Srimad Bhagavad Gita The Hidden Treasure of The Sweet Absoute

[1]
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A 02 Invocation 7/6/06 3:37 AM Page 1
[2]
Ma&galchara@am
o^ prthya pratibodhit^ bhagavat nrya@ena svaya^
vysena grathit^ pur@a-munin madhye mah-bhrate
advaitm~ta-var!i@(^ bhagavat(m a!$dadhyyi@(m
amba tvm anusandadhmi bhagavad-g(te bhavad-ve!i@(m [1]
namo stu te vysa-vila-buddhe
phullravindyata-patra-netra
yena tvay bhrata-taila-p)r@a%
prajvlito jna-maya% prad(pa% [2]
prapanna-prijtya, totra-vetraika-p@aye
jna-mudrya k~!@ya, g(tm~ta-duhe nama% [3]
sarvopani!ado gvo, dogdh gopla-nandana%
prtho vatsa% sudh(r bhokt, dugdha^ g(tm~ta^ mahat [4]
vasudeva-suta^ deva^, ka^sa-ch@)ra-mardanam
devak(-paramnanda^, k~!@a^ vande jagad-gurum [5]
bh(!ma-dro@a-ta$ jayadratha-jal gndhra-n(lotpal
alya-grhavat( k~pe@a vahan( kar@ena vel-kul
avatthma-vikar@a-ghora-makar duryodhanvartin(
sott(r@ khalu p@#avai ra@a-nad( kaivartaka% keava% [6]
prarya-vacha% sarojam-amala^ g(trtha-gandhotka$a^
nnkhynaka-kesara^ hari-kath-sambodhanbodhitam
loke sajjana-!a$-padair ahar-aha% pep(yamna^ mud
bh)yd bhrata-pa&kaja^ kali-mala-pradhva^si na% reyase [7]
ya^ brahm varu@endra-rudra-maruta-stunvanti divyai% stavair
vedai% s&ga-pada-kramopani!adair gyanti ya% smag%
dhynvasthita-tad-gatena manas payanti ya^ yogino
yasynta^ na vidu% sursura-ga@ devya tasmai nama% [8]
nrya@a^ namsk~tya, nara^ chaiva narottamam
dev(^ sarasvat(^ vysa^, tato jayam ud(rayet [9]
[3]
Auspicious Invocation
Meditation on r( G(t
O Bhagavad-G(t, song of the Supreme Lord Himself,
You are the bestower of Arjunas enlightenment. You have
been woven into the scripture Mahbhrata by the ancient
sage r(la Vedavysa. In eighteen chapters, You are the
rain of ever-owing nectar, non-different from the Lord.
O Mother, I meditate upon You; may You graciously enter
my heart.
Obeisances unto r(la Vysadeva
O r(la Vysadeva of formidable intelligence, whose eyes
resemble the long petals of the blooming lotus ower,
and who ignited the lamp of knowledge, lled with the
oil of the MahbhrataI offer my obeisances unto you.
Obeisances unto the Lord as the chariot-driver of
Arjuna
I offer my obeisances unto the Supreme Lord r( K!@a,
who fullls the wishes of His surrendered devotees. He
holds a driving-rod in one hand while the other is poised
in the expression of instruction, and He is the milker of
the nectar of the G(t.
The Glories of the G(t
The crest-jewels of the Vedas, all the Upani!ads, are as
the cow, and the milker of the cow is Lord r( K!@a, the
son of Nanda Mahrj. Arjuna is the calf, the nectar of
the G(t is the milk, and the fortunate devotees are the
enjoyers of that milk.
Obeisances unto Lord r( K!@a
I bow unto the lotus feet of r( K!@a, the son of Vasudeva,
the vanquisher of the demons Ka^sa and Ch@)ra, the
joy of mother Devak(, and the universal teacher.
r(mad Bhagavad-G(t [4]
The river of the battle of Kuruk!etra
One bank is Bh(!ma, the other Dro@chrya; Jayadratha
is the water; the sons of Gndhr(, the blue lotus ower;
alya, the crocodile; K~pa, the waves; Kar@a, the shore;
Avatthm, Vikar@a and company, the fearful sharks;
Duryodhana, the whirlpool; and Keava is the boatman
of this river of the battle that was crossed by the P@#avas.
The Mahbhrata as a lotus ower
These words of r( K!@a Dvaipyana Vysadeva, the son
of Parara Muni, are a perfect lotus ower. The mean-
ing of the G(t is the beautiful fragrance of this lotus, the
various episodes are its stamens, and the enlightening
narrations about the Supreme Lord are its nectar. In this
world, the pure devotees are the bees who day after day
delight in drinking the nectar of the lotus ower. May
this Mahbhrata lotus, the vanquisher of all evils in this
age of Kali, graciously bestow auspiciousness upon us.
Obeisances unto the Supreme Lord
I offer my obeisances unto the Supreme Lord whose
glories are sung with celestial prayers by the gods Brahm,
Varu@a, Indra, Rudra and the Maruts; whose glories are
sung by the verses of the Vedas along with their six
auxiliary books and the Upani!ads; whose glories are sung
by the brhma@as that sing the Sma-Veda; who the yog(s
see within their hearts absorbed in meditation; and whose
innite glories are inconceivable to all beings, whether gods
or demons.
Before reciting the scriptures that can conquer material
existence, we offer obeisances unto the Supreme Lord who
is known as Nrya@a, Nara and Narottama; the goddess
of learning Saraswat(; and the great sage empowered by
the Lord to reveal the scriptures, r(la Vysadeva.
[5]
All Glories to r( Guru and r( Gaur&ga
Preface
[ Publishers Note, rst Bengali Edition,
Appearance Day of Lord K!@a, 1961]
Unique in its wide publication and extensive circulation,
the r(mad Bhagavad-gita appears in various languages,
both in India and other countries, along with the com-
mentaries of former great saints as well as modern
scholars. The commentaries of the prominent Vai!@ava
chryas such as r( Rmnuja, r(mat Madhvamuni, and
r( r(dhar Swm(pd are most noteable, whilst among
the proponents of jna-mrga, or the monistic path, the
commentaries of r(mat a&karchrya and r( Madhu-
s)dan Saraswat( are well-known. The commentaries of
r(yuta Bla Ga&gdhar Tilak and r( Aurobindo favour
the school of karma-yoga, or the path of action, and are
also familiar to modern scholars. Great thinkers of both
East and West have ardently sung the glories of r( G(t,
being inspired by the ideals of its teachings.
However, the achintya-bhedbheda-siddhnta, theology
of inconceivable oneness and difference as revealed by
the proponents of r( Chaitanya MahprabhuGau#(ya
chryas r(la Vivanth Chakravart( and r(la Baladev
Vidybh)!a@a, is concluded by the learned devotees to
be most favorable to exclusive devotion. The devotees also
embrace r(la Bhaktivinoda hkurs Bengali commentary
of r( G(t as a harmonious, spiritual mine of the treasure
of divine love for r( K!@a {K!@a-prema}, the fth and
transcendental goal of life, beyond the four general
human objectives of religion, wealth, sense enjoyment
and liberation.
A 03preface&intro 7/6/06 3:43 AM Page 5
In his introduction my worshipful Divine Master,
r( Gurupdapadma O^ Vi!@upda Paramaha^sa
Parivrjakchrya r( r(mad Bhakti Rak!ak r(dhar
Dev-Goswm( Mahrj, has revealed to the readers
glimpses of his own deep devotional realizations. Although
numerous editions of r( G(t are presently available, few
commentaries can be said to nurture pure devotion
according to the teachings of bona de divine succession,
which has given us the opportunity of service in produc-
ing this edition. We shall consider ourselves blessed if the
fortunate readers take the all-auspicious essence of this
sincere attempt to heart.
Sri Bhakti Sundar Govinda
Sri Chaitanya Saraswat Math, Nabadwip
[7]
All Glories to r( Guru and r( Gaur&ga
Introduction
[ of the rst Bengali Edition]
rFdk eljp /j.te. te3ejmorFdsp Fdt. ,
sjp g. jluyk ve6 jlyej; 9e6T j.trh <
vande r(-guru-gaur&gau, rdh-govinda-sundarau
sa-gu@au g(yate chtha, g(t-g)#hrtha-gauravam
Bowing down to the holy feet of r( Guru, r( Gaur&ga,
and r( r( Rdh Govindasundara, all accompanied by
Their associates, I sing the glories of the hidden treasure
of r(mad Bhagavad-g(t.
Since r(mad Bhagavad-g(t is very familiar to the learned
society, an acquaintance of the conceptions of this edition
may be given here. We are followers of the school of
thought descending from r( Chaitanya Mahprabhu, so
this edition is based on the r( G(t commentaries of the
pre-eminent, exalted r( Gau#(ya Vai!@ava chryasr(
Vivanth, r( Baladev and r(la Bhaktivinoda hkur.
By the grace of our worshipful spiritual master, O^
Vi!@upda r(la Bhakti Siddhnta Saraswat( Goswm(
Prabhupda, and from indications in the commentaries
given by the aforementioned great pure devotees, in
places some new light has been shed, revealing deeper
meanings. The devoted reader will appreciate this partic-
ularly with regard to the four verses {10.811} which
were described by r( Vivanthpda as the four essen-
tial verses {chatu%-lok(} of the book.
Generally, r( G(t is known as an excellent study of
the science of religion. The language of r( G(t is simple
and sweet; its mood is grave, extensive and radical; its
thought is succinct, lucid and impartial; and its logic is
sound and natural. The eloquence of the prologue, epi-
logue, exposition, review, analysis, synthesis and delivery
of r( G(t is unprecedented and charming in the
extreme. r( G(t is activation for the lazy, courage for
the fearful, hope for the hopeless, and new life for
the dying. r( G(t unies and sustains all ranks, whether
revolutionary, occultist, optimist, renunciationist, libera-
tionist, or full-edged theist. From the atheist of grossly
crude vision to the most elevated saint, the essential
conceptions of all classes of philosopher are illustrated
with clear and powerful logic. The devotees of the Lord
{bhagavad-bhaktas} and persons on the paths of action,
knowledge and yoga {karm(s, jn(s and yog(s} will each
nd the essence of their paths dealt with in a compre-
hensive and illuminating manner, and thus the book is
highly esteemed by all.
The essential and inner purport of the Vedas and
Upani!ads of the ryans is directly explained, and the
essence of various non-ryan doctrines can also be found.
r( G(t teaches us enlightenment through the seless
execution of scripturally ordained actions. When the
consciousness is thus puried, self-realization or spiritual
realization is attained. In its maturity, this pure realization
blossoms into loving service in the joyful, divine plane.
From the standpoint of sambandha-jna or knowledge
of relationship, r( G(t gives us the conception that the
Absolute Reality is a transcendental personality; from the
standpoint of prayojana or the objective, spiritual love
for the Absolute Reality is given as the highest attain-
ment; and from the standpoint of abhidheya or the
Introduction [9]
means, we are taught that one must initially offer all his
actions to the Supreme Lord, followed by the cultivation
of self-realization favourable to realization of the Lord,
and nally surrender to the Lord, to the exclusion of all
other endeavours. Ultimately, the means will culminate
in the objective when, in ones perfected spiritual form,
one whole-heartedly engages in the transcendental loving
service of the Lord.
r( G(t has clearly shown the distinctions between the
various paths, such as the path of action, including wor-
ship of the gods for worldly fulllment, and the path of
knowledge, for the attainment of liberation. The thought-
ful reader can note that r( G(t, by its comparative
study, refutes the misconception that the many paths and
goals are all one. Rather, it is stated, yo yach chhradha%
sa eva sa%, A man is known by his faith.
These verses would warrant deep consideration in this
respect:
The yog( is superior to persons engaged in austerities,
superior to the person of knowledge, and superior to the
person of action Therefore, O Arjuna, be a yog(. And
best of all yog(s is My faithful devotee for whom I am the
only goal, and who serves Me whole-heartedly. This is
My opinion. {6.46,47}
Showing the inferiority and meaninglessness of dry
renunciation, the gift of r( G(t is most substantial and
positive. Rather then merely renouncing action, one
should selessly offer ones actions to the Supreme Lord
{karma-yoga}. Ultimately, based on ones surrender, one
will be inspired to act in devotion {bhakti} for the Lord
alone. This is the conclusive and sublime teaching of r(
G(t. In the nest conception, the overall excellence of
r( G(t is found in its gift of devotion. In its full mani-
festation, such devotion is prema-bhakti, loving devotion
to the all-attractive Supreme Personalityr( K!@a,
Reality the Beautiful.
Secret, more secret, and the most secret of all teachings
have been given, as the congregational chanting of the holy
names of the Lord {sa&k(rtana}, and service in spontaneity
{bhva-sev}, with exclusive surrender and dedication to
the transcendental pleasure of K!@a as the ultimate goal
of life, as sung by the vibrant clarion call of r( G(t
sarva-dharmn parityajya, mm eka^ ara@a^ vraja, and
as deeply contemplated by the followers of the lotus foot-
steps of the Supreme Lord who mercifully appears as the
saviour in this age of Kalir( Chaitanyachandra, and as
corroborated by the divine succession of saintly teachers.
May Lord r( K!@a accept the offering of this edition.
Swami B>R> Sridhar
Sri Chaitanya Saraswat Math
Nabadwip
Janm!$am(
Bengali year 1368
RARI54l4
CHAPTER ONE
Sainya-darana
Observing the Armies
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dh~tar!$ra uvcha
dharma-k!etre kuru-k!etre, samavet yuyutsava%
mmak% p@#av chaiva, kim akurvata sajaya [1]
sajaya uvcha
d~!$v tu p@#avn(ka^, vy)#ha^ duryodhanas tad
chryam upasa&gamya, rj vachanam abrav(t [2]
payait^ p@#u-putr@m, chrya mahat(^ cham)m
vy)#h^ drupada-putre@a, tava i!ye@a dh(mat [3]
dh~tar!$ra% uvchaDh~tar!$ra said: {he} sajayaO Sajaya; dharma-k!etre
kuru-k!etreat the holy land of Kuruk!etra; mmak%Duryodhana and party; p@#av%
chaand Yudhi!$hira and party; samavet%who assembled; yuyutsava%desirous of
battle; evathereafter; akurvata kimdid what?
sajaya% uvchaSajaya said: tad tuThen; rj duryodhana%King Duryodhana;
d~!$vhaving seen; p@#ava-an(kamthe soldiers of the P@#avas; vy)#hamarrayed
in military formation; abrav(tspoke; vachanamthe following words; upasa&gamya
approaching; chryamDro@chrya.
{he} chryaO respected teacher; payaplease observe; etm mahat(mthis great;
cham)marmy of seven ak!auhi@(s {one ak!auhi@( is 21,870 chariots, 21,870 elephants,
65,610 horses, and 109,350 foot-soldiers}; p@#u-putr@mof the P@#avas; vy)#hm
arranged in military formation; tava dh(mat i!ye@aby your intelligent disciple;
drupada-putre@aDh~!$adyumna, the son of Drupada.
1 Dh~tar!tra said: O Sajaya, what happened when my
sons and the sons of P@#u assembled for battle at the
holy place of Kuruk!etra?
2 Sajaya said: Seeing the P@#avas soldiers and armies
arrayed for battle, King Duryodhana approached
Dro@chrya and said:
01 Gita06 8/31/06 8:16 PM Page 2
Observing the Armies 3
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atra )r mahe!vs, bh(mrjuna-sam yudhi
yuyudhno vir$a cha, drupada cha mah-ratha% [4]
dh~!$aketu chekitna%, kirja cha v(ryavn
purujit kuntibhoja cha, aibya cha nara-pu&gava% [5]
yudhmanyu cha vikrnta, uttamauj cha v(ryavn
saubhadro draupadey cha, sarva eva mah-rath% [6]
asmka^ tu vii!$ ye, tn nibodha dvijottama
nyak mama sainyasya, sa^jrtha^ tn brav(mi te [7]
atraIn this phalanx; {santi}are; s)r%warriors; mahe!vs%great archers; bh(ma-
arjuna-sam%comparable to Bh(ma and Arjuna; yudhiin battle; {yath}such as;
yuyudhna%Styaki; chaand; vir$a%King Vir$a; mah-ratha% drupada% cha
and the great warrior Drupada; dh~!taketu%Dh~!taketu; chekitna%King Chekitna;
v(ryavn kirja% chaand the powerful King of K(; purujitPurujit; kunti-
bhoja% chaand Kuntibhoja; nara-pu&gava% aibya% chaand the noble King aibya;
vikrnta% yudhmanyu% chaand valiant Yudhmanyu; v(ryavn uttamauj% cha
heroic Uttamauj; saubhadra%Abhimanyu; draupadey% chaand the sons of
Draupad(; evaindeed; sarva mah-rath%all great warriors.
{he} dvija-uttamaO Dro@chrya, best of the twice-born; nibodhakindly consider;
tnthose; asmkamof us; tu ye vii!$%who are the prominent; nyak%com-
manders; mama sainyasyaof my armies. brav(miI speak; teto you; tnof them;
sa^j-arthamby name.
3 O my teacher, please observe the great armies of the
P@#avas, arranged in military formation by your bril-
liant disciple, Dh~!$adyumna.
4-6 Among these soldiers are the expert archers Bh(ma,
Arjuna and others equally skilled in battle< like Styaki,
King Vir$a, the great ghter Drupada, Dh~!$aketu,
Chekitna, the mighty hero Kirja, Purujit, Kuntibhoja,
[1.6]
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bhavn bh(!ma cha kar@a cha, k~pa cha samitijaya%
avatthm vikar@a cha, saumadattir jayadratha% [8]
anye cha bahava% )r, mad-arthe tyakta-j(vit%
nn-astra-prahara@%, sarve yuddha-virad% [9]
aparypta^ tad asmka^, bala^ bh(!mbhirak!itam
parypta^ tv idam ete!^, bala^ bh(mbhirak!itam [10]
bhavnYour respected self; bh(!ma% chaBh(!ma; kar@a% chaand Kar@a;
samitijaya% k~pa% chaK~pa, who is victorious in battle; avatthmAvatthm;
vikar@a% chaVikar@a; saumadatti%Bh)rirav; jayadratha%Jayadratha; anye cha
bahava% )r%and many other warriors; {santi}are present; nn-astra-prahara@%
armed with various weapons; sarveall; yuddha-virad%skilled in battle; tyakta-
j(vit%and prepared to sacrice their lives; mad-arthefor my sake.
asmkam tat balamThat strength of our army; bh(!ma-abhirak!itamprotected by
Bh(!ma; {bhti}appears; aparyptamunlimited {or insufcient}; tubut; idam balam
the strength of this army; ete!mof theirs; bh(ma-abhirak!itamprotected by Bh(ma;
{bhti}appears; paryptamlimited {or sufcient} [both interpretations are possible].
the noble King aibya, the valiant Yudhmanyu, the
herioc Uttamauj, Abhimanyu, and the sons of Draupad(.
They are all great warriors, indeed.
7 O best of the twice-born, please consider, too, the fore-
most amongst us, the commanders of my armies. I sub-
mit their names before you:
8, 9 Firstly there is your respected self, then Bh(!ma,
Kar@a, the ever victorious K~pchrya, Avatthm,
Vikar@a, Bh)rirav, Jayadratha and many other heroes
skilled in the art of warfare, all armed with various
weapons and prepared to lay down their very lives
for me.
01 Gita06 8/31/06 8:16 PM Page 4
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ayane!u cha sarve!u, yath-bhgam avasthit%
bh(!mam evbhirak!antu, bhavanta% sarva eva hi [11]
tasya sajanayan har!a^, kuru-v~ddha% pitmaha%
si^ha-nda^ vinadyochchai%, a&kha^ dadhmau pratpavn [12]
tata% a&kh cha bherya cha, pa@avnaka-gomukh%
sahasaivbhyahanyanta, sa abdas tumulo bhavat [13]
bhavanta%You; sarve eva hiall indeed; abhirak!antumay support; bh(!mameva
Bh(!ma; sarve!u ayane!u chaat all points of entrance into the formation; avasthit%
{santa%}being situated; yath-bhgamat your posts.
pratpavnThe hero; kuru-v~ddha%-pitmaha%the venerable grandfather Bh(!ma;
si^ha-ndam vinadyaroaring like the lion; a&kham dadhmauthen blew his
conchshell; uchchai%very loudly; tasya har!am sajanayanfor the pleasure of
Duryodhana.
tata%Thereafter; a&kh% cha bherya% cha pa@ava-naka gomukh%conchshells,
kettledrums, hand-drums, bugles and other instruments; sahas eva abhyahanyanta
were immediately sounded. sa% abda%That sound; tumula% abhavatwas tumultuous.
10 The strength of our army, headed by Bh(!ma, seems
inestimable, yet the strength of the P@#avas army, pro-
tected by Bh(ma, is estimable.
11 Now take up your posts at the strategic points of the
formation in support of Bh(!ma.
12 Then, with a war-cry like the roar of a lion, the ven-
erable elder, Bh(!ma, loudly blew his conchshell to
encourage Duryodhana.
13 At once there arose a tumultuous vibration of conch-
shells, kettledrums, hand-drums, bugles and the resounding
of many instruments.
[1.13]
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tata% vetair hayair yukte, mahati syandane sthitau
mdhava% p@#ava chaiva, divyau a&khau pradadhmatu% [14]
pchajanya^ h~!(keo, devadatta^ dhanajaya%
pau@#ra^ dadhmau mah-a&kha^, bh(ma-karm v~kodara% [15]
anantavijaya^ rj, kunt(-putro yudhi!$hira%
nakula% sahadeva cha, sugho!a-ma@ipu!pakau [16]
tata%Thereafter; mdhava% p@#ava% cha evaboth r( K~!@a and Arjuna; sthitau
situated; mahati syandanein a magnicent chariot; vetai% hayai% yukteyoked
with white horses; pradadhmatu%sounded; divyau a&khaudivine conchshells.
h~!(kea%r( K~!@a; dadhmausounded; pchajanyamthe Pchajanya;
dhanajaya%Arjuna {sounded}; devadattamthe Devadatta; {cha}and; bh(ma-
karm v~kodara%the performer of mighty tasks, Bh(masena {sounded}; mah-
a&khamthe great conchshell; pau@#ramnamed Pau@#ra.
kunt(-putra% rj yudhi!$hira%King Yudhi!$hira, the son of Kunt(; {dadhmau}
sounded; anantavijayamthe Anantavijaya; nakula% sahadeva% chaand Nakula and
Sahadeva {sounded}; sugho!a-ma@ipu!pakauthe conchshells named Sugho!a and
Ma@ipu!paka.
14 Then Lord r( K!@a and Arjuna, in a magnicent
chariot drawn by white horses, blew their divine conch-
shells.
15 H~!(kea blew His conchshell Pchajanya; Dhanajaya
sounded his, the Devadatta; and Bh(msena, the performer
of mighty tasks, blew the conchshell Pau@#ra.
16 King Yudhi!$hira, the son of Kunt(, blew the Ananta-
vijaya, while Nakula and Sahadeva blew the conchshells
Sugho!a and Ma@ipu!paka.
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kya cha parame!v-sa%, ikha@#( cha mah-ratha%
dh~!$adyumno vir$a cha, styaki chparjita% [17]
drupado draupadey cha, sarvaa% p~thiv(-pate
saubhadra cha mah-bhu%, a&khn dadhmu% p~thak p~thak [18]
sa gho!o dhrtar!$r@^, h~dayni vyadrayat
nabha cha p~thiv(^ chaiva, tumulo bhyanundayan [19]
{he} p~thiv(-pateO lord of the earth, Dh~tar!$ra; kya% chathe King of K(;
parama-i!u-sa%skilled in bowmanship; mah-ratha% ikha@#( chaand the great
warrior, ikha@#(; dh~!$adyumna% vir$a% chaDh~!$adyumna and King Vir$a; cha
and; aparjita%the unconquerable; styaki%Styaki; drupada%King Drupada;
draupadey% chathe sons of Draupad(; mah-bhu% saubhadra% chaand the
mighty Abhimanyu; sarvaa%all; dadhmu%sounded; p~thak p~thak a&khn
their respective conchshells.
sa% tumula% gho!a%That tumultuous sound; abhyanundayanechoing; pthiv(m
cha nabha% cha evathroughout the land and heavens; vyadrayatrent, pierced;
h~daynithe hearts; dhrtar!$r@mof the sons of Dh~tar!$ra.
17, 18 O lord of the earth, the skilled archer Kirja,
the great warrior ikha@#(, Dh~!$adyuma, King Vir$a,
the unconquerable Styaki, King Drupada, the sons of
Draupad(, and the mighty son of Subhadr, Abhimanyu
all blew their conchshells.
19 Resounding throughout the land and heavens, the
tremendous vibration of those conchshells pierced the
hearts of the sons of Dh~tar!$ra.
