhaa yataatmaanaH sarvabhuutahite rataaH .. 5\.25..

Seers whose sins (or imperfections) are destroyed, whose doubts have been dispelled by knowledge, whose disciplined minds are attached with the Self, and who are engaged in the welfare of all beings attain Supreme Brahman. (5.25)
Thus go the Rishis unto rest, who dwell With sins effaced, with doubts at end, with hearts Governed and calm. Glad in all good they live, Nigh to the peace of God; ()

kaamakrodhaviyuk{}taanaa.n yatiinaa.n yatachetasaam.h .
abhito brahmanirvaaNaM vartate viditaatmanaam.h .. 5\.26..

A Self-realized person who is free from lust and anger, and who has subdued the mind and senses easily attains nirvana. (5.26)
and all those live Who pass their days exempt from greed and wrath, Subduing self and senses, knowing the Soul! ()

sparshaankR^itvaa bahirbaahyaa.nshchakshushchaivaantare bhruvoH .
praaNaapaanau samau kR^itvaa naasaabhyantarachaariNau .. 5\.27..

Renouncing sense enjoyments; fixing the eyes and mind at the midbrows; equalizing the breath moving through the nostrils (by Kriya techniques); (5.27)
The Saint who shuts outside his placid soul All touch of sense, letting no contact through; Whose quiet eyes gaze straight from fixed brows, Whose outward breath and inward breath are drawn Equal and slow through nostrils still and close; ()

yatendriyamanobuddhirmunirmokshaparaayaNaH .
vigatech{}chhaabhayakrodho yaH sadaa muk{}ta eva saH .. 5\.28..

With senses, mind, and intellect under control; having liberation as the prime goal; free from lust, anger, and fear; such a sage is verily liberated. (5.28)
That one - with organs, heart, and mind constrained, Bent on deliverance, having put away Passion, and fear, and rage; hath even now, Obtained deliverance, ever and ever freed. ()

bhok{}taaraM yaGYatapasaa.n sarvalokamaheshvaram.h .
suhR^idaM sarvabhuutaanaa.n GYaatvaa maa.n shaantimR^ich{}chhati .. 5\.29..

The one who knows Me as the enjoyer of sacrifices and austerities, as the great Lord of all the worlds, and as the friend of all beings, attains peace. (5.29)
Yea! for he knows Me Who am He that heeds The sacrifice and worship, God revealed; And He who heeds not, being Lord of Worlds, Lover of all that lives, God unrevealed, Wherein who will shall find surety and shield! ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
sa.nnyaasayogo naama pa.nchamo.adhyaayaH .. 5..

HERE ENDETH CHAPTER 5 OF THE
BHAGAVAD GITA,
Entitled "Karmasanyasayog,"
Or "The Book of Religion by
Renouncing Fruit of Works."







Chapter 6


atha shhashhTho.adhyaayaH. (aatmasa.nyamayogaH)


Path of Meditation


shriibhagavaanuvaacha .

anaashritaH karmaphalaM kaarya.n karma karoti yaH .
sa sa.nnyaasii cha yogii cha na niragnirna chaakriyaH .. 6\.1..

The Supreme Lord said: One who performs the prescribed duty without seeking its fruit is a Samnyasi and a (Karma) yogi, not the one who merely does not light the sacred fire, and does not work. (6.01)
Krishna. Therefore, who doeth work rightful to do, Not seeking gain from work, that man, O Prince! Is Sanyasi and Yogi - both in one And he is neither who lights not the flame Of sacrifice, nor setteth hand to task. ()

yaM sa.nnyaasamiti praahuryogaM taM viddhi paaNDava .
na hyasa.nnyastasaN^kal{}po yogii bhavati kashchana .. 6\.2..

O Arjuna, know that to be the Karma-yoga which they call Samnyasa. No one becomes a Karma-yogi who has not renounced the selfish motive behind an action. (6.02)
Regard as true Renouncer him that makes Worship by work, for who renounceth not Works not as Yogin. ()

aarurukshormuneryogaM karma kaaraNamuchyate .
yogaaruuDhasya tasyaiva shamaH kaaraNamuchyate .. 6\.3..

For the wise who seeks to attain yoga (of meditation or the equanimity of mind), Karma-yoga is said to be the means; for the one who has attained yoga, the equanimity becomes the means (of Self-Realization). (6.03)
So is that well said: "By works the votary doth rise to faith, And saintship is the ceasing from all works; ()

yadaa hi nendriyaartheshhu na karmasvanushhaj{}jate .
sarvasaN^kal{}pasa.nnyaasii yogaaruuDhastadochyate .. 6\.4..

A person is said to have attained yogic perfection when there is no desire for sensual pleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.04)
Because the perfect Yogin acts - but acts Unmoved by passions and unbound by deeds, Setting result aside. ()

uddharedaatmanaatmaanaM naatmaanamavasaadayet.h .
aatmaiva hyaatmano bandhuraatmaiva ripuraatmanaH .. 6\.5..

One must elevate, not degrade, oneself by one's own "mind". The mind alone is one's friend as well as one's enemy. (6.05)
Let each man raise The Self by Soul, not trample down his Self, Since Soul that is Self's friend may grow Self's foe. ()

bandhuraatmaatmanastasya yenaatmaivaatmanaa jitaH .
anaatmanastu shatrutve vartetaatmaiva shatruvat.h .. 6\.6..

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. (6.06)
Soul is Self's friend when Self doth rule o'er Self, But Self turns enemy if Soul's own self Hates Self as not itself. ()

jitaatmanaH prashaantasya paramaatmaa samaahitaH .
shiitoshhNasukhaduHkheshhu tathaa maanaapamaanayoH .. 6\.7..

One who has control over the mind is tranquil in heat and cold, in pleasure and pain, and in honor and dishonor; and is ever steadfast with the Supreme Self. (6.07)
The sovereign soul Of him who lives self governed and at peace Is centred in itself, taking alike Pleasure and pain; heat, cold; glory and shame. ()

GYaanaviGYaanatR^ip{}taatmaa kuuTastho vijitendriyaH .
yuk{}ta ityuchyate yogii samaloshhTaashmakaa.nchanaH .. 6\.8..

A yogi is called Self-realized who is satisfied with knowledge and understanding of the Self, who is equanimous, who has control over the (mind and) senses, and to whom a clod, a stone, and gold are the same. (6.08)
He is the Yogi, he is Yukta, glad With joy of light and truth; dwelling apart Upon a peak, with senses subjugate Whereto the clod, the rock, the glistering gold Show all as one. ()

suhR^inmitraaryudaasiinamadhyasthadveshhyabandhushhu .
saadhushhvapi cha paapeshhu samabuddhirvishishhyate .. 6\.9..

A person is considered superior who is impartial towards companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)
By this sign is he known Being of equal grace to comrades, friends, Chance comers, strangers, lovers, enemies, Aliens and kinsmen; loving all alike, Evil or good. ()

yogii yuJN{}jiita satatamaatmaanaM rahasi sthitaH .
ekaakii yatachittaatmaa niraashiiraparigrahaH .. 6\.10..

Let the yogi -- seated in solitude and alone -- having mind and senses under control and free from desires and attachments for possessions, try constantly to contemplate on the Supreme Self. (6.10)
Sequestered should he sit, Steadfastly meditating, solitary, His thoughts controlled, his passions laid away, Quit of belongings. ()

shuchau deshe pratishhThaapya sthiramaasanamaatmanaH .
naatyuch{}chhritaM naatiniicha.n chailaajinakushottaram.h .. 6\.11..

The yogi should sit on a firm seat that is neither too high nor too low, covered with sacred Kusha grass, a deerskin, and a cloth, one over the other, in a clean spot. (6.11)
In a fair, still spot Having his fixed abode, not too much raised, Nor yet too low, let him abide, his goods A cloth, a deerskin, and the Kusa grass. ()

tatraikaagraM manaH kR^itvaa yatachittendriyakriyaaH .
upavishyaasane yuJN{}jyaadyogamaatmavishuddhaye .. 6\.12..

Sitting (in a comfortable position) and concentrating the mind on a single object, controlling the thoughts and the activities of the senses, let the yogi practice meditation for self-purification. (6.12)
There, setting hard his mind upon The One, Restraining heart and senses, silent, calm, Let him accomplish Yoga, and achieve Pureness of soul, ()

samaM kaayashirogriivaM dhaarayannachalaM sthiraH .
saMprekshya naasikaagraM svaM dishashchaanavalokayan.h .. 6\.13..

Hold the waist, spine, chest, neck, and head erect, motionless and steady, fix the eyes and the mind steadily between the eye brows, and do not look around. (6.13)
(A simple meditation technique is given here: (1) Fix your gaze and the mind inside the chest center, the seat of the causal heart, and breath normally. Imagine a crimson lotus with a cool radiant point-source of light in the center of the lotus. Quietly watch the breath coming in and going out of this lotus. Do not try to control your breathing. (2) Mentally chant your mantra, or "So" as you inhale and "Hum" as you exhale. Meditate calmly on the effulgent lotus, just witness and watch the thought waves of the mind, and feel the peace and serenity.) (6.13n)
holding immovable Body and neck and head, his gaze absorbed Upon his nose end, rapt from all around, ()

prashaantaatmaa vigatabhiirbrahmachaarivrate sthitaH .
manaH sa.nyamya mach{}chitto yuk{}ta aasiita matparaH .. 6\.14..

With serene and fearless mind; practicing celibacy; having the mind under control and thinking of Me; let the yogi sit and have Me as the supreme goal. (6.14)
Tranquil in spirit, free of fear, intent Upon his Brahmacharya vow, devout, Musing on Me, lost in the thought of Me. ()

yuJN{}jannevaM sadaatmaanaM yogii niyatamaanasaH .
shaanti.n nirvaaNaparamaaM matsa.nsthaamadhigach{}chhati .. 6\.15..

Thus, by always keeping the mind fixed on the Self, the yogi whose mind is subdued attains peace of the Supreme nirvana by uniting with Me. (6.15)
That Yogin, so devoted, so controlled, Comes to the peace beyond, My peace, the peace Of high Nirvana! ()

naatyashnatastu yogo.asti na chaikaantamanashnataH .
na chaatisvap{}nashiilasya jaagrato naiva chaarjuna .. 6\.16..

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 earthly needs Religion is not his who too much fasts Or too much feasts, nor his who sleeps away An idle mind; nor his who wears to waste His strength in vigils. Nay, Arjuna! ()

yuk{}taahaaravihaarasya yuk{}tacheshhTasya karmasu .
yuk{}tasvap{}naavabodhasya yogo bhavati duHkhahaa .. 6\.17..

But, for the one who is moderate in eating, recreation, working, sleeping, and waking, this yoga (of meditation) destroys (all) sorrow. (6.17)
I call That the true piety which most removes Earth aches and ills, where one is moderate In eating and in resting, and in sport; Measured in wish and act; sleeping betimes, Waking betimes for duty. ()

yadaa viniyata.n chittamaatmanyevaavatishhThate .
niHspR^ihaH sarvakaamebhyo yuk{}ta ityuchyate tadaa .. 6\.18..

A person is said to have achieved yoga, the union with the Self, when the perfectly disciplined mind gets freedom from all desires, and becomes absorbed in the Self alone. (6.18)
When the man, So living, centres on his soul the thought Straitly restrained - untouched internally By stress of sense - then is he Yukta. ()

yathaa diipo nivaatastho neN^gate sopamaa smR^itaa .
yogino yatachittasya yuJN{}jato yogamaatmanaH .. 6\.19..

As a lamp in a spot sheltered (by Brahman) from the wind (of desires) does not flicker, this simile is used for the subdued mind of a yogi practicing meditation on Brahman. (6.19)
See! Steadfast a lamp burns sheltered from the wind; Such is the likeness of the Yogi's mind Shut from sense storms and burning bright to Heaven. ()

yatroparamate chittaM niruddhaM yogasevayaa .
yatra chaivaatmanaatmaanaM pashyannaatmani tushhyati .. 6\.20..

When the mind disciplined by the practice of meditation becomes steady, one becomes content in the Self by beholding Him with (purified) intellect. (6.20)
When mind broods placid, soothed with holy wont; When Self contemplates self, and in itself Hath comfort; ()

sukhamaatyantikaM yattad.h buddhigraahyamatiindriyam.h .
vetti yatra na chaivaayaM sthitashchalati tattvataH .. 6\.21..

One feels infinite bliss that is perceivable only through the intellect, and is beyond the reach of the senses. After realizing Brahman, one is never separated from absolute reality. (6.21)
when it knows the nameless joy Beyond all scope of sense, revealed to soul Only to soul! and, knowing, wavers not, True to the farther Truth; ()

yaM labdhvaa chaaparaM laabhaM manyate naadhikaM tataH .
yasminsthito na duHkhena guruNaapi vichaalyate .. 6\.22..

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)
when, holding this, It deems no other treasure comparable, But, harboured there, cannot be stirred or shook By any gravest grief, ()

taM vidyaad.h duHkhasa.nyogaviyogaM yogasa.nGYitam.h .
sa nishchayena yok{}tavyo yogo.anirviNNachetasaa .. 6\.23..

The (state of) severance of union with sorrow is known by the name of yoga. This yoga should be practiced with firm determination and perseverance, without any mental reservation or doubts. (6.23)
call that state "peace," That happy severance Yoga; call that man The perfect Yogin! Steadfastly the will Must toil thereto, till efforts end in ease, And thought has passed from thinking. ()

saN^kal{}paprabhavaankaamaa.nstyak{}tvaa sarvaanasheshhataH .
manasaivendriyagraamaM viniyamya samantataH .. 6\.24..

Totally abandoning all selfish desires, and completely restraining the senses (from the sense objects) by the intellect; (6.24)
Shaking off All longings bred by dreams of fame and gain, Shutting the doorways of the senses close With watchful ward; ()

shanaiH shanairuparamed.h bud.hdhyaa dhR^itigR^ihiitayaa .
aatmasa.nsthaM manaH kR^itvaa na ki.nchidapi chintayet.h .. 6\.25..

One gradually attains tranquillity of mind by keeping the mind fully absorbed in the Self by means of a well-trained (and purified) intellect, and thinking of nothing else. (6.25)
so, step by step, it comes To gift of peace assured and heart assuaged, When the mind dwells self wrapped, and the soul broods Cumberless. ()

yato yato nishcharati manashcha.nchalamasthiram.h .
tatastato niyamyaitadaatmanyeva vashaM nayet.h .. 6\.26..

Wheresoever this restless and unsteady mind wanders away, one should (gently) bring it back to the reflection of the Supreme. (6.26)
But, as often as the heart Breaks - wild and wavering - from control, so oft Let him re curb it, let him rein it back To the soul's governance; ()

prashaantamanasaM hyenaM yoginaM sukhamuttamam.h .
upaiti shaantarajasaM brahmabhuutamakalmashham.h .. 6\.27..

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)
for perfect bliss Grows only in the bosom tranquillised, The spirit passionless, purged from offence, Vowed to the Infinite. ()

yuJN{}jannevaM sadaatmaanaM yogii vigatakalmashhaH .
sukhena brahmasa.nsparshamatyantaM sukhamashnute .. 6\.28..

Such a sinless yogi, who constantly engages the mind with the Self, easily enjoys the infinite bliss of contact with Brahman. (6.28)
He who thus vows His soul to the Supreme Soul, quitting sin, Passes unhindered to the endless bliss Of unity with Brahma. ()

sarvabhuutasthamaatmaanaM sarvabhuutaani chaatmani .
iikshate yogayuk{}taatmaa sarvatra samadarshanaH .. 6\.29..

Because of perceiving the (same) Self (abiding) in all beings and all beings (abiding) in the (same) Self; a yogi, who is in union with the Self, sees every being with an equal eye. (6.29)
He so vowed, So blended, sees the Life Soul resident In all things living, and all living things In that Life Soul contained. ()

yo maaM pashyati sarvatra sarva.n cha mayi pashyati .
tasyaahaM na praNashyaami sa cha me na praNashyati .. 6\.30..

Those who see Me in everything and see everything in Me, are not separated from Me and I am not separated from them. (6.30)
And whoso thus Discerneth Me in all, and all in Me, I never let him go; nor looseneth he Hold upon Me; but, dwell he where he may, Whate'er his life, in Me he dwells and lives, ()

sarvabhuutasthitaM yo maaM bhajatyekatvamaasthitaH .
sarvathaa vartamaano.api sa yogii mayi vartate .. 6\.31..

The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode of living. (6.31)
Because he knows and worships Me, Who dwell In all which lives, and cleaves to Me in all. ()

aatmaupamyena sarvatra samaM pashyati yo.arjuna .
sukhaM vaa yadi vaa duHkhaM sa yogii paramo mataH .. 6\.32..

One is considered the best yogi who regards every being like oneself, and who can feel the pain and pleasures of others as one's own, O Arjuna. (6.32)
Arjuna! if a man sees everywhere Taught by his own similitude - one Life, One Essence in the Evil and the Good, Hold him a Yogi, yea! well perfected! ()

arjuna uvaacha .

yo.ayaM yogastvayaa prok{}taH saamyena madhusuudana .
etasyaahaM na pashyaami cha.nchalatvaatsthiti.n sthiraam.h .. 6\.33..

Arjuna said: O Krishna, You have said that yoga of meditation is characterized by the equanimity (of mind), but, due to restlessness of mind I do not perceive the steady state of mind. (6.33)
Arjuna. Slayer of Madhu! yet again, this Yog, This Peace, derived from equanimity, Made known by thee - I see no fixity ()

cha.nchalaM hi manaH kR^ishhNa pramaathi balavad.h dR^iDham.h .
tasyaahaM nigrahaM manye vaayoriva sudushhkaram.h .. 6\.34..

Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, O Krishna. I think restraining the mind is as difficult as restraining the wind. (6.34)
Therein, no rest, because the heart of men Is unfixed, Krishna! rash, tumultuous, Wilful and strong. It were all one, I think, To hold the wayward wind, as tame man's heart. ()

shriibhagavaanuvaacha .

asa.nshayaM mahaabaaho mano durnigraha.n chalam.h .
abhyaasena tu kaunteya vairaagyeNa cha gR^ihyate .. 6\.35..

The Supreme Lord said: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it is subdued by Abhyaasa (or constant vigorous spiritual practice with perseverance), and Vairaagya (or detachment), O Arjuna. (6.35)
Krishna. Hero long armed! beyond denial, hard Man's heart is to restrain, and wavering; Yet may it grow restrained by habit, Prince! By wont of self command. ()

asa.nyataatmanaa yogo dushhpraapa iti me matiH .
vashyaatmanaa tu yatataa shak{}yo.avaap{}tumupaayataH .. 6\.36..

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)
This Yog, I say, Cometh not lightly to th' ungoverned ones; But he who will be master of himself Shall win it, if he stoutly strive thereto. ()

arjuna uvaacha .

ayatiH shraddhayopeto yogaach{}chalitamaanasaH .
apraapya yogasa.nsiddhi.n kaa.n gati.n kR^ishhNa gach{}chhati .. 6\.37..

Arjuna said: For the faithful but of unsubdued mind, who deviates from (the path of) meditation and fails to attain yogic perfection -- what is the destination of such a person, O Krishna? (6.37)
Arjuna. And what road goeth he who, having faith, Fails, Krishna! in the striving; falling back From holiness, missing the perfect rule? ()

kach{}chinnobhayavibhrashh{}Tashchhinnaabhramiva nashyati .
apratishhTho mahaabaaho vimuuDho brahmaNaH pathi .. 6\.38..

Do they not perish like a dispersing cloud, O Krishna, having lost both (yoga and Bhoga, the heavenly and worldly pleasures), supportless and bewildered on the path of Self-realization? (6.38)
Is he not lost, straying from Brahma's light, Like the vain cloud, which floats 'twixt earth and heaven When lightning splits it, and it vanisheth? ()

etanme sa.nshayaM kR^ishhNa chhettumarhasyasheshhataH .
tvadanyaH sa.nshayasyaasya chhettaa na hyupapadyate .. 6\.39..

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. (6.39)
Fain would I hear thee answer me herein, Since, Krishna! none save thou can clear the doubt. ()

shriibhagavaanuvaacha .

paartha naiveha naamutra vinaashastasya vidyate .
na hi kalyaaNakR^itkashchid.h durgati.n taata gach{}chhati .. 6\.40..

The Supreme Lord said: There is no destruction, O Arjuna, for such a yogi either here or hereafter. A transcendentalist is never put to grief (or bad state), My dear friend. (6.40)
Krishna. He is not lost, thou Son of Pritha! No! Nor earth, nor heaven is forfeit, even for him, Because no heart that holds one right desire Treadeth the road of loss! ()

praapya puNyakR^itaa.n lokaanushhitvaa shaashvatiiH samaaH .
shuchiinaa.n shriimataa.n gehe yogabhrashhTo.abhijaayate .. 6\.41..

The unsuccessful yogi is reborn, after attaining heaven and living there for many years, in the house of the pure and prosperous; or (6.41)
He who should fail, Desiring righteousness, cometh at death Unto the Region of the Just; dwells there Measureless years, and being born anew, Beginneth life again in some fair home Amid the mild and happy. ()

athavaa yoginaameva kule bhavati dhiimataam.h .
etaddhi durlabhataraM loke janma yadiidR^isham.h .. 6\.42..

Such a yogi is born in a family of wise transcendentalists. A birth like this is very difficult, indeed, to obtain in this world. (6.42)
It may chance He doth descend into a Yogin house On Virtue's breast; but that is rare! Such birth Is hard to be obtained on this earth, Chief! ()

tatra taM buddhisa.nyogaM labhate paurvadehikam.h .
yatate cha tato bhuuyaH sa.nsiddhau kurunandana .. 6\.43..

After taking such a birth, O Arjuna, one regains the knowledge acquired in the previous life, and strives again to achieve perfection. (6.43)
So hath he back again what heights of heart He did achieve, and so he strives anew To perfectness, with better hope, dear Prince! ()

puurvaabhyaasena tenaiva hriyate hyavasho.api saH .
jiGYaasurapi yogasya shabdabrahmaativartate .. 6\.44..

The unsuccessful yogi is instinctively carried towards Brahman by virtue of Sanskaara (or the impressions) of yogic practices of previous lives. Even the inquirer of Brahman surpasses those who perform Vedic rituals. (6.44)
For by the old desire he is drawn on Unwittingly; and only to desire The purity of Yog is to pass Beyond the Sabdabrahm, the spoken Ved. ()

prayat{}naadyatamaanastu yogii sa.nshuddhakilbishhaH .
anekajanmasa.nsiddhastato yaati paraaM gatim.h .. 6\.45..

The yogi who diligently strives, perfecting (gradually) through many incarnations, becomes completely free from all sins (or imperfections) and reaches the supreme goal (of Self-realization). (6.45)
But, being Yogi, striving strong and long, Purged from transgressions, perfected by births Following on births, he plants his feet at last Upon the farther path. ()

tapasvibhyo.adhiko yogii GYaanibhyo.api mato.adhikaH .
karmibhyashchaadhiko yogii tasmaadyogii bhavaarjuna .. 6\.46..

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)
Such as one ranks Above ascetics, higher than the wise, Beyond achievers of vast deeds! Be thou Yogi Arjuna! ()

yoginaamapi sarveshhaaM madgatenaantaraatmanaa .
shraddhaavaanbhajate yo maa.n sa me yuk{}tatamo mataH .. 6\.47..

I consider one to be the most devoted of all the yogis who lovingly contemplates on Me with supreme faith, and whose mind is ever absorbed in Me. (6.47)
And of such believe, Truest and best is he who worships Me With inmost soul, stayed on My Mystery! ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
aatmasa.nyamayogo naama shhashhTho.adhyaayaH .. 6..

HERE ENDETH CHAPTER 6 OF THE
BHAGAVAD GITA,
Entitled "Atmasanyamayog,"
Or "The Book of Religion of Self Restraint."







Chapter 7


atha sap{}tamo.adhyaayaH. (GYaanaviGYaanayogaH)


Self-Knowledge and Self-Realisation


shriibhagavaanuvaacha .

mayyaasak{}tamanaaH paartha yogaM yuJN{}janmadaashrayaH .
asa.nshayaM samagraM maa.n yathaa GYaasyasi tach{}chhR^iNu .. 7\.1..

The Supreme Lord said: O Arjuna, listen how you shall know Me completely without any doubt, with your mind absorbed in Me, taking refuge in Me, and performing yogic practices. (7.01)
Krishna. Learn now, dear Prince! how, if thy soul be set Ever on Me - still exercising Yog, Still making Me thy Refuge - thou shalt come Most surely unto perfect hold of Me. ()

GYaanaM te.ahaM saviGYaanamidaM vakshyaamyasheshhataH .
yajGYaatvaa neha bhuuyo.anyajGYaatavyamavashishhyate .. 7\.2..

I shall fully explain to you the Self-knowledge together with Self-realization after knowing that nothing more remains to be known in this world. (7.02)
I will declare to thee that utmost lore, Whole and particular, which, when thou knowest, Leaveth no more to know here in this world. ()

manushhyaaNaa.n sahasreshhu kashchidyatati siddhaye .
yatataamapi siddhaanaa.n kashchinmaa.n vetti tattvataH .. 7\.3..

Scarcely one out of thousands of persons strives for perfection of Self-realization. Scarcely any one of the striving, or even the perfected persons, truly understands Me. (7.03)
Of many thousand mortals, one, perchance, Striveth for Truth; and of those few that strive Nay, and rise high - one only - here and there Knoweth Me, as I am, the very Truth. ()

bhuumiraapo.analo vaayuH khaM mano buddhireva cha .
aha.nkaara itiiyaM me bhinnaa prakR^itirashhTadhaa .. 7\.4..

The mind, intellect, ego, ether, air, fire, water, and earth are the eightfold transformation of My Prakriti. (7.04)
( That which creates diversity, and all that can be seen or known is called Prakriti. Prakriti is also the material cause or the material out of which everything is made. Prakriti is the original source of the material world consisting of three Gunas, and eight basic elements out of which everything in this universe has evolved according to Saamkhya doctrine. Prakriti is also referred to as Asat, perishable, body, matter, nature, material nature, Maya, Mahat Brahma, field, creation, and manifest state.) (7.04n)
Earth, water, flame, air, ether, life, and mind, And individuality - those eight Make up the showing of Me, Manifest. ()

apareyamitastvanyaaM prakR^iti.n viddhi me paraam.h .
jiivabhuutaaM mahaabaaho yayedaM dhaaryate jagat.h .. 7\.5..

This Prakriti is My lower energy. My other higher energy is the Purusha by which this entire universe is sustained, O Arjuna. (7.05)
( Purusha is the consciousness that observes, witnesses, watches, and supervises Prakrti. It is the spiritual energy or the efficient cause of the universe. This is also referred to as Sat, imperishable, Atma, consciousness, spirit, self, soul, energy, field knower, creator, and the unmanifest state. Prakriti and Purusha are not two independent identities but the two aspects of Brahman, the Absolute Reality.) (7.05n)
These be my lower Nature; learn the higher, Whereby, thou Valiant One! this Universe Is, by its principle of life, produced; ()

etadyoniini bhuutaani sarvaaNiityupadhaaraya .
ahaM kR^its{}nasya jagataH prabhavaH pralayastathaa .. 7\.6..

Know that all creatures have evolved from this twofold energy, and Brahman is the origin as well as the dissolution of the entire universe. (7.06)
Whereby the worlds of visible things are born As from a Yoni. Know! I am that womb: I make and I unmake this Universe: ()

mattaH parataraM naanyatki.nchidasti dhana.njaya .
mayi sarvamidaM protaM suutre maNigaNaa iva .. 7\.7..

O Arjuna, there is nothing higher than Brahman. Everything in the universe is strung on Brahman like jewels on the thread of a necklace. (7.07)
Than me there is no other Master, Prince! No other Maker! All these hang on me As hangs a row of pearls upon its string. ()

raso.ahamapsu kaunteya prabhaasmi shashisuuryayoH .
praNavaH sarvavedeshhu shabdaH khe paurushhaM nR^ishhu .. 7\.8..

O Arjuna, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred syllable OM in all the Vedas, the sound in the ether, and the manhood in men. (7.08)
I am the fresh taste of the water; I The silver of the moon, the gold o' the sun, The word of worship in the Veds, the thrill That passeth in the ether, and the strength Of man's shed seed. ()

puNyo gandhaH pR^ithivyaa.n cha tejashchaasmi vibhaavasau .
jiivanaM sarvabhuuteshhu tapashchaasmi tapasvishhu .. 7\.9..

I am the sweet fragrance in the earth. I am the heat in the fire, the life in all living beings, and the austerity in the ascetics. (7.09)
I am the good sweet smell Of the moistened earth, I am the fire's red light, The vital air moving in all which moves, The holiness of hallowed souls, ()

biijaM maa.n sarvabhuutaanaa.n viddhi paartha sanaatanam.h .
buddhirbuddhimataamasmi tejastejasvinaamaham.h .. 7\.10..

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. (7.10)
the root Undying, whence hath sprung whatever is; The wisdom of the wise, the intellect Of the informed, the greatness of the great. The splendour of the splendid. Kunti's Son! ()

balaM balavataa.n chaahaM kaamaraagavivarjitam.h .
dharmaaviruddho bhuuteshhu kaamo.asmi bharatarshhabha .. 7\.11.

I am the strength, that is devoid of lust and attachment, of the strong. I am the lust (or Kaama) in human beings that is in accord with Dharma (for procreation), O Arjuna. (7.11)
These am I, free from passion and desire; Yet am I right desire in all who yearn, Chief of the Bharatas! ()

ye chaiva saattvikaa bhaavaa raajasaastaamasaashcha ye .
matta eveti taanviddhi na tvahaM teshhu te mayi .. 7\.12..

Know that the three Gunas, Saattvika, Raajasika, and Taamasika, also emanate from Me. I am not in (or dependent on) the Gunas, but the Gunas are in (or dependent on) Me. (7.12)
for all those moods, Soothfast, or passionate, or ignorant, Which Nature frames, deduce from me; but all Are merged in me - not I in them! ()

tribhirguNamayairbhaavairebhiH sarvamida.n jagat.h .
mohitaM naabhijaanaati maamebhyaH paramavyayam.h .. 7\.13..

Human beings are deluded by these three Gunas of nature; therefore, they do not know Me who is above these Gunas and eternal. (7.13)
The world Deceived by those three qualities of being Wotteth not Me Who am outside them all, Above them all, Eternal! ()

daivii hyeshhaa guNamayii mama maayaa duratyayaa .
maameva ye prapadyante maayaametaaM taranti te .. 7\.14..

My divine Maya consisting of three Gunas or states of mind is difficult to overcome. Only they who surrender unto Me cross over this Maya. (7.14)
Hard it is To pierce that veil divine of various shows Which hideth Me; yet they who worship Me Pierce it and pass beyond. ()

na maa.n dushhkR^itino muuDhaaH prapadyante naraadhamaaH .
maayayaapahR^itaGYaanaa aasuraM bhaavamaashritaaH .. 7\.15..

The evil doers, the ignorant, the lowest persons who are attached to demonic nature, and whose intellect has been taken away by Maya do not worship or seek Me. (7.15)
I am not known To evil doers, nor to foolish ones, Nor to the base and churlish; nor to those Whose mind is cheated by the show of things, Nor those that take the way of Asuras. ()

chaturvidhaa bhajante maa.n janaaH sukR^itino.arjuna .
aarto jiGYaasurarthaarthii GYaanii cha bharatarshhabha .. 7\.16..

Four types of virtuous ones worship or seek Me, O Arjuna. They are: the distressed, the seeker of Self-knowledge, the seeker of wealth, and the wise one who knows the Supreme. (7.16)
Four sorts of mortals know me: he who weeps, Arjuna! and the man who yearns to know; And he who toils to help; and he who sits Certain of me, enlightened. ()

teshhaa.n GYaanii nityayuk{}ta ekabhak{}tirvishishhyate .
priyo hi GYaanino.atyarthamahaM sa cha mama priyaH .. 7\.17..

Among them the wise one, who is ever united with Me and whose devotion is single minded, is the best. Because, I am very dear to the wise, and the wise is very dear to Me. (7.17)
Of these four, O Prince of India! highest, nearest, best That last is, the devout soul, wise, intent Upon "The One." Dear, above all, am I To him; and he is dearest unto me! ()

udaaraaH sarva evaite GYaanii tvaatmaiva me matam.h .
aasthitaH sa hi yuk{}taatmaa maamevaanuttamaa.n gatim.h .. 7\.18..

All these are indeed noble, but I regard the wise as My very Self, because the one who is steadfast becomes one with the Supreme Being. (7.18)
All four are good, and seek me; but mine own, The true of heart, the faithful - stayed on me, Taking me as their utmost, blessedness, They are not "mine," but I - even I myself! ()

bahuunaa.n janmanaamante GYaanavaanmaaM prapadyate .
vaasudevaH sarvamiti sa mahaatmaa sudurlabhaH .. 7\.19..

After many births the wise ones resort (or surrender) to Me by realizing that everything is (a manifestation of) Brahman indeed. Such a great soul is very rare. (7.19)
At end of many births to Me they come! Yet hard the wise Mahatma is to find, That man who sayeth, "All is Vasudev!" ()

kaamaistaistairhR^itaGYaanaaH prapadyante.anyadevataaH .
taM taM niyamamaasthaaya prakR^ityaa niyataaH svayaa .. 7\.20..

They, whose wisdom has been carried away by various desires impelled by their own Sanskaara, resort to other gods (or deities) and practice various religious rites. (7.20)
There be those, too, whose knowledge, turned aside By this desire or that, gives them to serve Some lower gods, with various rites, constrained By that which mouldeth them. ()

yo yo yaa.n yaa.n tanuM bhak{}taH shraddhayaarchitumich{}chhati .
tasya tasyaachalaa.n shraddhaa.n taameva vidadhaamyaham.h .. 7\.21..

Whosoever desires to worship whatever deity (using whatever name, form, and method) with faith, I make their faith steady in that very deity. (7.21)
Unto all such Worship what shrine they will, what shapes, in faith 'Tis I who give them faith! I am content! ()

sa tayaa shraddhayaa yuk{}tastasyaaraadhanamiihate .
labhate cha tataH kaamaanmayaivaH vihitaanhitaan.h .. 7\.22..

Endowed with steady faith they worship that deity, and fulfill their wishes through that deity. Those wishes are, indeed, granted only by Me. (7.22)
The heart thus asking favour from its God, Darkened but ardent, hath the end it craves, The lesser blessing - but 'tis I who give! ()

antavattu phalaM teshhaa.n tadbhavatyal{}pamedhasaam.h .
devaandevayajo yaanti madbhak{}taa yaanti maamapi .. 7\.23..

Such (material) gains of these less intelligent human beings are temporary. The worshipers of Devas go to Devas, but My devotees come to Me. (7.23)
Yet soon is withered what small fruit they reap: Those men of little minds, who worship so, Go where they worship, passing with their gods. ()

avyak{}taM vyak{}timaapannaM manyante maamabuddhayaH .
paraM bhaavamajaananto mamaavyayamanuttamam.h .. 7\.24..

The ignorant think of Me, the Para-Brahman, as having no form or personality and I can take (any physical) form; because (these) people are not being able to comprehend My supreme imperishable and incomparable existence. (7.24)
( The word 'Avyakta' has been used in verses 2.25, 2.28, 7.24, 8.18, 8.20, 8.21, 9.04, 12.01, 12.03, 12.05, and 13.05. It takes different meaning according to the context. Avyakta does not mean formless; it means unmanifest or a transcendental form that is invisible to our physical eyes. It is used in the sense of unmanifest Prakriti, and also in the sense of Para-Brahman. The Para-Brahman or absolute consciousness is higher than both Brahman and the unmanifest Prakriti. Para-Brahman (or Krishna) is imperishable, without any origin and end. Para-Brahman is not formless. It has Divya Roopa, a transcendental form and Supreme Personality. The ignorant think of the Lord as formless because He is not visible. Because:) (7.24n)
But Mine come unto me! Blind are the eyes Which deem th' Unmanifested manifest, Not comprehending Me in my true Self! ()

naahaM prakaashaH sarvasya yogamaayaasamaavR^itaH .
muuDho.ayaM naabhijaanaati loko maamajamavyayam.h .. 7\.25..

Veiled by My divine Maya, I am not known by all. Therefore, the ignorant one does not know Me as the unborn and eternal Brahman. (7.25)
Imperishable, viewless, undeclared, Hidden behind my magic veil of shows, I am not seen by all; I am not known Unborn and changeless - to the idle world. ()

vedaahaM samatiitaani vartamaanaani chaarjuna .
bhavishhyaaNi cha bhuutaani maa.n tu veda na kashchana .. 7\.26..

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)
But I, Arjuna! know all things which were, And all which are, and all which are to be, Albeit not one among them knoweth Me! ()

ich{}chhaadveshhasamutthena dvandvamohena bhaarata .
sarvabhuutaani saMmohaM sarge yaanti para.ntapa .. 7\.27..

All beings in this world are in utter ignorance due to the delusion of dualities born of likes and dislikes, O Arjuna. (7.27)
By passion for the "pairs of opposites," By those twain snares of Like and Dislike, Prince! All creatures live bewildered, save some few ()

yeshhaa.n tvantagataM paapa.n janaanaaM puNyakarmaNaam.h .
te dvandvamohanirmuk{}taa bhajante maa.n dR^iDhavrataaH .. 7\.28..

Persons of virtuous (or unselfish) deeds, whose Karma has come to an end, become free from the delusion of dualities and worship Me with firm resolve. (7.28)
Who, quit of sins, holy in act, informed, Freed from the "opposites," and fixed in faith, Cleave unto Me. ()

jaraamaraNamokshaaya maamaashritya yatanti ye .
te brahma tadviduH kR^its{}namadhyaatmaM karma chaakhilam.h .. 7\.29..

Those who strive for freedom from (the cycles of birth) old age and death by taking refuge in Me know Brahman, the individual self, and Karma in its entirety. (7.29)
Who cleave, who seek in Me Refuge from birth and death, those have the Truth! Those know Me BRAHMA: know Me Soul of Souls, The ADHYATMAN: know KARMA, my work; ()

saadhibhuutaadhidaivaM maa.n saadhiyaGYa.n cha ye viduH .
prayaaNakaale.api cha maa.n te viduryuk{}tachetasaH .. 7\.30..

The steadfast persons, who know that Brahman is everything, the Adhibhoota, the Adhidaiva, and the Adhiyajna, remember Me even at the time of death (and attain Me). (7.30)
Know I am ADHIBHUTA, Lord of Life, And ADHIDAIVA, Lord of all the Gods, And ADHIYAJNA, Lord of Sacrifice; Worship Me well, with hearts of love and faith, And find and hold me in the hour of death. ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
GYaanaviGYaanayogo naama sap{}tamo.adhyaayaH .. 7..

HERE ENDETH CHAPTER 7 OF THE
BHAGAVAD GITA,
Entitled "Vijnanayog,"
Or "The Book of Religion by Discernment."







Chapter 8


atha ashhTamo.adhyaayaH. (aksharabrahmayogaH)


Imperishable Brahman


arjuna uvaacha .

ki.n tad.h brahma kimadhyaatma.n kiM karma purushhottama .
adhibhuuta.n cha kiM prok{}tamadhidaivaM kimuchyate .. 8\.1..

Arjuna said: O Krishna, what is Brahman? What is Adhyaatma? What is Karma? What is called Adhibhoota? And what is known as Adhidaiva? (8.01)
Arjuna. Who is that BRAHMA? What that Soul of Souls, The ADHYATMAN? What, Thou Best of All! Thy work, the KARMA? Tell me what it is Thou namest ADHIBHUTA? What again Means ADHIDAIVA? ()

adhiyaGYaH kathaM ko.atra dehe.asminmadhusuudana .
prayaaNakaale cha kathaM GYeyo.asi niyataatmabhiH .. 8\.2..

O Krishna, who is Adhiyajna, and how does He dwell in the body? How can You be remembered at the time of death by the steadfast? (8.02)
Yea, and how it comes Thou canst be ADHIYAJNA in thy flesh? Slayer of Madhu! Further, make me know How good men find thee in the hour of death? ()

shriibhagavaanuvaacha .

aksharaM brahma paramaM svabhaavo.adhyaatmamuchyate .
bhuutabhaavodbhavakaro visargaH karmasa.nGYitaH .. 8\.3..

The Supreme Lord said: Brahman is the Supreme imperishable. The individual self (or Jeevaatma) is called Adhyaatma. The creative power that causes manifestation of beings is called Karma. (8.03)
Krishna. I BRAHMA am! the One Eternal GOD, And ADHYATMAN is My Being's name, The Soul of Souls! What goeth forth from Me, Causing all life to live, is KARMA called: ()

adhibhuutaM ksharo bhaavaH purushhashchaadhidaivatam.h .
adhiyaGYo.ahamevaatra dehe dehabhR^itaa.n vara .. 8\.4..

All perishable objects are called Adhibhoota, and the soul is Adhidaiva. I am Adhiyajna, the five basic elements, in the body, O Arjuna. (8.04)
And, Manifested in divided forms, I am the ADHIBHUTA, Lord of Lives; And ADHIDAIVA, Lord of all the Gods, Because I am PURUSHA, who begets, And ADHIYAJNA, Lord of Sacrifice. ()

antakaale cha maameva smaranmuk{}tvaa kalevaram.h .
yaH prayaati sa madbhaavaM yaati naastyatra sa.nshayaH .. 8\.5..

The One who leaves the body, at the hour of death, remembering Me attains My abode. There is no doubt about this. (8.05)
I - speaking with thee in this body here Am, thou embodied one! (for all the shrines Flame unto Me!) And, at the hour of death, He that hath meditated Me alone, In putting off his flesh, comes forth to Me, Enters into My Being - doubt thou not! ()

yaM yaM vaa.api smaranbhaavaM tyajatyante kalevaram.h .
taM tamevaiti kaunteya sadaa tadbhaavabhaavitaH .. 8\.6..

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)
But, if he meditated otherwise At hour of death, in putting off the flesh, He goes to what he looked for, Kunti's Son! Because the Soul is fashioned to its like. ()

tasmaatsarveshhu kaaleshhu maamanusmara yudhya cha .
mayyarpitamanobuddhirmaamevaishhyasyasa.nshayaH .. 8\.7..

Therefore, always remember Me and do your duty. You shall certainly attain Me if your mind and intellect are fixed on Me. (8.07)
Have Me, then, in thy heart always! and fight! Thou too, when heart and mind are fixed on Me, Shalt surely come to Me! ()

abhyaasayogayuk{}tena chetasaa naanyagaaminaa .
paramaM purushhaM divya.n yaati paarthaanuchintayan.h .. 8\.8..

By contemplating on Me with an unwavering mind, disciplined by the practice of meditation, one attains the Supreme divine spirit, O Arjuna. (8.08)
All come who cleave With never wavering will of firmest faith, Owning none other Gods: all come to Me, The Uttermost, Purusha, Holiest! ()

kaviM puraaNamanushaasitaaraM
aNoraNiiya.nsamanusmaredyaH .
sarvasya dhaataaramachintyaruupaM
aadityavarNaM tamasaH parastaat.h .. 8\.9..

The one who meditates on Brahman as the omniscient, the oldest, the controller, smaller than the smallest (and bigger than the biggest), the sustainer of everything, the inconceivable, the self luminous like the sun, and as transcendental or beyond the material reality; (8.09)
Whoso hath known Me, Lord of sage and singer, Ancient of days; of all the Three Worlds Stay, Boundless, but unto every atom Bringer Of that which quickens it: whoso, I say, Hath known My form, which passeth mortal knowing; Seen my effulgence - which no eye hath seen Than the sun's burning gold more brightly glowing, Dispersing darkness, unto him hath been Right life! ()

prayaaNakaale manasaa.achalena
bhak{}tyaa yuk{}to yogabalena chaiva .
bhruvormadhye praaNamaaveshya samyak.h
sa taM paraM purushhamupaiti divyam.h .. 8\.10..

At the time of death with steadfast mind and devotion; making the flow of Pranic impulse rise up (to the middle of two eye brows) by the power of yoga and holding there; attains the Supreme divine spirit. (8.10)
And, in the hour when life is ending, With mind set fast and trustful piety, Drawing still breath beneath calm brows unbending, In happy peace that faithful one doth die, In glad peace passeth to Purusha's heaven. ()

yadaksharaM vedavido vadanti
vishanti yadyatayo viitaraagaaH .
yadich{}chhanto brahmacharya.n charanti
tatte padaM sa.ngraheNa pravakshye .. 8\.11..

I shall briefly explain to you (the process to attain) that goal which the knowers of the Vedas call the imperishable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11)
The place which they who read the Vedas name AKSHARAM, "Ultimate;" whereto have striven Saints and ascetics - their road is the same. ()

sarvadvaaraaNi sa.nyamya mano hR^idi nirudhya cha .
muu{dh{}nyaa}.rdhaayaatmanaH praaNamaasthito yogadhaaraNaam.h .. 8\.12..

Controlling all the (nine) doors of the body, the abode of consciousness; focusing the mind on the heart and Prana in the cerebrum, and engaged in yogic practice; (8.12)
That way - the highest way - goes he who shuts The gates of all his senses, locks desire Safe in his heart, centres the vital airs ()

omityekaaksharaM brahma vyaaharanmaamanusmaran.h .
yaH prayaati tyajandehaM sa yaati paramaa.n gatim.h .. 8\.13..

One who leaves the body while meditating on Brahman and uttering OM, the sacred monosyllable sound of Brahman, attains the Supreme goal. (8.13)
Upon his parting thought, steadfastly set; And, murmuring OM, the sacred syllable Emblem of BRAHM - dies, meditating Me. ()

ananyachetaaH satataM yo maa.n smarati nityashaH .
tasyaahaM sulabhaH paartha nityayuk{}tasya yoginaH .. 8\.14..

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)
For who, none other Gods regarding, looks Ever to Me, easily am I gained By such a Yogi; ()

maamupetya punarjanma duHkhaalayamashaashvatam.h .
naap{}nuvanti mahaatmaanaH sa.nsiddhiM paramaa.n gataaH .. 8\.15..

After attaining Me the great souls do not incur rebirth, the impermanent home of misery, because they have attained the highest perfection. (8.15)
and, attaining Me, They fall not - those Mahatmas - back to birth, To life, which is the place of pain, which ends, But take the way of utmost blessedness. ()

aabrahmabhuvanaal{}lokaaH punaraavartino.arjuna .
maamupetya tu kaunteya punarjanma na vidyate .. 8\.16..

The dwellers of all the worlds including the world of Brahmaa, the creator, are subject to (the miseries of) repeated birth and death. But, after attaining Me, O Arjuna, one does not take birth again. (8.16)
The worlds, Arjuna! even Brahma's world Roll back again from Death to Life's unrest; But they, O Kunti's Son! that reach to Me, Taste birth no more. ()

sahasrayugaparyantamaharyad.h brahmaNo viduH .
raatri.n yugasahasraantaa.n te.ahoraatravido janaaH .. 8\.17..

Those who know that the day of Brahmaa lasts one thousand Yugas (or 4.32 billion years) and that his night also lasts one thousand Yugas, they are the knowers of day and night. (8.17)
If ye know Brahma's Day Which is a thousand Yugas; if ye know The thousand Yugas making Brahma's Night, Then know ye Day and Night as He doth know! ()

avyak{}taad.h vyak{}tayaH sarvaaH prabhavantyaharaagame .
raatr{}yaagame praliiyante tatraivaavyak{}tasa.nGYake .. 8\.18..

All manifestations come out of the unmanifest state or Prakriti at the arrival of Brahmaa's day, and they again merge into the same Prakriti at the coming of Brahmaa's night. (8.18)
When that vast Dawn doth break, th' Invisible Is brought anew into the Visible; When that deep Night doth darken, all which is Fades back again to Him Who sent it forth; ()

bhuutagraamaH sa evaayaM bhuutvaa bhuutvaa praliiyate .
raatr{}yaagame.avashaH paartha prabhavatyaharaagame .. 8\.19..

The same multitude of beings come into existence again and again at the arrival of the day of Brahmaa, and they are annihilated, inevitably, at the arrival of Brahmaa's night. (8.19)
Yea! this vast company of living things Again and yet again produced - expires At Brahma's Nightfall; and, at Brahma's Dawn, Riseth, without its will, to life new born. ()

parastasmaattu bhaavo.anyo.avyak{}to.avyak{}taatsanaatanaH .
yaH sa sarveshhu bhuuteshhu nashyatsu na vinashyati .. 8\.20..

There is another eternal unmanifest state higher than (both Purusha and) Prakriti that does not perish when all beings perish. (8.20)
But - higher, deeper, innermost - abides Another Life, not like the life of sense, Escaping sight, unchanging. This endures When all created things have passed away; ()

avyak{}to.akshara ityuk{}tastamaahuH paramaa.n gatim.h .
yaM praapya na nivartante taddhaama paramaM mama .. 8\.21..

This unmanifest state is called the imperishable or Brahman. This is said to be the ultimate goal. Those who reach My Supreme abode do not return (or take rebirth). (8.21)
This is that Life named the Unmanifest, The Infinite! the All! the Uttermost. Thither arriving none return. That Life Is Mine, and I am there! ()

purushhaH sa paraH paartha bhak{}tyaa labhyastvananyayaa .
yasyaantaHsthaani bhuutaani yena sarvamidaM tatam.h .. 8\.22..

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. (8.22)
And, Prince! by faith Which wanders not, there is a way to come Thither. I, the PURUSHA, I Who spread The Universe around me - in Whom dwell All living Things - may so be reached and seen! ()

yatra kaale tvanaavR^ittimaavR^itti.n chaiva yoginaH .
prayaataa yaanti taM kaalaM vakshyaami bharatarshhabha .. 8\.23..

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

agnirjotirahaH shuk{}laH shhaNmaasaa uttaraayaNam.h .
tatra prayaataa gach{}chhanti brahma brahmavido janaaH .. 8\.24..

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

dhuumo raatristathaa kR^ishhNaH shhaNmaasaa dakshiNaayanam.h .
tatra chaandramasa.n jyotiryogii praapya nivartate .. 8\.25..

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

shuk{}lakR^ishhNe gatii hyete jagataH shaashvate mate .
ekayaa yaatyanaavR^ittimanyayaavartate punaH .. 8\.26..

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

naite sR^itii paartha jaananyogii muhyati kashchana .
tasmaatsarveshhu kaaleshhu yogayuk{}to bhavaarjuna .. 8\.27..

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

vedeshhu yaGYeshhu tapaHsu chaiva
daaneshhu yatpuNyaphalaM pradishhTam.h .
atyeti tatsarvamidaM viditvaa
yogii paraM sthaanamupaiti chaadyam.h .. 8\.28 ..

The yogi who knows all this goes beyond getting the benefits of the study of the Vedas, performance of sacrifices, austerities, and charities, and attains the Supreme eternal abode. (8.28)
Richer than holy fruit on Vedas growing, Greater than gifts, better than prayer or fast, Such wisdom is! The Yogi, this way knowing, Comes to the Utmost Perfect Peace at last. ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
aksharabrahmayogo naamaashhTamo.adhyaayaH .. 8..

HERE ENDETH CHAPTER 8 OF THE
BHAGAVAD GITA;
Entitled "Aksharaparabrahmayog,"
Or "The Book of Religion by Devotion
to the One Supreme God."







Chapter 9


atha navamo.adhyaayaH. (raajavidyaaraajaguhyayogaH)


Supreme Knowledge and the Big Mystery


shriibhagavaan uvaacha .

idaM tu te guhyatamaM pravakshyaamyanasuuyave .
GYaanaM viGYaanasahitaM yajGYaatvaa mokshyase.ashubhaat.h .. 9\.1..

The Supreme Lord said: I shall reveal to you, who do not disbelieve, the most profound secret of Self-knowledge and Self-realization. Having known this you will be freed from the miseries of worldly existence. (9.01)
Krishna. Now will I open unto thee - whose heart Rejects not - that last lore, deepest concealed, That farthest secret of My Heavens and Earths, Which but to know shall set thee free from ills, ()

raajavidyaa raajaguhyaM pavitramidamuttamam.h .
pratyakshaavagamaM dharmya.n susukhaM kartumavyayam.h .. 9\.2..

This knowledge is the king of all knowledge, is the most secret, is very sacred, it can be perceived by instinct, conforms to Dharma, is very easy to practice, and is imperishable. (9.02)
A royal lore! a Kingly mystery! Yea! for the soul such light as purgeth it From every sin; a light of holiness With inmost splendour shining; plain to see; Easy to walk by, inexhaustible! ()

ashraddadhaanaaH purushhaa dharmasyaasya para.ntapa .
apraapya maa.n nivartante mR^ityusa.nsaaravartmani .. 9\.3..

O Arjuna, those who have no faith in this knowledge follow the cycle of birth and death without attaining Me. (9.03)
They that receive not this, failing in faith To grasp the greater wisdom, reach not Me, Destroyer of thy foes! They sink anew Into the realm of Flesh, where all things change! ()

mayaa tatamidaM sarva.n jagadavyak{}tamuurtinaa .
matsthaani sarvabhuutaani na chaahaM teshhvavasthitaH .. 9\.4..

This entire universe is pervaded by Me, the unmanifest Brahman. All beings depend on (or remain in) Me (like a chain depends on gold). I do not depend on them. (9.04)
( From a Dvaitic or dualistic view point, waves depend on the ocean, the ocean does not depend on the waves. But, from a Advaitic or non-dualistic point of view, as stated in verse 9.05 below, the question of wave abiding in the ocean or the ocean abiding in the wave does not arise, because there is no wave or ocean. It is water only. Similarly, everything is a manifestation of Brahman only. (Gita 7.19)) (9.04n)
By Me the whole vast Universe of things Is spread abroad; by Me, the Unmanifest! In Me are all existences contained; Not I in them! ()

na cha matsthaani bhuutaani pashya me yogamaishvaram.h .
bhuutabhR^inna cha bhuutastho mamaatmaa bhuutabhaavanaH .. 9\.5..

And yet beings, in reality, do not remain in Me. Look at the power of My divine mystery. Though the sustainer and creator of all beings, I do not remain in them. (In reality, the chain does not depend on gold; the chain is nothing but gold. Also, matter and energy are different as well as non-different). (9.05)
Yet they are not contained, Those visible things! Receive and strive to embrace The mystery majestical! My Being Creating all, sustaining all - still dwells Outside of all! ()

yathaakaashasthito nitya.n vaayuH sarvatrago mahaan.h .
tathaa sarvaaNi bhuutaani matsthaaniityupadhaaraya .. 9\.6..

Consider that all beings remain in Me (without any contact or without producing any effect) as the mighty wind, moving everywhere, eternally remains in space. (9.06)
See! as the shoreless airs Move in the measureless space, but are not space, [And space were space without the moving airs]; So all things are in Me, but are not I. ()

sarvabhuutaani kaunteya prakR^iti.n yaanti maamikaam.h .
kal{}pakshaye punastaani kal{}paadau visR^ijaamyaham.h .. 9\.7..

All beings merge into My Prakriti at the end of a Kalpa (or a cycle of 4.32 billion years), O Arjuna, and I create (or manifest) them again at the beginning of the next Kalpa. (9.07)
At closing of each Kalpa, Indian Prince! All things which be back to My Being come: At the beginning of each Kalpa, all Issue new born from Me. ()

prakR^iti.n svaamavashhTabhya visR^ijaami punaH punaH .
bhuutagraamamimaM kR^its{}namavashaM prakR^itervashaat.h .. 9\.8..

Using My Prakriti I create, again and again, the entire multitude of beings that are helpless, being under the control of (the Gunas of) Prakriti. (9.08)
By Energy And help of Prakriti, my outer Self, Again, and yet again, I make go forth The realms of visible things - without their will All of them - by the power of Prakriti. ()

na cha maa.n taani karmaaNi nibadh{}nanti dhana.njaya .
udaasiinavadaasiinamasak{}ta.n teshhu karmasu .. 9\.9..

These acts of creation do not bind Me, O Arjuna, because I remain indifferent and unattached to those acts. (9.09)
Yet these great makings, Prince! involve Me not Enchain Me not! I sit apart from them, Other, and Higher, and Free; nowise attached! ()

mayaadhyaksheNa prakR^itiH suuyate sacharaacharam.h .
hetunaanena kaunteya jagadviparivartate .. 9\.10..

The Prakriti or nature, under My supervision, creates all animate and inanimate objects; and thus the creation keeps on going, O Arjuna. (9.10)
Thus doth the stuff of worlds, moulded by Me, Bring forth all that which is, moving or still, Living or lifeless! Thus the worlds go on! ()

avajaananti maaM muuDhaa maanushhii.n tanumaashritam.h .
paraM bhaavamajaananto mama bhuutamaheshvaram.h .. 9\.11..

The ignorant ones, not knowing My supreme natures as the great Lord of all beings, disregard Me when I assume human form. (9.11)
The minds untaught mistake Me, veiled in form; Naught see they of My secret Presence, nought Of My hid Nature, ruling all which lives. ()

moghaashaa moghakarmaaNo moghaGYaanaa vichetasaH .
raakshasiimaasurii.n chaiva prakR^itiM mohinii.n shritaaH .. 9\.12..

The ignorant persons having false hopes, false actions, and false knowledge, possess the delusive (or Taamasika) qualities of fiends and demons. (9.12)
Vain hopes pursuing, vain deeds doing; fed On vainest knowledge, senselessly they seek An evil way, the way of brutes and fiends. ()

mahaatmaanastu maaM paartha daiviiM prakR^itimaashritaaH .
bhajantyananyamanaso GYaatvaa bhuutaadimavyayam.h .. 9\.13..

But great souls, O Arjuna, who possess divine qualities know Me as the (material and efficient) cause of creation and imperishable, and worship Me single-mindedly. (9.13)
But My Mahatmas, those of noble soul Who tread the path celestial, worship Me With hearts unwandering, knowing Me the Source, Th' Eternal Source, of Life. ()

satataM kiirtayanto maa.n yatantashcha dR^iDhavrataaH .
namasyantashcha maaM bhak{}tyaa nityayuk{}taa upaasate .. 9\.14..