[1.19]
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atha vyavasthitn d~!$v, dhrtar!$rn kapi-dhvaja%
prav~tte astra-sampte, dhanur udyamya p@#ava%
h~!(kea^ tad vkyam, idam ha mah(-pate [20]
arjuna uvcha
senayor ubhayor madhye, ratha^ sthpaya me chyuta [21]
yvad etn nir(k!e ha^, yoddhu-kmn avasthitn
kair may saha yoddhavyam, asmin ra@a-samudyame [22]
yotsyamnn avek!e ha^, ya ete tra samgat%
dhrtar!$rasya durbuddher, yuddhe priya-chik(r!ava% [23]
{he} mah(-pateO King; athathereafter; prav~tte {sati}at the time for com-
mencing; astra-samptethe casting of weapons; kapi-dhvaja% p@#ava%Arjuna
of the Hanumn ag; dhrtar!$rn vyavasthitn d~!$vhaving seen the sons
of Dh~tar!$ra arrayed before him ready for battle; tadat that time; dhanu%
udyamyataking up his bow; haspoke; idam vkyamthese words; h~!(keamto
r( K~!@a.
arjuna% uvchaArjuna said: {he} achyutaO Achyuta; sthpayaplease place;
me rathammy chariot; madhyebetween; ubhayo% senayo%both armies; yvat
so that; ahamI; nir(k!ecan observe; yoddhu-kmn avasthitn etnthese war-
riors desirous of battle; kai% sahawith whom; may yoddhavyamI have to ght;
asmin ra@a-samudyameon this battleeld; ahamand I; avek!emay see; {tn}
yotsyamnnthe warriors; atra yuddhein this battle; ete ye samgat%who
have come; priya-chik(r!ava%as well-wishers; durbuddhe% dhrtar!$rasyaof
wicked Duryodhana.
01 Gita06 8/31/06 8:16 PM Page 8
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sajaya uvcha
evam ukto h~!(keo, gu#keena bhrata
senayor ubhayor madhye, sthpayitv rathottamam [24]
bh(!ma-dro@a-pramukhata%, sarve!^ cha mah(k!itm
uvcha prtha payaitn, samavetn kur)n iti [25]
sajaya% uvchaSajaya said: {he} bhrataO Dh~tar!$ra; evam ukta% {san}
this being spoken; gu#keenaby Arjuna, the conqueror of sleep; h~!(kea%r(
K~!@a; sthpayitvplacing; ratha-uttamamthe grand chariot; ubhayo% senayo%
madhyebetween both armies; {purata%}before; bh(!ma-dro@a-pramukhata%
Bh(!ma, Dro@a and company; sarve!m cha mah(-k!itmand all the chieftains;
uvcha itispoke thus: {he} prthaO Arjuna; payabehold; samavetn etn
kur)nthese assembled Kurus.
20 O King, as the battle was about to commence, Arjuna,
whose chariot was adorned with the ag of Hanumn,
seeing Duryodhana and his army poised for battle, took
up his bow and said to r( K!@a:
21-23 O K!@a, please place my chariot between the two
armies so I may observe the warriors with whom I must
contend on this battleeld, and who have come to ght
for the satisfaction of the wicked Duryodhana.
24, 25 Sajaya said: O descendant of Bharata, after the
vigilant Arjuna spoke these words, r( K!@a, the Lord
of the perceptions of all living beings, drew the grand
chariot between both armies, before Bh(!ma, Dro@a and
all the chieftains of the earth. The Lord then said: O
Prtha, behold the Kauravas assembled here for battle
[1.25]
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tatrpayat sthitn prtha%, pit`n atha pitmahn
chryn mtuln bhrt`n, putrn pautrn sakh(^s tath
vaurn suh~da chaiva, senayor ubhayor api [26]
tn sam(k!ya sa kaunteya%, sarvn bandh)n avasthitn
k~pay parayvi!$o, vi!(dann idam abrav(t [27]
arjuna uvcha
d~!$vemn svajann k~!@a, yuyuts)n samavasthitn
s(danti mama gtr@i, mukha^ cha pariu!yati [28]
athaThereafter; evacertainly; prtha%Arjuna; api apayatcould also see; sthitn
situated; tatrathere; {madhye}within; ubhayo% senayo%both armies; pit`npater-
nal elders; pitmahngrandfathers; chrynteachers; mtulnmaternal elders;
bhrt`nbrothers; putrnsons; pautrngrandsons; sakh(nfriends; tath vaurn
fathers-in-law; suh~da% chaand well-wishers.
sam(k!yaSeeing; tn sarvn bandh)nall these kinsmen; avasthitnpresent;
{tatra}on the battleeld; sa% kaunteya%that son of Kunt(; paray k~pay vi!$a%
overwhelmed with great compassion; vi!(dan {san}and being grief-stricken; idam
abrav(tspoke thus.
arjuna% uvchaArjuna said: {he} k~!@aO K~!@a; d~!$vseeing; imn svajann
all these friends and relatives; samavasthitnassembled; yuyuts)nand desirous of
battle; mama gtr@imy body; s(dantifeels exhausted; mukham cha pariu!yati
and my mouth is becoming dry.
26 There, within both armies, Arjuna saw paternal and
maternal elders, grandfathers, teachers, brothers, sons,
grandsons, fathers-in-law, friends and other well-wishers.
27 Seeing his kinsmen present on the battleeld, Arjuna,
the son of Kunt(, was grief-stricken and overcome with
pity. He said:
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vepathu cha ar(re me, roma-har!a cha jyate
g@#(va^ sra^sate hastt, tvak chaiva paridahyate [29]
na cha aknomy avasthtu^, bhramat(va cha me mana%
nimittni cha paymi, vipar(tni keava [30]
na cha reyo nupaymi, hatv svajanam have
na k&k!e vijaya^ k~!@a, na cha rjya^ sukhni cha [31]
me ar(reIn my body; vepathu%are tremors; chaand; romahar!a%bodily hairs
standing on end; cha jyateis also occuring. g@#(vamThe bow G@#(va; sra^sate
is slipping; hasttfrom my hand; tvak chaand my skin; paridahyate evaburns too.
{he} keavaO r( K~!@a; chaand; {aham}I; na aknomiam unable to; ava-
sthtum chacompose myself any longer; ivaas; me mana%my mind; bhramatiis
ickering; paymi chaand I see; vipar(tni nimittnibad omens.
{he} k~!@aO K~!@a; na anupaymi chanor do I see; reya%any good; svajanam
hatvin killing my kinsmen; havein battle. {aham}I; vijayam na k&k!e
desire neither victory; na cha rjyam cha sukhninor the enjoyment of a kingdom.
28 O K!@a, seeing all these relatives and friends
assembled and eager for battle, the strength is draining
from my limbs and my mouth feels parched.
29 I am trembling and the hairs on my body are stand-
ing on end, my skin is burning and I am losing grip of
my G@#(va bow.
30 O Keava, I cannot maintain my composure any
longer. My mind is disturbed and I see bad omens.
31 I do not see any good in killing my kinsmen in this
battle. O K!@a, I have no wish for victory or to enjoy a
kingdom.
[1.31]
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ki^ no rjyena govinda, ki^ bhogair j(vitena v
ye!m arthe k&k!ita^ no, rjya^ bhog% sukhni cha [32]
ta ime vasthit yuddhe, pr@^s tyaktv dhanni cha
chry% pitara% putrs, tathaiva cha pitmah% [33]
mtul% vaur% pautr%, yl% sambandhinas tath
etn na hantum ichchhmi, ghnato pi madhus)dana [34]
{he} govindaO r( K~!@a; kim na% rjyenaof what value is our kingdom;
kim v bhogai% j(vitenaand what is the need of its royal pleasures, or life itself;
ye!m artheif those for whom; na%our; rjyam bhog% sukhni chakingdom
with its pleasures and enjoyable objects; k&k!itamis desirable; te imeall these;
chrya%teachers; pitara%fatherly elders; putr%sons; tath eva chaand also
even; pitmah%grandfathers; mtul%maternal uncles; vaur%fathers-in-law;
pautr%grandsons; yl%brothers-in-law; tath sambandhina%and other rela-
tives; yuddhe avasthit%are present on the battleeld; tyaktvrisking; dhanni
pr@n chatheir wealth and lives? {he} madhus)dana{Therefore,} O Madhu-
s)dana; ghnata% apithough I may be killed by them; na ichchhmiI do not wish;
etn hantumto kill them.
32 34 O Govinda, if those for whom we desire all
thisteachers, paternal and maternal elders, sons, grand-
fathers, fathers-in-law, grandsons, brothers-in-law and
other relativesare about to risk their wealth and lives
in battle, of what value is our kingdom and its royal
pleasures, or even life itself? O Madhus)dana, I do
not wish to kill them even though I, myself, may
be killed.
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api trailokya-rjyasya, heto% ki^ nu mah(-k~te
nihatya dhrtar!$rn na%, k pr(ti% syj janrdana [35]
ppam evrayed asmn, hatvaitn tatyina%
tasmn nrh vaya^ hantu^, dhrtar!$rn svabndhavn
svajana^ hi katha^ hatv, sukhina% syma mdhava [36]
{he} janrdanaO r( K~!@a; k pr(ti% sytwhat happiness can be possible; na%for
us; nihatyaby killing; dhrtar!$rnthe sons of Dhtar!$ra; trailokya rjyasya
heto% apifor the sovereignty of even the three worlds; mah(-k~te kim nunot to
speak of ruling the earth?
{he} mdhavaO Mdhava; ppam evaonly sin; rayetwill enter; asmnus;
hatvby killing; etn tatyina%these adversaries. tasmtTherefore; vayamwe;
na arh%are wrong; hantumto kill; svabndhavnour own family members;
dhrtar!$rnthe sons of Dhtar!$ra. svajanam hatv hiBy killing our kinsmen;
kathamhow; {vayam} symacan we be; sukhina%happy?
35 O Janrdana, even if we gain sovereignty over the
three worlds, not to speak of ruling the earth, how can
we be happy if we kill the sons of Dh~tar!$ra?
36 Only sin will befall us if we slay our teachers
and guardians, though they be our adversaries. We can-
not take the lives of our own relatives, the sons of
Dh~tar!$ra. O Mdhava, how can we be happy by
killing our kinsmen?
[1.36]
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yadyapy ete na payanti, lobhopahata-chetasa%
kula-k!aya-k~ta^ do!a^, mitra-drohe cha ptakam [37]
katha^ na jeyam asmbhi%, ppd asmn nivartitum
kula-k!aya-k~ta^ do!a^, prapayadbhir janrdana [38]
kula-k!aye pra@ayanti, kula-dharm% santan%
dharme na!$e kula^ k~tsnam, adharmo bhibhavaty uta [39]
{he} janrdanaO Janrdana, K~!@a; yadyapi etealthough these persons; lobha-
upahata-chetasa% {santa%}their hearts being aficted with greed; ptakam na
payantido not see the sin; mitra-droheof betraying ones friends; chaand; kula-
k!aya-k~tam do!amthe sin of destroying the dynasty; {tathpi}nonetheless; katham
how; na jeyamshould it not be known; asmbhi%by us; nivartitumto refrain;
asmt pptfrom this sinful act; prapayadbhi%clearly seeing; kula-k!aya-k~tam
do!amthe evil of destroying the dynasty?
kula-k!ayeWith the decline of the dynasty; santan%the traditional; kula-
dharm%religious practices of the dynasty; pra@ayantiare destroyed. dharme na!$e
{sati}When religious practices are lost; adharma%irreligion; abhibhavatiover-
comes; k~tsnam uta kulamthe entire dynasty.
37- 38 Athough they, overwhelmed with greed, cannot
see the sin of betraying ones friends and destroying
the dynasty, O Janrdana, how can we not refrain from
this heinous act, being in full knowledge of the
consequences?
39 With the decline of the dynasty, its religious traditions
are lost. When religious practices are lost, irreligion over-
comes the entire dynasty.
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adharmbhibhavt k~!@a, pradu!yanti kula-striya%
str(!u du!$su vr!@eya, jyate var@a-sa&kara% [40]
sa&karo narakyaiva, kula-ghnn^ kulasya cha
patanti pitaro hy e!^, lupta-pi@#odaka-kriy% [41]
do!air etai% kula-ghnn^, var@a-sa&kara-krakai%
utsdyante jti-dharm%, kula-dharm cha vat% [42]
{he} k~!@aO K~!@a; adharma-abhibhavtwhen the family is overcome by irreligion;
kula-striya%the women of the family; pradu!yantiare polluted. {he} vr!@eyaO
descendant of the V!@i dynasty; str(!u du!$su {satsu}when the women of the family
become corrupt; jyatethe result is; var@a-sa&kara%adulterated progeny.
sa&kara%Adulterated progeny; narakya eva {bhavati}causes a hellish condition;
kulasya kula-ghnnm chafor both the dynasty and its destroyers. e!mTheir;
pitara%forefathers; patanti hisurely fall; lupta-pi@#a-udaka-kriy%due to the ces-
sation of obsequial offerings of food and water.
etai% do!ai%By such heinous acts; kula-ghnnmof the destroyers of the dynasty;
var@a-sa&kara-krakai%causing var@asa&kara, adulterated progeny; vat%traditional;
kula-dharm% jti-dharm% chafamilial and socio-religious functions; utsdyante
are ruined.
40 O K!@a, descendant of the V!@i dynasty, when the
dynasty is thus overcome by irreligion, the women of the
family become corrupt and adulterated progeny is the
result.
41 Adulterated progeny forces both the family and its
aggressors into a hellish existence. The same fate befalls
their ancestors, because regular offerings of food and water
to them cease.
42 Such heinous acts by the destroyers of the dynasty
are the cause of adulterated progeny, ruining the culture
of a civilized society and noble lineage.
[1.42]
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utsanna-kula-dharm@^, manu!y@^ janrdana
narake niyata^ vso, bhavat(ty anuuruma [43]
aho bata mahat-ppa^, kartu^ vyavasit vayam
yad rjya-sukha-lobhena, hantu^ svajanam udyat% [44]
yadi mm aprat(kram, aastra^ astra-p@aya%
dhrtar!$r ra@e hanyus, tan me k!ematara^ bhavet [45]
{he} janrdanaO Janrdana; {vayam} anuurumaWe have heard; itithat;
manu!y@mfor those persons; utsanna-kula-dharm@mwhose family traditions
have been destroyed; niyatamconstant; narake vsa%residence in hell; bhavati
occurs.
aho bataAlas, what a tragedy vayamWe; vyavasit%have resolved; kartum
to commit; mahat-ppama most heinous sin. yat rjya-sukha-lobhenaOut of
greed for royal pleasures; udyat%we are prepared; svajanam hantumto slay our
relatives.
yadiIf; dhrtar!$r%the sons of Dh~tar!$ra; astra-p@aya%equipped with
weapons; hanyu%kill; mmme; aastramunarmed; aprat(kramand unresisting;
ra@ein battle; tatthat; bhavetwill be; k!ematarammore auspicious; mefor me.
43 O Janrdana, we have heard that persons whose
familial, social and religious traditions are disrupted dwell
always in hell.
44 Alas, what a grave sin we have resolved to commit
Driven by greed for triing royal happiness, we are about
to slay our own kinsmen.
45 If, unarmed and unresisting, I am killed on this battle-
eld by the armed sons of Dh~tar!$ra, that will be more
auspicious for me.
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sajaya uvcha
evam uktvrjuna% sa&khye, rathopastha upviat
vis~jya sa-ara^ chpa^, oka-sa^vigna-mnasa% [46]
iti r(-mahbhrate ata-shasry^ sa^hity^ vaiysiky^
bh(!ma-parva@i r(mad-bhagavad-g(ts)pani!atsu brahma-
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde sainya-
darana^ nma prathamo dhyya% [1]
sajaya% uvchaSajaya said: arjuna%Arjuna; evam uktvhaving thus spoken;
sa&khyeon the battleeld; vis~jyacasting aside; chpambow; sa-aramand arrows;
upviatsat down; ratha-upastha%on the chariot; oka-sa^vigna-mnasa%his heart
heavy with sorrow.
46 Sajaya said: There, on the battleeld, speaking these
words, Arjuna cast aside his bow and arrows and sat down
on the chariot, his heart lled with sadness.
End of Chapter One
Observing the Armies
from the conversation
of r( K!@a and Arjuna
in r(mad Bhagavad-G(t Upani!ad,
the Yoga Scripture of Transcendental Knowledge
in Bh(!ma Parva of r( Mahbhrata, the Holy Scripture
revealed by r(la Vysadeva in a hundred thousand verses.
[1.46]
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4I54l4
CHAPTER TWO
S&khya-yoga
The Constitution
of the Soul
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sajaya uvcha
ta^ tath k~payvi!$am, aru-p)r@kulek!a@am
vi!(dantam ida^ vkyam, uvcha madhus)dana% [1]
r(-bhagavn uvcha
kutas tv kamalam ida^, vi!ame samupasthitam
anrya-ju!$am asvargyam, ak(rti-karam arjuna [2]
klaibya^ m sma gama% prtha, naitat tvayy upapadyate
k!udra^ h~daya-daurbalya^, tyaktvotti!$ha parantapa [3]
sajaya% uvchaSajaya said: madhus)dana%r( K~!@a; taththen; uvchaspoke;
idam vkyamthese words; vi!(dantam tamto the saddened Arjuna; k~pay-vi!$am
whose heart was lled with pity; aru-p)r@a-kula-(k!a@amhis eyes brimming with
tears, showing his distress.
r(-bhagavn uvchaThe Supreme Lord said: {he} arjunaO Arjuna; vi!ame
in this crisis; kuta%how; idam kamalamhas this illusion; tvof yours; sam-
upasthitamoccured? anrya-ju!$amThis does not bet an ryan {noble person};
asvargyamit is an obstacle to the attainment of heaven; ak(rti-karamand the cause
of infamy.
{he} prthaO son of Kunt(; klaibyam m sma gama%do not be overcome by
cowardice. etatThis; na upapadyatedoes not bet; tvayiyou. {he} parantapaO
subduer of the enemy; tyaktvgiving up; k!udram h~daya-daurbalyampetty weak-
heartedness; utti!$haarise for battle.
1 Sajaya said: The Supreme Lord, Madhus)dana, then
spoke to the saddened Arjuna whose heart was lled with
pity, his eyes brimming with tears.
2 The Supreme Lord said: O Arjuna, how has such illusion
overcome you at this crucial moment? This does not befit
an ryan, and it leads not to heaven but to infamy.
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The Constitution of the Soul 21
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arjuna uvcha
katha^ bh(!mam aha^ sa&khye, dro@a^ cha madhus)dana
i!ubhi% pratiyotsymi, p)jrhv aris)dana [4]
gur)n ahatv hi mahnubhvn
reyo bhoktu^ bhaik!yam ap(ha loke
hatvrtha-km^s tu gur)n ihaiva
bhuj(ya bhogn rudhira-pradigdhn [5]
na chaitad vidma% kataran no gar(yo
yad v jayema yadi v no jayeyu%
yn eva hatv na jij(vi!mas
te vasthit% pramukhe dhrtar!$r% [6]
arjuna% uvchaArjuna said: {he} madhus)dana aris)danaO Madhus)dana,
slayer of the enemy; katham ahamhow can I; pratiyotsymicounterattack; i!ubhi%
with arrows; sa&khyein battle; {lak!(-k~tya}aiming at; p)j-arhauworshippable;
bh(!mam dro@am chaBh(!ma and Dro@a?
reya%Better; bhaik!yam api bhoktumto live on food obtained by begging; iha
lokein this world; ahatv hiwithout killing; mah-anubhvn gur)nnoble elders
and teachers. tuOtherwise; gur)n hatvby killing our teachers and superiors; bhuj(ya
we shall enjoy; rudhira-pradigdhntheir blood-tainted; artha-kmn bhognwealth
and coveted enjoyable objects; iha evahere.
yat vIf indeed; {vayam}we; jayemawin; yadi vor if; {ete}these men; na%
jayeyu%happen to conquer us; na cha vidma%we do not understand; etat katarat
which of these; gar(ya%is more benecial; na%for us. te dhrtar!$r%Those very
sons of Dh~tar!$ra; yn hatvby killing whom; na jij(vi!ma% evawe do not wish
to even live; avasthit%are present; pramukhebefore us for battle.
3 O son of Kunt(, give up this cowardice, for it does not
bet you. O great hero, cast off this petty weakness of
heart and arise for battle
4 Arjuna said: O Madhus)dana, slayer of the enemy,
how can I counterattack, shooting arrows at venerable
[2.4]
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krpa@ya-do!opahata-svabhva%
p~chchhmi tv^ dharma-sa^m)#ha-chet%
yach chhreya% syn nichita^ br)hi tan me
i!yas te ha^ dhi m^ tv^ prapannam [7]
na hi prapaymi mampanudyd
yach chhokam uchchho!a@am indriy@m
avpya bh)mv asapatnam ~ddha^
rjya^ sur@m api chdhipatyam [8]
krpa@ya-do!a upahata-svabhva%Losing heart, thus losing the courage of the
warrior by apprehending the fall of the dynasty; {tath}and; dharma-sa^m)#ha-
chet%bewildered in determining my duty and non-duty; {aham} p~chchhmiI am
asking; tvmYou; {tvam} br)hiYou please say; tatthat {course of action}; yatwhich;
sytmay; nichitambe ascertained; reya%as best; mefor me. ahamI am; te
i!ya%ready for Your counsel and direction; {ata%}therefore; dhiplease instruct;
mmme; tvm prapannamYour surrendered soul.
avpyaAfter gaining; asapatnaman unrivalled; ~ddhamexpansive; rjyam
kingdom; bh)mauon earth; chaand; dhipatyamsovereignty; sur@m api
over even the demigods; {aham}I; na hi prapaymido not see; yatthat which;
apanudytwill dispel; mamamy; okamgrief; uchchho!a@amthat saps;
indriy@mmy senses.
Bh(!ma and my teacher Dro@a, who are worthy of my
worship?
5 It is better to live in this world and beg, without
taking the lives of our noble elders and teachers. Other-
wise, by killing them we shall remain in this world
only to enjoy their wealth and possessions tainted with
their blood.
6 I cannot understand which will be bettervictory or
defeat; for if we kill the sons of Dh~tar!tra, who now
stand before us on the battlefront, we shall not wish
to live.
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sajaya uvcha
evam uktv h~!(kea^, gu#kea% parantapa%
na yotsya iti govindam, uktv t)!@(^ babh)va ha [9]
tam uvcha h~!(kea%, prahasann iva bhrata
senayor ubhayor madhye, vi!(dantam ida^ vacha% [10]
sajaya% uvchaSajaya said: evam uktvHaving spoken thus; h~!(keamunto
r( K~!@a; gu#kea%sense-controlled Arjuna, the conqueror of sleep; parantapa%
the chastiser of the enemy; uktv itithen said; govindamto Govinda: {aham} na
yotsyeI shall not ght; babh)va haand then was; t)!@(msilent.
{he} bhrataO Dh~tar!$ra; ubhayo% senayo% madhyesituated between both
armies; h~!(kea%H~!(kea, K!@a; prahasan ivasmilingly; uvchaspoke; idam
vacha%these words; vi!(dantamto the grief-stricken; tamArjuna.
7 Now I am bewildered. What is my real duty? I am
losing heart and distraught. So please tell me clearly what
is the best course of action to take. I am Your surrendered
disciple; please instruct me.
8 Even if we gain an unrivalled, ourishing kingdom on
earth and sovereignty over heaven, I see nothing to dispel
my debilitating grief.
9 Sajaya said: Thus the valiant, vigilant Arjuna spoke
to K!@a< who is H!(kea, the Lord of the senses of all
beings. Then he declared, Govinda, I will not ght, and
fell silent.
10 O Bhrata, there amidst the armies, r( H~!(kea,
smiling, spoke thus to the grief-stricken Arjuna:
[2.10]
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r(-bhagavn uvcha
aochyn anvaochas tva^, praj-vd^ cha bh!ase
gats)n agats)^ cha, nnuochanti pa@#it% [11]
na tv evha^ jtu nsa^, na tva^ neme jandhip%
na chaiva na bhavi!yma%, sarve vayam ata% param [12]
dehino smin yath dehe, kaumra^ yauvana^ jar
tath dehntara-prptir, dh(ras tatra na muhyati [13]
r(-bhagavn uvchaThe Supreme Lord said: tvamyou; anvaocha%are lament-
ing; aochynfor those unworthy of grief; praj-vdn cha bh!aseand speaking
like a wise man. pa@#it%The wise; na anuochantido not lament; gats)nfor the
dead; agats)n chaor the living.
{iti} tu na evaIt is not a fact that; ahamI; na samdid not exist; jtuever
before; {iti} nanor is it that; tvam nayou did not exist; {iti na}nor is it that; ime
jandhip%all these kings; nadid not exist; chaand; {iti na} evanor is it that;
sarve vayam na bhavi!yma%we will all no longer exist; ata% paramhereafter.
yathAs; asmin dehein this body; dehina%of the embodied living being;
kaumramchildhood; yauvanamyouth; jarand old age; {bhavati}occur; tathso
also; deha-antara prpti%the attainment of yet another body; {bhavati}occurs. dh(ra%
The wise; na muhyatiare not deluded; tatraby that.
11 The Lord said: O Arjuna, you are lamenting for that
which is unworthy of grief, yet speaking words of wisdom.
The wise lament neither for the living nor the dead.
12 Never was there a time when you, I, or all these kings
did not exist. Just as we exist in the present, so have we
existed in the past, and shall continue to exist in the future.
13 As the living being passes through the bodily changes
of childhood, youth and old age, it similarly attains another
body at death. The wise are not deluded by this.
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mtr-spars tu kaunteya, (to!@a-sukha-du%kha-d%
gampyino nitys, t^s titik!asva bhrata [14]
ya^ hi na vyathayanty ete, puru!a^ puru!ar!abha
sama-du%kha-sukha^ dh(ra^, so m~tatvya kalpate [15]
nsato vidyate bhvo, nbhvo vidyate sata%
ubhayor api d~!$o ntas, tv anayos tattva-daribhi% [16]
{he} kaunteyaO Arjuna, son of Kunt(; mtr-spar% tumaterial contactthe
engagement of the senses with their objects; (ta-u!@a-sukha-du%kha-d%produces
cold and heat, pleasure and pain sensations. {te} gama-apyina%These come and go;
anity%and are temporary. {ata%}Therefore; {he} bhrataO Arjuna; titik!asvaendure;
tnthem.
{he} puru!a-~!abhaO noblest of men; sa% dh(ram puru!amthe wise man; sama-
du%kha-sukhamequipoised in happiness and unhappiness; yamwho; etethese;
{mtr-spar%}actions of the senses engaging with material sense objects; na
vyathayanticannot disturb; kalpate hiis alone qualied; am~tatvyafor immortality.
asata%Of a destructible object; na vidyatethere is no; bhva%eternal existence; tu
and; sata%of an eternal object; na vidyatethere is no; abhva%destruction. anta%
Such a conclusion, i.e., of the nature; anayo% ubhayo% apiof each; d~!$a%has been
realized; tattva-daribhi%by the seers of the truth.
14 O son of Kunt(, the engagement of the senses with
their objects produces the sensations of cold, heat, pleasure
and pain. But these effects are temporarythey come and
go. Therefore, O Bhrata, you must endure them.
15 O noblest of men, the wise man who is equipoised in
pleasure and pain, and undisturbed by sense-experiences,
is alone qualied for immortality.
16 Of the asat {destructible object, such as the mutable
body and associated phenomena} there is no eternal exist-
ence; of the sat {eternal object, the soul} there is no
[2.16]
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avini tu tad viddhi, yena sarvam ida^ tatam
vinam avyayasysya, na kachit kartum arhati [17]
antavanta ime deh, nityasyokt% ar(ri@a%
anino prameyasya, tasmd yudhyasva bhrata [18]
ya ena^ vetti hantra^, ya chaina^ manyate hatam
ubhau tau na vijn(to, nya^ hanti na hanyate [19]
tuBut; viddhiknow that; tatthe soul; yenaby which; idam sarvamthis entire body;
tatamis pervaded; aviniis indestructible. na kachitNo one; arhatiis able; vinam
kartumto bring about the destruction; avyayasya asyaof this imperishable soul.
ar(ri@a%Of the living being; nityasyawho is always the same; anina%
indestructible; aprameyasyaand immeasurable, due to his extremely subtle nature;
ime deh%all these bodies; ukt%are said to be; antavanta%subject to destruction;
tasmttherefore; {he} bhrataO Arjuna; yudhyasvaght.
ya%Those persons who; vettithink; enamthis soul to be; hantrama killer; ya%
cha enam manyateand those who think it; hatamkilled; tau ubhauboth of them;
na vijn(ta%are ignorant; {yasmt}since; ayamthis soul; na hantineither kills any-
one; na hanyatenor is killed by anyone.
destruction or change. The nature of each has been realized
by the seers of the truth.
17 Know that the soul, by which the entire body is pervaded,
is indestructible. No one can destroy the imperishable soul.
18 The soul is said to be eternal, indestructible and
immeasurable. Only these physical bodies are subject to
destruction. Therefore ght, O Bhrata.
19Those who think the living being slays, and those who
think it is slain, are ignorant of the true nature of the
soul; for the soul neither slays nor is slain.
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na jyate mriyate v kadchin
nya^ bh)tv bhavit v na bh)ya%
ajo nitya% vato ya^ pur@o
na hanyate hanyamne ar(re [20]
vedvinina^ nitya^, ya enam ajam avyayam
katha^ sa puru!a% prtha, ka^ ghtayati hanti kam [21]
vs^si j(r@ni yath vihya, navni grh@ti naro par@i
tath ar(r@i vihya j(r@ny, anyni sa^yti navni deh( [22]
ayamThis soul; na jyateis neither born; v na mriyatenor dies; kadchit
at any time; bh)tv na vnor being; bhavitwill it be created; bh)ya%again. ayam
aja%This soul is birthless; nitya%eternal; vata%free from decay; pur@a%
ancient, changeless; {cha}and; {ayam}the soul; na hanyateis never destroyed;
ar(re hanyamne {api}even if the body is destroyed.
{he} prthaO Arjuna; ya%that person who; vedaknows; enamthis soul as;
nityameternal; ajambirthless; avyayamimmutable; avininamand indestruc-
tible; kathamhow can; sa% purusa% ghtayatithat person cause the death; kamof
anyone; {v}or; {katham}how can; hantihe kill; kamanyone?
yathAs; nara%a man; vihyarejecting; j(r@ni vs^sitorn clothes; g~h@ti
accepts; apar@i navninew garments; tathsimilarly; deh(the soul; vihyareject-
ing; j(r@niold and decrepit; ar(r@ibodies; sa^ytiaccepts; anyni navninew
bodies.
20 The soul is neither born nor dies; it has neither been
nor will it be created, because it is unborn and eternal.
It is ever-youthful, yet ancient. It is not destroyed when
the body is destroyed.
21 O Prtha, knowing the soul to be indestructible,
eternal, birthless and immutable, how can a person kill
or cause anyone to be killed?
[2.21]
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naina^ chhindanti astr@i, naina^ dahati pvaka%
na chaina^ kledayanty po, na o!ayati mruta% [23]
achchhedyo yam adhyo yam, akledyo o!ya eva cha
nitya% sarva-gata% sth@ur, achalo ya^ santana% [24]
avyakto yam achintyo yam, avikryo yam uchyate
tasmd eva^ viditvaina^, nnuochitum arhasi [25]
astr@iWeapons; na chhindanticannot pierce; enamthe soul; pvaka%re; na
dahaticannot burn; enamthe soul; pa%water; na kledayanticannot dampen;
enamthe soul; chaand; mrutahthe air; na o!ayaticannot dry; {enam}the soul.
ayam achchhedya%The soul is indivisible; ayam adhya%it cannot be burned;
{ayam} akledya%it cannot be moistened; {ayam} ao!ya% eva chaand it cannot
be dried. ayam nitya%It is everlasting; sarva-gata%reaching all planes, migratory
through all species of life according to its actions; sth@u%still; achala%immovable;
santana%beginningless, changeless, ever-present. ayam uchyateIt is said to be;
avyakta%imperceptible due to its extremely subtle nature; ayam achintya%incon-
ceivable; ayam avikrya%and untransformable. tasmtTherefore; viditvknowing;
enamthe soul; evamas such; anuochitum na arhasiit is inappropriate to grieve
for it.
22 As a person adopts new garments, discarding those
that are old and worn, similarly, the soul continues to
adopt new bodies, leaving those that are old and useless.
23 Weapons cannot pierce the soul and re cannot burn
it. Water cannot wet it and air cannot dry it.
24, 25 It is said that the soul is indivisible and cannot
be burned, moistened or dried. It is eternal, it reaches all
planes yet remains still, immovable and ever-present. It is
imperceptible, inconceivable and untransformable {by the
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atha chaina^ nitya-jta^, nitya^ v manyase m~tam
tathpi tva^ mah-bho, naina^ ochitum arhasi [26]
jtasya hi dhruvo m~tyur, dhruva^ janma m~tasya cha
tasmd aparihrye rthe, na tva^ ochitum arhasi [27]
avyaktd(ni bh)tni, vyakta-madhyni bhrata
avyakta-nidhanny eva, tatra k paridevan [28]
{he} mah-bhoO best of warriors, Arjuna; atha chaand even if; manyaseyou
think; enamthe soul; nitya-jtamto be always born; vor; nityam m~tamalways
subject to death; tath apieven then; tvamyou; sochitum na arhasiought not
grieve; enamfor it; hisince; jtasyafor one who has taken birth; m~tyu%death;
dhruva%is certain; m~tasya chaand for one who is dead; janmabirth, for under-
going the reactions to his past actions; dhruvamis certain. tasmtTherefore; tvam
you; na arhasiought not; ochitumgrieve; aparihrye arthefor the inevitable.
{he} bhrataO Arjuna; bh)tniof the living beings; avyaktd(nithe situation
before birth is unknown; vyakta-madhynithe period between birth and death is
known; avyakta-nidhanny evaand the situation after death is again unknown; k
paridevanso what cause is there for grief; tatrain that matter?
sixfold transformations*}. Therefore, knowing the nature
of the soul as such, there is no reason to lament for it.
26, 27 And, O best of warriors, even if you think that
the soul is perpetually subject to birth and death, you
still have no reason to lament. For one who is born, death
is certain, and for one who dies, he must be reborn to
undergo the reactions of his past actions. Therefore, you
should not lament over the inevitable.
28 O Bhrata, when all living beings are unmanifest
before birth, manifest between birth and death, and again
unmanifest at death, why lament for them?
[2.28]
*Birth, existence, growth, maturity, diminution and destruction.
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charyavat payati kachid enam
charyavad vadati tathaiva chnya%
charyavach chainam anya% ~@oti
rutvpy ena^ veda na chaiva kachit [29]
deh( nityam avadhyo ya^, dehe sarvasya bhrata
tasmt sarv@i bh)tni, na tva^ ochitum arhasi [30]
svadharmam api chvek!ya, na vikampitum arhasi
dharmyddhi yuddhch chhreyo nyat, k!atriyasya na vidyate [31]
kachitSome persons; payatisee; enamthe soul; charyavatas astonishing.
tath evaSimilarly; anya% chaothers, too; vadatidescribe; {enam}the soul; charya-
vatas astonishing; anya% chaand others; ~@otihear; enamof the soul; charya-
vatas astonishing; kachit cha evaand some; rutv apithough hearing about it; na
vedado not know; enamthe soul>
{he} bhrataO Arjuna; dehein the bodies; sarvasyaof all living beings; ayam
this; deh(soul; nityamis eternal; avadhya%unslayable. tasmtTherefore; tvam
you; ochitum na arhasishould not lament; sarv@i bh)tnifor any living beings.
apiMoreover; na arhasiyou should not; vikampitumfear; cha avek!yacon-
sidering, too; sva-dharmamyour natural duty as a warrior; hisince; k!atriyasyafor
a k!atriya, or one who upholds the law; na vidyatethere is no; anyat reya%better
course of action; dharmyt yudhtthan a battle for justice.
29 Some see the soul as astonishing, some describe it as
astonishing, some hear of it as astonishing, while others,
though hearing about it, know nothing of it.
30 O Bhrata, the soul dwelling within the bodies of all
living beings is eternal and cannot be slain. Therefore,
you need lament for no one.
31 Moreover, considering your natural duty, you have no
reason to waver, since there is no action more auspicious
for a warrior than a battle for justice.
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yad~chchhay chopapanna^, svarga-dvram apv~tam
sukhina% k!atriy% prtha, labhante yuddham (d~am [32]
{he} prthaO Arjuna; sukhina%the fortunate; k!atriy%warriors; labhanteattain;
yuddhama battle; (d~amlike this; upapannampresent; yad~chchhayof its own
accord; apv~tam svarga-dvram chaas an open door to heaven.
Commentary
Ones natural duty or svadharma is of two typesrela-
tive or absoluteaccording to the souls state of either
material bondage or liberation respectively. In the liber-
ated state, the natural function of the soul is purely spiri-
tual devotional service, for the transcendental pleasure of
the Supreme Lord alone. But in the state of material
bondage, a persons natural duty possesses mundane
attributes. The conditioned soul accepts various births
throughout the 8,400,000 species of life according to his
actions, until by the inuence of piety he obtains a
human birth. Then, according to his nature, he may
adopt a position and prescribed duty in the God-centred
socio-religious system {Daiva-var@rama}, which helps
one attain the natural duty of the liberated state.
In this respect, the natural duty of the liberated soul is
somewhat covered by the relativity of the material world;
yet, within the God-centred socio-religious system, it is
nonetheless considered a persons natural duty, as, for
example, smoke-covered re is still considered re,
despite its covering.
32 O Prtha, only the most fortunate warriors are
blessed with the opportunity of such a battle, which has
come to you like an open door to heaven.
[2.32]
02 Gita06 7/6/06 1:36 AM Page 31
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atha chet tvam ima^ dharmya^, sa&grma^ na kari!yasi
tata% svadharma^ k(rti^ cha, hitv ppam avpsyasi [33]
ak(rti^ chpi bh)tni, kathayi!yanti te vyaym
sambhvitasya chk(rtir, mara@d atirichyate [34]
bhayd ra@d uparata^, ma^syante tv^ mah-rath%
ye!^ cha tva^ bahu-mato, bh)tv ysyasi lghavam [35]
avchya-vd^ cha bah)n, vadi!yanti tavhit%
nindantas tava smarthya^, tato du%khatara^ nu kim [36]
athaOtherwise; chetif; tvamyou; na kari!yasido not engage; imam dharmyam
sa&grmamin this battle for justice; tata%then; hitvleaving; sva-dharmam k(rtim
chathe k!atriyas duty and glory; avpsyasiyou will incur; ppamsin.
chaAlso; bh)tnithe people; kathayi!yantiwill speak; avyaymfor all time; te
of your; ak(rtim apiinfamy; chaand; ak(rti%infamy; atirichyateis worse; mara@t
than death; sambhvitasyafor the respected.
mah-rath%Great warriors like Duryodhana and others; ma^syantewill con-
sider that; tvmyou; uparatamdesisted; ra@tfrom battle; bhaytout of fear; cha
and; ye!ôf those for whom; tvamyou; bahu-mata% bh)tvhave been the object
of great honour; lghavam ysyasiyou will be held the object of ridicule.
tava ahit%Your enemies; vadi!yantiwill speak; bah)n avchya-vdn chamany
unworthy words; nindanta%condemning; tava smarthyamyour capabilities. nu
Alas, Arjuna; kimwhat could be; du%khatarammore painful; tata%than that?
33 But if you choose not to ght this battle for justice,
your religious principles will be lost, fame will desert you
and sin will overcome you.
34 People will speak of your infamy for all time to come;
and for the renowned, infamy is worse than death.
35 The great warriors who highly honour you will ridicule
you, considering that you were afraid to ght.
02 Gita06 7/6/06 1:36 AM Page 32
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hato v prpsyasi svarga^, jitv v bhok!yase mah(m
tasmd utti!$ha kaunteya, yuddhya k~ta-nichaya% [37]
sukha-du%khe same k~tv, lbhlbhau jayjayau
tato yuddhya yujyasva, naiva^ ppam avpsyasi [38]
e! te bhihit s&khye, buddhir yoge tv im^ ~nu
buddhy yukto yay prtha, karma-bandha^ prahsyasi [39]
hata% vIf killed in battle; svargam prpsyasiyou will attain heaven; jitv v
or by gaining victory; bhok!yaseyou will enjoy; mah(mthe earth. tasmtTherefore;
{he} kaunteyaO Arjuna; k~ta-nichaya% {san}being condent of success; utti!$ha
arise; yuddhyafor battle.
same k~tvBy seeing with an attitude of equanimity; sukha-du%khepleasure and
pain; lbha-albhaugain and loss; jaya-ajayau {cha}and victory and defeat; tata%
thereafter; yujyasvaengage; yuddhyain battle. evamIn this way; na avpsyasi
you will not incur; ppamsin.
{he} prthaO son of Kunt(; abhihit teI have revealed to you; e! buddhi%
s&khyethis knowledge of the soul. tuFurther; ~@uhear of; immthis knowledge;
yogein {bhakti-} yoga, in practice; yay buddhy yukta%attaining which wisdom;
prahsyasiyou will be completely freed; karma-bandhamfrom the bondage of
action.
36 Your enemies will mock you. What could be more
painful?
37 O son of Kunt(, if you are killed you will attain
heaven, and if you are victorious you will enjoy your life
on earth. Therefore, being condent of your success,
arise for battle
38 Considering pleasure and pain, gain and loss, and
victory and defeat to be one and the sameght. No sin
will be incurred by you.
[2.38]
02 Gita06 7/6/06 1:36 AM Page 33
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nehbhikrama-no sti, pratyavyo na vidyate
svalpam apy asya dharmasya, tryate mahato bhayt [40]
ihaIn this {bhakti-} yoga; na astithere is no; abhikrama-na%failure in the
beginning; na vidyateand there is no; pratyavya%diminution of results. svalpam
apiEven the slightest practice; asya dharmasyaof this bhakti-yoga; tryatesaves
one; mahata% bhaytfrom the great fear of birth and death in the material world.
39 I have revealed to you this knowledge {buddhi} of the
soul. Now hear from Me how to act in this knowledge
{bhakti-yoga}, through which you will be able to free
yourself from the bondage of action.
Commentary
It will be revealed that buddhi-yoga {yoga of wisdom}
is a singular path. When buddhi-yoga is seen to be limited
by the ideal of action, it is known as karma-yoga; when
it extends beyond action up to the peak of knowledge, it
is known as jna-yoga or s&khya-yoga; and when, trans-
cending the limitations of both action and knowledge it
touches bhakti or devotion, it is then known as bhakti-
yoga, or perfectly pure and complete buddhi-yoga.
r(la Bhaktivinoda hkur
40 On this path there can be no loss and no harm. The
slightest practice of such a spiritual ideal saves one from
the greatest fear.
Commentary
Mah-bhaya, the greatest fear, is generally considered to
be the fear of repeated birth and death in this world. But
02 Gita06 7/6/06 1:36 AM Page 34
The Constitution of the Soul [2.40] 35
mah-bhaya also refers to syujya-mukti, the liberation of
merging into the impersonal non-differentiated cons-
ciousness of Brahmaloka, Viraj, or a kind of impersonal
samdhi. Renunciation alone leads to syujya-mukti, the
cessation of birth and death, but not to a life in the pos-
itive plane. It takes one to a permanent burial in
Brahmaloka. The demon of mukti will devour one whole-
sale, and therefore it is even more dangerous than this
ordinary life of action and reaction. Mukti means a strike
in the organic system, so it must be avoided. For example,
to either ignore duties in a factory or to declare a strike
by cessation of duties are both abnormal.
Bhukti, exploitation, and mukti, renunciation, are both
fearsome ghosts. Therefore, here, mahbhaya means the
great apprehension of falling prey to both the ghost of
exploitation leading to birth and death, as well as the
ghost of committing suicide by merging into the imper-
sonalism of incarceration in Brahmalokafear of both
bhoga-bh)mi, the land of exploitation, and tyga-bh)mi,
the plane of renunciation. It is stated in the Bhakti-
rasm~ta-sindhu {1.2.22, 1.1.9}:
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bhukti-mukti-sp~h yvat pich( h~di vartate
tvad bhakti-sukhasytra katham abhyudayo bhavet
The ecstasy of devotion to K!@a will never appear in
a heart that is haunted by the ghosts of exploitation and
renunciation.
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vyavasytmik buddhir, ekeha kuru-nandana
bahu-kh hy anant cha, buddhayo vyavasyinm [41]
{he} kuru-nandanaO Arjuna, descendant of the Kuru dynasty; vyavasya-tmik
buddhi%the resolute intelligence; ihato practise this {bhakti-} yoga; eka {eva}is one-
pointed; {tu}but; buddhaya%the intelligence; avyavasyinmof the irresolutethose
who nurture mundane desires; hiis certainly; anant%endlessly; bahu-kh% cha
many-branched, splayed.
anybhil!it )nya^ jna-karmdy anv~tam
nuk)lyena k!@nu(lana^ bhaktir uttam
The highest devotion is that which is cultivated for
the satisfaction of the Supreme Lord K!@a, with no
desire except to serve Him, and divested of all external
attempts such as worldly action, knowledge in search of
the impersonal Absolute, or the meditational attempt to
become one with God.
Only the Supreme Lord is abhaya, beyond apprehen-
sion. Therefore nothing but participation in His service
can free one from the ghosts of exploitation and renun-
ciation, bhukti and mukti. If we subtract bhukti and
mukti, then only positive bhakti, devotion, is the remain-
der. Therefore without devotion, everything is mah-
bhaya, great danger.
41 O descendant of the Kuru dynasty, resolute intelli-
gence dedicated to Me is one-pointedI am its only
objective. But irresolute intelligence is splayed by endless
desires for mundane enjoyment.
02 Gita06 7/6/06 1:36 AM Page 36
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ym im^ pu!pit^ vcha^, pravadanty avipachita%
veda-vda-rat% prtha, nnyad ast(ti vdina% [42]
kmtmna% svarga-par%, janma-karma-phala-pradm
kriy-vie!a-bahul^, bhogaivarya-gati^ prati [43]
bhogaivarya-prasaktn^, taypah~ta-chetasm
vyavasytmik buddhi%, samdhau na vidh(yate [44]
{he} prthaO Arjuna; avipachita%the unwise; veda-vda-rat%who are fond of
interpreting the Vedas, not knowing the true directive of the Vedas; vdina% itisay that;
na astithere is no; anyatother {divine or controlling} principle beyond beasts, food,
offspring, heaven, etc.; pravadantiand they glorify as supreme; ym imm vcham
those statements which; pu!pitmmomentarily please the ear {which, thus taken out
of context, are effectively poisonous as they do not help the spiritual progress of the soul}.
kma-tmna%Their hearts lled with selsh desires; svarga-par%heaven is their
goal; kriy-vie!a-bahulmand they advocate the various ceremonies and rituals; janma-
karma-phala-pradmwhich yield high birth; bhoga-aivarya-gatim pratiand lead
to enjoyment and opulence.
bhoga-aivarya-prasaktnmOf those persons attached to enjoyment and opulence;
apah~ta-chetasmwhose minds are deluded; tayby those owery words of the
Vedas; vyavasya-tmik buddhi%the resolve; samdhauin dedication to the Supreme
Lord; na vidh(yateis not accomplished.
42 O Prtha, unwise persons, not knowing that the chief
directive of the Vedas is the attainment of the Supreme
Truth, are fond of interpreting the eetingly enchanting
words of the Karma-k@#a section of the Vedas as ultimate.
43 Their hearts are lled with desires and their goal is
heaven. They advocate the many sacrices and rituals
that yield wealth, worldly pleasures and high birth.
44 Thus attached to enjoyment and opulence, deluded
by these owery words of the Vedas, they do not attain
the resolve to dedicate themselves to the Supreme Lord.
[2.44]
02 Gita06 7/6/06 1:36 AM Page 37
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traigu@ya-vi!ay ved, nistraigu@yo bhavrjuna
nirdvandvo nitya-sattva-stho, niryoga-k!ema tmavn [45]
yvn artha udapne, sarvata% samplutodake
tvn sarve!u vede!u, brhma@asya vijnata% [46]
{he} arjunaO Arjuna; ved%the Vedas; trai-gu@ya-vi!ay%deal with the modes
of material natureworldly subjects. nirdvandva%Give up duality {honour and dis-
honour, etc., in the purview of these modes}; nitya-sattva-stha%be always situated in
the truth {or remain with the true devotees}; niryoga-k!ema%free from acquisition
and preservation; {cha}and; tmavn {san}engaging in this buddhi-yoga, yoga of wis-
dom that I teach you; bhavabecome; nistraigu@ya%transcendental to the three modes
of material nature.
yvn artha%Of various purposes; {sidhyati}achieved; udapneby a well or pond;
tvn {eva artha%}all the purposes; sarvata%of all these wells; {sidhyati}are achieved;
{tato pi vaii!$yena}better than that; sampluta-udakeby a large expanse of water,
a lake. {evam}Similarly; {yvn artha% sidhyati}of the various purposes fullled;
sarve!u vede!uby the prayers described in all the Vedas for worshipping the various
demigods; {tvn artha% sidhyati}those purposes are all fullled; {bhagavad rdhane
eva} by worshipping the Supreme Lord; brhma@asya vijnata%for the brhma@a
who is in full knowledge that devotion for the Lord is the sole purport of the Vedas.
45 O Arjuna, the Vedas deal with the three modes of
material nature {by accommodating fruitive action and
liberation as an allowance and incentive for persons who
are ignorant of the true objective of the Vedas}. But you,
Arjuna, give up duality and all pursuits for gain and
preservation, stand ever in the plane of truth, and by the
yoga of wisdom< transcend the modes of nature>
{The objective of the Vedas is transcendental. Without
fruitive action or liberation, O Arjuna, follow the trascen-
dental path of devotion to the Lord as taught by the Vedas.}
46 As all the purposes served by several ponds can be
served better by a large lake, similarly, the fruits of
02 Gita06 7/6/06 1:36 AM Page 38
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karma@y evdhikras te, m phale!u kadchana
m karma-phala-hetur bh)r, m te sa&go stv akarma@i [47]
yoga-stha% kuru karm@i, sa&ga^ tyaktv dhanajaya
siddhy-asiddhyo% samo bh)tv, samatva^ yoga uchyate [48]
d)re@a hy avara^ karma, buddhi-yogd dhanajaya
buddhau ara@am anvichchha, k~pa@% phala-hetava% [49]
teYour; adhikra%right; eva karma@iis to perform your prescribed duties; m
kadchana {bh)%}but never; phale!uto the results. m bh)%Be neither; karma-
phala-hetu%motivated by the fruits of action; mnor; astumay; akarma@inon-
performance of your prescribed duties; {bh)%}be; teyour; sa&ga%inclination.