Persons of firm resolve worship Me with ever steadfast devotion by always singing My glories, striving to attain Me, and prostrating before Me. (9.14)
Unendingly They glorify Me; seek Me; keep their vows Of reverence and love, with changeless faith Adoring Me. ()

GYaanayaGYena chaapyanye yajanto maamupaasate .
ekatvena pR^ithak{}tvena bahudhaa vishvatomukham.h .. 9\.15..

Some worship Me by knowledge sacrifice. Others worship the infinite as the one in all (or non-dual), as the master of all (or dual), and in various other ways. (9.15)
Yea, and those too adore, Who, offering sacrifice of wakened hearts, Have sense of one pervading Spirit's stress, One Force in every place, though manifold! ()

ahaM kraturahaM yaGYaH svadhaahamahamaushhadham.h .
mantro.ahamahamevaajyamahamagnirahaM hutam.h .. 9\.16..

I am the ritual, I am the Yajna, I am the offering, I am the herb, I am the mantra, I am the Ghee, I am the fire, and I am the oblation. (9.16)
I am the Sacrifice! I am the Prayer! I am the Funeral Cake set for the dead! I am the healing herb! I am the ghee, The Mantra, and the flame, and that which burns! ()

pitaahamasya jagato maataa dhaataa pitaamahaH .
vedyaM pavitramo.nkaara R^iksaama yajureva cha .. 9\.17..

I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the purifier, the sacred syllable OM, and also the Rig, the Yajur, and the Sama Vedas. (9.17)
I am - of all this boundless Universe The Father, Mother, Ancestor, and Guard! The end of Learning! That which purifies In lustral water! I am OM! I am Rig Veda, Sama Veda, Yajur Ved; ()

gatirbhartaa prabhuH saakshii nivaasaH sharaNa.n suhR^it.h .
prabhavaH pralayaH sthaanaM nidhaanaM biijamavyayam.h .. 9\.18..

I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the imperishable seed. (9.18)
The Way, the Fosterer, the Lord, the Judge, The Witness; the Abode, the Refuge House, The Friend, the Fountain and the Sea of Life Which sends, and swallows up; Treasure of Worlds And Treasure Chamber! Seed and Seed Sower, Whence endless harvests spring! ()

tapaamyahamahaM varshha.n nigR^iNhaamyutsR^ijaami cha .
amR^ita.n chaiva mR^ityushcha sadasach{}chaahamarjuna .. 9\.19..

I give heat, I send as well as withhold the rain, I am immortality as well as death, I am also both the Sat and the Asat, O Arjuna. (Brahman is everything, See also 13.12) (9.19)
Sun's heat is mine; Heaven's rain is mine to grant or to withhold; Death am I, and Immortal Life I am, Arjuna! SAT and ASAT, Visible Life, And Life Invisible! ()

traividyaa maa.n somapaaH puutapaapaa
yaGYairishh{}Tvaa svargatiM praarthayante .
te puNyamaasaadya surendralokaM
ashnanti divyaandivi devabhogaan.h .. 9\.20..

The knowers of the three Vedas and the drinkers of the juice of Soma (or devotion), whose sins are cleansed, worship Me by Yajna for gaining heaven. As a result of their good Karma they go to heaven and enjoy celestial sense pleasures. (9.20)
Yea! those who learn The threefold Veds, who drink the Soma wine, Purge sins, pay sacrifice - from Me they earn Passage to Swarga; where the meats divine Of great gods feed them in high Indra's heaven. ()

te taM bhuk{}tvaa svargalokaM vishaalaM
kshiiNe puNye martyalokaM vishanti .
evaM trayiidharmamanuprapannaa
gataagataM kaamakaamaa labhante .. 9\.21..

Having enjoyed the wide world of heavenly sense pleasures they return to the mortal world upon exhaustion of their good Karma (or Punya). Thus following the injunctions of three Vedas, the fruitive workers take repeated birth and death. (9.21)
Yet they, when that prodigious joy is o'er, Paradise spent, and wage for merits given, Come to the world of death and change once more. They had their recompense! they stored their treasure, Following the threefold Scripture and its writ; Who seeketh such gaineth the fleeting pleasure Of joy which comes and goes! I grant them it! ()

ananyaashchintayanto maa.n ye janaaH paryupaasate .
teshhaa.n nityaabhiyuk{}taanaa.n yogakshemaM vahaamyaham.h .. 9\.22..

To those ever steadfast devotees, who always remember or worship Me with single-minded contemplation, I personally take responsibility for their welfare. (9.22)
But to those blessed ones who worship Me, Turning not otherwhere, with minds set fast, I bring assurance of full bliss beyond. ()

ye.apyanyadevataabhak{}taa yajante shraddhayaanvitaaH .
te.api maameva kaunteya yajantyavidhipuurvakam.h .. 9\.23..

O Arjuna, even those devotees who worship demigods with faith, they too worship Me, but in an improper way. (9.23)
Nay, and of hearts which follow other gods In simple faith, their prayers arise to me, O Kunti's Son! though they pray wrongfully; ()

ahaM hi sarvayaGYaanaaM bhok{}taa cha prabhureva cha .
na tu maamabhijaananti tattvenaatashchyavanti te .. 9\.24..

Because I alone am the enjoyer of all Yajna, and the Lord. But, people do not know My true transcendental nature. Therefore, they fall (into the repeated cycles of birth and death). (9.24)
For I am the Receiver and the Lord Of every sacrifice, which these know not Rightfully; so they fall to earth again! ()

yaanti devavrataa devaanpitR^Inyaanti pitR^ivrataaH .
bhuutaani yaanti bhuutejyaa yaanti madyaajino.api maam.h .. 9\.25..

Worshippers of the demigods go to the demigods, the worshippers of the ancestors go to the ancestors, and the worshippers of the ghosts go to the ghosts, but My devotees come to Me (and are not born again). (9.25)
Who follow gods go to their gods; who vow Their souls to Pitris go to Pitris; minds To evil Bhuts given o'er sink to the Bhuts; And whoso loveth Me cometh to Me. ()

patraM pushhpaM phalaM toyaM yo me bhak{}tyaa prayach{}chhati .
tadahaM bhak{}tyupahR^itamashnaami prayataatmanaH .. 9\.26..

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)
Whoso shall offer Me in faith and love A leaf, a flower, a fruit, water poured forth, That offering I accept, lovingly made With pious will. ()

yatkaroshhi yadashnaasi yaj{}juhoshhi dadaasi yat.h .
yattapasyasi kaunteya tatkurushhva madarpaNam.h .. 9\.27..

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. (9.27)
Whate'er thou doest, Prince! Eating or sacrificing, giving gifts, Praying or fasting, let it all be done For Me, as Mine. ()

shubhaashubhaphalairevaM mokshyase karmabandhanaiH .
sa.nnyaasayogayuk{}taatmaa vimuk{}to maamupaishhyasi .. 9\.28..

By this attitude of complete renunciation (or Samnyasa-yoga) you shall be freed from the bondage, good and bad, of Karma. You shall be liberated, and come to Me. (9.28)
So shalt thou free thyself From Karmabandh, the chain which holdeth men To good and evil issue, so shalt come Safe unto Me - when thou art quit of flesh By faith and abdication joined to Me! ()

samo.ahaM sarvabhuuteshhu na me dveshhyo.asti na priyaH .
ye bhajanti tu maaM bhak{}tyaa mayi te teshhu chaapyaham.h .. 9\.29..

The Self is present equally in all beings. There is no one hateful or dear to Me. But, those who worship Me with devotion, they are with Me and I am also with them. (9.29)
I am alike for all! I know not hate, I know not favour! What is made is Mine! But them that worship Me with love, I love; They are in Me, and I in them! ()

api chetsuduraachaaro bhajate maamananyabhaak.h .
saadhureva sa mantavyaH samyagvyavasito hi saH .. 9\.30..

Even if the most sinful person resolves to worship Me with single-minded loving devotion, such a person must be regarded as a saint because of making the right resolution. (9.30)
Nay, Prince! If one of evil life turn in his thought Straightly to Me, count him amidst the good; He hath the high way chosen; he shall grow Righteous ere long; ()

kshipraM bhavati dharmaatmaa shashvach{}chhaanti.n nigach{}chhati .
kaunteya pratijaaniihi na me bhak{}taH praNashyati .. 9\.31..

Such a person soon becomes righteous and attains everlasting peace. Be aware, O Arjuna, that My devotee never falls down. (9.31)
he shall attain that peace Which changes not. Thou Prince of India! Be certain none can perish, trusting Me! ()

maa.n hi paartha vyapaashritya ye.api syuH paapayonayaH .
striyo vaishyaastathaa shuudraaste.api yaanti paraaM gatim.h .. 9\.32..

Anybody, including women, merchants, laborers, and the evil-minded can attain the supreme goal by just surrendering unto My will (with loving devotion), O Arjuna. (9.32)
O Pritha's Son! whoso will turn to Me, Though they be born from the very womb of Sin, Woman or man; sprung of the Vaisya caste Or lowly disregarded Sudra, all Plant foot upon the highest path; ()

kiM punarbraahmaNaaH puNyaa bhak{}taa raajarshhayastathaa .
anityamasukhaM lokamimaM praapya bhajasva maam.h .. 9\.33..

Then, it should be very easy for the holy Braahmanas and devout royal sages (to attain the Supreme state). Therefore, having obtained this joyless and transient human life, one should always remember Me with loving devotion. (9.33)
how then The holy Brahmans and My Royal Saints? Ah! ye who into this ill world are come Fleeting and false - set your faith fast on Me! ()

manmanaa bhava madbhak{}to madyaajii maa.n namaskuru .
maamevaishhyasi yuk{}tvaivamaatmaanaM matparaayaNaH .. 9\.34..

Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me. Thus uniting yourself with Me, and setting Me as the supreme goal and sole refuge, you shall certainly realize (or come to) Me. (9.34)
Fix heart and thought on Me! Adore Me! Bring Offerings to Me! Make Me prostrations! Make Me your supremest joy! and, undivided, Unto My rest your spirits shall be guided. ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
raajavidyaaraajaguhyayogo naama navamo.adhyaayaH .. 9..

HERE ENDETH CHAPTER 9 OF THE
BHAGAVAD GITA,
Entitled "Rajavidyarajaguhyayog,"
Or "The Book of Religion by the Kingly Knowledge
and the Kingly Mystery."







Chapter 10


atha dashamo.adhyaayaH. (vibhuutiyogaH)


Manifestation of the Absolute


shriibhagavaanuvaacha .

bhuuya eva mahaabaaho shR^iNu me paramaM vachaH .
yatte.ahaM priiyamaaNaaya vakshyaami hitakaamyayaa .. 10\.1..

The Supreme Lord said: O Arjuna, listen once again to My supreme word that I shall speak to you, who are dear, for your welfare. (10.01)
Krishna. Hear farther yet, thou Long Armed Lord! these latest words I say Uttered to bring thee bliss and peace, who lovest Me alway ()

na me viduH suragaNaaH prabhavaM na maharshhayaH .
ahamaadirhi devaanaaM maharshhiiNaa.n cha sarvashaH .. 10\.2..

Neither the Devas nor the great sages know My origin, because I am the origin of all Devas and sages also. (10.02)
Not the great company of gods nor kingly Rishis know My Nature, Who have made the gods and Rishis long ago; ()

yo maamajamanaadi.n cha vetti lokamaheshvaram.h .
asaMmuuDhaH sa martyeshhu sarvapaapaiH pramuchyate .. 10\.3..

One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is considered wise among the mortals, and gets liberation from the bondage of Karma. (10.03)
He only knoweth - only he is free of sin, and wise, Who seeth Me, Lord of the Worlds, with faith enlightened eyes, Unborn, undying, unbegun. Whatever Natures be To mortal men distributed, those natures spring from Me! ()

buddhirGYaanamasaMmohaH kshamaa satya.n damaH shamaH .
sukhaM duHkhaM bhavo.abhaavo bhaya.n chaabhayameva cha .. 10\.4..

Discrimination, knowledge, non-delusion, forgiveness, truthfulness, control over the mind and senses, pleasure, pain, birth, death, fear, fearlessness; (10.04)
Intellect, skill, enlightenment, endurance, self control, Truthfulness, equability, and grief or joy of soul, And birth and death, and fearfulness, and fearlessness, ()

ahi.nsaa samataa tushhTistapo daanaM yasho.ayashaH .
bhavanti bhaavaa bhuutaanaaM matta eva pR^ithagvidhaaH .. 10\.5..

Nonviolence, equanimity, contentment, austerity, charity, fame, and ill fame; all these diverse qualities in human beings arise from Me alone. (10.05)
and shame, And honour, and sweet harmlessness, and peace which is the same Whate'er befalls, and mirth, and tears, and piety and thrift, And wish to give, and will to help, all cometh of My gift! ()

maharshhayaH sap{}ta puurve chatvaaro manavastathaa .
madbhaavaa maanasaa jaataa yeshhaa.n loka imaaH prajaaH .. 10\.6..

The seven great sages and four ancient Manus, from whom all these creatures of the world were born, originated from My potential energy. (10.06)
The Seven Chief Saints, the Elders Four, the Lordly Manus set Sharing My work - to rule the worlds, these too did I beget; And Rishis, Pitris, Manus, all, by one thought of My mind; Thence did arise, to fill this world, the races of mankind; ()

etaa.n vibhuuti.n yoga.n cha mama yo vetti tattvataH .
so.avikampena yogena yujyate naatra sa.nshayaH .. 10\.7..

One who truly understands My manifestations and yogic powers, is united with Me in unswerving devotion. There is no doubt about this. (10.07)
Wherefrom who comprehends My Reign of mystic Majesty That truth of truths - is thenceforth linked in faultless faith to Me: ()

ahaM sarvasya prabhavo mattaH sarvaM pravartate .
iti matvaa bhajante maaM budhaa bhaavasamanvitaaH .. 10\.8..

I am the origin of all. Everything emanates from Me. Understanding this, the wise ones worship Me with love and devotion. (10.08)
Yea! knowing Me the source of all, by Me all creatures wrought, The wise in spirit cleave to Me, into My Being brought; ()

mach{}chittaa madgatapraaNaa bodhayantaH parasparam.h .
kathayantashcha maa.n nitya.n tushhyanti cha ramanti cha .. 10\.9..

With their minds absorbed in Me, with their lives surrendered unto Me, always enlightening each other by talking about Me; they remain ever content and delighted. (10.09)
Hearts fixed on Me; breaths breathed to Me; praising Me, each to each, So have they happiness and peace, with pious thought and speech; ()

teshhaa.n satatayuk{}taanaaM bhajataaM priitipuurvakam.h .
dadaami buddhiyogaM taM yena maamupayaanti te .. 10\.10..

I give the knowledge, to those who are ever united with Me and lovingly adore Me, by which they come to Me. (10.10)
And unto these - thus serving well, thus loving ceaselessly I give a mind of perfect mood, whereby they draw to Me; ()

teshhaamevaanukampaarthamahamaGYaanajaM tamaH .
naashayaamyaatmabhaavastho GYaanadiipena bhaasvataa .. 10\.11..

Out of compassion for them I, who dwell within their heart, destroy the darkness born of ignorance by the shining lamp of knowledge. (10.11)
And, all for love of them, within their darkened souls I dwell, And, with bright rays of wisdom's lamp, their ignorance dispel. ()

arjuna uvaacha .

paraM brahma paraM dhaama pavitraM paramaM bhavaan.h .
purushhaM shaashvataM divyamaadidevamajaM vibhum.h .. 10\.12..

Arjuna said: You are the Supreme Brahman, the supreme abode, the supreme purifier, the eternal divine spirit, the primal God, the unborn, and the omnipresent. (10.12)
Arjuna. Yes! Thou art Parabrahm! The High Abode! The Great Purification! Thou art God Eternal, All creating, Holy, First, Without beginning! Lord of Lords and Gods! ()

aahustvaamR^ishhayaH sarve devarshhirnaaradastathaa .
asito devalo vyaasaH svaya.n chaiva braviishhi me .. 10\.13..

All sages have thus acclaimed You. The divine sage Narada, Asita, Devala, Vyaasa, and You Yourself tell me. (10.13)
Declared by all the Saints - by Narada, Vyasa Asita, and Devalas; And here Thyself declaring unto me! ()

sarvametadR^itaM manye yanmaa.n vadasi keshava .
na hi te bhagavanvyak{}ti.n vidurdevaa na daanavaaH .. 10\.14..

O Krishna, I believe all that You have told Me to be true. O Lord, neither the Devas nor the demons fully understand Your manifestations. (10.14)
What Thou hast said now know I to be truth, O Kesava! that neither gods nor men Nor demons comprehend Thy mystery Made manifest, Divinest! ()

svayamevaatmanaatmaanaM vettha tvaM purushhottama .
bhuutabhaavana bhuutesha devadeva jagatpate .. 10\.15..

O Creator and Lord of all beings, God of all gods, Supreme person and Lord of the universe, You alone know Yourself by Yourself. (10.15)
Thou Thyself Thyself alone dost know, Maker Supreme! Master of all the living! Lord of Gods! King of the Universe! ()

vak{}tumarhasyasheshheNa divyaa hyaatmavibhuutayaH .
yaabhirvibhuutibhirlokaanimaa.nstva.n vyaapya tishhThasi .. 10\.16..

(Therefore), You alone are able to fully describe Your own divine glories, the manifestations, by which You exist pervading all the universe. (10.16)
To Thee alone Belongs to tell the heavenly excellence Of those perfections wherewith Thou dost fill These worlds of Thine; Pervading, Immanent! ()

kathaM vidyaamahaM yogi.nstvaa.n sadaa parichintayan.h .
keshhu keshhu cha bhaaveshhu chintyo.asi bhagavanmayaa .. 10\.17..

How may I know You, O Lord, by constant contemplation? In what form (of manifestation) are You to be thought of by me, O Lord? (10.17)
How shall I learn, Supremest Mystery! To know Thee, though I muse continually? Under what form of Thine unnumbered forms Mayst Thou be grasped? ()

vistareNaatmano yogaM vibhuuti.n cha janaardana .
bhuuyaH kathaya tR^ip{}tirhi shR^iNvato naasti me.amR^itam.h .. 10\.18..

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)
Ah! yet again recount, Clear and complete, Thy great appearances, The secrets of Thy Majesty and Might, Thou High Delight of Men! Never enough Can mine ears drink the Amrit of such words! ()

shriibhagavaanuvaacha .

hanta te kathayishhyaami divyaa hyaatmavibhuutayaH .
praadhaanyataH kurushreshhTha naastyanto vistarasya me .. 10\.19..

The Supreme Lord said: O Arjuna, now I shall explain to you My prominent divine manifestations, because My manifestations are endless. (10.19)
Krishna. Hanta! So be it! Kuru Prince! I will to thee unfold Some portions of My Majesty, whose powers are manifold! ()

ahamaatmaa guDaakesha sarvabhuutaashayasthitaH .
ahamaadishcha madhya.n cha bhuutaanaamanta eva cha .. 10\.20..

O Arjuna, I am the Atma abiding in the heart of all beings. I am also the beginning, the middle, and the end of all beings. (10.20)
I am the Spirit seated deep in every creature's heart; From Me they come; by Me they live; at My word they depart! ()

aadityaanaamahaM vishhNurjyotishhaa.n ravira.nshumaan.h .
mariichirmarutaamasmi nakshatraaNaamahaM shashii .. 10\.21..

I am Vishnu among the (twelve) sons of Aditi, I am the radiant sun among the luminaries, I am Marici among the gods of wind, I am the moon among the stars. (10.21)
Vishnu of the Adityas I am, those Lords of Light; Maritchi of the Maruts, the Kings of Storm and Blight; By day I gleam, the golden Sun of burning cloudless Noon; By Night, amid the asterisms I glide, the dappled Moon! ()

vedaanaa.n saamavedo.asmi devaanaamasmi vaasavaH .
indriyaaNaaM manashchaasmi bhuutaanaamasmi chetanaa .. 10\.22..

I am the Sama Veda among the Vedas; I am Indra among the Devas; I am the mind among the senses; I am the consciousness in living beings. (10.22)
Of Vedas I am Sama Ved, of gods in Indra's Heaven Vasava; of the faculties to living beings given The mind which apprehends and thinks; ()

rudraaNaa.n shaN^karashchaasmi vittesho yaksharakshasaam.h .
vasuunaaM paavakashchaasmi meruH shikhariNaamaham.h .. 10\.23..

I am Shiva among the Rudras; (I am) Kubera among the Yakshas and demons; I am the fire among the Vasus; and I am Meru among the mountain peaks. (10.23)
of Rudras Sankara; Of Yakshas and of Rakshasas, Vittesh; and Pavaka Of Vasus, and of mountain peaks Meru; ()

purodhasaa.n cha mukhyaM maa.n viddhi paartha bR^ihaspatim.h .
senaaniinaamahaM skandaH sarasaamasmi saagaraH .. 10\.24..

Among the priests, O Arjuna, know Me to be the chief, Brihaspati. Among the army generals, I am Skanda; I am the ocean among the bodies of water. (10.24)
Brihaspati Know Me 'mid planetary Powers; 'mid Warriors heavenly Skanda; of all the water floods the Sea which drinketh each, ()

maharshhiiNaaM bhR^igurahaM giraamasmyekamaksharam.h .
yaGYaanaa.n japayaGYo.asmi sthaavaraaNaa.n himaalayaH .. 10\.25..

I am Bhrigu among the great sages; I am the monosyllable OM among the words; I am Japa among the Yajna; and I am the Himalaya among the immovables. (10.25)
And Bhrigu of the holy Saints, and OM of sacred speech; Of prayers the prayer ye whisper; of hills Himila's snow, ()

ashvatthaH sarvavR^ikshaaNaa.n devarshhiiNaa.n cha naaradaH .
gandharvaaNaa.n chitrarathaH siddhaanaa.n kapilo muniH .. 10\.26..

I am the Peepal tree among the trees, Narada among the sages, Chitraaratha among the Gandharvas, and sage Kapila among the Siddhas. (10.26)
And Aswattha, the fig tree, of all the trees that grow; Of the Devarshis, Narada; and Chitrarath of them That sing in Heaven, and Kapila of Munis, ()

uch{}chaiHshravasamashvaanaa.n viddhi maamamR^itodbhavam.h .
airaavataM gajendraaNaa.n naraaNaa.n cha naraadhipam.h .. 10\.27..

Know Me as Uchchaihshrava, born at the time of churning the ocean for getting the nectar, among the horses; Airaavata among the elephants; and the King among men. (10.27)
and the gem Of flying steeds, Uchchaisravas, from Amritwave which burst; Of elephants Airavata; of males the Best and First; ()

aayudhaanaamahaM vajra.n dhenuunaamasmi kaamadhuk.h .
prajanashchaasmi kandarpaH sarpaaNaamasmi vaasukiH .. 10\.28..

I am thunderbolt among the weapons, Kaamadhenu among the cows, and the cupid among the procreators. Among the serpents, I am Vaasuki. (10.28)
Of weapons Heav'n's hot thunderbolt; of cows white Kamadhuk, From whose great milky udder teats all hearts' desires are strook; Vasuki of the serpent tribes, round Mandara entwined; ()

anantashchaasmi naagaanaa.n varuNo yaadasaamaham.h .
pitR^iNaamaryamaa chaasmi yamaH sa.nyamataamaham.h .. 10\.29..

I am Sheshanaaga among the Naagas, I am Varuna among the water gods, and Aryamaa among the manes. I am Yama among the controllers. (10.29)
And thousand fanged Ananta, on whose broad coils reclined Leans Vishnu; and of water things Varuna; Aryam Of Pitris, and, of those that judge, Yama the Judge I am; ()

prahlaadashchaasmi daityaanaa.n kaalaH kalayataamaham.h .
mR^igaaNaa.n cha mR^igendro.ahaM vainateyashcha pakshiNaam.h .. 10\.30..

I am Prahlaada among Diti's progeny, time or death among the healers, lion among the beasts, and the Garuda among birds. (10.30)
Of Daityas dread Prahlada; of what metes days and years, Time's self I am; of woodland beasts - buffaloes, deers, and bears The lordly painted tiger; of birds the vast Garud, ()

pavanaH pavataamasmi raamaH shastrabhR^itaamaham.h .
jhashhaaNaaM makarashchaasmi srotasaamasmi jaahnavii .. 10\.31..

I am the wind among the purifiers, and Lord Rama among the warriors. I am the shark among the fishes, and the Ganges among the rivers. (10.31)
The whirlwind 'mid the winds; 'mid chiefs Rama with blood imbrued, Makar 'mid fishes of the sea, and Ganges 'mid the streams; ()

sargaaNaamaadirantashcha madhya.n chaivaahamarjuna .
adhyaatmavidyaa vidyaanaa.n vaadaH pravadataamaham.h .. 10\.32..

I am the beginning, the middle, and the end of the creation, O Arjuna. Among the knowledge I am knowledge of the supreme Self. I am logic of the logician. (10.32)
Yea! First, and Last, and Centre of all which is or seems I am, Arjuna! Wisdom Supreme of what is wise, Words on the uttering lips I am, and eyesight of the eyes. ()

aksharaaNaamakaaro.asmi dvandvaH saamaasikasya cha .
ahamevaakshayaH kaalo dhaataa.ahaM vishvatomukhaH .. 10\.33..

I am the letter "A" among the alphabets, among the compound words I am the dual compound, I am the endless time, I am the sustainer of all, and have faces on all sides (or I am omniscient). (10.33)
And "A" of written characters, Dwandwa of knitted speech, And Endless Life, and boundless Love, whose power sustaineth each; ()

mR^ityuH sarvaharashchaahamudbhavashcha bhavishhyataam.h .
kiirtiH shriirvaakcha naariiNaa.n smR^itirmedhaa dhR^itiH kshamaa .. 10\.34..

I am the all-devouring death, and also the origin of future beings. Among the feminine nouns I am fame, prosperity, speech, memory, intellect, resolve, and forgiveness. (10.34)
And bitter Death which seizes all, and joyous sudden Birth, Which brings to light all beings that are to be on earth; And of the viewless virtues, Fame, Fortune, Song am I, And Memory, and Patience; and Craft, and Constancy: ()

bR^ihatsaama tathaa saam{}naa.n gaayatrii chhandasaamaham.h .
maasaanaaM maargashiirshho.ahamR^ituunaa.n kusumaakaraH .. 10\.35..

I am Brihatsaama among the hymns. I am Gaayatri among the mantras, I am Maargsirsha (November-December) among the months, I am the spring among the seasons. (10.35)
Of Vedic hymns the Brihatsam, of metres Gayatri, Of months the Margasirsha, of all the seasons three The flower wreathed Spring; ()

dyuta.n chhalayataamasmi tejastejasvinaamaham.h .
jayo.asmi vyavasaayo.asmi sattvaM sattvavataamaham.h .. 10\.36..

I am the fraud of the gambler; I am the splendor of the splendid; I am victory (of the victorious); I am resolution (of the resolute); I am the goodness of the good. (10.36)
in dicer's play the conquering Double Eight; The splendour of the splendid, and the greatness of the great, Victory I am, and Action! and the goodness of the good, ()

vR^ishhNiinaa.n vaasudevo.asmi paaNDavaanaa.n dhana.njayaH .
muniinaamapyahaM vyaasaH kaviinaamushanaa kaviH .. 10\.37..

I am Vaasudeva among the Vrishni, Arjuna among the Paandavas, Vyaasa among the sages, and Ushanaa among the poets. (10.37)
And Vasudev of Vrishni's race, and of this Pandu brood Thyself! Yea, my Arjuna! thyself; for thou art Mine! Of poets Usana, of saints Vyasa, sage divine; ()

daNDo damayataamasmi niitirasmi jigiishhataam.h .
mauna.n chaivaasmi guhyaanaa.n GYaanaM GYaanavataamaham.h .. 10\.38..

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)
The policy of conquerors, the potency of kings, The great unbroken silence in learning's secret things; The lore of all the learned, ()

yach{}chaapi sarvabhuutaanaaM biijaM tadahamarjuna .
na tadasti vinaa yatsyaanmayaa bhuuta.n charaacharam.h .. 10\.39..

I am the origin or seed of all beings, O Arjuna. There is nothing, animate or inanimate, that can exist without Me. (10.39)
the seed of all which springs. Living or lifeless, still or stirred, whatever beings be, None of them is in all the worlds, but it exists by Me! ()

naanto.asti mama divyaanaa.n vibhuutiinaaM para.ntapa .
eshha tuuddeshataH prok{}to vibhuutervistaro mayaa .. 10\.40..

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)
Nor tongue can tell, Arjuna! nor end of telling come Of these My boundless glories, whereof I teach thee some; ()

yadyadvibhuutimatsattvaM shriimaduurjitameva vaa .
tattadevaavagach{}chha tvaM mama tejo.nshasaMbhavam.h .. 10\.41..

Whatever is endowed with glory, brilliance, and power; know that to be a manifestation of a fraction of My splendor. (10.41)
For wheresoe'er is wondrous work, and majesty, and might, From Me hath all proceeded. Receive thou this aright! ()

athavaa bahunaitena kiM GYaatena tavaarjuna .
vishhTabhyaahamidaM kR^its{}namekaa.nshena sthito jagat.h .. 10\.42..