{he} dhanajayaO Arjuna; yoga-stha%stand in yoga; tyaktvgiving up; sa&gam
ego; sama% bh)tvand being equipoised; siddhi-asiddhyo%in success and failure;
kurudo; karm@iyour duties; {yata%}as; samatvamsuch equanimity; uchyateis
called; yoga%yoga.
{he} dhanajayaO Dhanajaya; karma hiaction alone; d)re@a avaramis far
inferior; buddhi-yogtto the yoga of wisdom; {ata%}therefore; anvichchhaseek;
ara@amrefuge; buddhauin the wisdom of equanimity. phala-hetava%Those moti-
vated by the fruits of their actions; k~pa@%are misers.
worshipping the various gods by their respective Vedic
prayers are surpassed by serving Me. The knower of
Brahman who thus knows the purport of the Vedas fullls
all lifes objectives.
47 Your right is to your work, never to the fruits. Be
neither motivated by the fruit of action nor inclined to
give up action.
48 O Dhanajaya, give up the ego that you are the doer,
and be equipoised in success and failure. Thus stand rm
in the plane of yoga and do your prescribed duties. Such
a state of balance is indeed known as yoga.
[2.48]
02 Gita06 7/6/06 1:36 AM Page 39
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buddhi-yukto jaht(ha, ubhe suk~ta-du!k~te
tasmd yogya yujyasva, yoga% karmasu kaualam [50]
karma-ja^ buddhi-yukt hi, phala^ tyaktv man(!i@a%
janma-bandha-vinirmukt%, pada^ gachchhanty anmayam [51]
yad te moha-kalila^, buddhir vyatitari!yati
tad gantsi nirveda^, rotavyasya rutasya cha [52]
buddhi-yukta%The wise person; jahtiabstains; ubhefrom both; suk~ta-du!k~te
pious and sinful actions; ihain this world. tasmtTherefore; yujyasvaengage; yogya
in yoga. yoga%Yoga; kaualamis the expertise; karmasuof action.
hiSince; tyaktvby giving up; phalamthe fruits; karma-jamborn of work;
buddhi-yukt%the wise; man(!i@a% {santa%}are enlightened; janma-bandha-vinir-
mukt% {santa%}and attaining liberation from the bondage of birth; gachchhanti
attain; padamthe plane; anmayambeyond suffering.
yadWhen; teyour; buddhi%intelligence; vyatitari!yatiovercomes; moha-kalilam
the strong illusion {of bodily identication}; tadthen; {tvam} gantsiyou will attain;
nirvedamindifference; rotavyasyaof all to be heard; rutasya chaand already heard.
49 O Dhanajaya, {fruitive} action is far inferior to this
yoga of wisdom; those motivated by the fruits of their
actions are misers. Therefore, seek refuge in the seless
wisdom of equanimity.
50 The wise person abstains from both good and bad
actions in this world. Engage thus in yoga, as yoga is the
art of all works.
51 The wise are enlightened by giving up the fruits of
their actions, and thus attaining liberation from the bondage
of birth, they reach the plane beyond all suffering.
52 When your intelligence fully emerges from the dense
forest of illusion, you will be indifferent to all that has
been heard or is yet to be heard.
02 Gita06 7/6/06 1:36 AM Page 40
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ruti-vipratipann te, yad sthsyati nichal
samdhv achal buddhis, tad yogam avpsyasi [53]
arjuna uvcha
sthita-prajasya k bh!, samdhi-sthasya keava
sthita-dh(% ki^ prabh!eta, kim s(ta vrajeta kim [54]
r(-bhagavn uvcha
prajahti yad kmn, sarvn prtha mano-gatn
tmany evtman tu!$a%, sthita-prajas tadochyate [55]
yadWhen; te buddhi%your intelligence; achalunmoved; ruti-vipratipann
by the apparent contradictions of the Vedas; sthsyatiremains; nichal samdhau
steadily absorbed in consciousness of the Supreme; tadthen; avpsyasiyou will attain;
yogamyoga.
arjuna% uvchaArjuna said: {he} keavaO Keava; k bh!what is the descrip-
tion; sthita-prajasyaof a person of rmly established wisdom; samdhi-sthasyaone in
samdhi, absorbed in thought of the Supreme? sthita-dh(% kim prabh!etaHow does
such a person of steady mind speak? kim s(ta kim vrajetaHow does he be and act?
ri bhagavn uvchar( K~!@a said: {he} prthaO son of Kunt(; yadwhen;
{j(va%}the living being; prajahtigives up; sarvnall; kmndesires; mana%-
gatnentering the mind; tu!$a% {bhavati}and is content; tman evaby the self;
tmaniwithin the self; tadthen; {sa%}that person; uchyateis said to be; sthita-
praja%of steady intelligence.
53 You shall attain perfect yoga or pure devotion when
your intelligence, undisturbed by the apparent contradic-
tions of the Vedas, abides in the Lord.
54 Arjuna said: O Keava, what are the characteristics of the
person of rmly established wisdom, who is fully absorbed
in consciousness of the Supreme {samdhi}? How does such
a man of steady mind speak, be and act in this world?
[2.54]
02 Gita06 7/6/06 1:36 AM Page 41
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du%khe!v anudvigna-man%, sukhe!u vigata-sp~ha%
v(ta-rga-bhaya-krodha%, sthita-dh(r munir uchyate [56]
ya% sarvatrnabhisnehas, tat tat prpya ubhubham
nbhinandati na dve!$i, tasya praj prati!$hit [57]
yad sa^harate chya^, k)rmo &gn(va sarvaa%
indriy@(ndriyrthebhyas, tasya praj prati!$hit [58]
anudvigna-man%One whose mind is undisturbed; du%khe!uby sorrow; vigata-
sp~ha% sukhe!uand whose hankering for pleasure has gone; {cha}and; v(ta-rga-
bhaya-krodha%who is free from attachment, fear, and anger; {sa% eva}such a per-
son; uchyateis said to be; muni%a silent sage; sthita-dh(%of steady intelligence.
ya%One who; anabhisneha%is without attachment; sarvatrafor anything in this
world; na abhinandatineither joyful; na dve!$inor resentful; prpyain the event
of; ubha-aubhamauspiciousness or inauspiciousness; tat tatrespectively; tasyahis;
prajwisdom; prati!$hitis rmly established.
yad chaWhen; ayamthis person; sarvaa%completely; sa^haratewithdraws;
k)rma% a&gni ivalike the limbs of a tortoise; indriy@ithe perceptual senses;
indriya-arthebhya%from their objects {sound, touch, form, taste, and smell}; {tad}
then; tasyahis; prajwisdom; prati!$hitis rmly established.
55 The Supreme Lord said: O Prtha, one who rejects
all desires that enter the mind and remains self-satised
within, is known as a person whose wisdom is rmly
established.
56 One who is undisturbed by sorrow, whose hankering
for pleasure has gone and who is free from attachment,
fear and anger, is known as a silent sage of steady
mind.
57 One who is not attached to anything in this world,
who neither enjoys nor resents auspiciousness or inaus-
piciousnesshis wisdom is rmly established.
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vi!ay vinivartante, nirhrasya dehina%
rasa-varja^ raso py asya, para^ d~!$v nivartate [59]
yatato hy api kaunteya, puru!asya vipachita%
indriy@i pramth(ni, haranti prasabha^ mana% [60]
tni sarv@i sa^yamya, yukta s(ta mat-para%
vae hi yasyendriy@i, tasya praj prati!$hit [61]
dehina%For the embodied; nirhrasyawho restricts the senses; vi!ay%the
objects of the senses; vinivartanterecede; rasa-varjambut not the taste to enjoy
them. rasa% apiBut even the taste; nivartatedisappears; asyafor the man of wis-
dom; d~!$vby the vision; paramof the Supreme.
{he} kaunteyaO Arjuna; hiyet; indriy@i pramth(nithe turbulent senses;
prasabhamforcibly; harantisnatch away; mana%the mind; vipachita% puru!asya
apiof even the wise person; yatata%striving for liberation.
sa^yamyaControlling; tni sarv@iall these senses; mat-para%the person
absorbed in consciousness of Me, devoted to Me; yukta% s(tashould remain one-
pointed in concentration; hifor; yasyahe whose; indriy@isenses; vaehave been
brought under control; tasyahis; prajintelligence; prati!$hitis steady.
58 When ones senses are controlled and totally with-
drawn from their objects, like the limbs of the tortoise
withdrawn in its shell, his wisdom is rmly established.
59 The embodied being may renounce the sense objects,
but the taste for them remains. But that, too, vanishes for
the man of wisdom, by his vision of the Supreme.
60 And yet, O son of Kunt(, the turbulent senses can
forcibly plunder the mind of even the wise person striv-
ing for liberation.
61 Devoted to Me, the bhakti-yog( brings his senses
under proper control. Firmly established is the wisdom
of one whose senses are controlled.
[2.61]
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dhyyato vi!ayn pu^sa%, sa&gas te!)pajyate
sa&gt sajyate kma%, kmt krodho bhijyate [62]
krodhd bhavati sa^moha%, sa^moht sm~ti-vibhrama%
sm~ti-bhra^d buddhi-no, buddhi-nt pra@ayati [63]
rga-dve!a-vimuktais tu, vi!ayn indriyai charan
tma-vayair vidheytm, prasdam adhigachchhati [64]
dhyyata%{Otherwise, without devotion, renunciation alone fails:} By thinking of;
vi!aynthe objects of the senses; pu^sa%a persons; sa&ga%attachment; te!uto
them; upajyateis born. sa&gtFrom attachment; kma%desire; sajyateis born.
kmtFrom desire; krodha%anger; abhijyatearises.
krodhtFrom anger; sa^moha%delusion; bhavatioccurs. sa^mohtFrom
delusion; sm~ti-vibhrama%forgetfulness of scriptural morality; {bhavati}occurs. sm~ti-
bhra^tFrom forgetfulness; buddhi-na%loss of truth-seeking intelligence; {bhavati}
occurs. buddhi-ntFrom loss of intelligence; {pumn}a person; pra@ayatifalls
into sa^sra, the cycle of birth and death in the material world.
tuBut; vidheya-tmthe person who can control his mind at willwhose mind is
obedient to him; rga-dve!a-vimuktai% {or -viyuktai% in another reading}free from
attraction and repulsion, adopting yukta-vairgya or devotionally integrated detachment;
charanactively accepting; vi!aynobjects; tma-vayai% indriyai%through senses
under his own control; adhigachchhatiattains; prasdamtranquillity.
62 But one whose thoughts dwell on the objects of the
senses becomes attached to them. From attachment, desire
is born, and from desire, anger arises.
63 Anger gives rise to delusion, and the power of delusion
causes forgetfulness; forgetfulness destroys the intelligence,
and when the intelligence is lost, one loses all.
64 But the integrated person who can control his mind
at will, and who, free from attraction and repulsion,
accepts his worldly necessities through his controlled
senses, attains tranquillity.
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prasde sarva-du%khn^, hnir asyopajyate
prasanna-chetaso hy u, buddhi% paryavati!$hate [65]
nsti buddhir ayuktasya, na chyuktasya bhvan
na chbhvayata% ntir, antasya kuta% sukham [66]
indriy@^ hi charat^, yan mano nuvidh(yate
tad asya harati praj^, vyur nvam ivmbhasi [67]
prasde {sati}When the heart is tranquil; asyafor such a person; hni%the end;
sarva-du%khnmof all sorrows; upajyateoccurs; hisince; buddhi%the wisdom;
prasanna-chetasa%of the peaceful-hearted person; uswiftly becomes; pari-avati!$hate
steadfast.
ayuktasyaFor a person without self-control; na astithere is no; buddhi%wisdom,
self-knowledge. ayuktasyaFor such a person devoid of this intelligence; na cha
{asti}there is no; bhvanmeditation on the Lord, purity of thought. abhvayata%
For one without meditation; na cha {asti}there is no; nti%peace. antasyaFor a
person who has no peace; kuta%where is; sukhamhappiness?
hiBecause; ivaas; vyu%an unfavourable wind; {harati}carries away; nvama
boat; ambhasion the ocean; {tadvat}similarly; indriy@mof the senses; charat^
that wander about their objects; yatwhichever sense; mana%the mind; anuvidh(yate
follows; tatthat sense; haraticarries away, lures towards its object; prajmthe wisdom,
intelligence; asyaof that person bereft of self-control.
65 When one attains a peaceful heart, all his sorrows are
dispelled. The tranquil persons wisdom swiftly becomes
steadfast.
66 A person bereft of self-control can have neither wis-
dom nor meditation. Without meditation there is no peace,
and without peace, where is the hope for happiness?
67 As a boat on the ocean is thrown off course by an
unfavourable wind, similarly, the wisdom of a person
lacking self-control is carried away by even one of the
roaming senses that the mind might follow.
[2.67]
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tasmd yasya mah-bho, nig~h(tni sarvaa%
indriy@(ndriyrthebhyas, tasya praj prati!$hit [68]
y ni sarva-bh)tn^, tasy^ jgarti sa^yam(
yasy^ jgrati bh)tni, s ni payato mune% [69]
p)ryam@am achala-prati!$ha^
samudram pa% pravianti yadvat
tadvat km ya^ pravianti sarve
sa ntim pnoti na kma-km( [70]
{he} mah-bhoO subduer of the enemy; tasmttherefore; yasyahe whose;
indriy@isenses; nig~h(tniare withdrawn; sarvaa%fully; indriya-arthebhya%from
the sense objects; tasyahis; prajwisdom; prati!$hitis rmly established.
sarva-bh)tnm y niThat which is night for all living beings {who, immersed
in ignorance, remain asleep to spiritual knowledge}; tasymin that night; sa^yam(
the self-disciplined person; jgartiremains awake {joyful in his spiritual intelligence}.
yasymThat {mundane intelligence} in which; bh)tniall living beings; jgrati
remain awake {experience the pleasures and pains, sorrows and delusions of worldly
life}; ssuch {mundane intelligence} is; ninight; mune%for the sage; payata%
who sees {the futility of mundane endeavours and remains indifferent to the dualities}.
yadvatAs; pa%water; praviantienters; samudramthe ocean; p)ryam@am
which is always full; achala-prati!$hamit remains steady, its water never crossing the
shore; tadvatsimilar is; yamthat sage who; sarve km%all desires; pravianti
enter to be enjoyed {for they cannot disturb his mind}. sa%He alone; pnotiattains;
ntimpeace; {tu}but; kma-km(a person who nurtures desires; na {tad pnoti}
cannot achieve that.
68 Therefore, O subduer of the enemy, one whose senses
are fully withdrawn from their objects is a person of
rmly established wisdom.
69 That which is day for the self-controlled sage is night
for all beings, and that which is day for all beings is night
for the sage who sees.
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vihya kmn ya% sarvn, pum^ charati ni%sp~ha%
nirmamo niraha&kra%, sa ntim adhigachchhati [71]
e! brhm( sthiti% prtha, nain^ prpya vimuhyati
sthitvsym anta-kle pi, brahma-nirv@am ~chchhati [72]
ya% pumnThat person who; vihyagiving up; sarvn kmnall desires; charati
moves through the world; nisp~ha%free from hankering; niraha&kra% nirmama%
free from the false ego of I and mine in relation to the body and its attachments
{having a divine relationship with the Supreme}; sa%he; adhigachchhatiattains;
ntimpeace.
{he} prthaO Arjuna; e! brahm( sthiti%this is the state of realizing Brahman,
the Absolute. enm prpyaHaving reached this; {nara%}a person; na vimuhyati
is freed from the delusion of mundane existence. ~chchhatiHe attains; brahma-
nirv@amliberation from matter and entrance into the divine plane; sthitvbeing
situated; asymin this state; anta-kle apieven at the time of death.
{The living beings absorbed in mundane life are asleep
to the spiritual joy of the realized soul, who remains
indifferent to their quest for the pleasures of the senses,
devoid of spiritual joy.}
70 As the ocean remains full and unchanged though
many rivers and streams enter into it, the person of
rmly established wisdom attains peace despite all desires
entering him. But a person who nurtures desires cannot
know peace.
71 Only a person who lives his life abandoning all desires,
hankering, ego and possessiveness, can know real peace.
72 O Prtha, this is realization of the Absolute, attain-
ing which a person is freed from the delusion of mundane
existence. Even at the time of death, only a momentary
attainment of this state leads one to the divine abode.
[2.72]
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vidyy^ yoga-stre r(-k~!@rjuna-sa^vde
s&khya-yogo nma dvit(yo dhyya% [2]
End of Chapter Two
The Constitution of the Soul
02 Gita06 7/6/06 1:36 AM Page 48

4I54l4
CHAPTER THREE
Karma-yoga
The Path of Action
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arjuna uvcha
jyyas( chet karma@as te, mat buddhir janrdana
tat ki^ karma@i ghore m^, niyojayasi keava [1]
vymire@eva vkyena, buddhi^ mohayas(va me
tad eka^ vada nichitya, yena reyo ham pnuym [2]
r(-bhagavn uvcha
loke smin dvi-vidh ni!$h, pur prokt maynagha
jna-yogena s&khyn^, karma-yogena yoginm [3]
arjuna% uvchaArjuna said: {he} janrdanaO Janrdana; {he} keavaO Keava;
chetif; te matit is Your opinion that; buddhi%wisdom; jyyas(is superior;
karma@a%to action; tat kimwhy, then; niyojayasi mmdo You urge me to engage;
ghore karma@iin the terrible action of warfare?
mohayasi ivaYou are bewildering; memy; buddhimintelligence; vkyenaby
Your words; vymire@a ivaby their ambiguous meanings, sometimes praising action
and sometimes praising wisdom. tatTherefore; nichityaascertaining; ekamone;
vadaplease say; yenathat by which; ahamI; pnuymcan obtain; reya%the
highest benet.
r(-bhagavn uvchaThe Lord said: {he} anaghaO sinless Arjuna; asmin loke
in this world; dvi-vidh ni!$htwo ways; prokthave been spoken of; mayby Me;
purin the previous chapter: {ni!$h sthpit}the established practice; s&khynm
of the realized; jna-yogenaby the yoga of knowledge; {ni!$h sthpit}and the
established practice; yoginmof those engaged in action in the world; karma-yogena
by the yoga of seless action.
1 Arjuna said: O Janrdana, O Keava, if You consider
wisdom superior to action, why, then, do you urge me to
engage in the violence of warfare?
2 I am confused by Your words. They appear to be
ambiguous, sometimes supporting action and sometimes
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The Path of Action 51
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na karma@m anrambhn, nai!karmya^ puru!o nute
na cha sannyasand eva, siddhi^ samadhigachchhati [4]
na hi kachit k!a@am api, jtu ti!$haty akarmak~t
kryate hy avaa% karma, sarva% prak~ti-jair gu@ai% [5]
puru!a%A person; na anutecannot attain; nai!karmyamto the state of spiritual
consciousness beyond material activity; anrambhtby refraining from; karma@m
{scripturally prescribed} actions; na samadhigachchhatiand he cannot attain; siddhim
fulllment, perfection; sannyasant eva chaby renunciation alone.
kachitOne; na hi ti!$haticannot remain; jtuat any time; akarma-k~twithout
engaging in activity; k!a@am apieven for a moment. sarva% hiIndeed, all living beings;
avaa%are helplessly; karma kryateengaged in activity; prak~ti-jai% gu@ai%by
the modes or qualities born of material nature.
supporting wisdom. So please tell me, which is the most
benecial path for me to take?
3 The Supreme Lord replied: O sinless one, I have des-
cribed the two paths to be found in this worldthe yoga
of wisdom practised by the realized and the yoga of seless
action practised by those active in the world. {Both paths
touch the beginnings of devotional practice since the lad-
der to the plane of devotion is one, while the practice is
twofold according to the stage attained.}
4 One cannot attain freedom from action by refraining
from action. Nor can one attain fulllment by renuncia-
tion alone.
5 No one can refrain from activity for even a moment.
Everyone is impelled to act by the modes of material
nature. {Thus the person of impure consciousness should
not disregard scripturally prescribed puricatory works.}
[3.5]
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karmendriy@i sa^yamya, ya ste manas smaran
indriyrthn vim)#htm, mithychra% sa uchyate [6]
yas tv indriy@i manas, niyamyrabhate rjuna
karmendriyai% karma-yogam, asakta% sa vii!yate [7]
niyata^ kuru karma tva^, karma jyyo hy akarma@a%
ar(ra-ytrpi cha te, na prasiddhyed akarma@a% [8]
ya%That person who; sa^yamyahaving controlled; karma-indriy@ithe senses
of actionthe hands, legs, etc. {see 13.6}; smaran steremembers, dwells on; indriya-
arthnthe sense objects; manaswithin his mind; sa%that person; uchyateis
known as; vim)#ha-tma fool; mithy-chra%and a hypocrite.
{he} arjunaO Dhanajaya; ya% tubut he, who; niyamyahaving stabilised;
indriy@ithe senses; manasby the mind; rabhateengages in; karma-yogam
the yoga of action as directed by the scriptures; karma-indriyai%utilizing the senses
of action; asakta%without any desire for the results; sa%that person; vii!yateis
superior to such a hypocrite.
tvamYou; kuruperform; niyatam karmaprescribed duties; hisince; karmathe
performance of duty; jyya%is superior; akarma@a%to renouncing duty. akarma@a%
chaBy becoming inactive; te ar(ra ytr apieven your bodily sustenance; na
prasiddhyetwill not be accomplished.
6 One who externally restrains his hands, legs and other
senses of action, but whose mind dwells on sense objects,
is a fool. Know him to be a hypocrite.
7 O Arjuna, superior is one who {though married} has
stabilised his senses by the mind and engaged in the yoga
of seless action.
8 Perform your prescribed duties, since to be active
is better than idleness. Inactive persons cannot even
maintain their existence. {By giving up fruitive action
and performing your obligatory duties, your heart will
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yajrtht karma@o nyatra, loko ya^ karma-bandhana%
tad-artha^ karma kaunteya, mukta-sa&ga% samchara [9]
saha-yaj% praj% s~!$v, purovcha prajpati%
anena prasavi!yadhvam, e!a vo stv i!$a-kma-dhuk [10]
{he} kaunteyaO Arjuna; ayam loka%all the living beings of this world; karma-
bandhana% {bhavati}come into bondage by their action; karma@a% anyatraother
than action; yaja-arthtas seless duty offered to Lord Vi!@u. {ata%}Therefore;
mukta-sa&ga% {san}being free from attachment; karma samcharabe fully active;
tat-arthamfor the purpose of such sacrice, for Him.
purAt the universal manifestation; s~!$vafter manifesting; saha-yaj% praj%
the progeny of the world, with sacrices for Lord Vi!@u; praj-pati%Lord Brahm;
uvchasaid: prasavi!yadhvamMay your prosperity ourish; anenaby this religious
practice. e!a% astuMay this sacrice be; va%your; i!$a-kma-dhukbestower of
desired objects.
be puried. Surpassing the plane of renunciation, you
will attain pure devotion, transcendental to the mun-
dane plane.}
9 Seless duty performed as an offering to the Supreme
Lord is called yaja, or sacrice. O Arjuna, all action
performed for any other purpose is the cause of bondage
in this world of repeated birth and death. Therefore,
remaining unattached to the fruits of action, perform all
your duties in the spirit of such sacrice. {Such seless
action is the way to begin devotional practice, gradually
realize the presence of the Lord, and ultimately attain
pure devotion transcendental to the modes of material
nature [nirgu@a-bhakti]}.
10 In the beginning, Lord Brahm manifested the progeny
of the world, along with sacrices. He instructed them
[3.10]
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devn bhvayatnena, te dev bhvayantu va%
paraspara^ bhvayanta%, reya% param avpsyatha [11]
i!$n bhogn hi vo dev, dsyante yaja-bhvit%
tair dattn apradyaibhyo, yo bhu&kte stena eva sa% [12]
anenaBy this yaja; {y)jam}you all; bhvayatapropitiate; devnthe demi-
gods; te dev% {api}and the demigods being thus pleased; bhvayantu va%may
bestow upon you your desired fruits. {evam}In this way; parasparammutually;
bhvayanta%nourished; avpsyathayou will obtain; param reya%the ultimate
auspiciousness.
dev%The demigods {as limbs of My universal form}; yaja-bhvit% {santa%}
being pleased by sacrices; dsyantewill bestow; va%upon you; i!$n bhogn
desired enjoyable objects. hiTherefore; ya%he who; bhu&kteenjoys; tai% dattn
food provided by the demigods; {v~!$ydi dvre@a}via the rain, etc.; apradyawith-
out making any offerings {of that food}; {pacha-yaja-dhibhi%}by means of the
ve kinds of sacrices, etc.; ebhya%to those demigods, who are all under My shelter;
sa%that person; stena% evais but a thief.
thus: Take shelter of this religious principle of sacrice;
prosper and ourish. May such sacrice be the bestower
of the things you desire.
11 Propitiate the gods by sacrices, and may they satisfy
you by bestowing your desired fruits. In this way, through
mutual nourishment, you will be the gainers of great aus-
piciousness.
12 Propitiated by sacrices, the gods {My worldly
representatives} will bestow upon you all your desired
enjoyable things. But one who enjoys what is given by
the gods without offering it to them, is a thief.
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yaja-i!$ina% santo, muchyante sarva-kilbi!ai%
bhujate te tv agha^ pp, ye pachanty tma-kra@t [13]
annd bhavanti bh)tni, parjanyd anna-sambhava%
yajd bhavati parjanyo, yaja% karma-samudbhava% [14]
karma brahmodbhava^ viddhi, brahmk!ara-samudbhavam
tasmt sarva-gata^ brahma, nitya^ yaje prati!$hitam [15]
santa%Virtuous persons; yaja-i!$a-aina%who partake of the remnants of sacri-
ce to the demigods {universal administrators subordinate to the Lord}; muchyante
are liberated; sarva-kilbi!ai%from all sin {pacha-s)n, ve types of sin due to ve
kinds of violence to other living beings}. ye tuBut those who; pachanticook; tma-
kra@tfor their own pleasure; tethose; pp%sinful persons; bhujateeat; {eva}
only; aghamsin.
anntFrom food {transformed into semen and blood}; bh)tni{the physical bodies
of} all living entities; bhavantiare manifest. anna-sambhava%Food is manifest;
parjanytdue to rainfall. parjanya%Rainfall; bhavatioccurs; yajtdue to yaja,
sacrice. yaja%Sacrice; karma-samudbhava%is born of action.
viddhiKnow that; karmaaction; brahma-udbhavamis born of the Vedas. brahma
The Vedas; ak!ara-samudbhavamare born of Ak!ara, the Imperishable. tasmtThere-
fore; sarva-gatamthe all-pervading; brahmaSupreme Lord; nityam prati!thitamis
always situated; yajewithin sacrice.
13 By accepting sacricial remnants of the universal
gods,* virtuous persons are liberated from all sins arising
from violence towards other living entities. But those
who prepare food for their own pleasure partake only
of sin.
[3.13]
*The remnants referred to here are not the same as the K~!@a-prasda {food that
has been offered to the Supreme Lord by His devotees}. See 9.2026.
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4F4lR11 4 F4llR 6 Rl+4 I
HlR-4 4 A H- 8FF4 +l4 + 4 11
+ 4 F4 + +lAl +l+ + $ +6+ I
+ AlF4 H4 W +6A ^49l>l4 1c1
eva^ pravartita^ chakra^, nnuvartayat(ha ya%
aghyur indriyrmo, mogha^ prtha sa j(vati [16]
yas tv tma-ratir eva syd, tma-t~pta cha mnava%
tmany eva cha santu!$as, tasya krya^ na vidyate [17]
naiva tasya k~tenrtho, nk~teneha kachana
na chsya sarva-bh)te!u, kachid artha-vyapraya% [18]
{he} prthaO Arjuna; ya%one who; ihain this life; na anuvartayatidoes not
follow; chakramthe cycle; evam pravartitamthus established in the nature of cause
and effect; {parama-puru!e@a}by the Supreme Personality; sa%he; j(vatilives; agha-
yu%a life of sin; indriya-rma%enjoying the senses; moghamin vain.
tuBut; yah mnava%that man who; sytis; tma-rati%internally ecstatic; tma-
t~pta% eva chainternally satiated; chaand; santu!$a%fully satised; tmani evain
the self alone; tasyahis; kryamduties; na vidyateare none.
ihaIn this world; tasyafor that tmrma, one who delights in the self; artha% na
evano piety is gained; k~tenaby action; kachana {anrtha%} nanor is any sin com-
mitted; ak~tenaby inaction; sarva-bh)te!u chaand of all beings; kachit na {bhavati}
no one is; asya artha-vyapraya%depended on by him for any purpose.
14 The living beings bodies are manifest from food,
food is manifest due to rain, rainfall ensues from the per-
formance of sacrice, and action is the cause of sacrice.
15 Action is prescribed in the Vedas, and the Vedas
originate in Ak!ara, the Imperishable. Therefore, the all-
pervading, imperishable Lord is ever present within the
acts of sacrice offered to Him.
16 O Arjuna, one who does not respect this natural causal
cycle leads a life of sin, enjoying the senses in vain.
17 Yet there is no duty to fulll for the realized person who
delights within the self, being fully satised within. {His only
worldly action or karma is as required for his subsistence.}
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+R H 4 $ H HRlFAl ++l4 I
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tasmd asakta% satata^, krya^ karma samchara
asakto hy charan karma, param pnoti p)ru!a% [19]
karma@aiva hi sa^siddhim, sthit janakdaya%
loka-sa&graham evpi, sampayan kartum arhasi [20]
yad yad charati re!$has, tat tad evetaro jana%
sa yat pram@a^ kurute, lokas tad anuvartate [21]
tasmtTherefore; asakta% {san}being unattached to the fruits of your actions;
satatamalways; samcharaperfectly perform; kryam karmaprescribed duties; hi
since; karma charanby performing these duties; asakta%without attachment;
p)ru!a%a person; pnotiattains; paramliberation, param-bhaktipure devotion.
janaka-daya%The learned, such as King Janaka and others; hicertainly; sthit%
obtained; sa^siddhimsuccessdevotion; karma@ evaby fullling their duties.
arhasiBe prepared; kartumto do; {karma}work; apialso; loka-sa&graham sam-
payan evain the consideration of the welfare of the people.
yat yatHowever; re!$a%the great personality; charaticonducts himself; itara%
jana%other lesser men; {charati}will conduct themselves; tat tat evaaccordingly.
yatWhatever; sa%the great personality; kuruteaccepts; pram@amas the standard;
loka%ordinary men; tat anuvartatefollow that.
18 In the world, he neither gains by action, nor loses by
inaction. He does not depend on any other being {from
Lord Brahm down to the simplest life-form} for any
purpose.
19 So perform your prescribed duties without attach-
ment. By selessly executing ones duties a person attains
liberation. {True liberation is the state of pure devotion,
attained in the maturity of seless action.}
20 King Janaka and other learned personalities succeeded
in attaining devotion through the execution of their
[3.20]
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RR 4Rl + 4 - R+ *4l 9lA H4 U 1(#1
3cH 4 1R I+l + + 4l +R A $R I
H1F4 A +l F4lR 9$-4lRRl Rl 1(1
na me prthsti kartavya^, tri!u loke!u kichana
nnavptam avptavya^, varta eva cha karma@i [22]
yadi hy aha^ na varteya^, jtu karma@y atandrita%
mama vartmnuvartante, manu!y% prtha sarvaa% [23]
uts(deyur ime lok, na kury^ karma ched aham
sa&karasya cha kart sym, upahanym im% praj% [24]
{he} prthaO Arjuna; tri!u loke!uin the three worlds; na astithere is not;
kichanaany; kartavyamduty to be done; mefor Me; {yata%}since; na {asti
kichana}there is nothing; anavptamunobtained; avptavyamor to be obtained;
{mama}for Me; {tathpi}and yet; varte eva chaI am engaged; karma@iin activity.
{he} prthaO Arjuna; yadi jtuif ever; ahamI; na varteyamdo not engage;
atandrita%attentively; karma@iin duties; {tarhi}then; hicertainly; manu!y%all
men; anuvartantewill follow; mamaMy; vartmapath; sarvaa%in all respects.
chetIf; ahamI; na kuryndo not engage in; karmaduty; {tarhi}then; ime
lok%the inhabitants of these worlds; uts(deyu%will be ruined; {karma tyaktv}by
renouncing their duty; chaand; {aham}I; symwill be; kartthe maker; sa&karasya
of var@asa&kara, or adulterated progeny; {evam aham eva}and in this way, I alone;
upahanymwill cause the downfall; im% praj%of these people.
prescribed duties. So it is tting that you fulll your duty
in consideration of the welfare of the people.
21 The masses follow the ways of great men, following
the standards they set.
22 O Arjuna, I have no duty in the three worlds. I lack
nothing, and there is nothing to be attained by Me; and
yet, I, Myself, am active.
23 O Arjuna, if ever I do not engage attentively in duties,
then all men, following My example, will give up their duties.
24 If I do not engage in duty, the people of these worlds
will renounce their duties and fall to ruination. Thus I
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sakt% karma@y avidv^so, yath kurvanti bhrata
kuryd vidv^s tathsakta, chik(r!ur loka-sa&graham [25]
na buddhi-bheda^ janayed, ajn^ karma-sa&ginm
yojayet sarva-karm@i, vidvn yukta% samcharan [26]
prak~te% kriyam@ni, gu@ai% karm@i sarvaa%
aha&kra-vim)#htm, kartham iti manyate [27]
{he} bhrataO Arjuna; yathjust as; avidv^sa%the ignorant; karma@i sakt%
attached to work; kurvantiperform; {karma@i}work; tathsimilarly; vidvnthe
wise; asakta% {san}being unattached; kurytshould work; chik(r!u%wishing; loka-
sa&grahamto guide the people.
vidvnThe learned, the teacher of jna-yoga; na janayetmust not create; ajnm
among ignorant men; karma-sa&ginmwho are attached to work; buddhi-bhedam
the confusion to neglect duties and cultivate knowledge. {api tu}Rather; yukta% {san}
remaining unattached; samcharanfully executing; sarva-karm@iall duties; {ajn}
yojayetthey should encourage the ignorant in their duties>
karm@iActions; kriyam@niare effected; sarvaa%in all ways; gu@ai%{by the
senses, impelled} by the modes; prak~te%of material nature; {tu}but; aha&kra-
vim)#ha-tmone deluded by bodily ego; manyate itithinks thus; aham kartI
am the doer.
will be responsible for their downfall, caused by adulter-
ated progeny.
25 O Arjuna, as ignorant persons work with attachment,
the wise, too, must work, but without attachment, in
order to guide the general people who exist in the plane
of worldly action. {They differ not in their work but in
their attitudes of attachment and detachment.}
26 The scripturally learned teacher should not create
confusion in the minds of ignorant, attached men by
apparently advocating the neglect of duty for the culti-
vation of knowledge. Rather, he should set the example
[3.26]
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tattvavit tu mah-bho, gu@a-karma-vibhgayo%
gu@ gu@e!u vartanta, iti matv na sajjate [28]
prak~ter gu@a-sa^m)#h%, sajjante gu@a-karmasu
tn ak~tsna-vido mandn, k~tsna-vin na vichlayet [29]
tuBut; {he} mah-bhoO Arjuna, best of heroes; tattva-vitone who is in know-
ledge; gu@a-karma-vibhgayo%of the division of the modes of material nature {the
three modes of goodness, passion, and ignorance}, and action {the functional demigods,
the senses and the sense objects}; {sa%}he; matvconsidering; itithat; gu@%the
modes {in the form of the senses of perceptionear, skin, eyes, tongue, and nose, acti-
vated by the demigods}; vartanteare engaged; gu@e!uwithin the modes {in the form
of the sense objects of sound, touch, form, taste, and smell}; na sajjateis not attached
to them, not absorbed in them.
prak~te%-gu@a-sa^m)#h%Persons bewildered by the modes; sajjanteare absorbed;
gu@a-karmasuin the functions of the modes {the engagement of the senses with their
objects}. k~tsna-vitThose possessing knowledge; na vichlayetshould not agitate {by
trying to induce them to accept knowledge of self and non-self}; tnthose; ak~tsna-
vida%ignorant; mandnunfortunate persons; {kintu gu@vea-nivartaka^ ni!kma
karmaiva krayet}but should rather engage them in seless action which frees them
from absorption in the modes of nature.
of selessness in fullling duties, thus encouraging the
ignorant in the performance of their prescribed duties.
27 All actions in the world are in every respect effected
by the modes of material nature {which impell the senses}.
But a man deluded by bodily identication thinks, I alone
am accomplishing this work.
28 However, O mighty-armed Arjuna, one who is in
knowledge of the division of the modes of material nature
and action, knows that the modes are engaging within
the modes, and he is detached from them. {One who
knows that the three modes activated by the demigods
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mayi sarv@i karm@i, sannyasydhytma-chetas
nir(r nirmamo bh)tv, yudhyasva vigata-jvara% [30]
ye me matam ida^ nityam, anuti!$hanti mnav%
raddhvanto nas)yanto, muchyante te pi karmabhi% [31]
sannyasyaCompletely surrendering; sarv@( karm@iall activities; mayiunto
Me; adhytma-chetasalways conscious of the Spiritual Being; bh)tvbeing; nir(%
without fruitive desire; nirmama%without possessiveness; vigata-jvara% {cha}and
without anguish; yudhyasvaght.
ye mnav%Those men who; raddhvanta%faithfully; anas)yanta%and unbe-
grudgingly; nityamalways; anuti!$hantiexecute; idamthis; me matamteaching of
Mine, of seless action; te apithey too; muchyanteare liberated; karmabhi%from
the bondage of karma, or action and reaction in the mundane plane.
impell the engagement of the senses with their objects,
knows himself to be independent of these elements, there-
fore he does not consider himself a doer.}
29 Persons bewildered by the modes of nature are
absorbed in the functions of the modes {the engagement
of the senses with their objects}. Enlightened persons
should not agitate such ignorant, unfortunate persons by
trying to convince them of higher philosophical truths.
{Rather, they should advise the conditioned souls to prac-
tise seless action, which liberates them from absorption
in the modes.}
30 Surrender all your activities to Me with this under-
standing: All my actions are under the control of the
indwelling Lord. In such consciousness, free from pos-
sessiveness and anguish, take recourse to battle {as your
natural duty}.
[3.30]
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ye tv etad abhyas)yanto, nnuti!$hanti me matam
sarva-jna-vim)#h^s tn, viddhi na!$n achetasa% [32]
sad~a^ che!$ate svasy%, prak~ter jnavn api
prak~ti^ ynti bh)tni, nigraha% ki^ kari!yati [33]
indriyasyendriyasyrthe, rga-dve!au vyavasthitau
tayor na vaam gachchhet, tau hy asya paripanthinau [34]
ye tuBut those who; abhyas)yanta%out of resentment; na anuti!$hantido not
follow; etat me matamthat teaching of Mine; tn viddhiknow them to be; sarva-
jna-vim)#hndeprived of all knowledge; na!$ncompletely deviated from the
goal of human life; achetasa%and bereft of good intelligence.
jnavn apiEven a knowledgable person; che!$ateacts; sad~amaccording to;
svasy% prak~te%his nature. bh)tniLiving beings; prak~tim yntifollow their
natures. kim kari!yatiWhat will be the use of; nigraha%repression; {te!m}of them?
rga-dve!auAttraction and aversion; indriyasyaof all the senses; vyavasthitau
exist; indriyasya-arthefor their objects. {tathpi}However; vaam na gachchhet
One must not be controlled; tayo%by such attraction and aversion; hisince; tau pari-
panthinauthey are an obstacle; asyato the spiritual practitioner.
31 Faithful, unbegrudging men who always practise
My teaching, this yoga of seless action, are liberated
from the bondage of action, even though they engage in
action.
32 But the arrogant who resent My teaching are bereft
of all knowledge. Know them to be lost in ignorance.
33 For even a knowledgable person tends to act accord-
ing to his nature {mundane inclinations}. The living
beings endeavours are dictated by their natures. What,
then, can repression accomplish?
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reyn sva-dharmo vigu@a%, para-dharmt svanu!$hitt
sva-dharme nidhana^ reya%, para-dharmo bhayvaha% [35]
sva-dharma%Ones own function; vigu@a%tinged with faults; reynis better;
para-dharmtthan anothers function; su-anu!$hittdone well. nidhanamEven
death; sva-dharmeon ones own path of duty {according to ones appropiate position
in the var@rama or God-centred socio-religious system}; reya%is better. para-
dharma%Anothers path of duty; bhaya-vaha%is dangerous.
34 Although the senses are attracted to and repelled by
the sense objects, one must not be controlled by these
urges, for they are the greatest enemy of the candidate
for self-realization.
35 Even if it is imperfect, it is better to do ones duty
according to ones own nature, than to do anothers well.
Even death in the discharge of ones own duty is better,
for to perform anothers is dangerous.
Commentary
The eternal, superexcellent, natural function {dharma}
of the soul is pure devotion for Adhok!aja, the transcen-
dental Lord. Therefore, even if this function is somewhat
imperfectly attempted by one with external malpractices,
such an attempt will be superior to the good practices
within the material modes of nature and worldly chain of
actions and habits foreign to the souls nature. Even if
death occurs during the cultivation of such pure devotion
in proper saintly association, it is the bestower of the
ultimate good; but in the name of good practices to
ignorantly follow anothers pathanything other than
[3.35]
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arjuna uvcha
atha kena prayukto ya^, ppa^ charati p)ru!a%
anichchhann api vr!@eya, bald iva niyojita% [36]
r(-bhagavn uvcha
kma e!a krodha e!a, rajogu@a-samudbhava%
mah-ano mah-ppm, viddhy enam iha vairi@am [37]
arjuna% uvchaArjuna said: athaNow; {he} vr!@eyaO descendant of the V~!@i
dynasty; kena prayukta% {san}being incited by what; ayam p)ru!a% charatidoes
this living being commit; ppamsinful activities; anichchhan apieven unwillingly;
niyojita% ivaas if engaged; baltby force?
r(-bhagavn uvchaThe Supreme Lord said: e!a% kma%It is this desire to
enjoy the mundane; e!a% krodha%transformed into anger. rajo-gu@a-samudbhava%
It arises from the mode of passion, and from that desire, blind anger is born. viddhi
enamKnow such desire to be; mah-aana%never satised; mah-ppmgreatly
wrathful; vairi@amand the worst enemy of the living being; ihain this world.
devotion for the Lord {dvit(ybhinivea}is bhayva%,
endangering to the spiritual progress of the soul.*
36 Arjuna inquired: O descendant of the V~!@is, by what
is the living being compelled to commit sinful activities,
even unwillingly, as if by force?
*W4 4lW+4 U F4lUl9 F4 494 4I5FR I
-Rl44lI 4 W HlW B W4c4 +4 B 6 4lRl 1
bhaya^ dvit(ybhiniveata% syd (d apetasya viparyayo sm~ti%
tan myayto budha bhajet ta^ bhaktyaikayea^ guru-devattm
A person of ne intelligence will serve with single-minded devotion his Lord
who is his teacher and dearmost friend. But those who have turned away from
the Lord adopt the illusory ego of considering the perishable body to be the self,
forgetting their true identities. Their consciousness absorbed in secondary pursuits,
i.e., mundane objectives, they are always fearful on account of the body and its
attachments. {Bhg. 11.2.37}
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dh)menvriyate vahnir, yathdaro malena cha
yatholbenv~to garbhas, tath tenedam v~tam [38]
v~ta^ jnam etena, jnino nitya-vairi@
kma-r)pe@a kaunteya, du!p)re@nalena cha [39]
yathAs; vahni%re; vriyateis covered; dh)menaby smoke; yathas; dara%
a mirror; {vriyate}is covered; malenaby dust; {yath} chaand as; garbha%the
embryo; v~ta%is covered; ulbenaby the womb; tathsimilarly; idamones cons-
ciousness; v~tamis covered; tenaby that desire.
{he} kaunteyaO Arjuna, son of Kunt(; jnamdiscriminatory knowledge; v~tam
is covered; etenaby this; nitya-vairi@perpetual enemy; jnina%of even know-
ledgable persons; kma-r)pe@ain the form of desire; du!p)re@a analena chawhich
is like insatiable re.
37 The Supreme Lord replied: It is the desire to enjoy
the mundane that induces a person to commit sin, and
in different situations it produces anger. It is utterly
insatiable, extremely malicious, and the worst enemy of
the living being in this world.
38 As re is thinly veiled by smoke, as a mirror is thickly
covered with dust, and as the embryo remains completely
enclosed within the womb, similarly, this desire covers
the consciousness of the living being {in these three degrees
of intensity, according to the modes of material nature
goodness, passion, and ignorance respectively}.
39 Knowledge is covered by desire, the constant enemy
of the wise. It burns like an insatiable re {never satised
by offerings of butter}.
[3.39]
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indriy@i mano buddhir, asydhi!$hnam uchyate
etair vimohayaty e!a, jnam v~tya dehinam [40]
tasmt tvam indriy@y dau, niyamya bharatar!abha
ppmna^ prajahi hy ena^, jna-vijna-nanam [41]
indriy@i par@y hur, indriyebhya% para^ mana%
manasas tu par buddhir, buddher ya% paratas tu sa% [42]
uchyateIt is said that; indriy@ithe senses; mana% buddhi%mind and intelli-
gence; adhi!$hnamare the seats; asyaof this enemy, desire. v~tyaCovering;
jnamones knowledge; etai%via these seats; e!a%this desire; vimohayatideludes;
dehinamthe embodied living being.
{he} bharatar!abhaO Arjuna, noblest of the Bhratas; tvamyou; tasmtthere-
fore; daurst; indriy@i niyamyabring the senses under control; hiand complete-
ly; prajahidestroy; enamthis desire; ppmnamwhich is the embodiment of sin;
jna-vijna-nanamand the destroyer of both jna, knowledge of the self and
non-self as delineated in the scriptures, and vijna, realization of such knowledge.
{pa@#it%}The wise; hu%say that; indriy@i par@ithe senses are superior;
{vi!ayebhya%}to matter; mana%the mind; paramis superior; indriyebhya%to the
senses; buddhi%the intelligence or faculty of decision; paris superior; manasa%
tuto the mind, too; ya%and that which; parata%is superior; buddhe% tuto even
the intelligence; sa%is hethe j(vathe soul.
40 It is said that this enemy, desire, dwelling within the
senses, mind, and intelligence, covers the perception of
the embodied living being and deludes him.
41 Therefore, O noblest of the Bhratas, control your
senses and destroy this desire, the embodiment of sin,
which destroys both knowledge and realization.
42 It is said by the wise that the senses are superior to
matter, the mind is superior to the senses, and the
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eva^ buddhe% para^ buddhv, sa^stabhytmnam tman
jahi satru^ mah-bho, kma-r)pa^ dursadam [43]
karma-yogo nma tt(yo dhyya% [3]
{he} mah-bhoO mighty Arjuna; evamin this way; buddhvdiscerning;
buddhe% paramthe soul to be superior to the intelligence; sa^stabhyaby steady-
ing; tmnamthe mind; tmanby resolute intelligenceconviction; jahidestroy;
dursadamthe formidable; atrumenemy; kma-r)pamin the form of desire.
intelligence is superior to the mind; and the soul is
superior to even the intelligence.
43 O mighty Arjuna, knowing the soul to be superior to
the intelligence, steady the mind with resolute intelli-
gence and destroy the formidable enemy, desire.
End of Chapter Three
The Path of Action
[3.43]
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A Al 54l4
CHAPTER FOUR
Jna-yoga
The Path of Knowledge
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r(-bhagavn uvcha
ima^ vivasvate yoga^, proktavn aham avyayam
vivasvn manave prha, manur ik!vkave brav(t [1]
eva^ parampar-prptam, ima^ rjar!ayo vidu%
sa kleneha mahat, yogo na!$a% parantapa [2]
sa evya^ may te dya, yoga% prokta% purtana%
bhakto si me sakh cheti, rahasya^ hy etad uttamam [3]
r(-bhagavn uvchaThe Lord said: ahamI; proktavnimparted; imamthis;
avyayamimperishable; yogamyoga of knowledge {jna-yoga} achieved by seless
action; vivasvateto S)rya, the Sun-god. vivasvnS)rya; prhataught; manavehis
son, Vaivasvata Manu; manu%and Manu; abrav(trelated it; ik!vkaveto his son,
Ik!vku.
evamIn this way; parampar-prptamattained through disciplic succession;
rjar!aya%the saintly kings; vidu%came to know; imamthis path. {he} parantapa
O Arjuna, subduer of the enemy; sa% yoga%that yoga; na!$a%has been lost; ihaat
present; mahat klenaafter the passage of a long time.
{tvam}You; asiare; meMy; bhakta% sakh chadevotee and friend. iti {heto%}
For this reason; ayam sa% evathis very same; purtana%ancient; yoga%yoga;
prokta%is described; adyatoday; mayby Me; teto you; hialthough; etatthis;
uttamam rahasyamis a great secret.
1 The Supreme Lord said: I imparted this imperishable
yoga of knowledge, achieved by seless action, to S)rya,
the presiding deity of the sun. S)rya taught it to his son
Vaivasvata Manu, who passed it on to his son Ik!vku.
2 O conqueror of the enemy, thus the saintly kings such
as Nimi, Janaka, and others learned this yoga, which was
passed down to them by disciplic succession. But in the
course of time, this teaching has been lost.
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The Path of Knowledge 71
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arjuna uvcha
apara^ bhavato janma, para^ janma vivasvata%
katham etad vijn(y^, tvam dau proktavn iti [4]
r(-bhagavn uvcha
bah)ni me vyat(tni, janmni tava chrjuna
tny aha^ veda sarv@i, na tva^ vettha parantapa [5]
ajo pi sann avyaytm, bh)tnm (varo pi san
prak~ti^ svm adhi!$hya, sambhavmy tma-myay [6]
arjuna% uvchaArjuna said: bhavata%Your; janmabirth; aparamis in these
times. vivasvata%The Sun-gods; janmabirth; paramwas long ago. {tasmt}So;
kathamhow; {aham} vijn(ymam I to understand; etatthat; dauin ancient times;
tvamYou; proktavn itihad thus taught; {imam yogam}this yoga?
r(-bhagavn uvchaThe Supreme Lord said: {he} parantapa arjunaO Arjuna,
subduer of the enemy; bah)nimany; janmnibirths; me tava chaof Mine and
yours; vyat(tnihave passed. ahamI; vedaknow; tni sarv@iall of them; tvam
{but} you; na vetthado not know; {tni}them.
apiAlthough; sanbeing; aja%birthless; avyaya-tmof imperishable form;
apiand although; sanbeing; (vara%the Supreme Lord; bh)tnmof all beings;
{aham}I; adhi!$hyaremaining; svm prak~timin My own divine nature of truth,
auspiciousness, and beauty; sambhavmiappear in the world; tma-myayby My
potency, Yoga-my.