What is the need for this detailed knowledge, O Arjuna? I continually support the entire universe by a small fraction of My energy. (10.42)
Yet how shouldst thou receive, O Prince! the vastness of this word? I, who am all, and made it all, abide its separate Lord! ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
vibhuutiyogo naama dashamo.adhyaayaH .. 10..

HERE ENDETH CHAPTER 10 OF THE
BHAGAVAD GITA,
Entitled "Vibhuti Yog,"
Or "The Book of Religion by the Heavenly Perfections."







Chapter 11


athaikaadasho.adhyaayaH. (vishvaruupadarshanayogaH)


Vision of the Cosmic Form


arjuna uvaacha .

madanugrahaaya paramaM guhyamadhyaatmasa.nGYitam.h .
yattvayok{}ta.n vachastena moho.ayaM vigato mama .. 11\.1..

Arjuna said: My illusion is dispelled by Your profound words, that You spoke out of compassion towards me, about the supreme secret of the Self. (11.01)
Arjuna. This, for my soul's peace, have I heard from Thee, The unfolding of the Mystery Supreme Named Adhyatman; comprehending which, My darkness is dispelled; ()

bhavaapyayau hi bhuutaanaa.n shrutau vistarasho mayaa .
tvattaH kamalapatraaksha maahaatmyamapi chaavyayam.h .. 11\.2..

O Krishna, I have heard from You in detail about the origin and dissolution of beings, and Your imperishable glory. (11.02)
for now I know O Lotus eyed! whence is the birth of men, And whence their death, and what the majesties ()

evametadyathaattha tvamaatmaanaM parameshvara .
drashhTumich{}chhaami te ruupamaishvaraM purushhottama .. 11\.3..

O Lord, You are as You have said, yet I wish to see Your divine cosmic form, O Supreme Being. (11.03)
Of Thine immortal rule. Fain would I see, As thou Thyself declar'st it, Sovereign Lord! ()

manyase yadi tach{}chhak{}yaM mayaa drashhTumiti prabho .
yogeshvara tato me tva.n darshayaatmaanamavyayam.h .. 11\.4..

O Lord, if You think it is possible for me to see this, then O Lord of the yogis, show me Your imperishable Self. (11.04)
The likeness of that glory of Thy Form Wholly revealed. O Thou Divinest One! If this can be, if I may bear the sight, Make Thyself visible, Lord of all prayers! Show me Thy very self, the Eternal God! ()

shriibhagavaanuvaacha .

pashya me paartha ruupaaNi shatasho.atha sahasrashaH .
naanaavidhaani divyaani naanaavarNaakR^itiini cha .. 11\.5..

The Supreme Lord said: O Arjuna, behold My hundreds and thousands of multifarious divine forms of different colors and shapes. (11.05)
Krishna. Gaze, then, thou Son of Pritha! I manifest for thee Those hundred thousand thousand shapes that clothe my Mystery: I show thee all my semblances, infinite, rich, divine, My changeful hues, my countless forms. ()

pashyaadityaanvasuun.hrudraanashvinau marutastathaa .
bahuunyadR^ishhTapuurvaaNi pashyaashcharyaaNi bhaarata .. 11\.6..

See the Adityas, the Vasus, the Rudras, the Ashvins, and the Maruts. Behold, O Arjuna, many wonders never seen before. (11.06)
See! in this face of mine,
Adityas, Vasus, Rudras, Aswins, and Maruts; see
Wonders unnumbered, Indian Prince! revealed to none save thee.
()

ihaikastha.n jagatkR^its{}naM pashyaadya sacharaacharam.h .
mama dehe guDaakesha yach{}chaanyad.h drashhTumich{}chhasi .. 11\.7..

O Arjuna, now behold the entire creation; animate, inanimate, and whatever else you like to see; all at one place in My body. (11.07)
Behold! this is the Universe! Look! what is live and dead
I gather all in one - in Me! Gaze, as thy lips have said
On GOD, ETERNAL, VERY GOD! See ME! what thou prayest!
()

na tu maa.n shak{}yase drashhTumanenaiva svachakshushhaa .
divya.n dadaami te chakshuH pashya me yogamaishvaram.h .. 11\.8..

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)
Thou canst not! nor, with human eyes, Arjuna! ever mayest!
Therefore I give thee sense divine. Have other eyes, new light!
And, look! This is My glory, unveiled to mortal sight!
()

sa.njaya uvaacha .

evamuk{}tvaa tato raajanmahaayogeshvaro hariH .
darshayaamaasa paarthaaya paramaM ruupamaishvaram.h .. 11\.9..

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)
Sanjaya. Then, O King! to God, so saying,
Stood, to Pritha's Son displaying
All the splendour, wonder, dread
Of His vast Almighty head.
()

anekavak{}tranayanamanekaad.hbhutadarshanam.h .
anekadivyaabharaNaM divyaanekodyataayudham.h .. 11\.10..

(Arjuna saw the Universal Form of the Lord) with many mouths and eyes, and many visions of marvel, with numerous divine ornaments, and holding divine weapons. (11.10)
Out of countless eyes beholding,
Out of countless mouths commanding,
Countless mystic forms enfolding
In one Form: supremely standing
Countless radiant glories wearing,
Countless heavenly weapons bearing,
()

divyamaalyaambaradharaM divyagandhaanulepanam.h .
sarvaashcharyamayaM devamanantaM vishvatomukham.h .. 11\.11..

Wearing divine garlands and apparel, anointed with celestial perfumes and ointments, full of all wonders, the limitless God with faces on all sides. (11.11)
Crowned with garlands of star clusters,
Robed in garb of woven lustres,
Breathing from His perfect Presence
Breaths of every subtle essence
Of all heavenly odours; shedding
Blinding brilliance; overspreading
Boundless, beautiful - all spaces
With His all regarding faces;
()

divi suuryasahasrasya bhavedyugapadutthitaa .
yadi bhaaH sadR^ishii saa syaadbhaasastasya mahaatmanaH .. 11\.12..

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)
So He showed! If there should rise
Suddenly within the skies
Sunburst of a thousand suns
Flooding earth with beams undeemed of,
Then might be that Holy One's
Majesty and radiance dreamed of!
()

tatraikastha.n jagatkR^its{}naM pravibhak{}tamanekadhaa .
apashyaddevadevasya shariire paaNDavastadaa .. 11\.13..

Arjuna saw the entire universe, divided in many ways, but standing as (all in) One (and One in all) in the body of Krishna, the God of gods. (11.13)
So did Pandu's Son behold
All this universe enfold
All its huge diversity
Into one vast shape, and be
Visible, and viewed, and blended
In one Body - subtle, splendid,
Nameless - th' All comprehending
God of Gods, the Never Ending
Deity!
()

tataH sa vismayaavishhTo hR^ishhTaromaa dhana.njayaH .
praNamya shirasaa devaM kR^itaaJN{}jalirabhaashhata .. 11\.14..

Then Arjuna, filled with wonder and his hairs standing on end, bowed his head to the Lord and prayed with folded hands. (11.14)
But, sore amazed,
Thrilled, o'erfilled, dazzled, and dazed,
Arjuna knelt; and bowed his head,
And clasped his palms; and cried, and said:
()

arjuna uvaacha .

pashyaami devaa.nstava deva dehe
sarvaa.nstathaa bhuutavisheshhasaN^ghaan.h .
brahmaaNamiishaM kamalaasanasthaM
R^ishhii.nshcha sarvaanuragaa.nshcha divyaan.h .. 11\.15..

Arjuna said: O Lord, I see in Your body all the gods and multitude of beings, all sages, celestial serpents, Lord Shiva as well as Lord Brahmaa seated on the lotus. (11.15)
Arjuna. Yea! I have seen! I see!
Lord! all is wrapped in Thee!
The gods are in Thy glorious frame! the creatures
Of earth, and heaven, and hell
In Thy Divine form dwell,
And in Thy countenance shine all the features
Of Brahma, sitting lone
Upon His lotus throne;
()

anekabaahuudaravak{}tranetra.n
pashyaami tvaa.n sarvato.anantaruupam.h .
naantaM na madhyaM na punastavaadi.n
pashyaami vishveshvara vishvaruupa .. 11\.16..

O Lord of the universe, I see You everywhere with infinite form, with many arms, stomachs, faces, and eyes. Neither do I see the beginning nor the middle nor the end of Your Universal Form. (11.16)
Of saints and sages, and the serpent races
Ananta, Vasuki;
Yea! mightiest Lord! I see
Thy thousand thousand arms and breasts, and faces,
And eyes, on every side
Perfect, diversified;
And nowhere end of Thee, nowhere beginning,
Nowhere a centre! Shifts
Wherever soul's gaze lifts
Thy central Self, all wielding, and all winning!
()

kiriiTinaM gadina.n chakriNa.n cha
tejoraashi.n sarvato diip{}timantam.h .
pashyaami tvaa.n durniriikshya.n samantaad.h
diip{}taanalaarkadyutimaprameyam.h .. 11\.17..

I see You with Your crown, club, discus; and a mass of radiance, difficult to behold, shining all around with immeasurable brilliance of the sun and the blazing fire. (11.17)
Infinite King! I see
The anadem on Thee,
The club, the shell, the discus; see Thee burning
In beams insufferable,
Lighting earth, heaven, and hell
With brilliance blazing, glowing, flashing; turning
Darkness to dazzling day,
Look I whichever way;
()

tvamaksharaM paramaM veditavya.n
tvamasya vishvasya paraM nidhaanam.h .
tvamavyayaH shaashvatadharmagop{}taa
sanaatanastvaM purushho mato me .. 11\.18..

I believe You are the imperishable, the Supreme to be realized. You are the ultimate resort of the universe. You are the protector of eternal Dharma, and the imperishable primal spirit. (11.18)
Ah, Lord! I worship Thee, the Undivided,
The Uttermost of thought,
The Treasure Palace wrought
To hold the wealth of the worlds; the Shield provided
To shelter Virtue's laws;
The Fount whence Life's stream draws
()

anaadimadhyaantamanantaviiryam.h
anantabaahu.n shashisuuryanetram.h .
pashyaami tvaa.n diip{}tahutaashavak{}tra.n
svatejasaa vishvamidaM tapantam.h .. 11\.19..

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 whose radiance is scorching all the universe. (11.19)
All waters of all rivers of all being:
The One Unborn, Unending:
Unchanging and Unblending!
With might and majesty, past thought, past seeing!
Silver of moon and gold
Of sun are glories rolled
From Thy great eyes; Thy visage, beaming tender
Throughout the stars and skies,
Doth to warm life surprise
Thy Universe. The worlds are filled with wonder
()

dyaavaapR^ithivyoridamantara.n hi
vyaap{}ta.n tvayaikena dishashcha sarvaaH .
dR^ishh{}Tvaad.hbhutaM ruupamugra.n tavedaM
lokatrayaM pravyathitaM mahaatman.h .. 11\.20..

The entire space between heaven and earth is pervaded by You alone in all directions. Seeing Your marvelous and terrible form, the three worlds are trembling with fear, O Lord. (11.20)
Of Thy perfections! Space
Star sprinkled, and void place
From pole to pole of the Blue, from bound to bound,
Hath Thee in every spot,
Thee, Thee! Where Thou art not,
O Holy, Marvellous Form! is nowhere found!
()

amii hi tvaa.n surasaN^ghaa vishanti
kechidbhiitaaH praaJN{}jalayo gR^iNanti .
svastiityuk{}tvaa maharshhisiddhasaN^ghaaH
stuvanti tvaa.n stutibhiH pushhkalaabhiH .. 11\.21..

These hosts of demigods enter into You. Some with folded hands sing Your names and glories in fear. A multitude of Maharishis and Siddhas hail and adore You with abundant praises. (11.21)
O Mystic, Awful One!
At sight of Thee, made known,
The Three Worlds quake; the lower gods draw nigh Thee;
They fold their palms, and bow
Body, and breast, and brow,
And, whispering worship, laud and magnify Thee!
()

rudraadityaa vasavo ye cha saadhyaa
vishveshvinau marutashchoshhmapaashcha .
gandharvayakshaasurasiddhasaN^ghaa
viikshante tvaa.n vismitaashchaiva sarve .. 11\.22..

Rudras, Adityas, Vasus, Saadhyas, Vishwedevas, Ashvins, Maruts, Ushmapas, Gandharvas, Yakshas, Asuras, and Siddhas; they all amazingly gaze at You. (11.22)
Rishis and Siddhas cry
"Hail! Highest Majesty!
From sage and singer breaks the hymn of glory
In dulcet harmony,
Sounding the praise of Thee;
While countless companies take up the story,
Rudras, who ride the storms,
Th' Adityas' shining forms,
Vasus and Sadhyas, Viswas, Ushmapas;
Maruts, and those great Twins
The heavenly, fair, Aswins,
Gandharvas, Rakshasas, Siddhas, and Asuras,
These see Thee, and revere
In sudden stricken fear;
()

ruupaM mahatte bahuvak{}tranetra.n
mahaabaaho bahubaahuurupaadam.h .
bahuudaraM bahuda.nshhTraakaraalaM
dR^ishh{}Tvaa lokaaH pravyathitaastathaaham.h .. 11\.23..

Seeing your infinite form with many mouths, eyes, arms, thighs, feet, stomachs, and many fearful teeth; the worlds are trembling with fear and so do I, O mighty Lord. (11.23)
Yea! the Worlds, seeing Thee with form stupendous,
With faces manifold,
With eyes which all behold,
Unnumbered eyes, vast arms, members tremendous,
Flanks, lit with sun and star,
Feet planted near and far,
Tusks of terror, mouths wrathful and tender;
The Three wide Worlds before Thee
Adore, as I adore Thee,
Quake, as I quake, to witness so much splendour!
()

nabhaHspR^ishaM diip{}tamanekavarNa.n
vyaattaananaM diip{}tavishaalanetram.h .
dR^ishh{}Tvaa hi tvaaM pravyathitaantaraatmaa
dhR^iti.n na vindaami shama.n cha vishhNo .. 11\.24..

Seeing Your great effulgent and various-colored 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)
I mark Thee strike the skies
With front, in wondrous wise
Huge, rainbow painted, glittering; and thy mouth
Opened, and orbs which see
All things, whatever be
In all Thy worlds, east, west, and north and south.
O Eyes of God! O Head!
My strength of soul is fled,
Gone is heart's force, rebuked is mind's desire!
()

da.nshhTraakaraalaani cha te mukhaani
dR^ishh{}Tvaiva kaalaanalasannibhaani .
disho na jaane na labhe cha sharma
prasiida devesha jagannivaasa .. 11\.25..

Seeing Your mouths, with fearful teeth, glowing like fires of cosmic dissolution, I lose my sense of direction and find no comfort. Have mercy on me! O Lord of gods, refuge of the universe. (11.25)
When I behold Thee so,
With awful brows a glow,
With burning glance, and lips lighted by fire
Fierce as those flames which shall
Consume, at close of all,
Earth, Heaven! Ah me! I see no Earth and Heaven!
Thee, Lord of Lords! I see,
Thee only - only Thee!
Now let Thy mercy unto me be given,
Thou Refuge of the World!
()

amii cha tvaa.n dhR^itaraashhTrasya putraaH
sarve sahaivaavanipaalasaN^ghaiH .
bhiishhmo droNaH suutaputrastathaasau
sahaasmadiiyairapi yodhamukhyaiH .. 11\.26..
vak{}traaNi te tvaramaaNaa vishanti
da.nshhTraakaraalaani bhayaanakaani .
kechidvilagnaa dashanaantareshhu
sa.ndR^ishyante chuurNitairuttamaaN^gaiH .. 11\.27..

The sons of Dhritaraashtra along with the hosts of kings; Bheeshma, Drona, and Karna together with chief warriors on our side are also quickly entering into Your fearful mouths having terrible teeth. Some are seen caught in between the teeth with their heads crushed. (11.26-27)
Lo! to the cavern hurled
Of Thy wide opened throat, and lips white tusked,
I see our noblest ones,
Great Dhritarashtra's sons,
Bhishma, Drona, and Karna, caught and crushed!
()

yathaa nadiinaaM bahavo.ambuvegaaH
samudramevaabhimukhaa dravanti .
tathaa tavaamii naralokaviiraa
vishanti vak{}traaNyabhivijvalanti .. 11\.28..

As many torrents of the rivers rush toward the ocean, similarly, those warriors of the mortal world are entering Your blazing mouths. (11.28)
The Kings and Chiefs drawn in,
That gaping gorge within;
The best of both these armies torn and riven!
Between Thy jaws they lie
Mangled full bloodily,
Ground into dust and death! Like streams down driven
With helpless haste, which go
In headlong furious flow
Straight to the gulfing deeps of th' unfilled ocean,
So to that flaming cave
Those heroes great and brave
Pour, in unending streams, with helpless motion!
()

yathaa pradiip{}ta.n jvalanaM pataN^gaa
vishanti naashaaya samR^iddhavegaaH .
tathaiva naashaaya vishanti lokaaH
tavaapi vak{}traaNi samR^iddhavegaaH .. 11\.29..

As moths rush with great speed into the blazing flame for destruction, similarly all these people are rapidly rushing into Your mouths for destruction. (11.29)
Like moths which in the night
Flutter towards a light,
Drawn to their fiery doom, flying and dying,
So to their death still throng,
Blind, dazzled, borne along
Ceaselessly, all those multitudes, wild flying!
()

lelihyase grasamaanaH samantaat.h
lokaansamagraanvadanairjvaladbhiH .
tejobhiraapuurya jagatsamagra.n
bhaasastavograaH pratapanti vishhNo .. 11\.30..

You are licking up all the worlds with Your flaming mouths, swallowing them from all sides. Your powerful radiance is burning the entire universe, and filling it with splendor, O Krishna. (11.30)
Thou, that hast fashioned men,
Devourest them again,
One with another, great and small, alike!
The creatures whom Thou mak'st,
With flaming jaws Thou tak'st,
Lapping them up! Lord God! Thy terrors strike
From end to end of earth,
Filling life full, from birth
To death, with deadly, burning, lurid dread!
()

aakhyaahi me ko bhavaanugraruupo
namo.astu te devavara prasiida .
viGYaatumich{}chhaami bhavantamaadya.n
na hi prajaanaami tava pravR^ittim.h .. 11\.31..

Tell me who are You in such a fierce form? My salutations to You, O best of gods, be merciful! I wish to understand You, the primal Being, because I do not know Your mission. (11.31)
Ah, Vishnu! make me know
Why is Thy visage so?
Who art Thou, feasting thus upon Thy dead?
Who? awful Deity!
I bow myself to Thee,
Namostu Te, Devavara! Prasid!
O Mightiest Lord! rehearse
Why hast Thou face so fierce?
Whence doth this aspect horrible proceed?
()

shriibhagavaanuvaacha .

kaalo.asmi lokakshayakR^itpravR^iddho
lokaansamaahartumiha pravR^ittaH .
R^ite.api tvaa.n na bhavishhyanti sarve
ye.avasthitaaH pratyaniikeshhu yodhaaH .. 11\.32..

The Supreme Lord said: I am death, the mighty destroyer of the world, out to destroy. Even without your participation all the warriors standing arrayed in the opposing armies shall cease to exist. (11.32)
Krishna. Thou seest Me as Time who kills,
Time who brings all to doom,
The Slayer Time, Ancient of Days, come hither to consume;
Excepting thee, of all these hosts of hostile chiefs arrayed,
There stands not one shall leave alive the battlefield!
()

tasmaattvamuttishhTha yasho labhasva
jitvaa shatruun.h bhuN^.hkshva raajya.n samR^iddham.h .
mayaivaite nihataaH puurvameva
nimittamaatraM bhava savyasaachin.h .. 11\.33..

Therefore, you get up and attain glory. Conquer your enemies and enjoy a prosperous kingdom. All these (warriors) have already been destroyed by Me. You are only an instrument, O Arjuna. (11.33)
Dismayed No longer be! Arise! obtain renown! destroy thy foes! Fight for the kingdom waiting thee when thou hast vanquished those. By Me they fall - not thee! the stroke of death is dealt them now, Even as they show thus gallantly; My instrument art thou! ()

droNa.n cha bhiishhma.n cha jayadratha.n cha
karNa.n tathaanyaanapi yodhaviiraan.h .
mayaa hataa.nstva.n jahi maavyathishhThaa
yudhyasva jetaasi raNe sapat{}naan.h .. 11\.34..

Kill Drona, Bheeshma, Jayadratha, Karna, and other great warriors who are already killed by Me. Do not fear. You will certainly conquer the enemies in the battle, therefore, fight! (11.34)
Strike, strong armed Prince, at Drona! at Bhishma strike! deal death On Karna, Jyadratha; stay all their warlike breath! 'Tis I who bid them perish! Thou wilt but slay the slain; Fight! they must fall, and thou must live, victor upon this plain! ()

sa.njaya uvaacha .

etach{}chhrutvaa vachanaM keshavasya
kR^itaaJN{}jalirvepamaanaH kiriiTii .
namaskR^itvaa bhuuya evaaha kR^ishhNaM
sagadgadaM bhiitabhiitaH praNamya .. 11\.35..

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)
Sanjaya. Hearing mighty Keshav's word,
Trembling that helmed Lord
Clasped his lifted palms, and - praying
Grace of Krishna - stood there, saying,
With bowed brow and accents broken,
These words, timorously spoken:
()

arjuna uvaacha .

sthaane hR^ishhiikesha tava prakiirtyaa
jagatprahR^ishhyatyanurajyate cha .
rakshaa.nsi bhiitaani disho dravanti
sarve namasyanti cha siddhasaN^ghaaH .. 11\.36..

Arjuna said: Rightly, O Krishna, the world delights and rejoices in glorifying You. Terrified demons flee in all directions. The hosts of Siddhas bow to You in adoration. (11.36)
Arjuna. Worthily, Lord of Might!
The whole world hath delight
In Thy surpassing power, obeying Thee;
The Rakshasas, in dread
At sight of Thee, are sped
To all four quarters; and the company
Of Siddhas sound Thy name.
()

kasmaach{}cha te na nameranmahaatman.h
gariiyase brahmaNo.apyaadikartre .
ananta devesha jagannivaasa
tvamaksharaM sadasattatparaM yat.h .. 11\.37..

Why should they not, O great soul, bow to You, the original creator who is even greater than Brahmaa? O infinite Lord, O God of gods, O abode of the universe, You are both Sat and Asat, and the imperishable Brahman that is beyond both (Sat and Asat). (11.37)
How should they not proclaim
Thy Majesties, Divinest, Mightiest?
Thou Brahm, than Brahma greater!
Thou Infinite Creator!
Thou God of gods, Life's Dwelling place and Rest.
Thou, of all souls the Soul!
The Comprehending Whole!
Of being formed, and formless being the Framer;
()

tvamaadidevaH purushhaH puraaNaH
tvamasya vishvasya paraM nidhaanam.h .
vettaasi vedya.n cha para.n cha dhaama
tvayaa tataM vishvamanantaruupa .. 11\.38..

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)
O Utmost One! O Lord!
Older than eld, Who stored
The worlds with wealth of life! O Treasure Claimer,
Who wottest all, and art
Wisdom Thyself! O Part
In all, and All; for all from Thee have risen
Numberless now I see
The aspects are of Thee!
()

vaayuryamo.agnirvaruNaH shashaaN^kaH
prajaapatistvaM prapitaamahashcha .
namo namaste.astu sahasrakR^itvaH
punashcha bhuuyo.api namo namaste .. 11\.39..

You are Vaayu, Yama, Agni, Varuna, Shashaanka, and Brahmaa as well as the father of Brahmaa. Salutations to You a thousand times, and again and again salutations to You. (11.39)
Vayu Thou art, and He who keeps the prison
Of Narak, Yama dark;
And Agni's shining spark;
Varuna's waves are Thy waves. Moon and starlight
Are Thine! Prajapati
Art Thou, and 'tis to Thee
They knelt in worshipping the old world's far light,
The first of mortal men.
Again, Thou God! again
A thousand thousand times be magnified!
()

namaH purastaadatha pR^ishhThataste
namo.astu te sarvata eva sarva .
anantaviiryaamitavikramastva.n
sarva.n samaap{}noshhi tato.asi sarvaH .. 11\.40..

My salutations to You from front and from behind. O Lord, my obeisances to You from all sides. You are infinite valor and the boundless might. You pervade everything, and therefore You are everywhere and in everything. (11.40)
Honour and worship be
Glory and praise, to Thee
Namo, Namaste, cried on every side;
Cried here, above, below,
Uttered when Thou dost go,
Uttered where Thou dost come! Namo! we call;
Namostu! God adored!
Namostu! Nameless Lord
Hail to Thee! Praise to Thee Thou One in all;
()

sakheti matvaa prasabhaM yaduk{}taM
he kR^ishhNa he yaadava he sakheti .
ajaanataa mahimaanaM tavedaM
mayaa pramaadaatpraNayena vaa.api .. 11\.41..

Considering You merely as a friend, not knowing Your greatness, I have inadvertently addressed You as O Krishna, O Yadava, O friend; merely out of affection or carelessness. (11.41)
For Thou art All! Yea, Thou!
Ah! if in anger now
Thou shouldst remember I did think Thee Friend,
Speaking with easy speech,
As men use each to each;
Did call Thee "Krishna," "Prince," nor comprehend
Thy hidden majesty,
The might, the awe of Thee;
()

yach{}chaavahaasaarthamasatkR^ito.asi
vihaarashayyaasanabhojaneshhu .
eko.athavaapyachyuta tatsamaksha.n
tatkshaamaye tvaamahamaprameyam.h .. 11\.42..

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, I implore You for forgiveness. (11.42)
Did, in my heedlessness, or in my love,
On journey, or in jest,
Or when we lay at rest,
Sitting at council, straying in the grove,
Alone, or in the throng,
Do Thee, most Holy! wrong,
Be Thy grace granted for that witless sin
()

pitaasi lokasya charaacharasya
tvamasya puujyashcha gururgariiyaan.h .
na tvatsamo.astyabhyadhikaH kuto.anyo
lokatraye.apyapratimaprabhaava .. 11\.43..

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)
For Thou art, now I know,
Father of all below,
Of all above, of all the worlds within
Guru of Gurus; more
To reverence and adore
Than all which is adorable and high!
How, in the wide worlds three
Should any equal be?
Should any other share Thy Majesty?
()

tasmaatpraNamya praNidhaaya kaayaM
prasaadaye tvaamahamiishamiiDyam.h .
piteva putrasya sakheva sakhyuH
priyaH priyaayaarhasi deva soDhum.h .. 11\.44..

Therefore, O adorable Lord, I seek Your grace 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)
Therefore, with body bent
And reverent intent,
I praise, and serve, and seek Thee, asking grace.
As father to a son,
As friend to friend, as one
Who loveth to his lover, turn Thy face
In gentleness on me!
()

adR^ishhTapuurva.n hR^ishhito.asmi dR^ishh{}Tvaa
bhayena cha pravyathitaM mano me .
tadeva me darshaya deva ruupaM
prasiida devesha jagannivaasa .. 11\.45..

I am delighted by beholding that which has never been seen before, and yet my mind is tormented with fear. Show me that (four-armed) form. O God of gods, the refuge of the universe have mercy! (11.45)
Good is it I did see
This unknown marvel of Thy Form! But fear
Mingles with joy! Retake,
Dear Lord! for pity's sake
Thine earthly shape, which earthly eyes may bear!
Be merciful, and show
The visage that I know;
()

kiriiTinaM gadina.n chakrahastaM
ich{}chhaami tvaa.n drashhTumahaM tathaiva .
tenaiva ruupeNa chaturbhujena
sahasrabaaho bhava vishvamuurte .. 11\.46..

I wish to see You with a crown, holding mace and discus in Your hand. O Lord with thousand arms and universal form, appear in the four-armed form. (11.46)
Let me regard Thee, as of yore, arrayed
With disc and forehead gem,
With mace and anadem,
Thou that sustainest all things! Undismayed
Let me once more behold
The form I loved of old,
Thou of the thousand arms and countless eyes!
This frightened heart is fain
To see restored again
My Charioteer, in Krishna's kind disguise.
()

shriibhagavaanuvaacha .

mayaa prasannena tavaarjunedaM
ruupaM paraM darshitamaatmayogaat.h .
tejomayaM vishvamanantamaadya.n
yanme tvadanyena na dR^ishhTapuurvam.h .. 11\.47..

The Supreme Lord said: O Arjuna, being pleased with you I have shown you, through My own yogic powers, this supreme, shining, universal, infinite, and primal form of Mine that has never been seen before by anyone other than you. (11.47)
Krishna. Yea! thou hast seen, Arjuna! because I loved thee well, The secret countenance of Me, revealed by mystic spell, Shining, and wonderful, and majestic, manifold, Which none save thou in all the years had favour to behold; ()

na veda yaGYaadhyayanairna daanaiH
na cha kriyaabhirna tapobhirugraiH .
eva.nruupaH shak{}ya ahaM nR^iloke
drashhTuM tvadanyena kurupraviira .. 11\.48..