3 As you are my devotee and friend, I now reveal to you
this supreme secretthe eternal yoga.
4 Arjuna said: Vivasvn, the Sun-god, was born in
ancient times, long before You were. Therefore, how am
I to consider that You previously gave these teachings to
him?
[4.4]
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yad yad hi dharmasya, glnir bhavati bhrata
abhyutthnam adharmasya, tadtmna^ s~jmy aham [7]
paritr@ya sdh)n^, vinya cha du!k~tm
dharma-sa^sthpanrthya, sambhavmi yuge yuge [8]
janma karma cha me divyam, eva^ yo vetti tattvata%
tyaktv deha^ punar janma, naiti mm eti so rjuna [9]
{he} bhrataO Arjuna; yad yad hiwhenever; glni%a decline; dharmasyaof
religion; {cha}and; abhyutthnaman uprising; adharmasyaof irreligion; bhavati
occurs; tadthen; aham s~jmiI appear, seemingly like a being born in this world
I make My advent; tmnamMyself.
paritr@yaFor the deliverance; sdh)nmof saintly devotees; {tath}and; vi-
nyafor the vanquishing; du!k~tmof miscreants; sa^sthpana-arthya cha
and for rmly establishing; dharmadhyna {meditation}, yajana {performance of
sacrice}, parichary {worship}, and sa&k(rtana {congregational chanting of the holy
names} all centred on Me; {aham}I; sambhavmiappear; yuge yugeage after age.
{he} arjunaO Arjuna; ya%one who; vettiknows; evamthus; tattvata%the reality;
meof My; divyamspontaneous, divine; janma karma chabirth and activities;
sa%he; tyaktvupon giving up; dehamthe body; na etidoes not accept; puna%
janmarebirth. mam etiHe attains Me.
5 The Supreme Lord said: O chastiser of the enemy,
both you and I have passed through many births. I can
remember all of them, whereas you, O Arjuna, cannot.
6 Although My eternal form is transcendental to birth
and death, and I am the Lord of all beings, I appear
within the world in My divine nature, by My sweet will,
extending My internal potency.
7 O Bhrata, whenever there is a decline of religion and
an uprising of irreligion, I personally make My advent.
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v(ta-rga-bhaya-krodh, man-may mm uprit%
bahavo jna-tapas, p)t mad-bhvam gat% [10]
ye yath m^ prapadyante, t^s tathaiva bhajmy aham
mama vartmnuvartante, manu!y% prtha sarvaa% [11]
v(ta-rga-bhaya-krodh%Free from mundane attachment, fear and anger; mat-
may%wholeheartedly absorbed in services to Me; bahava%many persons; mm
uprit%in My refuge; p)t% {santa%}being puried; jna-tapasby knowledge
and austerities in relation to My service; gat%attained; mat-bhvamMy bhva
devotion for Me.
yathHowsoever; yethose who; prapadyantesurrender; mmto Me; ahamI;
tath evaaccordingly; bhajmireward; tnthem. {he} prthaO Arjuna; sarvaa%
manu!y%all types of men {on all paths}; anuvartantefollow; mama vartmaMy path.
8 I appear age after age to deliver the saintly devotees,
vanquish the miscreants, and rmly establish true religion.
9 O Arjuna, one who comes to know thus the truth
of My pastimes of divine birth and activities, does not
undergo rebirth. After giving up this body, he attains
Me. {My grace is revealed to him as My personal trans-
cendental joyful potency, hldin(-akti. His heart is melted
in divine love and he attains My eternal devotional service.}
10 Free from attachment, fear, and anger, many persons
have taken shelter in Me, absorbing their hearts in My
services {hearing, chanting, and remembering}. Puried
by knowledge and the re of ordeal in My service, they
attained divine love for Me.
11 Howsoever people surrender to Me, I accordingly
reward them. Being the ultimate goal of all paths, I am
the objective to be attained by all. O Prtha, all men fol-
low My various paths.
[4.11]
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k&k!anta% karma@^ siddhi^, yajanta iha devat%
k!ipra^ hi mnu!e loke, siddhir bhavati karmaj [12]
chtur-var@ya^ may s~!$a^, gu@a-karma-vibhgaa%
tasya kartram api m^, viddhy akartram avyayam [13]
na m^ karm@i limpanti, na me karma-phale sp~h
iti m^ yo bhijnti, karmabhir na sa badhyate [14]
ihaIn this world; k&k!anta%persons who desire; siddhimthe fruition; karma@m
of worldly actions; yajanteworship; devat%the demigods; hisince; mnu!e loke
in the human plane; siddhi%the fruit {attainment of heaven, etc.}; karma-jborn of
action; bhavatiappears; k!ipramvery quickly.
chtu%-var@yamThe four social divisions or var@asbrhma@a, k!atriya, vaiya, and
)dra; s~!$amare manifest; mayby Me; gu@a-karma-vibhgaa%classied accord-
ing to the modes of nature and corresponding activities {vide 18.41-44}. kartram api
Although I am the accomplisher; tasyaof that; viddhiknow; mmMe; akartram
to be the non-doer; avyayamand unchangeable.
karm@iActions; na limpantido not implicate or taint; mmMe; {j(vam iva}
like the living beings. na {asti}There is no; sp~hdesire; meof Mine; karma-phale
for the fruits of action. ya%One who; itithus; mm abhijntiknows Me in truth
{as the Supreme Lord}; sa%he; na badhyateis not bound; karmabhi%by karma.
12 Persons who desire the fruit of their actions worship
the gods, since in the human plane, actions swiftly bear
fruit.
13 The four social divisions, classied according to the
material modes of nature and corresponding activities,
are made manifest by Me. Although I am the doer of
this, know Me to be the non-doer and unchangable.
14 I am never implicated by action nor do I desire the
fruits of action. One who knows Me thus {as the Supreme
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eva^ jtv k~ta^ karma, p)rvair api mumuk!ubhi%
kuru karmaiva tasmt tva^, p)rvai% p)rvatara^ k~tam [15]
ki^ karma kim akarmeti, kavayo py atra mohit%
tat te karma pravak!ymi, yaj jtv mok!yase ubht [16]
karma@o hy api boddhavya^, boddhavya^ cha vikarma@a%
akarma@a cha boddhavya^ gahan karma@o gati% [17]
jtvKnowing; evamthis; mumuk!ubhi% apithe seekers of liberation; p)rvai%
of previous times; k~tamperformed; karmaseless action. tasmtTherefore; tvam
you; evacertainly; kurumust adopt; karmathe path of seless action; p)rvataram
k~tamas done in the past; p)rvai%by the ancient mahjanas, great saintly persons,
like Janaka and others.
kim karmaWhat is action? kim akarmawhat is inaction? iti atraIn this subject;
kavaya% apieven the learned; mohit% {bhavanti}are bafed. {ata%}Therefore;
pravak!ymiI shall describe; teto you; tat karmawhat is karma and akarma, action
and inaction; yat jtvknowing which; mok!yaseyou will be liberated; aubht
from inauspiciousness.
karma@a% api boddhavyamAction prescribed {by the Vedas} should be under-
stood; chaand; vikarma@a% boddhavyamaction prohibited {by the Vedas} should
be understood; chaand; akarma@a% boddhavyamrenunciation of action should be
understood; hisince; gati%the true nature; karma@a%of action; gahanis very
difcult to comprehend.
Lord, transcendental to worldly action} is never bound
by action.
15 Knowing this basic principle, seekers of liberation in
previous times renounced all fruitive work and performed
their duties as a seless offering to Me. Likewise, you
should adopt this yoga of seless action as did the great
saintly persons of yore.
16 What is action? What is inaction? Even the learned
have difculty understanding this. Hence, I shall enlighten
[4.16]
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karma@y akarma ya% payed, akarma@i cha karma ya%
sa buddhimn manu!ye!u, sa yukta% k~tsna-karma-k~t [18]
yasya sarve samrambh%, kma-sa&kalpa-varjit%
jngni-dagdha-karm@a^, tam hu% pa@#ita^ budh% [19]
tyaktv karma-phalsa&ga^, nitya-t~pto nirraya%
karma@y abhiprav~tto pi, naiva kichit karoti sa% [20]
ya%One who; payetsees; akarmainaction; karma@iin action; chaand; ya%
who; {payet}sees; karmaaction; akarma@iin inaction; sa% buddhimnhe is wise;
manu!ye!uamong men. sa% yukta%He is a yog(; k~tsna-karma-k~ta performer of
all actions.
yasyaOne whose; sarveevery; samrambh%undertaking; kma-sa&kalpa-varjit%
is without fruitive desire; jna-agni-dagdha-karm@amand who has burnt all actions
in the re of knowledge; budh%the wise; hu% tamdescribe him as; pa@#itam
learned.
{ya%}One who; tyaktvgiving up; karma-phala-sa&gamattachment to the fruits
of action; nirraya%is free from mundane dependence; nitya-t~pta%and content in
the eternal bliss within; sa%he; abhiprav~tta% apialthough fully engaged; karma@i
in all kinds of activities; na karotidoes not do; kichit evaanything at all.
you in this matter, knowing which you will liberated from
inauspiciousness.
17 The true nature of action is difcult to comprehend.
One should understand prescribed action, prohibited action,
and inaction.
18 One who sees action within inaction, and inaction
within action, is wise among men. He is a yog( and a per-
former of all actions.
19 One whose every action is without fruitive desire, and
who burns all actions in the re of knowledge, is des-
cribed by the wise as learned.
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nir(r yata-chitttm, tyakta-sarva-parigraha%
r(ra^ kevala^ karma, kurvan npnoti kilbi!am [21]
yad~chchh-lbha-santu!$o, dvandvt(to vimatsara%
sama% siddhv asiddhau cha, k~tvpi na nibadhyate [22]
nir(%Desireless; yata-chitta-tmof controlled mind and body; tyakta-sarva-
pari-graha%and a renouncer of all possessiveness and acquisition; {sa%}that person;
na pnotidoes not incur; kilbi!amsin; kurvan {api}although he performs; r(ram
karmaaction for bodily sustenance; kevalamonly.
{jana%}A person; yad~chchh-lbha-santu!$a%satised with whatever is readily
available; dvandva-at(ta%beyond dualities such as heat and cold, pleasure and pain,
attraction and aversion; vimatsara%devoid of envy; chaand; sama%equipoised;
siddhau-asiddhauin the event of either success or failure of action; k~tv apithough
performing; {karma}action; na nibadhyateis not bound.
20 Such a person, giving up attachment to the fruits
of action, fully content in the eternal bliss within and
free from mundane dependence, though fully active, does
nothing at all.
21 Desireless, controlling mind and body by the intelli-
gence, and renouncing all possessiveness and acquisition,
no sinful or pious reaction is incurred by such a person
who may act to acquire mundane objects merely for his
bodily sustenance.
22 Content with whatever is readily available and
unaffected by dualities {of pleasure and pain, attraction
and aversion}, such a person has no envy. He is equi-
poised, neither elated nor dejected in success or failure.
Though active, he is not bound by any action.
[4.22]
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gata-sa&gasya muktasya, jnvasthita-chetasa%
yajycharata% karma, samagra^ pravil(yate [23]
gata-sa&gasyaFor one who is free from attachment; muktasyawho is liberated;
jna-avasthita-chetasa%who is realized; karma charata%who performs action;
yajyafor yaja, i.e. for the pleasure of the Supreme Lord; samagramall; {karma}
action; pravil(yateis dissipated, i.e. it does not produce any reaction.
23 For one who is detached, enlightened and liberated,
all his actions, performed in the spirit of sacrice, are
perfectly dissipated.
Commentary
The actions of one practising the yoga of seless action
do not lead to ap)rva as considered by the philosophers
known as Karma-m(m^saka. According to their ethical
yet atheistic ideology, the Karma-m(m^sakas or mun-
dane rationalists claim that pious actions produce an
unseen, subtle potency known as ap)rva, which must
fructify at the appropriate time after death. Their con-
ception that this fruit can later be shared by others is
meant to show the eternality of karma, or action, but it
ignores the presence of the Supreme Autocrat.
So the statement of r( K~!@a, samagra^ pravil(yate,
All actions are dissipated, ought not be misinterpreted
to mean that the actions of liberated souls cause some
such remote worldly consequence, or ap)rva. Rather, the
Lord indicates that the actions offered to Him by the
seless karma-yog( do not cause any subsequent reaction
to be either enjoyed or suffered by others in this mun-
dane plane.
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brahmrpa@a^ brahma havir, brahmgnau brahma@ hutam
brahmaiva tena gantavya^, brahma-karma-samadhin [24]
daivam evpare yaja^, yogina% paryupsate
brahmgnv apare yaja^, yajenaivopajuhvati [25]
rotrd(n(ndriy@y anye, sa^yamgni!u juhvati
abdd(n vi!ayn anya, indriygni!u juhvati [26]
arpa@am {bhavati}The sacricial utensils such as sruk, sruv, or spoon, ladle, etc.,
are; brahmaBrahman; {arpyam@am} havi%the oblation of ghee< etc.; {bhavati}is;
brahmaBrahman; hutamoffered; brahma-agnauinto the sacricial re of Brahman;
brahma@ {havana kart}by the brhma@a offerer who is Brahman. brahma eva
Brahman, the Absolute; gantavyamis attainable; tena brahma-karma-samdhin
by a person whose consciousness is absorbed in Brahman action.
apareOther; yogina%{karma-} yog(s; paryupsateworship; daivam yajam eva
the demigods with sacrice. apareOther {jna-} yog(s; upajuhvatioffer; yajamthe
self {j(vtm, as the element tvam, representing the ghee of sacrice}; brahma-agnau
to the re of Brahman {or to the Supersoul, Paramtman, as the element tat, repre-
senting the sacricial re}; yajena evaby vibrating the Pra@ava mantra, O^.
anyeOthers {nai!$ika or lifelong celibates}; juhvatioffer; indriy@ithe senses;
rotra-d(niof hearing, etc.; sa^yama-agni!uinto the res of self {mental} control.
anyeOthers {persons in sacred marriage}; juhvatioffer; vi!aynthe sense objects;
abda-d(nsound, etc.; indriya-agni!uinto the res of the senses.
24 The ladle is Brahman, the oblation is Brahman
offered by Brahman into the re of Brahman. One whose
consciousness is fully absorbed in Brahman action cer-
tainly attains to Brahman, the Absolute.
25 Some yog(s offer sacrices to the demigods, and others
offer the self into the re of Brahman by vibrating the
Pra@ava mantra, O^.
26 Some offer their senses of hearing, touching, seeing,
tasting and smelling into the res of self-control; yet
[4.26]
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sarv@(ndriya-karm@i, pr@a-karm@i chpare
tma-sa^yama-yoggnau, juhvati jna-d(pite [27]
dravya-yajs tapo-yaj, yoga-yajs tathpare
svdhyya-jna-yaj cha, yataya% saîta-vrat% [28]
apne juhvati pr@a^, pr@e pna^ tathpare
pr@pna-gat( ruddhv, pr@yma-parya@%
apare niyathr%, pr@n pr@e!u juhvati [29]
apareOthers {meditating mystic yog(s in realization of the pure self [tvam]}; juhvati
offer; sarv@iall; indriya-karm@ithe functions of the senses; chaand; pr@a-
karm@ithe functions of the ten vital life-airs; tma-sa^yama-yoga-agnauinto the
yogic re of self-purication; jna-d(piteignited by knowledge.
{kechit}Some; dravya-yaj%sacrice material possessions or wealth; {kechit}some;
tapa%-yaj%perform sacrice in the form of penance {such as Chndrya@a, etc.}; tath-
apareand others; yoga-yaj%perform sacrice in the form of the eightfold mystic yoga
practice; {kechana}and again some; svdhyya-jna-yaj% chaperform knowledge-
sacrice in the form of singing and introspectively studying the Vedas. {ete sarve}All
these persons; yataya%are diligent; saîta-vrat%performers of unshakeable vows.
apareOthers; juhvati apne pr@ambring the ascending air into union with the
descending air while inhaling {p)raka}. tathLikewise; {juhvati}they offer; pr@e
apnamthe descending air into the ascending air while exhaling {rechaka}; {cha}and;
ruddhvstopping; pr@a-apna-gat(the ow of both pr@a and apna while retain-
ing the breath {kumbhaka}; pr@yma-parya@% {bhavanti}they arduously practise
breath-control {pr@yma}. apareOthers; juhvatioffer; pr@nthe senses; pr@e!u
into the life-airs, the pr@a-vyu; niyata-hr%by reducing their intake of food.
others offer the sense objects of sound, touch, form, taste
and smell into the re of the senses.
27 Again, there are the yog(s who offer all the functions
of the senses and the life forces into the yogic re of self-
purication ignited by knowledge.
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sarve py ete yaja-vido, yaja-k!ayita-kalma!%
yaja-i!$m~ta-bhujo, ynti brahma santanam [30]
nya^ loko sty ayajasya, kuto nya% kuru-sattama [31]
ete sarve apiAll these persons; yaj-vida%are knowers of sacrice. yaj-k!ayita-
kalma!%Puried of sin by the performance of sacrice; yaj-i!$a-am~ta-bhuja%
they enjoy the nectarine remnants of sacrice; ynti santanamand reach the eternal;
brahmaBrahman, Absolute Truth.
{he} kuru-sattamaO Arjuna, best of the Kurus; ayam loka% {api}even this world
{or human plane of meagre pleasures}; na astiis denied; ayajasyaa person who does
not perform sacrice. kuta% {prptavya%}How, then, will it be possible for him to
attain; anya% {loka%}the next world {or heaven}?
28 Sincere in their practices and faithful to their vows,
some persons sacrice their possessions, some undergo strict
penances as a sacrice, some practise the eightfold mystic
yoga as a sacrice, and yet others perform knowledge-
sacrice by singing and introspectively studying the Vedas.
29 Others practise breath-control. Closing the right nos-
tril and inhaling through the left, they bring the ascend-
ing air into union with the descending; closing the left
nostril and exhaling through the right, they similarly
offer the descending air into the ascending; then closing
both nostrils, they check both ascending and descending
airs. Yet other practitioners of sense-control offer all the
senses into the life-airs by reducing their food intake.
30 All these persons are knowers of sacrice, puried
by sacrice. Enjoying the nectarine remnants of sacrice,
they attain to the eternal plane of the Absolute.
31 O Arjuna, foremost of the Kurus, without sacrice
one cannot attain fulllment in this world, to say nothing
of the next.
[4.31]
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eva^ bahu-vidh yaj, vitat brahma@o mukhe
karma-jn viddhi tn sarvn, eva^ jtv vimok!yase [32]
reyn dravyamayd yajj jna-yaja% parantapa
sarva^ karmkhila^ prtha, jne parisampyate [33]
tad viddhi pra@iptena, paripranena sevay
upadek!yanti te jna^, jninas tattva-darina% [34]
evamIn this way; bahu-vidh%many varieties of; yaj%sacrices; vitat%have
been elucidated; brahma@a% mukheby the mouthpiece of the Vedas. {tvam}You;
viddhishould know; tn sarvnall those sacrices; karma-jnto be born of action,
in thought, word and deed. jtvKnowing; evamthis; vimok!yaseyou will be liber-
ated from the bondage of action.
{he} parantapa prthaO Arjuna, subduer of the enemy; jna-yaja%knowledge-
sacrice; reynis better; yajtthan sacrice; dravya-maytof materials; {yata%}
since; sarvamall; karmaaction; akhilamin its entirety, including its fruit; pari-
sampyatehas its consummation; jnein knowledge.
tatSuch knowledge; viddhishould be known; pra@iptenaby submission, obeis-
ances; paripranenaby relevant inquiry; sevayand by sincere service. jnina%
Those learned in the scriptures; tattva-darina%endowed with divine revelation of the
Supreme Absolute Truth; upadek!yantiwill impart; jnamknowledge; teto you.
32 Thus many types of sacrice are described in the Vedas
and allied scriptures. Know that they are all accomplished
through action {of thought, word and deed}. Knowing
this, you will be liberated from the bondage of action.
33 O Arjuna, subduer of the enemy, knowledge-sacrice
is superior to the sacrice of material objects, because
the perfection of all action, including its fruit, is its culmi-
nation in knowledge.
34 You will be able to attain knowledge by satisfying
the divine master with submission, relevant inquiry, and
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yaj jtv na punar moham, eva^ ysyasi p@#ava
yena bh)tny ae!@i, drak!yasy tmany atho mayi [35]
api ched asi ppebhya%, sarvebhya% ppa-k~ttama%
sarva^ jna-plavenaiva, v~jina^ santari!yasi [36]
yathaidh^si samiddho gnir, bhasmast kurute rjuna
jngni% sarva-karm@i, bhasmast kurute tath [37]
{he} p@#avaO Arjuna, son of P@#u; jtvknowing; yat {jnam}that know-
ledge; na ysyasiyou will not be subject to; evamsuch; mohamillusion; puna%
again. yenaBy that knowledge; drak!yasiyou will see; ae!@i bh)tniall species
from highest to lowest; tmaniin the tmin their spiritual nature; {p~thak
updhitvena}though appearing in the forms of their various material designations;
athaand; {drak!yasi}you will see them; mayiin Me.
api chetEven if; asiyou are; ppa-k~ttama%the most sinful; sarvebhya%
papebhya%of all sinners; {tathpi}nonetheless; santari!yasi evayou will cross;
sarvam v~jinamall sins; jna-plavenaby the boat of knowledge.
{he} arjunaO Arjuna, yathas; samiddha%blazing; agni%re; kuruterenders;
edh^sirewood; bhasmastto ashes; tathsimilarly; jna-agni%the re of know-
ledge; kuruterenders; sarva-karm@iall karma {worldly actions and reactions in this
life}; bhasmastto ashes.
sincere service. The enlightened souls who are learned in
scriptural knowledge and endowed with direct realization
of the Supreme Absolute Truth will impart divine know-
ledge to you.
35 O P@#ava, when you are enlightened by this know-
ledge of the reality, you will no longer be subject to your
present illusion. You will see the one spiritual nature in
all species of life, from highest to lowest, and that all are
situated within Me.
36 Even if you are the most sinful of all sinners, you will
cross the ocean of sins by the boat of knowledge.
[4.36]
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na hi jnena sad~a^, pavitram iha vidyate
tat svaya^ yoga-sa^siddha%, klentmani vindati [38]
raddhvn labhate jna^, tat-para% sa^yatendriya%
jna^ labdhv par^ ntim, achire@dhigachchati [39]
aja chraddadhna cha, saâytm vinayati
nya^ loko sti na paro, na sukha^ saâytmana% [40]
ihaIn this world, or, of the aforementioned practices of austerity, etc.; {kim api} na hi
vidyatethere is nothing; pavitram{as} pure; jnena sad~amas knowledge. yoga-
sa^siddha%A person successful in {ni!kma karma} yoga; vindatirealizes; svayam
for himself; tatthat knowledge; tmaniwithin the heart; klenaafter {a long} time.
raddhvnThe faithful {having faith in the Lords words or the scriptures}; tat-
para%devoted; sa^yata-indriya%sense-controlled person; labhateattains; jnam
knowledge. labdhvHaving attained; jnamenlightenment; achire@aquickly; adhi-
gachhatihe attains; parm ntimsupreme peace {beyond the mundane}.
aja%The ignorant {like an animal}; chaand; araddadhna%faithless {confused
by many interpretations despite scriptural knowledge}; saâya-tm chaand doubt-
ing person {who doubts he will succeed despite having some faith}; vinayatiis ruined
by misfortune. saâya-tmana%For the doubting person; na astithere is no;
sukhamhappiness; na ayam loka%either in this world; na {cha} para%or the next.
37 As a blazing re renders wood to ashes, O Arjuna,
the re of knowledge burns up all worldly actions.
38 In this world, there is nothing as pure as knowledge.
Eventually, a person who has achieved perfection in the
yoga of seless action naturally realizes this knowledge
within his heart.
39 It is the devoted, faithful and sense-controlled person
who attains knowledge. Achieving enlightenment, such a
person soon attains the supreme peace.
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yoga-sannyasta-karm@a^, jna-sachhinna-saâyam
tmavanta^ na karm@i, nibadhnanti dhanajaya [41]
tasmd ajna-sambh)ta^, h~t-stha^ jnsintmana%
chhittvaina^ saâya^ yogam, ti!$hotti!$ha bhrata [42]
{he} dhanajayaO Dhanajaya; karm@iactions; na nibadhnanticannot bind;
yoga-sannyasta-karm@amone who has ceased all action in accordance with the path
of sannysa, abnegation, by practising ni!kma karma-yoga, the path of seless action;
jna-sachhinna-saâyamand overcome all his doubts by the cultivation of divine
knowledge {sambandha-jna, knowledge of the eternal serving relationship of the indi-
vidual soul with the Lord}; tma-vantamand who has realized the nature of the soul.
{he} bhrataO Arjuna; tasmttherefore; chhittvslashing; jna-asinby the
sword of knowledge, sambandha-jna; enamthese; saâyamdoubts; tmana%of
yours; h~t-sthamin your heart; ajna-sambh)tamwhich are born of ignorance;
ti!$hatake refuge in; yogamni!kma karma-yogathe yoga of seless action; {cha}
and; uttis$haarise for battle.
40 The ignorant, faithless and doubting person is doomed
to misfortune. For the doubting soul there can be happi-
ness neither in this life nor the next.
41 O Dhanajaya, renouncing all worldly actions by
following the path of seless action, one who severs all
his doubts by knowledge and realizes his internal divine
nature, can never be bound by action.
42 Therefore, O Bhrata, with the sword of knowledge
slash to shreds all these doubts in your heart, which are
born of ignorance. Take refuge in seless action and arise
for battle
[4.42]
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jna-yogo nma chaturtho dhyya% [4]
End of Chapter Four
The Path of Knowledge
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9$RI54l4
CHAPTER FIVE
Karma-sannysa-yoga
The Path of
Renunciation of Action
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arjuna uvcha
sannysa^ karma@^ k~!@a, punar yoga^ cha a^sasi
yach chhreya etayor eka^, tan me br)hi sunichitam [1]
r(-bhagavn uvcha
sannysa% karma-yoga cha, ni%reyasa-karv ubhau
tayos tu karma-sannyst, karma-yogo vii!yate [2]
jeya% sa nitya-sannys(, yo na dve!$i na k&k!ati
nirdvandvo hi mah-bho, sukha^ bandht pramuchyate [3]
arjuna% uvchaArjuna said: {he} k~!@aO K~!@a; {tvam}You; a^sasispeak of;
sannysamrenunciation; karma@mof actions; puna%then again; yogam cha
application, yoga {of seless action, ni!kma karma-yoga}. me br)hiPlease tell me;
sunichitamclearly; yat tat ekamwhich one; etayo%of the two; reya%is superior.
r(-bhagavn uvchaThe Supreme Lord said: ubhauboth; sannysa% karma-
yoga% charenunciation of action and the path of seless action; ni%reyasa-karau
bring great benet; tubut; tayo%of these two; karma-yogathe path of seless action;
vii!yateis superior; karma-sannystto renunciation of action.
{he} mah-bhoO mighty-armed one; jeya%it is to be known that; ya%one
who; na dve!$ineither resents; na k&k!atinor desires; sa%that person; nitya-san-
nys(is renounced, though performing action; hibecause; nirdvandva%one who is
free from duality; sukhamis easily; pramuchyateliberated; bandhtfrom bondage.
1 Arjuna said: O K~!@a, you speak of renunciation of
actions, and then again, You speak of the path of seless
action. Therefore, please tell me clearly which is superior.
2 The Supreme Lord said: Both renunciation of action
and the path of seless action bring great benet. Yet, of
the two, know that the way of seless action is superior.
3 O mighty-armed Arjuna, know that one who is free
from attraction and aversion is truly renounced, though
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s&khya-yogau p~thag bl%, pravadanti na pa@#it%
ekam apy sthita% samyag, ubhayor vindate phalam [4]
yat s&khyai% prpyate sthna^, tad yogair api gamyate
eka^ s&khya^ cha yoga^ cha, ya% payati sa payati [5]
sannysas tu mah-bho, du%kham ptum ayogata%
yoga-yukto munir brahma, na chire@dhigachchhati [6]
bl%The childish, the unwise; pravadantisay that; s&khya-yogauthe paths of
renunciation and {karma-} yoga; p~thakare separate; {tu}but; pa@#it%the learned;
na {vadanti}do not say this. samyak sthita%A person who adopts perfectly; ekam
apionly one; vindateattains; phalamthe result; ubhayo%of both.
yat sthnamThat state which; prpyateis obtained; s&khyai%by renunciation
{sannysa}; tat {sthnam}that state; gamyateis reached; yogai% apiby ni!kma
karma-yoga, too. ya%One who; {vivekena}by proper consideration; ekam payati
sees as one; s&khyam cha yogam chaboth sannysa and karma-yoga; sa%he;
payatisees.
{he} mah-bhoO best of the valiant; ayogata%without ni!kma karma-yoga; san-
nysa%renunciation; {bhavati}is; du%kham ptumthe cause of sorrow; tubut;
yoga-yukta%one who performs ni!kma karma-yoga; muni% {san}being a man of
knowledge; na chire@avery soon; adhigachchhatiis able to attain to; brahmathe
Absolute.
performing action; for one who is free from duality easily
attains liberation from bondage.
4 The path of renunciation {s&khya-yoga} and the path
of seless action {karma-yoga} are considered separate
paths by the unwise, but not by the learned. One who
perfectly follows either of these paths will achieve the
result of both.
5 The state achieved by the renunciation of action is
also achieved by the performance of seless action.
[5.5]
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yoga-yukto viuddhtm, vijittm jitendriya%
sarva-bh)ttmabh)ttm, kurvann api na lipyate [7]
naiva kichit karom(ti, yukto manyeta tattva-vit
paya ~@van sp~a jighrann, anan gachchhan svapa vasan [8]
pralapan vis~jan g~h@ann, unmi!an nimi!ann api
indriy@(ndriyrthe!u, vartanta iti dhrayan [9]
yoga-yukta%Engaged in such a yoga process; viuddha-tmthe clean-hearted
person; vijita-tmof controlled mind; jita-indriya%who has mastery over the senses;
na lipyateis not implicated; kurvan apialthough performing action; sarva-bh)ta-
tmabh)ta-tm {san}having reached the state in which his whole being is pervaded
with affection and compassion for all beings.
yukta% tattva-vitThe realized karma-yog(; apiathough engaged in the functions of;
payanseeing; ~@vanhearing; sp~antouching; jigh~ansmelling; ananeating;
gachchhanmoving; svapansleeping; vasanbreathing; pralapanspeaking; vis~jan
evacuating; g~h@angrasping objects in the hands; unmi!anand opening; nimi!an
and closing the eyes, or blinking; dhrayanunderstanding; itithat; indriy@ithe
senses, viz., eyes, etc.; vartantefunction; indriya-arthe!uin relation to their respec-
tive sense objects of form, etc.; iti manyetathus considers: {aham}I; na karomido
not do; kichit evaanything.
One who sees these two paths to be one and the same,
actually sees.
6 O mighty hero, without seless action, mere renun-
ciation of action is the cause of sorrow. But the wise man
who engages in seless action swiftly attains to the
Absolute.
7 The clean-hearted person thus engaged in yoga con-
trols his mind and senses. Becoming lled with affection
and compassion for all beings, although fully active, he
is never implicated by any action.
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brahma@y dhya karm@i, sa&ga^ tyaktv karoti ya%
lipyate na sa ppena, padma-patram ivmbhas [10]
kyena manas buddhy, kevalair indriyair api
yogina% karma kurvanti, sa&ga^ tyaktvtma-uddhaye [11]
ya%One who; karotiacts; dhyaby offering; karm@iall actions; brahma@i
unto the Supreme Lord; tyaktvhaving given up; sa&gamattachment; sa%he; na
lipyateis not affected; ppenaby sin {or piety}; padma-patram ivaas a lotus leaf;
{na lipyate}is not touched; ambhasby water.
tyaktvBy giving up; sa&gamattachment {to the fruits of action}; yogina%the
karma-yog(s; karma kurvantiperform action; kevalai%merely; kyenaby the body;
manasby the mind; buddhyby the intelligence; api indriyai%and even by the
senses; tma-uddhayefor purication of the heart, self-purication.
8, 9 The realized karma-yog( performs the activities of
seeing, hearing, touching, smelling, eating, moving, sleep-
ing, breathing, speaking, evacuating, grasping objects,
blinking the eyes, and so on, and he understands, My
sense organseyes, ears, skin, nose and tonguefunction
in relation to their respective objects of form, sound, touch,
smell and taste. Thus, he considers, I do not perform
any action at all.
10 One who, though living in this world, selessly offers
all his actions to the Supreme Lord, is not polluted by
sin, as a lotus leaf remains on the water yet is untouched
by it.
11 By giving up attachment, the karma-yog(s perform
action merely through the body, mind, intelligence and
even the senses, for self-purication.
[5.11]
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yukta% karma-phala^ tyaktv, ntim pnoti nai!$hik(m
ayukta% kma-kre@a, phale sakto nibadhyate [12]
sarva-karm@i manas, sannyasyste sukha^ va(
nava-dvre pure deh(, naiva kurvan na krayan [13]
na kart~tva^ na karm@i, lokasya s~jati prabhu%
na karma-phala-sa^yoga^, svabhvas tu pravartate [14]
yukta%A ni!kma karma-yog(, one engaged in the yoga of seless action; tyaktv
giving up; karma-phalamthe fruits of action; pnotiattains; nai!$hik(muninter-
rupted; ntimpeace, i.e. liberation; {kintu}but; ayukta%a sakma-karmi, fruitive
worker; nibadhyatebecomes bound; sakta% {san}being attached; phaleto the fruits
of action; kma-kre@aby nurturing fruitive desires.
manasMentally; sannysyarenouncing; sarva-karm@iall actions; va(the sense-
controlled; deh(embodied being; steresides; sukhamhappily; nava-dvre purein
the city of nine gates; na eva kurvanneither acting; na krayannor causing work
for others.
prabhu%The Lord; na s~jatidoes not generate; lokasyaanyones; kart~tvamego
of considering themselves the doer; na karmninor their actions; na karma-phala-
sa^yogamnor their association with the fruits of actions; tubut; svabhva%their
nature {of ignorance since time immemorial}; pravartateinitiates these.
12 Giving up attachment to the fruits of his actions,
the materially unmotivated {ni!kma} karma-yog( attains
constant peace, or liberation from actions and reactions.
But the fruitive worker {sakma-karm(} is attached to the
fruits of his actions, and he becomes implicated by his
endeavours.
13 Mentally renouncing all actions, the sense-controlled
embodied living being resides happily within the city of
nine gates*, neither acting nor causing work for others.
*The body of nine gatestwo eyes, two nostrils, two ears, mouth, anus and genital.
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ndatte kasyachit ppa^, na chaiva suk~ta^ vibhu%
ajnenv~ta^ jna^, tena muhyanti jantava% [15]
jnena tu tad ajna^, ye!^ nitam tmana%
te!m dityavaj jna^, prakayati tat param [16]
tad-buddhayas tad-tmnas, tan-ni!$hs tat-parya@%
gachchhanty apunar-v~tti^, jna-nirdh)ta-kalma!% [17]
vibhu%The self-satised Supreme Lord; datteaccepts; na ppamneither the
sin; suk~tam cha na evanor the peity; kasyachitof anyone. jnamKnowledge;
{bhavati}is; v~tamcovered; ajnenaby ignoranceby the Lords external potency
{avidy-akti}, to fulll the living beings desire to enjoy the material world; tenathus;
jantava%the living beings {though spiritual in constitution}; muhyantiare deluded,
thinking the body to be the self.
tuBut; ye!mof those for whom; tat ajnamthat ignorance; nitamhas been
destroyed; tmana% jnenaby self-knowledge, by the Lords superior potency; tat
jnamthat knowledge; te!mof those persons; prakayatireveals; paramthe
Supreme Reality; dityavatlike the sun that dispels darkness.
jna-nirdh)ta-kalma!%Persons whose ignorance has been destroyed by know-
ledge; tat-buddhaya%who think constantly of the Supreme Lord; tat-tmna%who
meditate on Him alone; tat-ni!$h%who abide in Him always; tat-parya@%and
who are devoted to hearing and singing His glories; {santa%}being so engaged;
gachchhantithey attain; apuna%-v~ttimliberation.
14 The Lord does not generate anyones ego of consid-
ering themselves the doer, nor their actions, nor their
association with the fruits of their actions. These are all
a result of their external nature of ignorance since time
immemorial.
15 The Supreme Lord accepts neither the sin nor the
piety of anyone. The living beings fall into illusion because
their knowledge is covered by ignorance.
[5.15]
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vidy-vinaya-sampanne, brhma@e gavi hastini
uni chaiva vapke cha, pa@#it% sama-darina% [18]
ihaiva tair jita% sargo, ye!^ smye sthita^ mana%
nirdo!a^ hi sama^ brahma, tasmd brahma@i te sthit% [19]
sama-darina% evaThose who see with equanimity, who see Brahman, transcen-
dence; vidy-vinaya-sampannein a learned and humble; brhma@ebrhma@a; gavia
cow; hastinian elephant; uni chaand a dog; vapake chaor a cha@#la {dog-eater
or outcast}; {kathyate}{such seers} are to be known as; pa@#it%truly learned.
ye!mFor those whose; mana%mind; sthitamis situated; smyeequipoised in
Brahman; sarga%the cycle of birth and death; jita%is conquered; tai%by them; eva
ihawhile living within this world. brahma samam hiPossessing spiritual equanimi-
ty; nirdo!amand being faultless {free from attachment and hatred}; tasmtthus;
tethey; brahma@i sthit%are situated in Brahman.
16 For persons whose divine knowledge has awakened,
their ignorance is destroyed and their wisdom, like the
shining sun, reveals the Supreme Reality.
17 Those whose illusion has been completely dispelled
by knowledge always think of Me, the Supreme Lord; I
am their meditation and they abide in Me alone, hearing
and singing My unending glories in pure devotion. Thus,
they are liberated from the mundane.
18 The enlightened souls see transcendence within all liv-
ing beings, whether the humble and learned brhma@a, the
cow, the elephant, the dog, or the dog-eater. Therefore, they
are to be known as pa@#itamen of true wisdom.
19 Those whose minds are equipoised in Brahman have
conquered the cycle of birth and death while living with-
in this world. By their perfect spiritual equanimity, they
are always situated in transcendence.
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na prah~!yet priya^ prpya, nodvijet prpya chpriyam
sthira-buddhir asa^m)#ho, brahma-vid brahma@i sthita% [20]
bhya-spare!v asakttm, vindaty tmani yat sukham
sa brahma-yoga-yukttm, sukham ak!ayam anute [21]
ye hi sa^sparaj bhog, du%kha-yonaya eva te
dy-antavanta% kaunteya, na te!u ramate budha% [22]
brahma@i sthit%Fully situated in Brahman; sthira-buddhi%endowed with steady
intelligence; asam^)dha%devoid of the delusion of considering ones body and its
attachments as me and mine; brahma-vitone in knowledge of Brahman; na pra-
h~!yetis neither elated; priyam prpyaby obtaining something desirable; na cha
udvijetnor dejected; apriyam prpyaby obtaining something undesirable.
asakta-tmThe person with mind detached; bhya-spare!ufrom external {sense-}
enjoyment; {adau}rst; vindatitastes; {tat} sukhamthat happiness; yat tmani
{anubh)yamne}which is experienced in self-realization; {tata%}then; brahma-
yoga-yukta-tmabsorbing himself in meditation on the Absolute; sa%such a per-
son; anuteenjoys; ak!ayaminexhaustible; sukhambliss.
{he} kaunteyaO Arjuna; ye bhog%those pleasures; sa^spara-j%born of the
senses contacting their objects; te du%kha-yonaya% evaare the origin of misery; hi
as; di-antavanta%they begin and end. {ata%}Therefore; budha%the wise person;
na ramatedoes not delight; te!uin them.
20 Absorbed in transcendence, endowed with steady
intelligence, and free from the delusion of thinking of the
body and associated objects as me and mine, the
knower of the Absolute is neither happy when pleasant
things come his way nor sad when unpleasant things
come his way.
21 Detaching his mind from external pleasures, such
a knower of the Absolute Truth tastes the inner joy of
self-realization. Then, absorbing himself in meditation
on the Absolute, he experiences inexhaustible bliss.
[5.21]
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aknot(haiva ya% so#hu^, prk ar(ra-vimok!a@t
kma-krodhodbhava^ vega^, sa yukta% sa sukh( nara% [23]
yo nta%-sukho ntar-rmas, tathntar-jyotir eva ya%
sa yog( brahma-nirv@a^, brahma-bh)to dhigachchhati [24]
labhante brahma-nirv@am, ~!aya% k!(@a-kalma!%
chhinna-dvaidh yattmna%, sarva-bh)ta-hite-rat% [25]
ya%One who; aknotiis able {by the yoga of seless action}; so#humto check;
kma-krodha-udbhavam vegamthe impulses of desire and anger; iha evain this
life; prkbefore; ar(ra-vimok!a@tleaving the body; sa% nara%that person; yukta%
is a yog(; sa%he; sukh(is happy.
ya%One who; anta%-sukha%experiences the joy of the self within; anta%-rma%
who delights in the self within; tath ya%and who; evain this way; anta%-jyoti%sees
the illumination within; sa% yog(such a {ni!kma karma-} yog( {follower of the yoga of
seless action}; brahma-bh)ta%attaining the transcendental state; adhigachchhati
achieves; brahma-nirv@amliberation in Brahman; in the personal conception, he
reaches the Supersoul, Paramtman.
k!(@a-kalma!%Sinless; yata-tmna%self-controlled; ~!aya%sages; chhinna-
dvaidh%with doubts destroyed; sarva-bh)ta-hite-rat%dedicated to the welfare of
all; labhanteattain; brahma-nirv@amliberation from the mundane plane.
22 O son of Kunt(, the pleasures that arise from the con-
tact of the senses with their objects are the cause of
unhappiness, as they are transient. The wise never delight
in such pleasures.
23 Know that one who, before leaving the body, utilizes
the opportunity of this life to check the impulses of
desire and angerhe is a yog( who knows true happiness.
24 Such a yog( sees the self within and delights in the
bliss of the self within. Attaining the transcendental
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kma-krodha-vimuktn^, yat(n^ yata-chetasm
abhito brahma-nirv@a^, vartate vidittmanm [26]
sparn k~tv bahir bhy^, chak!u chaivntare bhruvo%
pr@pnau samau k~tv, nsbhyantara-chri@au [27]
yatendriya-mano-buddhir, munir mok!a-parya@a%
vigatechchh-bhaya-krodho, ya% sad mukta eva sa% [28]
yat(nmOf the sannys(s; yata-chetasmwho have controlled their thoughts {con-
quered the subtle body}; vidita-tmanmwho are knowers of the element tvam, the
soul; kma-krodha-vimuktnmand free from desire and anger; brahma-nirv@am
liberation from matter; vartateoccurs; abhita%either way, whether they live or die.
ya%That person who; bahi% k~tvexpelling; bhyn sparnexternal sense objects
of sound, etc.; {mana% pravi!$n}which enter the mind; cha eva {k~tv}and con-
centrating; chak!u%the eyes; antarebetween; bhruvo%the eyebrows; ktv samau
stabilizing; pr@a-apnauinhalation and exhalation; ns-abhyantara-chri@auow-
ing through the nostrils; {ya%}that person who; yata-indriya-mana%-buddhi%is a
controller of the senses, mind, and intelligence; mok!a-parya@a%dedicated to liber-
ation; vigata-ichchh-bhaya-krodha%free from desire, fear, and anger; muni%a
contemplative seeker of the self; sa%he; sadis always; mukta evaactually liberated.
state, he attains liberation from matter {and entry into
the abode of Brahman}.
25 Sinless, free from doubt, self-controlled and dedicated
to the welfare of all living beings, the seers of truth attain
such liberation.
26 Persons of the renounced order who have controlled
their thoughts, who are free from desire and anger, and
who have achieved knowledge of the nature of the soul,
are liberated whether they live or die.
[5.26]
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bhoktra^ yaja-tapas^, sarva-loka-mahevaram
suh~da^ sarva-bh)tn^, jtv m^ ntim ~chchhati [29]
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde karma-
sannysa-yogo nma pachamo dhyya% [5]
{j(va%}The living being; ~chchhatiattains; ntimthe joy of his original divine
identity; jtvby knowing; mmMe; bhoktramas the maintainer, or worship-
pable objective; yaja-tapasmof the karm(s sacrices and the jn(s austerities;
sarva-loka-mah-(varamthe worshippable Supreme Lord of all planesLord Nrya@a;
suh~dam sarva-bh)tnmand the benefactor of all living beings by mercifully teach-
ing pure devotion to Me, through My devotees, since I am the adorable friend of the
devoteesLord K~!@a.
27, 28 Expelling from the mind all the external sense
objects of sound, touch, form, taste, and smell; centering
the concentration and stabilizing the incoming and out-
going breath; subjugating the senses, mind, and intelli-
gence; dedicating himself to liberation; his desire, fear
and anger gone, such a sage is ever liberated.
29 I am the enjoyer and objective of the sacrices
performed by persons of action, and of the austerities
performed by persons of knowledge. I am Nrya@a, the
indwelling monitor of all planes of life, the worshippable
Supreme Personality who awards liberation. I am K!@a,
the well-wisher of all and the dear friend of the devotees.
One who knows Me thus, attains the bliss of knowing his
own original divine identity.
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The Path of Renunciation of Action
End of Chapter Five
The Path of Renunciation of Action
99
05 Gita06 7/6/06 1:39 AM Page 99
I54l4
CHAPTER SIX
Dhyna-yoga
The Path of Meditation
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r(-bhagavn uvcha
anrita% karma-phala^, krya^ karma karoti ya%
sa sannys( cha yog( cha, na niragnir na chkriya% [1]
ya^ sannysam iti prhur, yoga^ ta^ viddhi p@#ava
na hy asannyasta-sa&kalpo, yog( bhavati kachana [2]
r(-bhagavn uvchaThe Supreme Lord said: ya%That person who; karotiper-
forms; kryamcompulsory; karmascripturally enjoined actions; anrita%without
expectation; karma-phalamof the fruits of action; sa% chahe is; sannys(a san-
nys(, one who has given up all for the Lord; yog( chaand he is a yog(, one in union
with the Lord. na niragni%A sannys( is not one who merely renounces the re
sacrice {agnihotra yaja} and other prescribed duties; na cha akriya%nor is a yog( one
who merely renounces physical activities.
{he} p@#ava%O Arjuna; yamthat which; {sudhiya%}the learned; prhu%call;
sannysam itisannysa, complete renunciation; viddhiyou should know; tam {eva}
yogamas yoga; hisince; asannyasta-sa&kalpa%without renunciation of fruitive
attachment {the basis of ni!kma karma-yoga}; na kachanano one; bhavatican be;
yog(a yog(.
1 The Supreme Lord said: Know a genuine sannys( and
yog( as one who, without expectation of the fruits of his
actions, performs his duties as prescribed by the scrip-
tures. One is not a sannys( merely by renouncing the
performance of the re sacrice and other prescribed
duties, and one is not a yog( merely by becoming physi-
cally inactive.
2 O Arjuna, that which is known as sannysa {complete
renunciation} you should know to be yoga, since without
renouncing fruitive desire no one can be a yog(.
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The Path of Meditation 103
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ruruk!or muner yoga^, karma kra@am uchyate
yogr)#hasya tasyaiva, ama% kra@am uchyate [3]
yad hi nendriyrthe!u, na karmasv anu!ajjate
sarva-sa&kalpa-sannys(, yogr)#has tadochyate [4]
uddhared tmantmna^, ntmnam avasdayet
tmaiva hy tmano bandhur, tmaiva ripur tmana% [5]
mune%For the yoga practitioner; ruruk!o%desirous of ascending; yogamto
steady yoga meditation; {tad rohe}in the ascent of yoga; karmaaction; uchyateis
said; kra@amto be the means. tasya eva yoga-r)#hasyaFor that person accom-
plished in yoga, that is, when he has achieved meditation; ama%renunciation of all
action; uchyateis described; kra@amas the means.
yad hiWhen; {yog(}the yoga practitioner; na anu!ajjatedoes not become attached;
indriya-arthe!uto the objects of the sensessound, touch, form, taste and smell; na
{anu!ajjate} karmasu {cha}and does not become attached to action in pursuit of their
enjoyment; sarva-sa&kalpa-sannys( {cha bhavati}and renounces all thoughts of
enjoyment; tadthen; uchyate yoga-r)#ha%he is said to have attained to yoga.
tmnamThe living being; uddharetmust be delivered from the bondage of the
material world; tmanby the {detached} mind; tmnamand the living being; na
avasdayetmust not be made to fall down into the bondage of the material world;
{tman}by the mind {enchanted by sense objects}; hisince; tm evathis very
mind; bandhu%is the friend; tmna%of the living being; tm evaand this very
mind; ripu%is the enemy; tmna%of the living being.
3 For the yoga practitioner desirous of attaining steady
yoga meditation, action is said to be the means. When he
has achieved yoga meditation, renunciation of all action
is said to be the means of remaining in meditation.
4 When the yoga practitioner does not become attached
to the objects of the senses, and to any action in pursuit
of their enjoyment, and renounces all thoughts of enjoy-
ment, then he is said to have attained to yoga.
[6.4]
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bandhur tmtmanas tasya, yenaivtmtman jita%
antmanas tu atrutve, vartettmaiva atruvat [6]
jittmana% prantasya, param tm samhita%
(to!@a-sukha-du%khe!u, tath mnpamnayo% [7]
jna-vijna-t~pttm, k)$astho vijitendriya%
yukta ity uchyate yog(, sama-lo!$rma-kchana% [8]
yena tmanFor one by whom; tmthe mind; jita%has been subjugated; tasya
tmna%that persons; tm evavery mind; bandhu%is a friend; tubut; antmana%
for a person of uncontrolled mind; tm evathat very mind; vartetais engaged; atrutve
in disservice; atruvatlike an enemy.