Neither by study of the Vedas, nor by Yajna, nor by charity, nor by rituals, nor by severe austerities, can I be seen in the cosmic form in this human world by anyone other than you, O Arjuna. (11.48)
For not by Vedas cometh this, nor sacrifice, nor alms, Nor works well done, nor penance long, nor prayers, nor chanted psalms, That mortal eyes should bear to view the Immortal Soul unclad, Prince of the Kurus! This was kept for thee alone! Be glad! ()

maa te vyathaa maa cha vimuuDhabhaavo
dR^ishh{}Tvaa ruupaM ghoramiidR^iN^.hmamedam.h .
vyapetabhiiH priitamanaaH punastva.n
tadeva me ruupamidaM prapashya .. 11\.49..

Do not be perturbed and deluded by seeing such a terrible form of Mine as this. With fearless and cheerful mind, now behold My four-armed form. (11.49)
Let no more trouble shake thy heart, because thine eyes have seen My terror with My glory. As I before have been So will I be again for thee; with lightened heart behold! Once more I am thy Krishna, the form thou knew'st of old! ()

sa.njaya uvaacha .

ityarjunaM vaasudevastathok{}tvaa
svakaM ruupaM darshayaamaasa bhuuyaH .
aashvaasayaamaasa cha bhiitamenaM
bhuutvaa punaH saumyavapurmahaatmaa .. 11\.50..

Sanjaya said: Lord Krishna, having thus spoken to Arjuna, revealed His four-armed form. Then assuming His gentle human form, Mahatma Krishna consoled Arjuna who was terrified. (11.50)
Sanjaya. These words to Arjuna spake
Vasudev, and straight did take
Back again the semblance dear
Of the well loved charioteer;
Peace and joy it did restore
When the Prince beheld once more
Mighty BRAHMA'S form and face
Clothed in Krishna's gentle grace.
()

arjuna uvaacha .

dR^ishh{}TvedaM maanushhaM ruupaM tava saumya.n janaardana .
idaaniimasmi sa.nvR^ittaH sachetaaH prakR^iti.n gataH .. 11\.51..

Arjuna said: O Krishna, seeing this gentle human form of Yours, I have now become composed and I am normal again. (11.51)
Arjuna. Now that I see come back, Janardana!
This friendly human frame, my mind can think
Calm thoughts once more; my heart beats still again!
()

shriibhagavaanuvaacha .

sudurdarshamidaM ruupaM dR^ishh{}Tvaanasi yanmama .
devaa apyasya ruupasya nitya.n darshanakaaN^kshiNaH .. 11\.52..

The Supreme Lord said: This (four-armed) form of Mine that you have seen is very difficult, indeed, to see. Even the gods are ever longing to see this form. (11.52)
Krishna. Yea! it was wonderful and terrible
To view me as thou didst, dear Prince! The gods
Dread and desire continually to view!
()

naahaM vedairna tapasaa na daanena na chejyayaa .
shak{}ya eva.nvidho drashhTuM dR^ishhTavaanasi maa.n yathaa .. 11\.53..

Neither by study of the Vedas, nor by austerity, nor by charity, nor by ritual, can I be seen in this form as you have seen Me. (11.53)
Yet not by Vedas, nor from sacrifice,
Nor penance, nor gift giving, nor with prayer
Shall any so behold, as thou hast seen!
()

bhak{}tyaa tvananyayaa shak{}ya ahameva.nvidho.arjuna .
GYaatuM drashhTu.n cha tatvena praveshhTu.n cha para.ntapa .. 11\.54..

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)
Only by fullest service, perfect faith,
And uttermost surrender am I known
And seen, and entered into, Indian Prince!
()

matkarmakR^inmatparamo madbhak{}taH saN^gavarjitaH .
nirvairaH sarvabhuuteshhu yaH sa maameti paaNDava .. 11\.55..

The one who does all works for 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. (11.55)
Who doeth all for Me; who findeth Me
In all; adoreth always; loveth all
Which I have made, and Me, for Love's sole end,
That man, Arjuna! unto Me doth wend.
()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
vishvaruupadarshanayogo naamaikaadasho.adhyaayaH .. 11..

HERE ENDETH CHAPTER 11 OF THE
BHAGAVAD GITA,
Entitled "Viswarupadarsanam,"
Or "The Book of the Manifesting of the
One and Manifold."







Chapter 12


atha dvaadasho.adhyaayaH. (bhak{}tiyogaH)


Path of Devotion


arjuna uvaacha .

evaM satatayuk{}taa ye bhak{}taastvaaM paryupaasate .
ye chaapyaksharamavyak{}taM teshhaa.n ke yogavittamaaH .. 12\.1..

Arjuna said: Those ever-steadfast devotees (or Bhaktas) who thus worship You (as the manifest or personal God), and those who worship the eternal unmanifest (the formless or impersonal) Brahman (by developing Jnana), which of these has the best knowledge of yoga? (12.01)
Arjuna. Lord! of the men who serve Thee - true in heart
As God revealed; and of the men who serve,
Worshipping Thee Unrevealed, Unbodied, Far,
Which take the better way of faith and life?
()

shriibhagavaanuvaacha .

mayyaaveshya mano ye maaM nityayuk{}taa upaasate .
shraddhayaa parayopetaaH te me yuk{}tatamaa mataaH .. 12\.2..

The Supreme Lord said: Those ever steadfast devotees who worship with supreme faith by fixing their mind on Me as personal God, I consider them to be the best yogis. (12.02)
Krishna. Whoever serve Me - as I show Myself
Constantly true, in full devotion fixed,
Those hold I very holy.
()

ye tvaksharamanirdeshyaM avyak{}taM paryupaasate .
sarvatragamachi.ntya.ncha kuuTasthaM achala.ndhruvam.h .. 12\.3..

But those who worship the imperishable, the undefinable, the unmanifest, the omnipresent, the unthinkable, the unchanging, the immovable, and the eternal Brahman; (12.03)
But who serve
Worshipping Me The One, The Invisible,
The Unrevealed, Unnamed, Unthinkable,
Uttermost, All pervading, Highest, Sure
Who thus adore Me,
()

sa.nniyamyendriyagraamaM sarvatra samabuddhayaaH .
te praap{}nuvanti maameva sarvabhuutahite rataaH .. 12\.4..

Restraining all the senses, even minded under all circumstances, engaged in the welfare of all creatures, they also attain Me. (12.04)
mastering their sense,
Of one set mind to all, glad in all good,
These blessed souls come unto Me.
()

k{}lesho.adhikatarasteshhaa.n avyak{}taasak{}tachetasaam.h ..
avyak{}taahi gatirduHkha.n dehavadbhiravaapyate .. 12\.5..

Self-realization is more difficult for those who fix their mind on the formless Brahman, because the comprehension of the unmanifest Brahman by the average embodied human being is very difficult. (12.05)
Yet, hard
The travail is for such as bend their minds
To reach th' Unmanifest. That viewless path
Shall scarce be trod by man bearing the flesh!
()

ye tu sarvaaNi karmaaNi mayi sa.nnyasya matparaH .
ananyenaiva yogena maa.n dhyaayanta upaasate .. 12\.6..

But, to those who worship Me as the personal God, renouncing all actions to Me; setting Me as their supreme goal, and meditating on Me with single minded devotion; (12.06)
But whereso any doeth all his deeds
Renouncing self for Me, full of Me, fixed
To serve only the Highest, night and day
Musing on Me -
()

teshhaamahaM samuddhartaa mR^ityusa.nsaarasaagaraat.h .
bhavaami na chiraatpaartha mayyaaveshitachetasaam.h .. 12\.7..

I swiftly become their savior, from the world that is the ocean of death and transmigration, whose thoughts are set on Me, O Arjuna. (12.07)
him will I swiftly lift
Forth from life's ocean of distress and death,
Whose soul clings fast to Me.
()

mayyeva mana aadhatsva mayi buddhi.n niveshaya .
nivasishhyasi mayyeva ata uurdhva.n na sa.nshayaH .. 12\.8..

Therefore, focus your mind on Me alone and let your intellect dwell upon Me through meditation and contemplation. Thereafter you shall certainly come to Me. (12.08)
Cling thou to Me!
Clasp Me with heart and mind! so shalt thou dwell
Surely with Me on high.
()

athachittaM samaadhaatuM na shak{}noshhi mayi sthiram.h .
abhyaasayogena tato maamichchhaap{}tuM dhana.njaya .. 12\.9..

If you are unable to meditate (or focus your mind) steadily on Me, then seek to reach Me, O Arjuna, by practice of (any other) spiritual discipline (or Sadhana of your choice). (12.09)
But if thy thought
Droops from such height; if thou be'st weak to set
Body and soul upon Me constantly, Despair not! give Me lower service!
()

abhyaase.apyasamartho.asi matkarmaparamo bhava .
madarthamapi karmaaNi kurvansiddhimavaapsyasi .. 12\.10..

If you are unable even to do any Sadhana, 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). (12.10)
Seek To reach Me, worshipping with steadfast will; And, if thou canst not worship steadfastly, Work for Me, toil in works pleasing to Me! ()

athaitadapyashak{}to.asi kartuM madyogamaashritaH .
sarvakarmaphalatyaagaM tataH kuru yataatmavaan.h .. 12\.11..

If you are unable to work for Me then just surrender unto My will with subdued mind, and renounce (the attachment to, and the anxiety for) the fruits of all work (by learning to accept all results, as God-given, with equanimity). (12.11)
For he that laboureth right for love of Me
Shall finally attain! But, if in this
Thy faint heart fails, bring Me thy failure! find
Refuge in Me! let fruits of labour go,
Renouncing hope for Me, with lowliest heart,
So shalt thou come;
()

shreyo hi GYaanamabhyaasaajGYaanaad.hdhyaanaM vishishhyate .
dhyaanaatkarmaphalatyaagastyaagaach{}chhaa.ntiranantaram.h .. 12\.12..

Knowledge is better than mere ritualistic practice, meditation is better than mere knowledge, renunciation of the fruit of work is better than meditation, peace immediately follows the renunciation of (the attachment to) the fruit of work. (12.12)
for, though to know is more
Than diligence, yet worship better is
Than knowing, and renouncing better still.
Near to renunciation - very near
Dwelleth Eternal Peace!
()

adveshhTaa sarvabhuutaanaaM maitraH karuNa eva cha .
nirmamo nirahaN^kaaraH samaduHkhasukhaH kshamii .. 12\.13..

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 (12.13)
Who hateth nought
Of all which lives, living himself benign,
Compassionate, from arrogance exempt,
Exempt from love of self, unchangeable
By good or ill; patient,
()

sa.ntushhTaH satataM yogii yataatmaa dR^iDhanishchayaH .
mayyarpitamanobuddhiryo madbhak{}taH sa me priyaH .. 12\.14..

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; such a devotee is dear to Me. (12.14)
contented, firm
In faith, mastering himself, true to his word,
Seeking Me, heart and soul; vowed unto Me,
That man I love!
()

yasmaannodvijate loko lokaannodvijate cha yaH .
harshhaamarshhabhayodvegairmuk{}to yaH sa cha me priyaH .. 12\.15..

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)
Who troubleth not his kind,
And is not troubled by them; clear of wrath,
Living too high for gladness, grief, or fear,
That man I love!
()

anapekshaH shuchirdaksha udaasiino gatavyathaH .
sarvaarambhaparityaagii yo madbhak{}taH sa me priyaH .. 12\.16..

One who is free from desires; who is pure, wise, impartial, and free from anxiety; who has renounced (the doership in) all undertakings; and who is devoted to Me, is dear to Me. (12.16)
Who, dwelling quiet eyed,
Stainless, serene, well balanced, unperplexed,
Working with Me, yet from all works detached,
That man I love! Who, fixed in faith on Me,
()

yo na hR^ishhyati na dveshhTi na shochati na kaaN^kshati .
shubhaashubhaparityaagii bhak{}timaanyaH sa me priyaH .. 12\.17..

One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and the evil, and who is full of devotion, such a person is dear to Me. (12.17)
Dotes upon none, scorns none; rejoices not,
And grieves not, letting good or evil hap
Light when it will, and when it will depart,
That man I love!
()

samaH shatrau cha mitre cha tathaa maanaapamaanayoH .
shiitoshhNasukhaduHkheshhu samaH saN^gavivarjitaH .. 12\.18..

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; and (12.18)
Who, unto friend and foe
Keeping an equal heart, with equal mind
Bears shame and glory; with an equal peace
Takes heat and cold, pleasure and pain; abides
Quit of desires,
()

tulyanindaastutirmaunii sa.ntushhTo yena kenachit.h .
aniketaH sthiramatirbhak{}timaanme priyo naraH .. 12\.19..

The one who is indifferent or silent in censure or praise, content with anything, unattached to a place (country, or house), equanimous, and full of devotion; that person is dear to Me. (12.19)
hears praise or calumny
In passionless restraint, unmoved by each;
Linked by no ties to earth, steadfast in Me,
That man I love!
()

ye tu dharmyaamR^itamidaM yathok{}taM paryupaasate .
shraddadhaanaa matparamaa bhak{}taaste.atiiva me priyaaH .. 12\.20..

But those devotees who have faith and sincerely try to develop the above mentioned immortal virtues, and set Me as their supreme goal; are very dear to Me. (12.20)
But most of all I love
Those happy ones to whom 'tis life to live
In single fervid faith and love unseeing,
Drinking the blessed Amrit of my Being!
()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
bhak{}tiyogo naama dvaadasho.adhyaayaH .. 12..

HERE ENDETH CHAPTER 12 OF THE
BHAGAVAD GITA,
Entitled "Bhaktiyog,"
Or "The Book of the Religion of Faith."







Chapter 13


atha trayodasho.adhyaayaH. (kshetrakshetraGYavibhaagayogaH)


Creation and the Creator


arjuna uvaacha .

prakR^itiM purushha.n chaiva kshetra.n kshetraGYameva cha .
etadveditumich{}chhaami GYaanaM GYeya.n cha keshava .. 13\.1..

The Supreme Lord said: O Arjuna, this body (the miniature universe) may be called the field of creation. One who knows the creation is called the creator by the seers of truth. (13.01)
Arjuna. Now would I hear, O gracious Kesava!
Of Life which seems, and Soul beyond, which sees,
And what it is we know - or think to know.

Krishna. Yea! Son of Kunti! for this flesh ye see
Is Kshetra, is the field where Life disports;
And that which views and knows it is the Soul,
Kshetrajna. In all "fields," thou Indian prince!
()

shriibhagavaanuvaacha .

idaM shariiraM kaunteya kshetramityabhidhiiyate .
etadyo vetti taM praahuH kshetraGYa iti tadvidaH .. 13\.2..

Know Me to be the creator of all creation, O Arjuna. The true understanding of both the creator and the creation is considered by Me to be the transcendental or metaphysical knowledge. (13.02)
I am Kshetrajna. I am what surveys!
Only that knowledge knows which knows the known
By the knower!
()

kshetraGYa.n chaapi maaM viddhi sarvakshetreshhu bhaarata .
kshetrakshetraGYayorGYaanaM yattajGYaanaM mataM mama .. 13\.3..

What the creation is, what it is like, what its transformations are, where the source is, who that creator is, and what His powers are, hear all these from Me in brief. (13.03)
What it is, that "field" of life,
What qualities it hath, and whence it is,
And why it changeth, and the faculty
That wotteth it, the mightiness of this,
And how it wotteth - hear these things from Me!
()

tatkshetra.n yach{}cha yaadR^ikcha yadvikaari yatashcha yat.h .
sa cha yo yatprabhaavashcha tatsamaasena me shR^iNu .. 13\.4..

The sages have described Him in many ways, in various Vedic hymns, and also in the conclusive and convincing verses of the Brahmasutra. (13.04)
(verse missing) ()

R^ishhibhirbahudhaa giita.n chhandobhirvividhaiH pR^ithak.h .
brahmasuutrapadaishchaiva hetumadbhirvinishchitaiH .. 13\.5..

The five basic elements, the "I" consciousness or ego, the intellect, the unmanifest Prakriti, the ten senses, the mind, and the five sense objects; (13.05)
The elements, the conscious life, the mind,
The unseen vital force, the nine strange gates
Of the body, and the five domains of sense;
()

mahaabhuutaanyaha.nkaaro buddhiravyak{}tameva cha .
indriyaaNi dashaika.n cha pa.ncha chendriyagocharaaH .. 13\.6..

Desire, hatred, pleasure, pain, the physical body, consciousness, and resolve. Thus the field (the creation or body) has been briefly described with its transformations. (13.06)
Desire, dislike, pleasure and pain, and thought
Deep woven, and persistency of being;
These all are wrought on Matter by the Soul!
()

ich{}chhaa dveshhaH sukhaM duHkhaM sa.nghaatashchetanaa dhR^itiH .
etatkshetra.n samaasena savikaaramudaahR^itam.h .. 13\.7..

Humility, modesty, nonviolence, forbearance, honesty, service to guru, purity (of thought, word, and deed), steadfastness, self-control; and (13.07)
Humbleness, truthfulness, and harmlessness,
Patience and honour, reverence for the wise.
Purity, constancy, control of self,
()

amaanitvamadambhitvamahi.nsaa kshaantiraarjavam.h .
aachaaryopaasanaM shauchaM sthairyamaatmavinigrahaH .. 13\.8..

Aversion towards sense objects, absence of ego, constant reflection on the agony and suffering inherent in birth, old age, disease, and death. (13.08)
Contempt of sense delights, self sacrifice,
Perception of the certitude of ill
In birth, death, age, disease, suffering, and sin;
()

indriyaartheshhu vairaagyamanaha.nkaara eva cha .
janmamR^ityujaraavyaadhiduHkhadoshhaanudarshanam.h .. 13\.9..

Detachment, non-fondness with son, wife, and home; unfailing equanimity upon attainment of the desirable and the undesirable; and (13.09)
Detachment, lightly holding unto home,
Children, and wife, and all that bindeth men;
An ever tranquil heart in fortunes good
And fortunes evil,
()

asak{}tiranabhishhvaN^gaH putradaaragR^ihaadishhu .
nitya.n cha samachittatvamishhTaanishhTopapattishhu .. 13\.10..

Unswerving devotion to Me by the yoga of exclusivity, love for solitude, distaste for social gossips; and (13.10)
with a will set firm
To worship Me - Me only! ceasing not;
Loving all solitudes, and shunning noise
Of foolish crowds;
()

mayi chaananyayogena bhak{}tiravyabhichaariNii .
vivik{}tadeshasevitvamaratirjanasa.nsadi .. 13\.11..

Steadfastness in knowledge of the Supreme Spirit, and the perception of (the omnipresent God as) the object of true knowledge is called knowledge; what is contrary to this is ignorance. (13.11)
endeavours resolute
To reach perception of the Utmost Soul,
And grace to understand what gain it were
So to attain, this is true Wisdom, Prince!
And what is otherwise is ignorance!
()

adhyaatmaGYaananityatva.n tattvaGYaanaarthadarshanam.h .
etajGYaanamiti prok{}tamaGYaanaM yadato.anyathaa .. 13\.12..

I shall fully describe the object of knowledge, knowing which one attains immortality. The beginningless Supreme Brahman is said to be neither Sat nor Asat. (13.12)
Now will I speak of knowledge best to know
That Truth which giveth man Amrit to drink,
The Truth of HIM, the Para Brahm, the All,
The Uncreated; not Asat, nor Sat,
Not Form, nor the Unformed; yet both, and more;
()

GYeyaM yattatpravakshyaami yajGYaatvaa.amR^itamashnute .
anaadimatparaM brahma na sattannaasaduchyate .. 13\.13..

Having hands and feet everywhere; having eyes, head, and face everywhere; having ears everywhere; the creator exists in the creation by pervading everything. (13.13)
Whose hands are everywhere, and everywhere
Planted His feet, and everywhere His eyes
Beholding, and His ears in every place
Hearing, and all His faces everywhere
Enlightening and encompassing His worlds.
()

sarvataH paaNipaadaM tatsarvato.akshishiromukham.h .
sarvataH shrutimal{}loke sarvamaavR^itya tishhThati .. 13\.14..

He is the perceiver of all sense objects without the senses; unattached, yet the sustainer of all; devoid of the Gunas, yet the enjoyer of the Gunas. (13.14)
Glorified in the senses He hath given,
Yet beyond sense He is; sustaining all,
Yet dwells He unattached: of forms and modes
Master, yet neither form nor mode hath He;
()

sarvendriyaguNaabhaasaM sarvendriyavivarjitam.h .
asak{}ta.n sarvabhR^ich{}chaiva nirguNaM guNabhok{}tR^i cha .. 13\.15..

He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. He is very near as well as far away. (13.15)
He is within all beings - and without
Motionless, yet still moving; not discerned
For subtlety of instant presence; close
To all, to each; yet measurelessly far!
()

bahirantashcha bhuutaanaamachara.n charameva cha .
suukshmatvaattadaviGYeyaM duurastha.n chaantike cha tat.h .. 13\.16..

Undivided, yet appears as if divided in beings; He, the object of knowledge, is the creator, sustainer, and destroyer of (all) beings. (13.16)
Not manifold, and yet subsisting still
In all which lives; for ever to be known
As the Sustainer, yet, at the End of Times,
He maketh all to end - and re creates.
()

avibhak{}ta.n cha bhuuteshhu vibhak{}tamiva cha sthitam.h .
bhuutabhartR^i cha tajGYeyaM grasishhNu prabhavishhNu cha .. 13\.17..

The light of all lights, He is said to be beyond darkness. He is the knowledge, the object of knowledge, and seated in the hearts of all beings, He is to be realized by the knowledge. (13.17)
The Light of Lights He is, in the heart of the Dark
Shining eternally. Wisdom He is
And Wisdom's way, and Guide of all the wise,
Planted in every heart.
()

jyotishhaamapi taj{}jyotistamasaH paramuchyate .
GYaanaM GYeyaM GYaanagamya.n hR^idi sarvasya vishhThitam.h .. 13\.18..

Thus the creation as well as the knowledge and the object of knowledge have been briefly described. Understanding this, My devotee attains Me. (13.18)
So have I told
Of Life's stuff, and the moulding, and the lore
To comprehend. Whoso, adoring Me,
Perceiveth this, shall surely come to Me!
()

iti kshetra.n tathaa GYaanaM GYeya.n chok{}ta.n sanaasataH .
madbhak{}ta etadviGYaaya madbhaavaayopapadyate .. 13\.19..

Know that Prakriti and Purusha are both beginningless; and also know that all manifestations and Gunas arise from the Prakriti. (13.19)
Know thou that Nature and the Spirit both
Have no beginning! Know that qualities
And changes of them are by Nature wrought;
()

prakR^itiM purushha.n chaiva vidyanaadi ubhaavapi .
vikaaraa.nshcha guNaa.nshchaiva viddhi prakR^itisaMbhavaan.h .. 13\.20..

The Prakriti is said to be the cause of production of physical body and organs (of perception and action). The Purusha (or the consciousness) is said to be the cause of experiencing pleasures and pains. (13.20)
That Nature puts to work the acting frame,
But Spirit doth inform it, and so cause
Feeling of pain and pleasure.
()

kaaryakaaraNakartR^itve hetuH prakR^itiruchyate .
purushhaH sukhaduHkhaanaaM bhok{}tR^itve heturuchyate .. 13\.21..

The Purusha associating with Prakriti (or matter), enjoys the Gunas of Prakriti. Attachment to the Gunas (due to ignorance caused by previous Karma) is the cause of the birth of Jeevaatma in good and evil wombs. (13.21)
(Jeevaatma or Jeeva is defined as Atma accompanied by the subtle (or astral) body consisting of the six sensory faculties and vital forces; the living entity; the individual soul enshrined in the physical body. ) (13.21n)
Spirit, linked
To moulded matter, entereth into bond
With qualities by Nature framed, and, thus
Married to matter, breeds the birth again
In good or evil yonis.
()

purushhaH prakR^itistho hi bhuN^.hk{}te prakR^itijaanguNaan.h .
kaaraNaM guNasaN^go.asya sadasadyonijanmasu .. 13\.22..

The Supreme Spirit in the body is also called the witness, the guide, the supporter, the enjoyer, and the great Lord or Paramaatma. (13.22)
Yet is this
Yea! in its bodily prison! Spirit pure,
Spirit supreme; surveying, governing,
Guarding, possessing; Lord and Master still
PURUSHA, Ultimate, One Soul with Me.
()

upadrashhTaanumantaa cha bhartaa bhok{}taa maheshvaraH .
paramaatmeti chaapyuk{}to dehe.asminpurushhaH paraH .. 13\.23..

They who truly understand Purusha and Prakriti with its Gunas are not born again regardless of their mode of life. (13.23)
Whoso thus knows himself, and knows his soul
PURUSHA, working through the qualities
With Nature's modes, the light hath come for him!
Whatever flesh he bears, never again
Shall he take on its load.
()

ya evaM vetti purushhaM prakR^iti.n cha guNaiH saha .
sarvathaa vartamaano.api na sa bhuuyo.abhijaayate .. 13\.24..

Some perceive God in the heart by the intellect through meditation; others by the yoga of knowledge; and others by the yoga of work (or Karma-yoga). (13.24)
Some few there be
By meditation find the Soul in Self
Self schooled; and some by long philosophy
And holy life reach thither; some by works:
()

dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa .
anye saaN^khyena yogena karmayogena chaapare .. 13\.25..

Some, however, do not understand Brahman, but having heard (of it) from others, take to worship. They also transcend death by their firm faith to what they have heard. (13.25)
Some, never so attaining, hear of light
From other lips, and seize, and cleave to it
Worshipping; yea! and those - to teaching true
Overpass Death!
()

anye tvevamajaanantaH shrutvaanyebhya upaasate .
te.api chaatitarantyeva mR^ityu.n shrutiparaayaNaaH .. 13\.26..

Whatever is born, animate or inanimate, know them to be (born) from the union of the field (or Prakriti) and the field knower (or Purusha), O Arjuna. (13.26)
Wherever, Indian Prince!
Life is - of moving things, or things unmoved,
Plant or still seed - know, what is there hath grown
By bond of Matter and of Spirit: Know
()

yaavatsa.njaayate ki.nchitsattvaM sthaavarajaN^gamam.h .
kshetrakshetraGYasa.nyogaattadviddhi bharatarshhabha .. 13\.27..

The one who sees the imperishable Supreme Lord dwelling equally within all perishable beings truly sees. (13.27)
He sees indeed who sees in all alike
The living, lordly Soul; the Soul Supreme,
Imperishable amid the Perishing:
()

samaM sarveshhu bhuuteshhu tishhThantaM parameshvaram.h
vinashyatsvavinashyanta.n yaH pashyati sa pashyati .. 13\.28..

Seeing the same Lord existing in every being, one does not injure the other self and thereupon attains the Supreme goal. (13.28)
For, whoso thus beholds, in every place,
In every form, the same, one, Living Life,
Doth no more wrongfulness unto himself,
But goes the highest road which brings to bliss.
()

samaM pashyanhi sarvatra samavasthitamiishvaram.h .
na hinastyaatmanaatmaanaM tato yaati paraaM gatim.h .. 13\.29..

Those who perceive that all works are done by the (Gunas of) Prakriti alone, and thus they are not the doer, they truly understand. (13.29)
Seeing, he sees, indeed, who sees that works
Are Nature's wont, for Soul to practise by
Acting, yet not the agent; sees the mass
()

prakR^ityaiva cha karmaaNi kriyamaaNaani sarvashaH .
yaH pashyati tathaatmaanamakartaaraM sa pashyati .. 13\.30..

When one perceives diverse variety of beings resting in One and spreading out from That alone, then one attains Brahman. (13.30)
Of separate living things - each of its kind
Issue from One, and blend again to One:
Then hath he BRAHMA, he attains!
()

yadaa bhuutapR^ithagbhaavamekasthamanupashyati .
tata eva cha vistaaraM brahma saMpadyate tadaa .. 13\.31..

The imperishable Supreme Self, being beginningless and without Gunas, though dwelling in the body (as Atma) neither does anything nor gets tainted, O Arjuna. (13.31)
O Prince!
That Ultimate, High Spirit, Uncreate,
Unqualified, even when it entereth flesh
Taketh no stain of acts, worketh in nought!
()

anaaditvaannirguNatvaatparamaatmaayamavyayaH .
shariirastho.api kaunteya na karoti na lipyate .. 13\.32..

As the all-pervading ether is not tainted because of its subtlety, similarly the Self, seated in everybody, is not tainted. (13.32)
Like to th' ethereal air, pervading all,
Which, for sheer subtlety, avoideth taint,
The subtle Soul sits everywhere, unstained:
()

yathaa sarvagataM saukshmyaadaakaashaM nopalipyate .
sarvatraavasthito dehe tathaatmaa nopalipyate .. 13\.33..

O Arjuna, just as one sun illuminates this entire world, similarly the creator illumines (or gives life to) the entire creation. (13.33)
Like to the light of the all piercing sun
[Which is not changed by aught it shines upon,]
The Soul's light shineth pure in every place;
()

yathaa prakaashayatyekaH kR^its{}na.n lokamimaM raviH .
kshetra.n kshetrii tathaa kR^its{}naM prakaashayati bhaarata .. 13\.34..

They, who understand the difference between the creation (or the body) and the creator (or the Atma) and know the technique of liberation (of Jeeva) from the trap of Maya with the help of knowledge, attain the Supreme. (13.34)
And they who, by such eye of wisdom, see
How Matter, and what deals with it, divide;
And how the Spirit and the flesh have strife,
Those wise ones go the way which leads to Life!
()

kshetrakshetraGYayorevamantaraM GYaanachakshushhaa .
bhuutaprakR^itimoksha.n cha ye viduryaanti te param.h .. 13\x.35..

(verse missing from the English translation of Dr. Ramanand Prasad)
(verse missing) ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
kshetrakshetraGYavibhaagayogo naama trayodasho.adhyaayaH .. 13..

HERE ENDETH CHAPTER 13 OF THE
BHAGAVAD GITA,
Entitled "Kshetrakshetrajnavibhagayog,"
Or "The Book of Religion by Separation of Matter and Spirit."







Chapter 14


atha chaturdasho.adhyaayaH. (guNatrayavibhaagayogaH)


Three Gunas of Nature


shriibhagavaanuvaacha .

paraM bhuuyaH pravakshyaami GYaanaanaa.n GYaanamuttamam.h .
yajGYaatvaa munayaH sarve paraaM siddhimito gataaH .. 14\.1..

The Supreme Lord said:
I shall further explain to you that supreme knowledge, the best of all knowledge, knowing that all the sages have attained supreme perfection after this life.
(14.01)
Krishna. Yet farther will I open unto thee
This wisdom of all wisdoms, uttermost,
The which possessing, all My saints have passed
To perfectness.
()

idaM GYaanamupaashritya mama saadharmyamaagataaH .
sarge.api nopajaayante pralaye na vyathanti cha .. 14\.2..

Those who have taken refuge in this knowledge attain unity with Me, and are neither born at the time of creation nor afflicted at the time of dissolution. (14.02)
On such high verities
Reliant, rising into fellowship
With Me, they are not born again at birth
Of Kalpas, nor at Pralayas suffer change!
()

mama yonirmahad.h brahma tasmingarbha.n dadhaamyaham.h .
saMbhavaH sarvabhuutaanaa.n tato bhavati bhaarata .. 14\.3..

O Arjuna, My Prakriti (or the material nature) is the womb wherein I place the seed (of spirit or Purusha) from which all beings are born. (14.03)
This Universe the womb is where I plant
Seed of all lives! Thence, Prince of India, comes
Birth to all beings!
()

sarvayonishhu kaunteya muurtayaH saMbhavanti yaaH .
taasaaM brahma mahadyonirahaM biijapradaH pitaa .. 14\.4..

Whatever forms are produced in all different wombs, O Arjuna, the great Prakriti is their (body-giving) mother, and the Purusha is the father. (14.04)
Whoso, Kunti's Son!
Mothers each mortal form, Brahma conceives,
And I am He that fathers, sending seed!
()

sattvaM rajastama iti guNaaH prakR^itisambhavaaH .
nibadh{}nanti mahaabaaho dehe dehinamavyayam.h .. 14\.5..

Sattva or goodness, Rajas or activity, and Tamas or inertia; these three Gunas (or states) of mind (or Prakriti) bind the imperishable soul to the body, O Arjuna. (14.05)
Sattwan, Rajas, and Tamas, so are named
The qualities of Nature, "Soothfastness,"
"Passion," and "Ignorance." These three bind down
The changeless Spirit in the changeful flesh.
()

tatra sattvaM nirmalatvaatprakaashakamanaamayam.h .
sukhasaN^gena badh{}naati GYaanasaN^gena chaanagha .. 14\.6..

Of these, Sattva, being calm, is illuminating and ethical. It fetters the embodied being, the Jeevaatma or Purusha, by attachment to happiness and knowledge, O Arjuna. (14.06)
Whereof sweet "Soothfastness," by purity
Living unsullied and enlightened, binds
The sinless Soul to happiness and truth;
()

rajo raagaatmakaM viddhi tR^ishhNaasaN^gasamudbhavam.h .
tannibadh{}naati kaunteya karmasaN^gena dehinam.h .. 14\.7..

O Arjuna, know that Rajas is characterized by intense (selfish) activity and is born of desire and attachment. It binds the Jeeva by attachment to the fruits of work. (14.07)
And Passion, being kin to appetite,
And breeding impulse and propensity,
Binds the embodied Soul, O Kunti's Son!
By tie of works.
()

tamastvaGYaanajaM viddhi mohanaM sarvadehinaam.h .
pramaadaalasyanidraabhistannibadh{}naati bhaarata .. 14\.8..

Know, O Arjuna, that Tamas, the deluder of Jeeva, is born of inertia. It binds by ignorance, laziness, and (excessive) sleep. (14.08)
But Ignorance, begot
Of Darkness, blinding mortal men, binds down
Their souls to stupor, sloth, and drowsiness.
()

sattvaM sukhe sa.njayati rajaH karmaNi bhaarata .
GYaanamaavR^itya tu tamaH pramaade sa.njayatyuta .. 14\.9..

O Arjuna, Sattva attaches one to happiness, Rajas to action, and Tamas to ignorance by covering the knowledge. (14.09)
Yea, Prince of India! Soothfastness binds souls
In pleasant wise to flesh; and Passion binds
By toilsome strain; but Ignorance, which blots
The beams of wisdom, binds the soul to sloth.
()

rajastamashchaabhibhuuya sattvaM bhavati bhaarata .
rajaH sattvaM tamashchaiva tamaH sattvaM rajastathaa .. 14\.10..

Sattva dominates by suppressing Rajas and Tamas; Rajas dominates by suppressing Sattva and Tamas; and Tamas dominates by suppressing Sattva and Rajas, O Arjuna. (14.10)
Passion and Ignorance, once overcome,
Leave Soothfastness, O Bharata! Where this
With Ignorance are absent, Passion rules;
And Ignorance in hearts not good nor quick.
()

sarvadvaareshhu dehe.asminprakaasha upajaayate .
GYaanaM yadaa tadaa vidyaadvivR^iddha.n sattvamityuta .. 14\.11..

When the lamp of knowledge shines through all the (nine) gates of the body, then it should be known that Sattva is predominant. (14.11)
When at all gateways of the Body shines
The Lamp of Knowledge, then may one see well
Soothfastness settled in that city reigns;
()

lobhaH pravR^ittiraarambhaH karmaNaamashamaH spR^ihaa .
rajasyetaani jaayante vivR^iddhe bharatarshhabha .. 14\.12..

Greed, activity, restlessness, passion, and undertaking of (selfish) works arise when Rajas is predominant, O Arjuna. (14.12)
Where longing is, and ardour, and unrest,
Impulse to strive and gain, and avarice,
Those spring from Passion - Prince! engrained;
()

aprakaasho.apravR^ittishcha pramaado moha eva cha .
tamasyetaani jaayante vivR^iddhe kurunandana .. 14\.13..

Ignorance, inactivity, carelessness, and delusion arise when Tamas is predominant, O Arjuna. (14.13)
and where
Darkness and dulness, sloth and stupor are,
'Tis Ignorance hath caused them, Kuru Chief!
()

yadaa sattve pravR^iddhe tu pralayaM yaati dehabhR^it.h .
tadottamavidaa.n lokaanamalaanpratipadyate .. 14\.14..

One who dies during the dominance of Sattva goes to heaven, the pure world of the knowers of Supreme. (14.14)
Moreover, when a soul departeth, fixed
In Soothfastness, it goeth to the place
Perfect and pure - of those that know all Truth.
()

rajasi pralayaM gatvaa karmasaN^gishhu jaayate .
tathaa praliinastamasi muuDhayonishhu jaayate .. 14\.15..

When one dies during the dominance of Rajas, one is reborn as attached to action (or the utilitarian type); and dying in Tamas, one is reborn as ignorant (or lower creatures). (14.15)
If it departeth in set habitude
Of Impulse, it shall pass into the world
Of spirits tied to works; and, if it dies
In hardened Ignorance, that blinded soul
Is born anew in some unlighted womb.
()

karmaNaH sukR^itasyaahuH saattvikaM nirmalaM phalam.h .
rajasastu phalaM duHkhamaGYaanaM tamasaH phalam.h .. 14\.16..

The fruit of good action is said to be Saattvika and pure, the fruit of Raajasika action is pain, and the fruit of Taamasika action is ignorance. (14.16)
The fruit of Soothfastness is true and sweet;
The fruit of lusts is pain and toil; the fruit
Of Ignorance is deeper darkness. Yea!
()

sattvaatsa.njaayate GYaanaM rajaso lobha eva cha .
pramaadamohau tamaso bhavato.aGYaanameva cha .. 14\.17..

Knowledge arises from Sattva; desires arise from Rajas; and negligence, delusion, and ignorance arise from Tamas. (14.17)
For Light brings light, and Passion ache to have;
And gloom, bewilderments, and ignorance
Grow forth from Ignorance.
()

uurdhva.n gach{}chhanti sattvasthaa madhye tishhThanti raajasaaH .
jaghanyaguNavR^ittisthaa adho gach{}chhanti taamasaaH .. 14\.18..

Those who are established in Sattva go to heaven; Raajasika persons are reborn in the mortal world; and the Taamasika persons, abiding in the lowest Guna, go to hell (or born as lower creatures). (14.18)
Those of the first
Rise ever higher; those of the second mode
Take a mid place; the darkened souls sink back
To lower deeps, loaded with witlessness!
()

naanya.n guNebhyaH kartaaraM yadaa drashhTaanupashyati .
guNebhyashcha paraM vetti madbhaavaM so.adhigach{}chhati .. 14\.19..

When visionaries perceive no doer other than the Gunas (or the power of Brahman), and know That which is above and beyond the Gunas; then they attain nirvana. (14.19)
When, watching life, the living man perceives
The only actors are the Qualities,
And knows what rules beyond the Qualities,
Then is he come nigh unto Me!
()

guNaanetaanatiitya triindehii dehasamudbhavaan.h .
janmamR^ityujaraaduHkhairvimuk{}to.amR^itamashnute .. 14\.20..

When one transcends (or rises above) the three Gunas that originate in the mind; one is freed from birth, old age, disease, and death; and attains nirvana. (14.20)
The Soul,
Thus passing forth from the Three Qualities
Whereby arise all bodies - overcomes
Birth, Death, Sorrow, and Age; and drinketh deep
The undying wine of Amrit.
()

arjuna uvaacha .

kairliN^gaistriinguNaanetaanatiito bhavati prabho .
kimaachaaraH katha.n chaitaa.nstriinguNaanativartate .. 14\.21..

Arjuna said: What are the characteristics of those who have transcended the three Gunas, and what is their conduct? How does one transcend these three Gunas, O Lord Krishna? (14.21)
Arjuna. Oh, my Lord!
Which be the signs to know him that hath gone
Past the Three Modes? How liveth he? What way
Leadeth him safe beyond the threefold Modes?
()

shriibhagavaanuvaacha .

prakaasha.n cha pravR^itti.n cha mohameva cha paaNDava .
ta dveshhTi saMpravR^ittaani na nivR^ittaani kaaN^kshati .. 14\.22..

The Supreme Lord said: One who neither hates the presence of enlightenment, activity, and delusion nor desires for them when they are absent; and (14.22)
Krishna. He who with equanimity surveys
Lustre of goodness, strife of passion, sloth
Of ignorance, not angry if they are,
Not wishful when they are not:
()

udaasiinavadaasiino guNairyo na vichaalyate .
guNaa vartanta ityeva yo.avatishhThati neN^gate .. 14\.23..

The one who remains like a witness; who is not moved by the Gunas, thinking that the Gunas only are operating; who stands firm and does not waver; and (14.23)
he who sits
A sojourner and stranger in their midst
Unruffled, standing off, saying - serene
When troubles break, "These be the Qualities!"
()

samaduHkhasukhaH svasthaH samaloshhTaashmakaa.nchanaH .
tulyapriyaapriyo dhiirastulyanindaatmasa.nstutiH .. 14\.24..

The 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 (14.24)
He unto whom - self centred - grief and joy
Sound as one word; to whose deep seeing eyes
The clod, the marble, and the gold are one;
Whose equal heart holds the same gentleness
For lovely and unlovely things, firm set,
Well pleased in praise and dispraise;
()

maanaapamaanayostulyastulyo mitraaripakshayoH .
sarvaarambhaparityaagii guNaatiitaH sa uchyate .. 14\.25..

The one who is indifferent to honor and disgrace; who is the same to friend and foe; who has renounced the sense of doership; is said to have transcended the Gunas. (14.25)
satisfied
With honour or dishonour; unto friends
And unto foes alike in tolerance;
Detached from undertakings, he is named
Surmounter of the Qualities!
()

maa.n cha yo.avyabhichaareNa bhak{}tiyogena sevate .
sa guNaansamatiityaitaanbrahmabhuuyaaya kal{}pate .. 14\.26..

The one who offers service to Me with love and unswerving devotion transcends Gunas, and becomes fit for realizing Brahman. (14.26)
And such
With single, fervent faith adoring Me,
Passing beyond the Qualities, conforms
To Brahma, and attains Me!
()

brahmaNo hi pratishhThaahamamR^itasyaavyayasya cha .
shaashvatasya cha dharmasya sukhasyaikaantikasya cha .. 14\.27..

Because, I am the abode of the immortal and eternal Brahman, of everlasting Dharma, and of the absolute bliss. (14.27)
For I am
That whereof Brahma is the likeness! Mine
The Amrit is; and Immortality
Is mine; and mine perfect Felicity!
()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
guNatrayavibhaagayogo naama chaturdasho.adhyaayaH .. 14..

HERE ENDETH CHAPTER 14 OF THE
BHAGAVAD GITA,
Entitled "Gunatrayavibhagayog,"
Or "The Book of Religion by Separation from
the Qualities."







Chapter 15


atha pa.nchadasho.adhyaayaH. (purushhottamayogaH)


Supreme Spirit


shriibhagavaanuvaacha .

uurdhvamuulamadhaHshaakhamashvatthaM praahuravyayam.h .
chhandaa.nsi yasya parNaani yasta.n veda sa vedavit.h .. 15\.1..

The Supreme Lord said: They (or the wise) speak of the eternal Ashvattha tree having its origin above (in unmanifest Brahman) and its branches below (in the cosmos) whose leaves are the (Vedic) hymns. One who understands this is a knower of the Vedas. (15.01)
Krishna. Men call the Aswattha, the Banyan tree,
Which hath its boughs beneath, its roots above,
The ever holy tree. Yea! for its leaves
Are green and waving hymns which whisper Truth!
Who knows the Aswattha, knows Veds, and all.
()

adhashchordhvaM prasR^itaastasya shaakhaa
guNapravR^iddhaa vishhayapravaalaaH .
adhashcha muulaanyanusa.ntataani
karmaanubandhiini manushhyaloke .. 15\.2..

The branches (of this world tree of Maya) spread below and above (or all over the cosmos). The tree is nourished by the Gunas; sense pleasures are its sprouts; and its roots (of ego and desires) stretch below in the human world causing Karmic bondage. (15.02)
Its branches shoot to heaven and sink to earth,
Even as the deeds of men, which take their birth
From qualities: its silver sprays and blooms,
And all the eager verdure of its girth,
Leap to quick life at kiss of sun and air,
As men's lives quicken to the temptings fair
Of wooing sense: its hanging rootlets seek
The soil beneath, helping to hold it there,
As actions wrought amid this world of men
Bind them by ever tightening bonds again.
()

na ruupamasyeha tathopalabhyate
naanto na chaadirna cha saMpratishhThaa .
ashvatthamenaM suviruuDhamuulaM
asaN^gashastreNa dR^iDhena chhittvaa .. 15\.3..

Neither its (real) form nor its beginning, neither its end nor its existence is perceptible here on the earth. Having cut these firm roots of the Ashvattha tree by the mighty ax of (Jnana and) Vairaagya or detachment; (15.03)
If ye knew well the teaching of the Tree,
What its shape saith; and whence it springs; and, then
How it must end, and all the ills of it,
The axe of sharp Detachment ye would whet,
And cleave the clinging snaky roots, and lay
This Aswattha of sense life low, to set
()

tataH padaM tatparimaargitavyaM
yasmingataa na nivartanti bhuuyaH .
tameva chaadyaM purushhaM prapadye .
yataH pravR^ittiH prasR^itaa puraaNii .. 15\.4..

The goal (of nirvana) should be sought reaching which one does not come back; thus thinking: In that very primal spirit I take refuge from which this primal manifestation comes forth. (15.04)
New growths upspringing to that happier sky,
Which they who reach shall have no day to die,
Nor fade away, nor fall - to Him, I mean,
FATHER and FIRST, Who made the mystery Of old Creation;
()

nirmaanamohaa jitasaN^gadoshhaa
adhyaatmanityaa vinivR^ittakaamaaH .
dvandvairvimuk{}taaH sukhaduHkhasa.nGYaiH
gach{}chhantyamuuDhaaH padamavyayaM tat.h .. 15\.5..

Those who are free from pride and delusion, who have conquered the evil of attachment, who are constantly dwelling in the Supreme Self with all Kaama completely stilled, who are free from the dualities known as pleasure and pain; such undeluded persons reach the eternal goal. (15.05)
for to Him come they
From passion and from dreams who break away;
Who part the bonds constraining them to flesh,
And, Him, the Highest, worshipping alway
()

na tadbhaasayate suuryo na shashaaN^ko na paavakaH .
yadgatvaa na nivarta.nte taddhaama paramaM mama .. 15\.6..

The sun does not illumine there, nor the moon, nor the fire. That is My supreme abode. Having reached there they do not come back. (15.06)
No longer grow at mercy of what breeze
Of summer pleasure stirs the sleeping trees,
What blast of tempest tears them, bough and stem:
To the eternal world pass such as these!
()

mamaivaa.nsho jiivaloke jiivabhuutaH sanaatanaH .
manaHshhashhThaaniindriyaaNi prakR^itisthaani karshhati .. 15\.7..

Atma in the body is My eternal indivisible fragment indeed. Atma gets bound (or attached, and is called Jeevaatma) due to superimposition or association with the six sensory faculties, including the mind, of perception. (15.07)
Another Sun gleams there! another Moon!
Another Light, not Dusk, nor Dawn, nor Noon
Which they who once behold return no more;
They have attained My rest, life's Utmost boon!
()

shariira.n yadavaap{}noti yach{}chaapyutkraamatiishvaraH .
gR^ihitvaitaani sa.nyaati vaayurga.ndhaanivaashayaat.h .. 15\.8..

As the air takes away the aroma from the source (or flower), similarly Atma 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). (15.08)
When, in this world of manifested life,
The undying Spirit, setting forth from Me,
Taketh on form, it draweth to itself
From Being's storehouse, which containeth all,
Senses and intellect.
()

shrotra.n chakshuH sparshana.n cha rasanaM ghraaNameva cha .
adhishhThaaya manashchaayaM vishhayaanupasevate .. 15\.9..

The Jeevaatma enjoys sense pleasures with the help of six sensory faculties: hearing, touch, sight, taste, smell, and mind. (15.09)
The Sovereign Soul
Thus entering the flesh, or quitting it,
Gathers these up, as the wind gathers scents,
Blowing above the flower. beds. Ear and Eye,
And Touch and Taste, and Smelling, these it takes,
Yea, and a sentient mind; linking itself
To sense things so.
()

utkraamantaM sthitaM vaa.api bhu.njaanaM vaa guNaanvitam.h .
vimuuDhaa naanupashyanti pashyanti GYaanachakshushhaH .. 15\.10..

The ignorant do not perceive Jeeva departing from the body, or remaining in the body and enjoying sense pleasures by associating with the Gunas. Those with the eye of knowledge can see. (15.10)
The unenlightened ones
Mark not that Spirit when he goes or comes,
Nor when he takes his pleasure in the form,
Conjoined with qualities; but those see plain
Who have the eyes to see.
()

yatanto yoginashchainaM pashyantyaatmanyavasthitam.h .
yatanto.apyakR^itaatmaano nainaM pashya.ntyachetasaH .. 15\.11..

The yogis striving (for perfection) behold Atma abiding in their heart; but the ignorant, whose intellect is not pure, do not perceive Him even though striving. (15.11)
Holy souls see
Which strive thereto. Enlightened, they perceive
That Spirit in themselves; but foolish ones,
Even though they strive, discern not, having hearts
Unkindled, ill informed!
()

yadaadityagataM tejo jagadbhaasayate.akhilam.h .
yach{}chandramasi yach{}chaagnau tattejo viddhi maamakam.h .. 15\.12..

The light that coming from the sun illumines the whole world; and which is in the moon, and in the fire; know that light to be Mine. (15.12)
Know, too, from Me
Shineth the gathered glory of the suns
Which lighten all the world: from Me the moons
Draw silvery beams, and fire fierce loveliness.
()

gaamaavishya cha bhuutaani dhaarayaamyahamojasaa .
pushhNaami chaushhadhiiH sarvaaH somo bhuutvaa rasaatmakaH .. 15\.13..

Entering the earth I support all beings with My energy; becoming the sap-giving moon I nourish all the plants. (15.13)
I penetrate the clay, and lend all shapes
Their living force; I glide into the plant
Root, leaf, and bloom - to make the woodlands green
With springing sap.
()

aha.n vaishvaanaro bhuutvaa praaNinaa.n dehamaashritaH .
praaNaapaanasamaayuk{}taH pachaamyanna.n chaturvidham.h .. 15\.14..

Becoming the digestive fire, I remain in the body of all living beings; uniting with vital breaths, the Prana and Apana, I digest all four varieties of food; and (15.14)
Becoming vital warmth,
I glow in glad, respiring frames, and pass,
With outward and with inward breath, to feed
The body by all meats.
()

sarvasya chaahaM hR^idi sannivishhTo
mattaH smR^itirGYaanamapohana.ncha .
vedaishcha sarvairahameva vedyo
vedaantakR^idvedavideva chaaham.h .. 15\.15..

I am seated in the hearts of all beings. The memory, knowledge, and the removal of doubts and wrong notions (about the Self) by reasoning or in Samadhi come from Me. I am verily that which is to be known by (the study of) all the Vedas. I am, indeed, the author of the Vedanta and the knower of the Vedas. (15.15)
(verse missing) ()

dvaavimau purushhau loke ksharashchaakshara eva cha .
ksharaH sarvaaNi bhuutaani kuuTastho.akshara uchyate .. 15\.16..

There are two entities in this world: the perishable and the imperishable. (The bodies of) all beings are perishable, and the Atma is imperishable. (15.16)
For in this world
Being is twofold: the Divided, one;
The Undivided, one. All things that live
Are "the Divided." That which sits apart,
"The Undivided."
()

uttamaH purushhastvanyaH paramaatmetyudhaahR^itaH .
yo lokatrayamaavishya bibhartyavyaya iishvaraH .. 15\.17..

There is another supreme spirit called Ishvara or Paramaatma, the indestructible Lord who pervades the three worlds and sustains them. (15.17)
(verse missing) ()

yasmaatksharamatiito.ahamaksharaadapi chottamaH .
ato.asmi loke vedecha prathitaH purushhottamaH .. 15\.18..

I am beyond the perishable body, and higher than the imperishable Atma; therefore, I am known in this world and in the Vedas as Purushottama, or the Supreme Spirit. (15.18)
Higher still is He,
The Highest, holding all, whose Name is LORD,
The Eternal, Sovereign, First! Who fills all worlds,
Sustaining them. And - dwelling thus beyond
Divided Being and Undivided - I
Am called of men and Vedas, Life Supreme,
The PURUSHOTTAMA.
()

yo maamevamasaMmuuDho jaanaatipurushhottamam.h .
sa sarvavidbhajati maaM sarvabhaavena bhaarata .. 15\.19..

The wise one, who truly knows Me as the Purushottama, knows everything and worships (or surrenders unto) Me wholeheartedly, O Arjuna. (15.19)
Who knows Me thus,
With mind unclouded, knoweth all, dear Prince!
And with his whole soul ever worshippeth Me.
()

iti guhyatamaM shaastramidamuk{}taM mayaa.anagha .
etatbuddhvaa buddhimaansyaatkR^itakR^ityashcha bhaarata .. 15\.20..

Thus this most secret science has been explained by Me, O sinless Arjuna. Having understood this, one becomes enlightened and one's all duties are accomplished. (15.20)
Now is the sacred, secret Mystery
Declared to thee! Who comprehendeth this
Hath wisdom! He is quit of works in bliss!
()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjuna sa.nvaade
purushhottamayogo naama pa.nchadasho.adhyaayaH .. 15..

HERE ENDETH CHAPTER 15 OF THE
BHAGAVAD GITA,
Entitled "Purushottamapraptiyog,"
Or "The Book of Religion by
Attaining the Supreme."







Chapter 16


atha shhoDasho.adhyaayaH. (daivaasurasaMpadvibhaagayogaH)


Divine and Demonic Qualities


shriibhagavaanuvaacha .

abhayaM sattvasa.nshuddhirGYaanayogavyavasthitiH .
daanaM damashcha yaGYashcha svaadhyaayastapa aarjavam.h .. 16\.1..

The Supreme Lord said: Fearlessness, purity of heart, perseverance in the yoga of knowledge, charity, sense restraint, sacrifice, study of the scriptures, austerity, honesty; (16.01)
Krishna. Fearlessness, singleness of soul,
the wilL
Always to strive for wisdom; opened hand
And governed appetites; and piety,
And love of lonely study; humbleness,
Uprightness,
()

ahi.nsaa satyamakrodhastyaagaH shaantirapaishunam.h .
dayaa bhuuteshhvalolup{}tvaM maardavaM hriirachaapalam.h .. 16\.2..

Nonviolence, truthfulness, absence of anger, renunciation, equanimity, abstaining from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness; (16.02)
heed to injure nought which lives,
Truthfulness, slowness unto wrath, a mind
That lightly letteth go what others prize;
And equanimity, and charity
Which spieth no man's faults; and tenderness
Towards all that suffer; a contented heart,
Fluttered by no desires; a bearing mild,
Modest, and grave,
()

tejaH kshamaa dhR^itiH shauchamadroho naatimaanitaa .
bhavanti saMpadaM daiviimabhijaatasya bhaarata .. 16\.3..

Splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride; these are the qualities of those endowed with divine virtues, O Arjuna. (16.03)
with manhood nobly mixed,
With patience, fortitude, and purity;
An unrevengeful spirit, never given
To rate itself too high; such be the signs,
O Indian Prince! of him whose feet are set
On that fair path which leads to heavenly birth!
()

dambho darpo.abhimaanashcha krodhaH paarushhyameva cha .
aGYaana.n chaabhijaatasya paartha saMpadamaasuriim.h .. 16\.4..

Hypocrisy, arrogance, pride, anger, harshness, and ignorance; these are the marks of those who are born with demonic qualities, O Arjuna. (16.04)
Deceitfulness, and arrogance, and pride,
Quickness to anger, harsh and evil speech,
And ignorance, to its own darkness blind,
These be the signs, My Prince! of him whose birth
Is fated for the regions of the vile.
()

daivii saMpadvimokshaaya nibandhaayaasurii mataa .
maa shuchaH saMpadaM daiviimabhijaato.asi paaNDava .. 16\.5..

Divine qualities lead to nirvana, the demonic (qualities) are said to be for bondage. Do not grieve, O Arjuna, you are born with divine qualities. (16.05)
The Heavenly Birth brings to deliverance,
So should'st thou know! The birth with Asuras
Brings into bondage. Be thou joyous, Prince!
Whose lot is set apart for heavenly Birth.
()

dvau bhuutasargau loke.asmindaiva aasura eva cha .
daivo vistarashaH prok{}ta aasuraM paartha me shR^iNu .. 16\.6..

There are two types 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)
Two stamps there are marked on all living men,
Divine and Undivine; I spake to thee
By what marks thou shouldst know the Heavenly Man,
Hear from me now of the Unheavenly!
()

pravR^itti.n cha nivR^itti.n cha janaa na viduraasuraaH .
na shauchaM naapi chaachaaro na satya.n teshhu vidyate .. 16\.7..

Persons of demonic nature do not know what to do and what not to do. They neither have purity nor good conduct nor truthfulness. (16.07)
They comprehend not, the Unheavenly,
How Souls go forth from Me; nor how they come
Back unto Me: nor is there Truth in these,
Nor purity, nor rule of Life.
()

asatyamapratishhTha.n te jagadaahuraniishvaram.h .
aparasparasaMbhuutaM kimanyatkaamahaitukam.h .. 16\.8..

They say that the world is unreal, without a substratum, without a God, and without an order. The world is caused by lust (or Kaama) alone and nothing else. (16.08)
"This world
Hath not a Law, nor Order, nor a Lord,"
So say they: "nor hath risen up by Cause
Following on Cause, in perfect purposing,
But is none other than a House of Lust."
()

etaa.n dR^ishhTimavashhTabhya nashhTaatmaano.al{}pabuddhayaH .
prabhavantyugrakarmaaNaH kshayaaya jagato.ahitaaH .. 16\.9..

Adhering to this view these lost souls, with small intellect and cruel deeds, are born as enemies for the destruction of the world. (16.09)
And, this thing thinking, all those ruined ones
Of little wit, dark minded - give themselves
To evil deeds, the curses of their kind.
()

kaamamaashritya dushhpuuraM dambhamaanamadaanvitaaH .
mohaad.hgR^ihiitvaasad.hgraahaanpravartante.ashuchivrataaH .. 16\.10..

Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion; they act with impure motives. (16.10)
Surrendered to desires insatiable,
Full of deceitfulness, folly, and pride,
In blindness cleaving to their errors, caught
Into the sinful course, they trust this lie
As it were true -
()

chintaamaparimeyaa.n cha pralayaantaamupaashritaaH .
kaamopabhogaparamaa etaavaditi nishchitaaH .. 16\.11..

Obsessed with great anxiety until death, considering sense gratification as their highest aim, convinced that this (sense pleasure) is everything, (16.11)
this lie which leads to death
Finding in Pleasure all the good which is,
And crying "Here it finisheth!"
()

aashaapaashashatairbaddhaaH kaamakrodhaparaayaNaaH .
iihante kaamabhogaarthamanyaayenaarthasa.nchayaan.h .. 16\.12..

Bound by hundreds of ties of desire and enslaved by lust and anger; they strive to obtain wealth by unlawful means for the fulfillment of desires. They think: (16.12)
Ensnared
In nooses of a hundred idle hopes,
Slaves to their passion and their wrath,
they buy
Wealth with base deeds, to glut hot appetites;
()

idamadya mayaa labdhamimaM praapsye manoratham.h .
idamastiidamapi me bhavishhyati punardhanam.h .. 16\.13..

This has been gained by me today, I shall fulfill this desire, this is mine and this wealth also shall be mine in the future; (16.13)
"Thus much, to day," they say, "we gained! thereby
Such and such wish of heart shall have its fill;
And this is ours! and th' other shall be ours!
()

asau mayaa hataH shatrurhanishhye chaaparaanapi .
iishvaro.ahamahaM bhogii siddho.ahaM balavaansukhii .. 16\.14..

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)
To day we slew a foe, and we will slay
Our other enemy to morrow! Look!
Are we not lords? Make we not goodly cheer?
Is not our fortune famous, brave, and great?
()

aaDhyo.abhijanavaanasmi ko.anyosti sadR^isho mayaa .
yakshye daasyaami modishhya ityaGYaanavimohitaaH .. 16\.15..

I am rich and born in a noble family. I am the greatest. I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance; (16.15)
Rich are we, proudly born! What other men
Live like to us? Kill, then, for sacrifice!
Cast largesse, and be merry!" So they speak
Darkened by ignorance;
()

anekachittavibhraantaa mohajaalasamaavR^itaaH .
prasak{}taaH kaamabhogeshhu patanti narake.ashuchau .. 16\.16..

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)
and so they fall
Tossed to and fro with projects, tricked, and bound
In net of black delusion, lost in lusts
Down to foul Naraka.
()

aatmasaMbhaavitaaH stabdhaa dhanamaanamadaanvitaaH .
yajante naamayaGYaiste dambhenaavidhipuurvakam.h .. 16\.17..

Self-conceited, stubborn, filled with pride and intoxication of wealth; they perform Yajna only in name, for show, and not according to scriptural injunction. (16.17)
Conceited, fond,
Stubborn and proud, dead drunken with the wine
Of wealth, and reckless, all their offerings
Have but a show of reverence, being not made
In piety of ancient faith.
()

aha.nkaaraM balaM darpa.n kaamaM krodha.n cha sa.nshritaaH .
maamaatmaparadeheshhu pradvishhanto.abhyasuuyakaaH .. 16\.18..

Clinging to egoism, power, arrogance, lust, and anger; these malicious people hate Me (who dwells) in their own body and others' bodies. (16.18)
Thus vowed
To self hood, force, insolence, feasting, wrath,
These My blasphemers, in the forms they wear
And in the forms they breed, my foemen are,
()

taanahaM dvishhataH kruraansa.nsaareshhu naraadhamaan.h .
kshipaamyajasramashubhaanaasuriishhveva yonishhu .. 16\.19..

I hurl these haters, cruel, sinful, and mean people of the world, into the wombs of demons again and again. (16.19)
Hateful and hating; cruel, evil, vile,
Lowest and least of men, whom I cast down
Again, and yet again, at end of lives,
()

aasurii.n yonimaapannaa muuDhaa janmanijanmani .
maamapraapyaiva kaunteya tato yaantyadhamaa.n gatim.h .. 16\.20..

O Arjuna, entering the wombs of demons birth after birth, the deluded ones sink to the lowest hell without ever attaining Me. (16.20)
Into some devilish womb, whence - birth by birth
The devilish wombs re spawn them, all beguiled;
And, till they find and worship Me, sweet Prince!
Tread they that Nether Road.
()

trividhaM narakasyedaM dvaaraM naashanamaatmanaH .
kaamaH krodhastathaa lobhastasmaadetattrayaM tyajet.h .. 16\.21..

Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of Jeeva. Therefore, one must (learn to) give up these three. (16.21)
The Doors of Hell
Are threefold, whereby men to ruin pass,
The door of Lust, the door of Wrath, the door
Of Avarice. Let a man shun those three!
()

etairvimuk{}taH kaunteya tamodvaaraistribhirnaraH .
aacharatyaatmanaH shreyastato yaati paraaM gatim.h .. 16\.22..

One who is liberated from these three gates of hell, O Arjuna, does what is best, and attains the supreme goal. (16.22)
He who shall turn aside from entering
All those three gates of Narak, wendeth straight
To find his peace, and comes to Swarga's gate.
()

yaH shaastravidhimutsR^ijya vartate kaamakaarataH .
na sa siddhimavaap{}noti na sukhaM na paraaM gatim.h .. 16\.23..

One who acts under the influence of their desires, disobeying scriptural injunctions, neither attains perfection nor happiness nor the supreme goal. (16.23)
(verse missing) ()

tasmaach{}chhaastraM pramaaNaM te kaaryaakaaryavyavasthitau .
GYaatvaa shaastravidhaanok{}ta.n karma kartumihaarhasi .. 16\.24..

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)
(verse missing) ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
daivaasurasaMpadvibhaagayogo naama shhoDasho.adhyaayaH .. 16..

HERE ENDETH CHAPTER 16 OF THE
BHAGAVAD GITA,
Entitled "Daivasarasaupadwibhagayog,"
Or "The Book of the Separateness of the
Divine and Undivine."







Chapter 17


atha sap{}tadasho.adhyaayaH. (shraddhaatrayavibhaagayogaH)


Threefold Faith


arjuna uvaacha .

ye shaastravidhimutsR^ijya yajante shraddhayaanvitaaH .
teshhaa.n nishhThaa tu kaa kR^ishhNa sattvamaaho rajastamaH .. 17\.1..

Arjuna said: What is the state of devotion of those who perform spiritual practices with faith but without following the scriptural injunctions, O Krishna? Is it Saattvika, Raajasika, or Taamasika? (17.01)
Arjuna. If men forsake the holy ordinance,
Heedless of Shastras, yet keep faith at heart
And worship, what shall be the state of those,
Great Krishna! Sattwan, Rajas, Tamas? Say!
()

shriibhagavaanuvaacha .

trividhaa bhavati shraddhaa dehinaa.n saa svabhaavajaa .
saattvikii raajasii chaiva taamasii cheti taa.n shR^iNu .. 17\.2..

The Supreme Lord said: The natural faith of embodied beings is of three types: Saattvika, Raajasika, and Taamasika. Hear that from Me. (17.02)
Krishna. Threefold the faith is of mankind, and springs
From those three qualities, becoming "true,"
Or "passion stained," or "dark," as thou shalt hear!
()

sattvaanuruupaa sarvasya shraddhaa bhavati bhaarata .
shraddhaamayo.ayaM purushho yo yach{}chhraddhaH sa eva saH .. 17\.3..

O Arjuna, the faith of each is in accordance with one's own nature or Sanskaara. A person is known by the faith. One can become whatever one wants to be (if one constantly contemplates on the object of desire with faith). (17.03)
The faith of each believer, Indian Prince!
Conforms itself to what he truly is.
Where thou shalt see a worshipper, that one
To what he worships lives assimilate,
[Such as the shrine, so is the votary,]
()

yajante saattvikaa devaanyaksharakshaa.nsi raajasaaH .
pretaanbhuutagaNaa.nshchaanye yajante taamasaa janaaH .. 17\.4..

The Saattvika persons worship Devas, the Raajasika people worship demigods and demons, and the Taamasika persons worship ghosts and spirits. (17.04)
The "soothfast" souls adore true gods; the souls
Obeying Rajas worship Rakshasas
Or Yakshas; and the men of Darkness pray
To Pretas and to Bhutas.
()

ashaastravihitaM ghoraM tapyante ye tapo janaaH .
dambhaaha.nkaarasa.nyuk{}taaH kaamaraagabalaanvitaaH .. 17\.5..

Those who practice severe austerities without following the scriptures, with hypocrisy and egotism, impelled by lust, and attachment; (17.05)
Yea, and those
Who practise bitter penance, not enjoined
By rightful rule - penance which hath its root
In self sufficient, proud hypocrisies
()

karshhayantaH shariirasthaM bhuutagraamamachetasaH .
maa.n chaivaantaHshariirastha.n taanvid.hdhyaasuranishchayaan.h .. 17\.6..

Senselessly torturing the elements in their body and also Me who dwell within the body; know these ignorant persons to be of demonic nature. (17.06)
Those men, passion beset, violent, wild,
Torturing - the witless ones - My elements
Shut in fair company within their flesh,
(Nay, Me myself, present within the flesh!)
Know them to devils devoted, not to Heaven!
()

aahaarastvapi sarvasya trividho bhavati priyaH .
yaGYastapastathaa daanaM teshhaaM bhedamimaM shR^iNu .. 17\.7..

The food preferred by all is also of three types. So are the sacrifice, austerity, and charity. Now hear the distinction between them. (17.07)
For like as foods are threefold for mankind
In nourishing, so is there threefold way
Of worship, abstinence, and almsgiving!
Hear this of Me!
()

aayuHsattvabalaarogyasukhapriitivivardhanaaH .
rasyaaH s{}nigdhaaH sthiraa hR^idyaa aahaaraaH saattvikapriyaaH .. 17\.8..

The foods that promote longevity, virtue, strength, health, happiness, and joy; are juicy, smooth, substantial, and agreeable to the stomach. Such foods are dear to the Saattvika persons. (17.08)
there is a food which brings
Force, substance, strength, and health, and joy to live,
Being well seasoned, cordial, comforting,
The "Soothfast" meat.
()

kaT.hvam{}lalavaNaatyushhNatiikshNaruukshavidaahinaH .
aahaaraa raajasasyeshhTaa duHkhashokaamayapradaaH .. 17\.9..

Foods that are bitter, sour, salty, very hot, pungent, dry, and burning; and cause pain, grief, and disease; are liked by Raajasika persons. (17.09)
And there be foods which bring
Aches and unrests, and burning blood, and grief
Being too biting, heating, salt, and sharp,
And therefore craved by too strong appetite.
()

yaatayaamaM gatarasaM puuti paryushhita.n cha yat.h .
uch{}chhishhTamapi chaamedhyaM bhojanaM taamasapriyam.h .. 17\.10..

The foods liked by Taamasika persons are half-cooked, tasteless, rotten, stale, refuses, and impure (such as meat and alcohol). (17.10)
And there is foul food - kept from over night,
Savourless, filthy, which the foul will eat,
A feast of rottenness, meat for the lips
Of such as love the "Darkness."
()

aphalaaN^kshibhiryaGYo vidhidR^ishhTo ya ijyate .
yashhTavyameveti manaH samaadhaaya sa saattvikaH .. 17\.11..

Yajna enjoined by the scriptures, performed with a firm belief that it is a duty, and without the desire for the fruit, is Saattvika Yajna. (17.11)
Thus with rites;
A sacrifice not for rewardment made,
Offered in rightful wise, when he who vows
Sayeth, with heart devout, "This I should do!
Is "Soothfast" rite.
()

abhisa.ndhaaya tu phalaM dambhaarthamapi chaiva yat.h .
ijyate bharatashreshhTha taM yaGYa.n viddhi raajasam.h .. 17\.12..

Yajna which is performed only for show, or aiming for fruit, know that to be Raajasika Yajna, O Arjuna. (17.12)
But sacrifice for gain,
Offered for good repute, be sure that this,
O Best of Bharatas! is Rajas rite,
()

vidhihiinamasR^ishhTaannaM mantrahiinamadakshiNam.h .
shraddhaavirahitaM yaGYa.n taamasaM parichakshate .. 17\.13..

Yajna 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 Taamasika Yajna. (17.13)
With stamp of "passion." And a sacrifice
Offered against the laws, with no due dole
Of food giving, with no accompaniment
Of hallowed hymn, nor largesse to the priests,
In faithless celebration, call it vile,
The deed of "Darkness!" lost!
()

devadvijagurupraaGYapuujanaM shauchamaarjavam.h .
brahmacharyamahi.nsaa cha shaariiraM tapa uchyate .. 17\.14..

The worship of Devas, Braahmana, guru, and the wise; purity, honesty, celibacy, and nonviolence; these are said to be the austerity of deed. (17.14)
Worship of gods
Meriting worship; lowly reverence
Of Twice borns, Teachers, Elders; Purity,
Rectitude, and the Brahmacharya's vow,
And not to injure any helpless thing,
These make a true religiousness of Act.
()

anudvegakaraM vaak{}ya.n satyaM priyahita.n cha yat.h .
svaadhyaayaabhyasana.n chaiva vaaN^mayaM tapa uchyate .. 17\.15..

Speech that is not offensive, truthful, pleasant, beneficial, and is used for the regular reading of scriptures is called the austerity of word. (17.15)
Words causing no man woe, words ever true,
Gentle and pleasing words, and those ye say
In murmured reading of a Sacred Writ,
These make the true religiousness of Speech.
()

manaH prasaadaH saumyatvaM maunamaatmavinigrahaH .
bhaavasa.nshuddhirityetattapo maanasamuchyate .. 17\.16..

The serenity of mind, gentleness, silence, self-restraint, and the purity of mind are called the austerity of thought. (17.16)
Serenity of soul, benignity,
Way of the silent Spirit, constant stress
To sanctify the Nature, these things make
Good rite, and true religiousness of Mind.
()

shraddhayaa parayaa tap{}ta.n tapastattrividhaM naraiH .
aphalaakaaN^kshibhiryuk{}taiH saattvikaM parichakshate .. 17\.17..

Threefold austerity (of thought, word, and deed) practiced by yogis with supreme faith, without a desire for the fruit, is said to be Saattvika austerity. (17.17)
Such threefold faith, in highest piety
Kept, with no hope of gain, by hearts devote
Is perfect work of Sattwan, true belief.
()

satkaaramaanapuujaartha.n tapo dambhena chaiva yat.h .
kriyate tadiha prok{}ta.n raajasa.n chalamadhruvam.h .. 17\.18..

Austerity that is done for gaining respect, honor, reverence, and for show, is said to be Raajasika, unsteady, and impermanent. (17.18)
Religion shown in act of proud display
To win good entertainment, worship, fame,
Such - say I - is of Rajas, rash and vain.
()

muuDhagraaheNaatmano yatpiiDayaa kriyate tapaH .
parasyotsaadanaartha.n vaa tattaamasamudaahR^itam.h .. 17\.19..

Austerity performed without proper understanding, or with self-torture, or for harming others, is declared as Taamasika austerity. (17.19)
Religion followed by a witless will
To torture self, or come at power to hurt
Another, 'tis of Tamas, dark and ill.
()

daatavyamiti yaddaanaM diiyate.anupakaariNe .
deshe kaale cha paatre cha taddaanaM saattvikaM smR^itam.h .. 17\.20..

Charity that is given as a matter of duty, to a deserving candidate who does nothing in return, at the right place and time, is called a Saattvika charity. (17.20)
The gift lovingly given, when one shall say
"Now must I gladly give!" when he who takes
Can render nothing back; made in due place,
Due time, and to a meet recipient,
Is gift of Sattwan, fair and profitable.
()

yattu prattyupakaaraarthaM phalamuddishya vaa punaH .
diiyate cha parik{}lishhTa.n taddaanaM raajasaM smR^itam.h .. 17\.21..

Charity that is given unwillingly, or to get something in return, or looking for some fruit, is called Raajasika charity. (17.21)
The gift selfishly given, where to receive
Is hoped again, or when some end is sought,
Or where the gift is proffered with a grudge,
This is of Rajas, stained with impulse, ill.
()

adeshakaale yaddaanamapaatrebhyashcha diiyate .
asatkR^itamavaGYaataM tattaamasamudaahR^itam.h .. 17\.22..

Charity that is given at a wrong place and time, to unworthy persons, without paying respect or with contempt, is said to be Taamasika charity. (17.22)
The gift churlishly flung, at evil time,
In wrongful place, to base recipient,
Made in disdain or harsh unkindliness,
Is gift of Tamas, dark; it doth not bless!
()

AUM{}tatsaditi nirdesho brahmaNastrividhaH smR^itaH .
braahmaNaastena vedaashcha yaGYaashcha vihitaaH puraa .. 17\.23..

"OM TAT SAT" is said to be the threefold name of Brahman. The Braahmana, the Vedas, and the Yajna were created from this in the ancient time. (17.23)
(verse missing) ()

tasmaadomityudaahR^itya yaGYadaanatapaHkriyaaH .
pravartante vidhaanok{}taaH satataM brahmavaadinaam.h .. 17\.24..

Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering "OM" by the knowers of Brahman. (17.24)
(verse missing) ()

tadityanabhisa.ndhaaya phalaM yaGYatapaHkriyaaH .
daanakriyaashcha vividhaaH kriyante mokshakaaN^kshibhiH .. 17\.25..

Various types of sacrifice, charity, and austerity are performed by the seekers of nirvana by uttering "TAT" (or He is all) without seeking a reward. (17.25)
(verse missing) ()

sadbhaave saadhubhaave cha sadityetatprayujyate .
prashaste karmaNi tathaa sach{}chhabdaH paartha yujyate .. 17\.26..

SAT is used in the sense of reality and goodness. The word "SAT" is also used for an auspicious act, O Arjuna. (17.26)
(verse missing) ()

yaGYe tapasi daane cha sthitiH saditi chochyate .
karma chaiva tadarthiiyaM sadityevaabhidhiiyate .. 17\.27..

Faith in sacrifice, charity, and austerity is also called SAT. The action for the sake of the Supreme is verily termed as SAT. (17.27)
(verse missing) ()

ashraddhayaa hutaM datta.n tapastap{}ta.n kR^ita.n cha yat.h .
asadityuchyate paartha na cha tatprepya no iha .. 17\.28..

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)
(verse missing) ()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
shraddhaatrayavibhaagayogo naama sap{}tadasho.adhyaayaH .. 17..

HERE ENDETH CHAPTER 17 OF THE
BHAGAVAD GITA,
Entitled "Sraddhatrayavibhagayog,"
Or "The Book of Religion by the Threefold
Kinds of Faith."







Chapter 18


athaashhTaadasho.adhyaayaH. (mokshasa.nnyaasayogaH)


Nirvana through Renunciation


arjuna uvaacha .

sa.nnyaasasya mahaabaaho tattvamich{}chhaami veditum.h .
tyaagasya cha hR^ishhiikesha pR^ithak{}keshinishhuudana .. 18\.1..

Arjuna said: I wish to know the nature of Samnyasa and Tyaaga and the difference between the two, O Lord Krishna. (18.01)
Arjuna. Fain would I better know,
Thou Glorious One!
The very truth - Heart's Lord!
of Sannyas,
Abstention; and Renunciation, Lord!
Tyaga; and what separates these twain!
()

shriibhagavaanuvaacha .

kaamyaanaa.n karmaNaa.n nyaasaM sa.nnyaasaM kavayo viduH .
sarvakarmaphalatyaagaM praahustyaagaM vichakshaNaaH .. 18\.2..

The Supreme Lord said: The sages call Samnyasa the renunciation of selfish work. The wise define Tyaaga as the renunciation of attachment to the fruits of all work. (18.02)
Krishna. The poets rightly teach that Sannyas
Is the foregoing of all acts which spring
Out of desire; and their wisest say
Tyaga is renouncing fruit of acts.
()

tyaajya.n doshhavadityeke karma praahurmaniishhiNaH .
yaGYadaanatapaHkarma na tyaajyamiti chaapare .. 18\.3..

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)
There be among the saints some who have held
All action sinful, and to be renounced;
And some who answer, "Nay! the goodly acts
As worship, penance, alms - must be performed!"
()

nishchayaM shR^iNu me tatra tyaage bharatasattama .
tyaago hi purushhavyaaghra trividhaH samprakiirtitaH .. 18\.4..

O Arjuna, listen to My conclusion about Tyaaga. Tyaaga is said to be of three types. (18.04)
Hear now My sentence, Best of Bharatas!
'Tis well set forth, O Chaser of thy Foes!
Renunciation is of threefold form,
()

yaGYadaanatapaHkarma na tyaajya.n kaaryameva tat.h .
yaGYo daanaM tapashchaiva paavanaani maniishhiNaam.h .. 18\.5..

Acts of sacrifice, charity, and austerity should not be abandoned, but should be performed, because sacrifice, charity, and austerity are the purifiers of the wise. (18.05)
And Worship, Penance, Alms, not to be stayed;
Nay, to be gladly done; for all those three
Are purifying waters for true souls!
()

etaanyapi tu karmaaNi saN^ga.n tyak{}tvaa phalaani cha .
kartavyaaniiti me paartha nishchitaM matamuttamam.h .. 18\.6..

Even these (obligatory) works should be performed without attachment to the fruits. This is My definite supreme advice, O Arjuna. (18.06)
Yet must be practised even those high works
In yielding up attachment, and all fruit
Produced by works. This is My judgment, Prince!
This My insuperable and fixed decree!
()

niyatasya tu sa.nnyaasaH karmaNo nopapadyate .
mohaattasya parityaagastaamasaH parikiirtitaH .. 18\.7..

Renunciation of obligatory work (or duty) is not proper. The abandonment of duty is due to delusion, and is declared to be Taamasika Tyaaga. (18.07)
Abstaining from a work by right prescribed
Never is meet! So to abstain doth spring
From "Darkness," and Delusion teacheth it.
()

duHkhamityeva yatkarma kaayak{}leshabhayaattyajet.h .
sa kR^itvaa raajasaM tyaagaM naiva tyaagaphalaM labhet.h .. 18\.8..

One who abandons duty merely because it is difficult, or because of fear of bodily trouble, does not get the benefits of Tyaaga by performing such Raajasika Tyaaga. (18.08)
Abstaining from a work grievous to flesh,
When one saith "'Tis unpleasing!" this is null!
Such an one acts from "passion;" nought of gain
Wins his Renunciation!
()

kaaryamityeva yatkarma niyataM kriyate.arjuna .
saN^ga.n tyak{}tvaa phala.n chaiva sa tyaagaH saattviko mataH .. 18\.9..

Obligatory work performed as duty, renouncing attachment to the fruit, is alone regarded as Saattvika Tyaaga, O Arjuna. (18.09)
But, Arjun!
Abstaining from attachment to the work,
Abstaining from rewardment in the work,
While yet one doeth it full faithfully,
Saying, "'Tis right to do!" that is "true" act
And abstinence!
()

na dveshh{}TyakushalaM karma kushale naanushhaj{}jate .
tyaagii sattvasamaavishhTo medhaavii chhinnasa.nshayaH .. 18\.10..

One who neither hates a disagreeable work nor is attached to an agreeable work, is Saattvika, wise, a renunciant, and free from all doubts. (18.10)
Who doeth duties so,
Unvexed if his work fail, if it succeed
Unflattered, in his own heart justified,
Quit of debates and doubts, his is "true" act:
()

na hi dehabhR^itaa shak{}ya.n tyak{}tuM karmaaNyasheshhataH .
yastu karmaphalatyaagii sa tyaagiityabhidhiiyate .. 18\.11..

Human beings cannot completely abstain from work. Therefore, the one who completely renounces the attachment to the fruits of all works is considered a Tyaagi (or renunciant). (18.11)
For, being in the body, none may stand
Wholly aloof from act; yet, who abstains
From profit of his acts is abstinent.
()

anishhTamishhTaM mishra.n cha trividhaM karmaNaH phalam.h .
bhavatyatyaaginaaM pretya na tu sa.nnyaasinaa.n k{}vachit.h .. 18\.12..

The threefold fruit of works -- desirable, undesirable, and mixed -- accrues after death to a non-Tyaagi but never to a Tyaagi. (18.12)
The fruit of labours, in the lives to come,
Is threefold for all men, Desirable,
And Undesirable, and mixed of both;
But no fruit is at all where no work was.
()

pa.nchaitaani mahaabaaho kaaraNaani nibodha me .
saaN^khye kR^itaante prok{}taani siddhaye sarvakarmaNaam.h .. 18\.13..

Learn from Me, O Arjuna, the five causes, as described in the Saamkhya doctrine, for the accomplishment of all actions. (18.13)
Hear from me, Long armed Lord! the makings five
Which go to every act, in Sankhya taught
()

adhishhThaanaM tathaa kartaa karaNa.n cha pR^ithagvidham.h .
vividhaashcha pR^ithakcheshhTaa daiva.n chaivaatra pa.nchamam.h .. 18\.14..

The physical body or the seat of Karma, the doer or the Guna, various instruments or the organs (of perception and action), various Pranas or bioimpulses, and the fifth is the presiding deities (or the five basic elements). (18.14)
As necessary. First the force; and then
The agent; next, the various instruments;
Fourth, the especial effort; fifth, the God.
()

shariiravaaN^manobhiryatkarma praarabhate naraH .
nyaayya.n vaa vipariitaM vaa pa.nchaite tasya hetavaH .. 18\.15..

Whatever action, whether right or wrong, one performs by thought, word, and deed; these are its five causes. (18.15)
What work soever any mortal doth
Of body, mind, or speech, evil or good,
By these five doth he that.
()

tatraivaM sati kartaaramaatmaanaM kevalaM tu yaH .
pashyatyakR^itabuddhitvaanna sa pashyati durmatiH .. 18\.16..

This being the case; the ignorant person who considers oneself as the sole agent due to imperfect understanding does not understand. (18.16)
Which being thus,
Whoso, for lack of knowledge, seeth himself
As the sole actor, knoweth nought at all
And seeth nought.
()

yasya naaha.nkR^ito bhaavo buddhiryasya na lipyate .
hatvaa.api sa imaa.Nl{}lokaanna hanti na nibadhyate .. 18\.17..

The one who is free from the notion of doership and whose wisdom is not befouled; even after slaying these people, neither slays nor is bound (by the act of killing). (18.17)
Therefore, I say, if one
Holding aloof from self - with unstained mind
Should slay all yonder host, being bid to slay,
He doth not slay; he is not bound thereby!
()

GYaanaM GYeyaM pariGYaataa trividhaa karmachodanaa .
karaNaM karma karteti trividhaH karmasa.ngrahaH .. 18\.18..

The subject, the object, and the knowledge (of the object) are the threefold impetus to action. The (ten) organs, the Karma, and the Gunas are the threefold factors involved in any action. (18.18)
Knowledge, the thing known, and the mind which knows,
These make the threefold starting ground of act.
The act, the actor, and the instrument,
These make the threefold total of the deed.
()

GYaanaM karma cha kartaacha tridhaiva guNabhedataH .
prochyate guNasaN^khyaane yathaavach{}chhR^iNu taanyapi .. 18\.19..

The Jnana (or knowledge), the Karma (or action), and the Kartaa (or agent) are said to be of three types according to the Guna theory of Saamkhya doctrine. Hear duly about these also. (18.19)
But knowledge, agent, act, are differenced
By three dividing qualities. Hear now
Which be the qualities dividing them.
()

sarvabhuuteshhu yenaikaM bhaavamavyayamiikshate .
avibhak{}ta.n vibhak{}teshhu tajGYaanaM viddhi saattvikam.h .. 18\.20..

Knowledge by which one sees a single imperishable reality in all beings as undivided in the divided; such knowledge is considered to be Saattvika. (18.20)
There is "true" Knowledge. Learn thou it is this:
To see one changeless Life in all the Lives,
And in the Separate, One Inseparable.
()

pR^ithak{}tvena tu yajGYaanaM naanaabhaavaanpR^ithagvidhaan.h .
vetti sarveshhu bhuuteshhu tajGYaanaM viddhi raajasam.h .. 18\.21..

Knowledge by which one sees different realities of various types among all beings as separate from one another, consider that knowledge to be Raajasika. (18.21)
There is imperfect Knowledge: that which sees
The separate existences apart,
And, being separated, holds them real.
()

yattu kR^its{}navadekasminkaarye sak{}tamahaitukam.h .
atattvaarthavadal{}pa.n cha tattaamasamudaahR^itam.h .. 18\.22..

Knowledge by which one clings to one single effect (such as the body) as if it is everything, and which is irrational, baseless, and worthless; such knowledge is declared to be Taamasika. (18.22)
There is false Knowledge: that which blindly clings
To one as if 'twere all, seeking no Cause,
Deprived of light, narrow, and dull, and "dark."
()

niyataM saN^garahitamaraagadveshhataH kR^itam.h .
aphalaprepsunaa karma yattatsaattvikamuchyate .. 18\.23..

Obligatory duty performed without likes, dislikes, and attachment by the one who does not desire fruit is said to be Saattvika. (18.23)
There is "right" Action: that which -
being enjoined
Is wrought without attachment, passionlessly,
For duty, not for love, nor hate, nor gain.
()

yattu kaamepsunaa karma saaha.nkaareNa vaa punaH .
kriyate bahulaayaasaM tadraajasamudaahR^itam.h .. 18\.24..

Action performed with ego, with selfish motives, and with too much effort; is declared to be Raajasika. (18.24)
There is "vain" Action: that which men pursue
Aching to satisfy desires, impelled
By sense of self, with all absorbing stress:
This is of Rajas - passionate and vain.
()

anubandha.n kshayaM hi.nsaamanapekshya cha paurushham.h .
mohaadaarabhyate karma yattattaamasamuchyate .. 18\.25..

Action that is undertaken because of delusion; disregarding consequences, loss or injury to others, as well as one's own ability is said to be Taamasika action. (18.25)
There is "dark" Action: when one doth a thing
Heedless of issues, heedless of the hurt
Or wrong for others, heedless if he harm
His own soul - 'tis of Tamas, black and bad!
()

muk{}tasaN^go.anaha.nvaadii dhR^ityutsaahasamanvitaH .
sid.hdhyasid.hdhyornirvikaaraH kartaa saattvika uchyate .. 18\.26..

The agent who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called Saattvika. (18.26)
There is the "rightful" doer. He who acts
Free from self seeking, humble, resolute,
Steadfast, in good or evil hap the same,
Content to do aright - he "truly" acts.
()

raagii karmaphalaprepsurlubdho hi.nsaatmako.ashuchiH .
harshhashokaanvitaH kartaa raajasaH parikiirtitaH .. 18\.27..

One who is passionate, desires the fruits of work, who is greedy, violent, impure, and is affected by joy and sorrow; such an agent is proclaimed to be Raajasika. (18.27)
There is th' "impassioned" doer. He that works
From impulse, seeking profit, rude and bold
To overcome, unchastened; slave by turns
Of sorrow and of joy: of Rajas he!
()

ayuk{}taH praakR^itaH stabdhaH shaTho naishhkR^itiko.alasaH .
vishhaadii diirghasuutrii cha kartaa taamasa uchyate .. 18\.28..

Undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating; such an agent is called a Taamasika agent. (18.28)
And there be evil doers; loose of heart,
Low minded, stubborn, fraudulent, remiss,
Dull, slow, despondent - children of the "dark."
()

buddherbhedaM dhR^iteshchaiva guNatastrividhaM shR^iNu .
prochyamaanamasheshheNa pR^ithak{}tvena dhana.njaya .. 18\.29..

Now hear the threefold division of Buddhi (or intellect) and resolve, based on Gunas, as explained by Me fully and separately, O Arjuna. (18.29)
Hear, too, of Intellect and Steadfastness
The threefold separation, Conqueror Prince!
How these are set apart by Qualities.
()

pravR^itti.n cha nivR^itti.n cha kaaryaakaarye bhayaabhaye .
bandhaM moksha.n cha yaa vetti buddhiH saa paartha saattvikii .. 18\.30..

O Arjuna, the Buddhi by which one understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation, that Buddhi is Saattvika. (18.30)
Good is the Intellect which comprehends
The coming forth and going back of life,
What must be done, and what must not be done,
What should be feared, and what should not be feared,
What binds and what emancipates the soul:
That is of Sattwan, Prince! of "soothfastness."
()

yayaa dharmamadharma.n cha kaarya.n chaakaaryameva cha .
ayathaavatprajaanaati buddhiH saa paartha raajasii .. 18\.31..

The intellect (or Buddhi) by which one incorrectly distinguishes between Dharma and Adharma, and right and wrong action; that intellect is Raajasika, O Arjuna. (18.31)
Marred is the Intellect which, knowing right
And knowing wrong, and what is well to do
And what must not be done, yet understands
Nought with firm mind, nor as the calm truth is:
This is of Rajas, Prince! and "passionate!"
()

adharma.n dharmamiti yaa manyate tamasaavR^itaa .
sarvaarthaanvipariitaa.nshcha buddhiH saa paartha taamasii .. 18\.32..

O Arjuna, the intellect which, obscured by ignorance, accepts Adharma as Dharma and thinks everything to be which it is not, that is Taamasika intellect. (18.32)
Evil is Intellect which, wrapped in gloom,
Looks upon wrong as right, and sees all things
Contrariwise of Truth. O Pritha's Son!
That is of Tamas, "dark" and desperate!
()

dhR^ityaa yayaa dhaarayate manaHpraaNendriyakriyaaH .
yogenaavyabhichaariNyaa dhR^itiH saa paartha saattvikii .. 18\.33..

The unwavering resolve by which one regulates the activities of mind, Prana (or the bioimpulses), and senses through yoga (of meditation); that resolve is Saattvika, O Arjuna. (18.33)
Good is the steadfastness whereby a man
Masters his beats of heart, his very breath
Of life, the action of his senses; fixed
In never shaken faith and piety:
That is of Sattwan, Prince! "soothfast" and fair!
()

yayaa tu dharmakaamaarthaandhR^ityaa dhaarayate.arjuna .
prasaN^gena phalaakaaN^kshii dhR^itiH saa paartha raajasii .. 18\.34..

The resolve by which a person, craving for the fruits of work, clings to Dharma or righteous deeds, Artha or accumulation of wealth, and Kaama or enjoyment of sensual pleasures with great attachment; that resolve, O Arjuna, is Raajasika. (18.34)
Stained is the steadfastness whereby a man
Holds to his duty, purpose, effort, end,
For life's sake, and the love of goods to gain,
Arjuna! 'tis of Rajas, passion stamped!
()

yayaa svap{}naM bhayaM shokaM vishhaadaM madameva cha .
na vimu.nchati durmedhaa dhR^itiH saa paartha taamasii .. 18\.35..

Resolve by which a dull person does not give up sleep, fear, grief, despair, and arrogance; that resolve is Taamasika, O Arjuna. (18.35)
Sad is the steadfastness wherewith the fool
Cleaves to his sloth, his sorrow, and his fears,
His folly and despair. This - Pritha's Son!
Is born of Tamas, "dark" and miserable!
()

sukhaM tvidaanii.n trividhaM shR^iNu me bharatarshhabha .
abhyaasaadramate yatra duHkhaanta.n cha nigach{}chhati .. 18\.36..

And now hear from Me, O Arjuna, about the threefold pleasure. The pleasure one enjoys from (spiritual) practice results in cessation of sorrow. (18.36)
Hear further, Chief of Bharatas! from Me
The threefold kinds of Pleasure which there be.
Good Pleasure is the pleasure that endures,
Banishing pain for aye;
()

yattadagre vishhamiva pariNaame.amR^itopamam.h .
tatsukhaM saattvikaM prok{}tamaatmabuddhiprasaadajam.h .. 18\.37..

This pleasure, appears as poison in the beginning but is like nectar in the end, comes by the grace of Self-knowledge; is good or Saattvika. (18.37)
bitter at first
As poison to the soul, but afterward
Sweet as the taste of Amrit. Drink of that!
It springeth in the Spirit's deep content.
()

vishhayendriyasa.nyogaadyattadagre.amR^itopamam.h .
pariNaame vishhamiva tatsukhaM raajasaM smR^itam.h .. 18\.38..

Sensual pleasures appear as nectars in the beginning, but become poison in the end; such pleasures are called Raajasika pleasures. (18.38)
And painful Pleasure springeth from the bond
Between the senses and the sense world. Sweet
As Amrit is its first taste, but its last
Bitter as poison. 'Tis of Rajas, Prince!
()

yadagre chaanubandhe cha sukhaM mohanamaatmanaH .
nidraalasyapramaadottha.n tattaamasamudaahR^itam.h .. 18\.39..

Pleasure that deludes a person in the beginning and in the end; which comes from sleep, laziness, and confusion; such pleasure is called Taamasika (pleasure). (18.39)
And foul and "dark" the Pleasure is which springs
From sloth and sin and foolishness; at first
And at the last, and all the way of life
The soul bewildering. 'Tis of Tamas, Prince!
()

na tadasti pR^ithivyaa.n vaa divi deveshhu vaa punaH .
sattvaM prakR^itijairmuk{}ta.n yadebhiH syaattribhirguNaiH .. 18\.40..

There is no being, either on the earth or in the heaven or among the Devas, who is free from these three Gunas of Prakriti, the material nature. (18.40)
For nothing lives on earth, nor 'midst the gods
In utmost heaven, but hath its being bound
With these three Qualities, by Nature framed.
()

braahmaNakshatriyavishaa.n shuudraaNaa.n cha para.ntapa .
karmaaNi pravibhak{}taani svabhaavaprabhavairguNaiH .. 18\.41..

The division of labor into the four categories -- Braahmana, Kshatriya, Vaishya, and Shudra -- is also based on the Gunas inherent in peoples' nature (or the natural propensities, and not necessarily as one's birth right), O Arjuna. (18.41)
The work of Brahmans, Kshatriyas, Vaisyas,
And Sudras, O thou Slayer of thy Foes!
Is fixed by reason of the Qualities
Planted in each:
()

shamo damastapaH shauchaM kshaantiraarjavameva cha .
GYaanaM viGYaanamaastik{}yaM brahmakarma svabhaavajam.h .. 18\.42..

Those who have serenity, self control, austerity, purity, patience, honesty, knowledge, Self-realization, and belief in God are labeled as Braahmanas, the intellectuals. (18.42)
A Brahman's virtues, Prince
Born of his nature, are serenity,
Self mastery, religion, purity,
Patience, uprightness, learning, and to know
The truth of things which be.
()

shaurya.n tejo dhR^itirdaakshya.n yuddhe chaapyapalaayanam.h .
daanamiishvarabhaavashcha kshaatraM karma svabhaavajam.h .. 18\.43..

Those having the qualities of heroism, vigor, firmness, dexterity, not fleeing from battle, charity, and administrative skills are called Kshatriyas, the protectors. (18.43)
A Kshatriya's pride,
Born of his nature, lives in valour, fire
, Constancy, skilfulness, spirit in fight,
And open handedness and noble mien,
As of a lord of men.
()

kR^ishhigaurakshyavaaNijya.n vaishyakarma svabhaavajam.h .
paricharyaatmakaM karma shuudrasyaapi svabhaavajam.h .. 18\.44..

Those who are good in cultivation, cattle rearing, business, trade, and industry are known as Vaishyas. Those who do service and labor type work are classed as Shudras. (18.44)
A Vaisya's task,
Born with his nature, is to till the ground,
Tend cattle, venture trade. A Shudra's state,
Suiting his nature, is to minister.
()

sve sve karmaNyabhirataH sa.nsiddhi.n labhate naraH .
svakarmanirataH siddhi.n yathaa vindati tach{}chhR^iNu .. 18\.45..

One attains the highest perfection by devotion to one's natural work. Listen to Me how one attains perfection while engaged in natural work. (18.45)
Whoso performeth - diligent, content
The work allotted him, whate'er it be,
Lays hold of perfectness! Hear how a man
Findeth perfection, being so content:
He findeth it through worship - wrought by work
()

yataH pravR^ittirbhuutaanaa.n yena sarvamidaM tatam.h .
svakarmaNaa tamabhyarchya siddhi.n vindati maanavaH .. 18\.46..

He from whom all beings originate, and by whom all this universe is pervaded; worshipping Him by performing one's natural duty for Him one attains perfection. (18.46)
Of HIM that is the Source of all which lives,
Of HIM by Whom the universe was stretched.
()

shreyaansvadharmo viguNaH paradharmaatsvanushhThitaat.h .
svabhaavaniyataM karma kurvannaap{}noti kilbishham.h .. 18\.47..

One's inferior natural work is better than superior unnatural work. One who does the work ordained by one's inherent nature (without selfish motives) incurs no sin (or Karmic reaction). (18.47)
Better thine own work is, though done with fault,
Than doing others' work, ev'n excellently.
He shall not fall in sin who fronts the task
Set him by Nature's hand!
()

sahajaM karma kaunteya sadoshhamapi na tyajet.h .
sarvaarambhaa hi doshheNa dhuumenaagnirivaavR^itaaH .. 18\.48..

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)
Let no man leave
His natural duty, Prince! though it bear blame!
For every work hath blame, as every flame
Is wrapped in smoke!
()

asak{}tabuddhiH sarvatra jitaatmaa vigataspR^ihaH .
naishhkarmyasiddhiM paramaa.n sa.nnyaasenaadhigach{}chhati .. 18\.49..

The person whose mind is always free from 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 through renunciation. (18.49)
Only that man attains
Perfect surcease of work whose work was wrought
With mind unfettered, soul wholly subdued,
Desires for ever dead, results renounced.
()

siddhiM praap{}to yathaa brahma tathaap{}noti nibodha me .
samaasenaiva kaunteya nishhThaa GYaanasya yaa paraa .. 18\.50..

Learn from Me briefly, O Arjuna, how one who has attained such perfection realizes Brahman, the supreme state of knowledge. (18.50)
Learn from me, Son of Kunti! also this,
How one, attaining perfect peace, attains
BRAHM, the supreme, the highest height of all!
()

bud.hdhyaa vishuddhayaa yuk{}to dhR^ityaatmaanaM niyamya cha .
shabdaadiinvishhayaa.nstyak{}tvaa raagadveshhau vyudasya cha .. 18\.51..

Endowed with purified intellect, subduing the mind with resolve, turning away from sound and other objects of the senses, giving up likes and dislikes; and (18.51)
Devoted - with a heart grown pure, restrained
In lordly self control, forgoing wiles
Of song and senses, freed from love and hate,
()

vivik{}tasevii laghvaashii yatavaak{}kaayamaanasaH .
dhyaanayogaparo nitya.n vairaagya.n samupaashritaH .. 18\.52..

Living in solitude, eating lightly, controlling the thought, word, and deed; ever absorbed in yoga of meditation, and taking refuge in detachment; and (18.52)
Dwelling 'mid solitudes, in diet spare,
With body, speech, and will tamed to obey,
Ever to holy meditation vowed,
From passions liberate,
()

aha.nkaaraM balaM darpa.n kaamaM krodhaM parigraham.h .
vimuchya nirmamaH shaanto brahmabhuuyaaya kal{}pate .. 18\.53..

Relinquishing egotism, violence, pride, lust, anger, and desire for possession; free from the notion of "my", and peaceful; one becomes fit for attaining oneness with Brahman. (18.53)
quit of the Self,
Of arrogance, impatience, anger, pride;
Freed from surroundings, quiet, lacking nought
Such an one grows to oneness with the BRAHM;
()

brahmabhuutaH prasannaatmaa na shochati na kaaN^kshati .
samaH sarveshhu bhuuteshhu madbhak{}ti.n labhate paraam.h .. 18\.54..

Absorbed in Brahman, the serene one neither grieves nor desires; becoming impartial to all beings, one obtains My supreme devotion. (18.54)
Such an one, growing one with BRAHM, serene,
Sorrows no more, desires no more; his soul,
Equally loving all that lives, loves well
Me, Who have made them, and attains to Me.
()

bhak{}tyaa maamabhijaanaati yaavaanyashchaasmi tattvataH .
tato maaM tattvato GYaatvaa vishate tadana.ntaram.h .. 18\.55..

By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges into Me. (18.55)
By this same love and worship doth he know
Me as I am, how high and wonderful,
And knowing, straightway enters into Me.
()

sarvakarmaaNyapi sadaa kurvaaNo mad.hvyapaashrayaH .
matprasaadaadavaap{}noti shaashvataM padamavyayam.h .. 18\.56..

One attains the eternal imperishable abode by My grace, even while doing all duties, just by taking refuge in Me. (18.56)
And whatsoever deeds he doeth - fixed
In Me, as in his refuge - he hath won
For ever and for ever by My grace
Th' Eternal Rest!
()

chetasaa sarvakarmaaNi mayi sa.nnyasya matparaH .
buddhiyogamupaashritya mach{}chittaH satataM bhava .. 18\.57..

Mentally offering all actions to Me, be devoted to Me. Resorting to equanimity, always fix your mind on Me. (18.57)
So win thou! In thy thoughts
Do all thou dost for Me! Renounce for Me!
Sacrifice heart and mind and will to Me!
()

mach{}chittaH sarvadurgaaNi matprasaadaattarishhyasi .
atha chettvamaha.nkaaraanna shroshhyasi vinaN^kshyasi .. 18\.58..

When your mind becomes fixed on Me, you shall overcome all difficulties by My grace. But, if you do not listen to Me due to ego, you shall perish. (18.58)
Live in the faith of Me! In faith of Me
All dangers thou shalt vanquish, by My grace;
But, trusting to thyself and heeding not,
Thou can'st but perish!
()

yadaha.nkaaramaashritya na yotsya iti manyase .
mithyaishha vyavasaayaste prakR^itistvaa.n niyokshyati .. 18\.59..

If due to ego you think: I shall not fight; this resolve of yours is vain. Your own nature will compel you (to fight). (18.59)
If this day thou say'st,
Relying on thyself, "I will not fight!"
Vain will the purpose prove! thy qualities
Would spur thee to the war.
()

svabhaavajena kaunteya nibaddhaH svena karmaNaa .
kartuM nech{}chhasi yanmohaatkarishhyasyavashopi tat.h .. 18\.60..

What you do not wish to do out of delusion; you shall do even that against your will, bound by your own nature-born Karma, O Arjuna. (18.60)
What thou dost shun,
Misled by fair illusions, thou wouldst seek
Against thy will, when the task comes to thee
Waking the promptings in thy nature set.
()

iishvaraH sarvabhuutaanaa.n hR^iddeshe.arjuna tishhThati .
bhraamayansarvabhuutaani yantraaruuDhaani maayayaa .. 18\.61..

The Lord abides in the heart of all beings, O Arjuna, causing all beings to act (or work out their Karma) by His power of Maya as if they are (puppets of Karma) mounted on a machine. (18.61)
There lives a Master in the hearts of men
Maketh their deeds, by subtle pulling strings,
Dance to what tune HE will.
()

tameva sharaNaM gach{}chha sarvabhaavena bhaarata .
tatprasaadaatparaaM shaantiM sthaanaM praapsyasi shaashvatam.h .. 18\.62..

Seek refuge in Him alone with all your heart, O Arjuna. By His grace you shall attain supreme peace and the eternal abode. (18.62)
With all thy soul
Trust Him, and take Him for thy succour, Prince!
So - only so, Arjuna! shalt thou gain
By grace of Him - the uttermost repose,
The Eternal Place!
()

iti te GYaanamaakhyaataM guhyaad.hguhyataraM mayaa .
vimR^ishyaitadasheshheNa yathech{}chhasi tathaa kuru .. 18\.63..

Thus the knowledge that is more secret than the secret has been explained to you by Me. After fully reflecting on this, do as you wish. (18.63)
Thus hath been opened thee
This Truth of Truths, the Mystery more hid
Than any secret mystery. Meditate!
And - as thou wilt - then act!
()

sarvaguhyatamaM bhuuyaH shR^iNu me paramaM vachaH .
ishhTo.asi me dR^iDhamiti tato vakshyaami te hitam.h .. 18\.64..

Hear again My supreme word, the most secret of all. You are very dear to Me, therefore, I shall tell this for your benefit. (18.64)
Nay! but once more
Take My last word, My utmost meaning have!
Precious thou art to Me; right well beloved!
Listen! tell thee for thy comfort this.
()

manmanaa bhava madbhak{}to madyaajii maa.n namaskuru .
maamevaishhyasi satya.n te pratijaane priyo.asi me .. 18\.65..

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 very dear to Me. (18.65)
Give Me thy heart! adore Me! serve Me! cling
In faith and love and reverence to Me!
So shalt thou come to Me! I promise true,
For thou art sweet to Me!
()

sarvadharmaanparityajya maamekaM sharaNaM vraja .
ahaM tvaaM sarvapaapebhyo mokshyayishhyaami maa shuchaH .. 18\.66..

Setting aside all noble deeds, just surrender completely to the will of God (with firm faith and loving contemplation). I shall liberate you from all sins (or bonds of Karma). Do not grieve. (18.66)
And let go those
Rites and writ duties! Fly to Me alone!
Make Me thy single refuge! will free
Thy soul from all its sins! Be of good cheer!
()

idaM te naatapaskaaya naabhak{}taaya kadaachana .
na chaashushruushhave vaachya.n na cha maa.n yo.abhyasuuyati .. 18\.67..

This (knowledge) should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me. (18.67)
[Hide, the holy Krishna saith,
This from him that hath no faith,
Him that worships not, nor seeks
Wisdom's teaching when she speaks:
Hide it from all men who mock;
()

ya idaM paramaM guhyaM madbhak{}teshhvabhidhaasyati .
bhak{}tiM mayi paraaM kR^itvaa maamevaishhyatyasa.nshayaH .. 18\.68..

The one who shall propagate this supreme secret philosophy (or the transcendental knowledge of the Gita) amongst My devotees, shall be performing the highest devotional service to Me and shall certainly attain (or come to) Me. (18.68)
But, wherever, 'mid the flock
Of My lovers, one shall teach
This divinest, wisest, speech
Teaching in the faith to bring
Truth to them, and offering
Of all honour unto Me
Unto Brahma cometh he!
()

na cha tasmaanmanushhyeshhu kashchinme priyakR^ittamaH .
bhavitaa na cha me tasmaadanyaH priyataro bhuvi .. 18\.69..

No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me. (18.69)
Nay, and nowhere shall ye find
Any man of all mankind
Doing dearer deed for Me;
Nor shall any dearer be
In My earth.
()

adhyeshhyate cha ya imaM dharmya.n sa.nvaadamaavayoH .
GYaanayaGYena tenaahamishhTaH syaamiti me matiH .. 18\.70..

I shall be worshipped with Jnana-Yajna (or knowledge sacrifice) by those who shall study this sacred dialogue of ours. This is My promise. (18.70)
Yea, furthermore,
Whoso reads this converse o'er,
Held by Us upon the plain,
Pondering piously and fain,
He hath paid Me sacrifice!
(Krishna speaketh in this wise!)
()

shraddhaavaananasuuyashcha shR^iNuyaadapi yo naraH .
so.api muk{}taH shubhaa.Nl{}lokaanpraap{}nuyaatpuNyakarmaNaam.h .. 18\.71..

Whoever hears this with faith and without cavil becomes free from sin, and attains heaven (or the higher regions for those whose actions are pure). (18.71)
Yea, and whoso, full of faith,
Heareth wisely what it saith,
Heareth meekly, when he dies,
Surely shall his spirit rise
To those regions where the Blest,
Free of flesh, in joyance rest.]
()

kach{}chidetach{}chhrutaM paartha tvayaikaagreNa chetasaa .
kach{}chidaGYaanasaMmohaH pranashhTaste dhana.njaya .. 18\.72..

O Arjuna, did you listen to this with single-minded attention? Has your delusion born of ignorance been destroyed? (18.72)
Hath this been heard by thee, O Indian Prince!
With mind intent? hath all the ignorance
Which bred thy trouble - vanished, My Arjun?
()

arjuna uvaacha .

nashhTo mohaH smR^itirlabdhaa tvatprasaadaanmayaa.achyuta .
sthito.asmi gatasa.ndehaH karishhye vachanaM tava .. 18\.73..

Arjuna said: By Your grace my delusion is destroyed, I have gained knowledge, my confusion (with regard to body and Atma) is dispelled and I shall obey Your command. (18.73)
Arjuna. Trouble and ignorance are gone!
the Light
Hath come unto me, by Thy favour, Lord!
Now am I fixed! my doubt is fled away!
According to Thy word, so will I do!
()

sa.njaya uvaacha .

ityahaM vaasudevasya paarthasya cha mahaatmanaH .
sa.nvaadamimamashraushhamadbhutaM romaharshhaNam.h .. 18\.74..

Sanjaya said: Thus I heard this wonderful dialogue between Lord Krishna and Mahatma Arjuna, causing my hair to stand on end. (18.74)
Sanjaya. Thus gathered I the gracious
speech of Krishna, O my King!
Thus have I told, with heart a thrill,
()

vyaasaprasaadaach{}chhrutavaanetadguhyamahaM param.h .
yogaM yogeshvaraatkR^ishhNaatsaakshaatkathayataH svayam.h .. 18\.75..

By the grace of (guru) sage Vyaasa, I heard this most secret and supreme yoga directly from Krishna, the lord of yoga, Himself speaking before my very eyes. (18.75)
this wise and wondrous thing
By great Vyasa's learning writ,
how Krishna's self made known
The Yoga, being Yoga's Lord.
So is the high truth shown!
()

raajansa.nsmR^itya sa.nsmR^itya sa.nvaadamimamadbhutam.h .
keshavaarjunayoH puNyaM hR^ishhyaami cha muhurmuhuH .. 18\.76..

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)
And aye, when I remember,
O Lord my King, again
Arjuna and the God in talk,
and all this holy strain,
Great is my gladness:
()

tach{}cha sa.nsmR^itya sa.nsmR^itya ruupamatyadbhutaM hareH .
vismayo me mahaan{}raajanhR^ishhyaami cha punaH punaH .. 18\.77..

Recollecting again and again, O King, that marvelous form of Krishna I am greatly amazed and I rejoice over and over again. (18.77)
when I muse
that splendour, passing speech,
Of Hari, visible and plain,
there is no tongue to reach
My marvel and my love and bliss.
()

yatra yogeshvaraH kR^ishhNo yatra paartho dhanurdharaH .
tatra shriirvijayo bhuutirdhruvaa niitirmatirmama .. 18\.78..

Wherever is Krishna, the lord of yoga; and wherever is Arjuna, the archer; there will be everlasting prosperity, victory, happiness, and morality. This is my conviction. (18.78)
O Archer Prince! all hail!
O Krishna, Lord of Yoga!
surely there shall not fail
Blessing, and victory, and power,
for Thy most mighty sake,
Where this song comes of Arjun,
and how with God he spake.
()

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu
brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade
mokshasa.nnyaasayogo naama ashhTaadasho.adhyaayaH .. 18..

HERE ENDS, WITH CHAPTER XVIII,
Entitled "Mokshasanyasayog,"
Or "The Book of Religion by Deliverance and Renunciation,"
THE BHAGAVAD GITA.
THE END









AUM






shaa.ntaakaaraM bhujagashayanaM padmanaabhaM suresham.h .
vishvaadhaaraM gaganasadR^ishaM meghavarNaM shubhaa.ngam.h .
lakshmiikaa.ntaM kamalanayanaM yogiibhirdhyaanagamyam.h .
va.nde vishhNuM bhavabhayaharaM sarvalokaikanaatham.h ..












END


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Copyright 1988 by Dr. Ramanand Prasad - All Rights Reserved. Reproduction in for-sale media is prohibited. American Gita Society, 511 Lowell Place, Fremont, CA 94536-1805 USA






Appendix

Sanskrit Encoding

From: avinash@acm.org avinash@avid.com


This is the transliteration scheme used by ITRANS version 3.02 (and higher). If you encounter any text that uses this scheme, that text can be printed in the devanagari script using the ITRANS package.

Vowels: ------- a aa or A i ii or I u uu or U R^i R^I L^i L^I e ai o au aM aH

Consonants:  (same if this follows by letter a)
-----------
k     kh     g     gh     N^
ch    chh    j     jh     JN
T     Th     D     Dh     N
t     th     d     dh     n
p     ph     b     bh     m
y     r      l     v
sh    shh    s     h
L     x (or ksh)   GY     AUM  shr

Consonants with a nukta (dot) under them 
(mainly for Urdu hindi/devanagari):
-----------------------------------------
k  with a dot:      q
kh with a dot:      K
g  with a dot:      G
j  with a dot:      z
p  with a dot:      f
D  with a dot:      .D
Dh with a dot:      .Dh

Specials/Accents:
-----------------
Anusvara:         .n, M      (dot on top of previous askhar)
Avagraha:         .a    (S like symbol basically to replace a after o)
Ardhachandra:     .c    (for vowel sound as in cat or talk)
Chandra-Bindu:    .N    (chandra-bindu on top of previous akshar)
Halant:           .h    (to get half-form of the consonant - no vowel)
Ra ligature:      .r    (top curve as in ii to get r sound, half r)
                        (u{dhva}.r put after the intended consonant, e.g. urdhva)
Visargha:         H     (visargha - looks like a colon character)
------------------------------------------------------------------------

Each devanagari akshar is constructed as C + C + C + .. V (one or more consonants, followed by a vowel). If the vowel is omitted, the "a" vowel will be assumed (use halant - .h to get the short form of the consonant - consonant without any vowel, ex: k.h).

Punctuation available: , ; : / ? ! ( ) Note that hyphen (-) is not available --- use \- in the indian text to get a hyphen (see song file 4.s for an example) Note that period (.) is also not available --- use \. in the indian text to get a dot (normally, the dot produces a vertical bar). (These restrictions are valid only if you need to use Frans Velthuis's.)

Avinash Chopde











Acknowledgements


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