(ta-u!@a-sukha-du%khe!uIn cold and heat, happiness and unhappiness; tath
mna-apamnayo%and in honour and dishonour; tmthe mind; prantasyaof
the peaceful {without attraction and aversion}; jittmana%yog( who has conquered the
mind; {bhavet}is; param samhita%in perfect samdhi.
yog(The yog(; jna-vijna-t~pta-tmsatised in his heart by scriptural know-
ledge as well as realization; k)$a-stha%situated in the one unchanging spiritual nature;
vijita-indriya%sense-controlled; sama-lo!$ra-ama-kchana%and of equal vision
for earth, stone, and gold; uchyateis said; yukta% itito have attained yoga.
5 One must elevate himself by the mind, not degrade
himself by the mind; for the mind is sometimes the
friend of the living being, and in another situation that
very mind is his enemy.
6 For one who has conquered the mind, his mind is his
friend. For one unable to control the mind, his mind
works against him like an enemy.
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suh~n-mitrry-uds(na-, madhyastha-dve!ya-bandhu!u
sdhu!v api cha ppe!u, sama-buddhir vii!yate [9]
yog( yuj(ta satatam, tmna^ rahasi sthita%
ekk( yata-chitttm, nir(r aparigraha% [10]
sama-buddhi%One of equipoised intelligence; suh~t-mitra-ari-uds(na-madhya-
stha-dve!ya-bandhu!utowards a well-wisher, a friend, an enemy, an indifferent per-
son, a mediator, a hateful person, a relative; sdhu!ua saintly person; ppe!u cha
apiand a sinner, too; vii!yatesuch a yog( is well-qualied.
yog(The practising yog(; sthita%remaining; ekk(alone; rahasiin a solitary place;
yata-chitta-tmcontrolling mind and body; nir(%desireless; aparigraha%with-
out enjoyable objects or acquisition; yuj(ta tmnammust concentrate his mind;
satatamconstantly.
7 The yog( who has conquered the mind remains deeply
absorbed in yogic trance, peaceful and undisturbed by
cold and heat, happiness and unhappiness, or honour
and dishonour.
8 One who is always satised within by both knowledge
and realization, who is always xed in his spiritual nature,
who is sense-controlled and who has the vision of equality
for a clod of earth, a rock, or goldit is said that such a
person has attained yoga.
9 Such an eminent yog( has the vision of equality towards
a well-wisher, a friend, an enemy, an indifferent person, a
mediator, a hateful person, a relative, a saint and a sinner.
10 The yog( should constantly concentrate his mind by
remaining alone in a solitary place, his mind and body
controlled, free from desire and acquisition.
[6.10]
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uchau dee prati!$hpya, sthiram sanam tmana%
nty-uchchhrita^ nti-n(cha^, cheljina-kuottaram [11]
tatraikgra^ mana% k~tv, yata-chittendriya-kriya%
upaviysane yujyd, yogam tma-viuddhaye [12]
sama^ kya-iro-gr(va^, dhrayann achala^ sthira%
samprek!ya nsikgra^ sva^, dia chnavalokayan [13]
pranttm vigata-bh(r, brahmachri-vrate sthita%
mana% sa^yamya mach-chitto, yukta s(ta mat-para% [14]
prati!$hpyaEstablishing; tmna%his; sanamseat; chela-ajina-kua-uttaram
of Kua grass, deerskin and cloth; uchau-deein a clean place; sthiramwhich is
rm; na ati-uchchhritamneither too high; na ati-n(chamnor too low; upaviyasit-
ting; tatra saneon that seat; yata-chitta-indriya-kriya%subjugating all mental and
sensual activity; k~tvmaking; mana%the mind; eka-agramone-pointed; yujyt
he should practise; yogamsamdhi; tma-viuddhayefor self-purication, to attain
spiritual realization.
dhrayanHolding; kya-sira%-gr(vamthe body, head, and neck; samamstraight;
achalamstill; sthira%and poised; samprek!yagazing at; svam nsikhis nose;
agramat the top, between the eyes {centering the concentration}; cha anavalokayan
not looking; dia%in all directions; brahmachri-vrate-sthita%remaining xed in
spirituality {or celibacy}; pranta-tmwith a peaceful heart; vigata-bh(%and fear-
less; mana% sa^yamyasubjugating the mind; yukta%the yog(; mat-para%devoted
to Me; s(tashould remain; mat-chitta%absorbed in thought of Me.
11, 12 In a clean place, not too high and not too low,
the yog( should establish a rm seat of Kua grass,
deerskin, and cloth. Then, sitting on that seat, subjugat-
ing all mental and sensual activity, with one-pointed
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yujann eva^ sadtmna^, yog( niyata-mnasa%
nti^ nirv@a-param^, mat-sa^sthm adhigachchhati [15]
nty-anatas tu yogo sti, na chaikntam ananata%
na chti-svapna-(lasya, jgrato naiva chrjuna [16]
evamIn this manner; sadconstantly; yujan tmnamengaging the mind in
yogic meditation; yog(the yog(; niyata-mnasa%of mind withdrawn from hanker-
ing for material enjoyment; adhigachchhatiattains to; ntimthe peace; nirv@a-
parammof emancipation by the destruction of material existence; mat-sa^sthm
{the peace} which abides in Me {in My non-differentiated Brahman effulgence [r(la
Vivanth Chakravart( hkur.]}.
{he} arjunaO Arjuna; yoga%yoga, samdhi; na astiis not; ati-anata% tufor the
overeater; na chanor; ekntam ananata%for the oversleeper; na chanor; ati-
svapna-(lasyafor one who oversleeps; na chanor; eva jgratahfor one who remains
awake excessively.
concentration he should practise meditational trance in
order to purify his heart.
13, 14 Soberly keeping his body, head and neck straight and
upright, poised, the yog( should x his gaze at one point, as
though between the eyes, without casting a glance in any
direction. Tranquil, fearless, and reposed in the vow of
celibacy, he should meditate on Me {as four-armed Vi!@u},
and devoting himself to Me, he should thus practise yoga.
15 In this way, constantly absorbing his mind in medi-
tation {dhyna-yoga}, the yog( who has ceased hankering
for material enjoyment achieves the peace of liberation
from mundanity, the peace which abides in Me {in my
Brahman effulgence}.
16 O Arjuna, yoga cannot be practised by one who over-
eats, undereats, oversleeps or undersleeps.
[6.16]
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yukthra-vihrasya, yukta-che!$asya karmasu
yukta-svapnvabodhasya, yogo bhavati du%kha-h [17]
yad viniyata^ chittam, tmany evvati!$hate
nisp~ha% sarva-kmebhyo, yukta ity ucyate tad [18]
yath d(po nivta-stho, ne&gate sopam sm~t
yogino yata-chittasya, yujato yogam tmana% [19]
yukta-hra-vihrasyaFor the person whose eating and recreation are regulated;
yukta-che!$asya-karmasuwhose effort in works is regulated; yukta-svapna-ava-
bodhasyaand whose sleeping and waking hours are in proper measure; yoga%yoga;
bhavatiis; du%ka-ha dispeller of suffering.
yadWhen; viniyatamthe disciplined; chittamheart; avati!$hatedwells; tmani
evain the soul alone; tadthen; nisp~ha%that person detached; sarva-kmebhya%
from all desires; uchyateis described; yukta% itias actually in yoga.
yathAs; d(pa%a lamp-ame; nivta-stha%in a windless place; na i&gatedoes
not waver; ssuch; upaman analogy; sm~tis cited; yogina%of the yog(; tmana%
the soul-centred; yogamyoga; yujata%practitioner; yata-chittasyaof unwavering
one-pointed mind.
17 For a person who eats, relaxes, and works in a regu-
lated way, and who keeps regular hours in proper measure,
his practice of yoga dispells all his suffering.
18 When a yog( withdraws the mind from mundane
thoughts and centres it unwaveringly in the self, then,
free from mundane desires, he is said to be actually situ-
ated in yoga, or linked with the Absolute.
19 It is said, as a lamp-ame situated in a windless place
does not waver, similarly, the mind of the yog( absorbed
in the self never ickers in its concentration.
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yatroparamate chitta^, niruddha^ yoga-sevay
yatra chaivtmantmna^, payann tmani tu!yati [20]
sukham tyantika^ yat tad, buddhi-grhyam at(ndriyam
vetti yatra na chaivya^, sthita chalati tattvata% [21]
ya^ labdhv chpara^ lbha^, manyate ndhika^ tata%
yasmin sthito na du%khena, guru@pi vichlyate [22]
ta^ vidyd du%kha-sa^yoga-, viyoga^ yoga-sa^jitam
sa nichayena yoktavyo, yogo nirvi@@a-chetas [23]
yatraThat {samdhi} within which; chittamthe mind; niruddhamdisciplined;
yoga-sevayby yoga practice; uparamateis tranquil {relieved from mundane associa-
tion}; chaand; yatrawithin which; payanhaving observed; tmnamthe Super-
soul, Paramtman; tmanby the pure self of the same nature as the Supersoul;
tu!yatione is satised; tmani evaonly in Him; {cha}and; yatraby which;
ayamthis yog(; vetti tatexperiences that; tyantikamconstant; sukhambliss; ati-
indriyamtranscendental to the senses; yatwhich is; buddhi-grhyamknown by
spiritual enlightenment; chaand; {yatra} sthita% {san}being situated within which;
na eva chalatione never deviates; tattvata%from reality; {cha}and; yam labdhv
gaining which; na manyateone does not consider; aparam lbhamany other attain-
ment; adhikamgreater; tata%than that; chaand; yasmin sthita% {san}being situ-
ated within which; na vichlyateone is not disturbed; guru@ du%khena apieven
by intense suffering; vidytknow; tamthat; du%kha-sa^yoga-viyogamstate with-
in which all association with unhappiness is severed; yoga-sa^j(tamto be dened as
yoga. yoktavyahOne should practise; sa% yoga%this yoga; nichayenawith per-
severance; anirvi@@a-chetasand a heart that is never discouraged.
2023 The mind controlled by yoga practice is tranquil,
pacied by detachment from mundane association. The
[6.23]
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sa&kalpa-prabhavn km^s, tyaktv sarvn ae!ata%
manasaivendriya-grma^, viniyamya samantata% [24]
anai% anair uparamed, buddhy dh~ti-g~h(tay
tma-sa^stha^ mana% k~tv, na kichid api chintayet [25]
{yoktavya%}Such yoga must be practised; tyaktvgiving up; sarvn kmnall
desires; sa&kalpa-prabhavnborn of the thoughts; ae!ata%completely {including all
impressions}; manas evaand by the mind {with the vision of the futility of mundane
enjoyment}; viniyamyawithdrawing; indriya-grmamthe group of senses; saman-
tata%from all material objects.
buddhyBy means of the intelligence; dh~ti-g~h(taycontrolled by the yogic prac-
tice of dhra@; mana% tma-sa^stham k~tvcompletely steadying the mind within
the self; anai% anai%and gradually; uparametas the mind becomes tranquil; na
chintayetone should not think; kichit apiof anything else.
yog( remains satised in the Lord alone, directly seeing
the Supersoul through his puried consciousness. In his
spiritual enlightenment, he tastes transcendental, eternal
bliss. He never deviates from the reality. He considers
that there is no greater gain in this world. He is undis-
turbed by even the worst suffering. Know that the
attainment of such a state, in which all association with
unhappiness is severed, is called yoga. Yoga must be
practised with perseverance and a heart that is never
discouraged.
24 To practise yoga one must abandon all thoughts that
give rise to desires, and using the mind, withdraw the
senses from all material objects.
25 By steadying the intelligence, one should gradually
still the mind and focus it within the self alone.
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yato yato nichalati, mana chachalam asthiram
tatas tato niyamyaitad, tmany eva vaa^ nayet [26]
pranta-manasa^ hy ena^, yogina^ sukham uttamam
upaiti nta-rajasa^ brahma-bh)tam akalma!am [27]
yujann eva^ sadtmna^, yog( vigata-kalma!a%
sukhena brahma-sa^sparam, atyanta^ sukham anute [28]
yata% yata%Whatever objects; chachalamthe ckle; asthiramunsteady; mana%
mind; nichalatipursues; etatthis mind; niyamyashould be withdrawn; tata% tata%
from those objects; vaam nayetand should be subjugated; tmani evawithin the
self alone.
uttamam sukhamThe joy of self-realization; upaiticomes; enam yoginam hito
such a yog(; nta-rajasamwho is free from the action of the mode of passion; pranta-
manasamof pacied heart; akalma!amfree from the defects of attachment, fear and
anger; brahma-bh)tamand situated in the spiritual nature.
evamIn this way; sad yujanhaving constantly experienced by yoga; tmnam
his own internal nature; vigata-kalma!a%the clean-hearted; yog(yog(; sukhenaeasily;
anuteattains; atyantam sukhamboundless, profound ecstasy; brahma-sa^-
sparamby contact with the divine; realization of the Supersoul.
26 The wavering and unsteady mind should be brought
back from whatever mundane objects it pursues, and be
held within the self alone.
27 The transcendental joy of self-realization comes to
the yog( whose passions are quieted, who is peaceful-
hearted, free from the defects of attachment, fear and
anger, and always situated in the spiritual nature.
28 Thus absorbed in self-realization, the clean-hearted
yog( easily attains the boundless ecstasy of contacting the
divine. He realizes the Supersoul. {Such yoga is of a
devotional nature}.
[6.28]
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sarva-bh)ta-stham tmna^, sarva-bh)tni chtmani
(k!ate yoga-yukttm, sarvatra sama-darana% [29]
yo m^ payati sarvatra, sarva^ cha mayi payati
tasyha^ na pra@aymi, sa cha me na pra@ayati [30]
sarva-bh)ta-sthita^ yo m^, bhajaty ekatvam sthita%
sarvath vartamno pi, sa yog( mayi vartate [31]
yoga-yukta-tmThe yog( who is united with Brahman, the Absolute, who realizes
himself as qualitatively identical with Brahman; sarvatra sama-darana%and is a seer
of the same spirituality everywhere; (k!atesees; tmnamthe Supersoul; sarva-
bh)ta-sthamsituated in all beings; chaand; sarva-bh)tniall beings; {sthita%}
situated; tmaniin the Supersoul.
ya%For one who; payatisees; mmMe; sarvatraeverywhere, in all elements;
chaand; payatisees; sarvameverything; mayiin Me; ahamI; naam never;
pra@aymiunseen, lost; tasyato him; sa% chaand he; nais never; pra@ayati
unseen, lost; meto Mehe never fails to be conscious of Me.
ya%That yog( who; sthita%taking shelter; mmin Me; ekatvamin My non-
different form; sarva-bh)ta-sthitamsituated in the heart of every being {as the Super-
soul, My four-armed form measuring one prdea, the distance between the thumb and
forenger}; bhajati {mm}worships Me with devotion {based on hearing, chanting and
remembering}; sa% yog(such a yog(; vartateabides; mayi {eva}in Me alone; varta-
mna% apialthough present; sarvathin all circumstances {whether engaged in the
execution of scripturally prescribed duties or not}.
29 His consciousness united with the Innite, the master
of yoga sees the universal spirituality. He sees the
Supreme Soul within all beings, and all beings within the
Supreme.
30 For one who sees Me in everything and everything in
Me, I am never lost to him, and he is never lost to Me.
31 The yog( who takes shelter of Me and adores Me
in My non-different form as the Supersoul situated
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tmaupamyena sarvatra, sama^ payati yo rjuna
sukha^ v yadi v du%kha^, sa yog( paramo mata% [32]
arjuna uvcha
yo ya^ yogas tvay prokta%, smyena madhus)dana
etasyha^ na paymi, chachalatvt sthiti^ sthirm [33]
chachala^ hi mana% k~!@a, pramthi balavad d~#ham
tasyha^ nigraha^ manye, vyor iva sudu!karam [34]
{he} arjunaO Arjuna; ya%one who; tm-aupamyenain comparison to himself;
payatisees; sukham v yadi v du%khamthe happiness or unhappiness; sarvatra
of all living beings; samamequal {to his own}; sa% yog(such a yog(; mata%in My
opinion; parama%is the best.
arjuna% uvchaArjuna said: {he} madhus)danaO Madhus)dana; ayamthis;
yoga%yoga; ya% prokta%that has been described; tvayby You; smyenaas equa-
nimity: ahamI; na paymicannot conceive; etasyaits; sthirmstable; sthitim
state; chachalatvtdue to the ckle nature; {manasa%}of the mind.
{he} k~!@aO K~!@a; hifor; mana%the mind; chachalamis naturally ckle;
pramthiturbulentdisturbing the intelligence, body, and senses; balavatpower-
fuluncontrollable by even the intelligence; d~#hamand obstinate. {ata%}Therefore;
ahamI; manyeconsider; nigrahamthe control; tasyaof the mind; sudu!karam
more difcult; vayo% ivathan {controlling} the wind.
within the heart of every living being, abides in Me in all
circumstances.
32 I consider the best of all yog(s to be the one who knows
the happiness and unhappiness of all beings as his own.
33 Arjuna said: O Madhus)dana, because of the
ckle nature of the mind, I cannot conceive how one
can maintain the equilibrium in yoga that You have
described.
[6.33]
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r(-bhagavn uvcha
asaâya^ mah-bho, mano durnigraha^ chalam
abhysena tu kaunteya, vairgye@a cha g~hyate [35]
asa^yattman yogo, du!prpa iti me mati%
vaytman tu yatat, akyo vptum upyata% [36]
arjuna uvcha
ayati% raddhayopeto, yogch chalita-mnasa%
aprpya yoga-sa^siddhi^, k^ gati^ k~!@a gachchhati [37]
r(-bhagavn uvchaThe Supreme Lord said: {he} mah-bhoO heroic Arjuna;
asaâyamundoubtedly; mana%the mind; chalamis ckle; durnigrahamand
extremely difcult to control; tubut; {he} kaunteyaO son of Kunt(; g~hyateit is con-
trolled; abhysenaby, under the guidance of a bona de spiritual master, practice {of
meditation on the Supreme Lord}; chaand; vairgyenaby detachment.
yoga%Yoga; du!prpa%is difcult to attain; asa^yata-tmanby a person of
uncontrolled mind; itithis is; meMy; mati%opinion; tubut; yatatone who strives;
vaya-tmanto control the mind; upyata%by the appropriate method of arduous
practice {sdhana}; avptum akya%can attain to yoga.
arjuna% uvchaArjuna said: {he} k~!@aO K~!@a; km gatim gachchhatiwhat
is the fate of; raddhay upeta%a person who engages in yoga practice due to his faith
in yoga scriptures; ayati%yet is not diligent; yogt chalita-mnasa%and whose mind
deviates from yoga {due to a lack of practice and abnegation}; aprpyawithout achiev-
ing; yoga-sa^siddhimsuccess in yoga?
34 O K~!@a, the mind is ckle, turbulent, obstinate and
very powerful. I consider controlling it to be more difcult
than controlling the wind.
35 The Supreme Lord said: O heroic Arjuna, undoubtedly
the mind is ckle and extremely difcult to control.
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kachchin nobhaya-vibhra!$a, chhinnbhram iva nayati
aprati!$ho mah-bho, vim)#ho brahma@a% pathi [38]
etan me saâya^ k~!@a, chhettum arhasy ae!ata%
tvad-anya% saâyasysya, chhett na hy upapadyate [39]
{he} mah-bhoO mighty hero; kachchit nais it not that; {sa%}such a person;
vim)#ha%bewildered; brahma@a% pathion the path of attaining the Absolute;
aprati!$ha%shelterless; ubhaya-vibhra!$a%and deviated from the paths of both
karma and yoga; nayatiis lost; ivalike; chhinna-abhrama scattered cloud?
{he} k~!@aO K~!@a; {tvam}You; arhasiare able; ae!ata% chhettumto com-
pletely slash; etat saâyamthis doubt; meof mine. tvat anya%Other than You;
chhetta destroyer; asya saâyasyaof this doubt; na hi upapadyateis not to
be found.
However, O son of Kunt(, it is possible by practice and
detachment.
36 I consider that yoga is difcult to attain for the person
of unrestrained mind. But one who strives to restrain the
mind by the appropriate practice can succeed in yoga.
37 Arjuna said: O K~!@a, what is the destination of a
person who, due to his faith in the scriptures, engages in
yoga practice, but lacking perseverence, proper practice
and abnegation, is distracted by mundane inclinations and
fails to succeed in yoga practice?
38 O mighty hero, O K~!@a, having deviated from the
yoga of attaining the Absolute, shelterless and fallen from
the paths of both action and meditation, is not such a
person utterly lost, like a scattered cloud?
39 O K~!@a No one but You can dispel this doubt of
mine. Please mercifully slash it at the root.
[6.39]
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r(-bhagavn uvcha
prtha naiveha nmutra, vinas tasya vidyate
na hi kaly@a-k~t kachid, durgati^ tta gachchhati [40]
prpya pu@ya-k~t^ lokn, u!itv vat(% sam%
uch(n^ r(mat^ gehe, yoga-bhra!$o bhijyate [41]
r(-bhagavn uvchaThe Supreme Lord said: {he} prthaO son of Kunt(; na
vidyatethere is no; tasya vina%loss for him, he is not denied the happiness of the
heavenly plane; iha evain this world; na {vidyate}and there is no; {tasya vina%}
loss for him, he is not denied the chance of the fortune to see the Supersoul; amutrain
the next life, i.e. in the supramundane plane; hisince; {he} tataO dear one; kachit
any; kaly@a-k~tperson engaged in virtuous actions; na gachchhati durgatimdoes
not suffer an ill fate.
prpyaAttaining to; loknthe planes; pu@ya-k~tamof the pious; yoga-bhra!$a%
the person fallen from {comparatively short} yoga practice; u!itvresiding; {tatra}
there; vat(% sam%for many years; abhijyatetakes birth; gehein the home;
r(matmof noble, prosperous persons; uch(nmgiven to pure and honest practices.
40 The Supreme Lord said: O Arjuna, son of Kunt(,
there is no loss for the unsuccessful yoga practitioner as
he is not denied the happiness of the heavenly plane in
this world, nor is he denied the chance of the fortune to
see the Supersoul in the transcendental realm. This is
so, O dear one, because a person who performs virtuous
actions never suffers an ill fate.
41 After residing for many years in all those heavenly
planes that are attainable by the performers of great
sacrices such as the Avamedha, the unsuccessful yoga
practitioner takes birth in the home of honourable, pros-
perous persons given to pure and honest practices.
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athav yoginm eva, kule bhavati dh(matm
etaddhi durlabhatara^, loke janma yad (d~am [42]
tatra ta^ buddhi-sa^yoga^, labhate paurva-daihikam
yatate cha tato bh)ya%, sa^siddhau kuru-nandana [43]
p)rvbhysena tenaiva, hriyate hy avao pi sa%
jijsur api yogasya, abda-brahmtivartate [44]
athav evaOtherwise {after relatively longer yoga practice}; bhavatihe is born;
kulein a lineage; dh(matmof teachers of yoga; yoginmdedicated to yoga practice.
hiCertainly; yat (d~amsuch; janmaa birth; etatas this; durlabhataramis more
rarely attained; lokein this world.
{he} kuru-nandanaO Arjuna< son of Kuru; tatrain one of these situations; {sa%}
he; labhateattains; tam buddhi-sa^yogamthat consciousness of the Supersoul;
paurva-daihikamof his previous life. tata% chaThereby; yatatehe strives; bh)ya%
again; sa^siddhaufor spiritual successto attain the darana or transcendental vision
of the Supersoul.
hiSince; avaa% apidespite himself; sa% evahe; hriyateis carried; tena p)rva-
abhysenaby his practice of the previous life. jijsu% apiAs a seeker; yogasyaof
yoga; ativartatehe surpasses; abda-brahma{the fruitive rituals of} the Vedas.
42 Or he takes birth in the home or family of teachers
of yoga, who are dedicated to yoga practice. Such a birth
is more rarely attained in this world.
43 O son of Kuru, within one of these situations, the
wisdom he had attained in his previous life is revived,
and he again strives for success.
44 Despite himself, he is carried by the yoga practice of
his previous life. In his search, he surpasses the fruitive
rituals of the Vedas.
[6.44]
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prayatnd yatamnas tu, yog( saûddha-kilbi!a%
aneka-janma-sa^siddhas, tato yti par^ gatim [45]
tapasvibhyo dhiko yog(, jnibhyo pi mato dhika%
karmibhya chdhiko yog(, tasmd yog( bhavrjuna [46]
yoginm api sarve!^, mad-gatenntar-tman
raddhvn bhajate yo m^, sa me yuktatamo mata% [47]
yog( tuThe yog(; yatamna%striving harder; prayatntthan the previous attempt;
saûddha-kilbi!a%his consciousness cleansed of all worldly attachment; aneka-
janma-sa^siddha%gains the perfection of many lifetimes endeavours; tata%and
thereby; ytigains; parm gatimliberation in the form of both self-realization and
Supersoul-realization.
yog(The yog(; adhika%is superior; tapasvibhya%to the performer of severe aus-
terities {such as Chndrya@a}; adhika% apiand is also superior; jnibhya%to the
jn(, the person of knowledge. yog(The yog(; adhika% chais also superior; karmi-
bhya%to the karm(, person of action; {iti me}this is My; mata%consideration. tas-
mtTherefore; {he} arjunaO Arjuna; {tvam}you; bhavabe; yog(a yog(.
sarve!m yoginm apiOf all types of yog(s on the paths of karma, jna, tapasy,
a!$&ga-yoga, bhakti, etc.; ya%one who; raddhvnwith rm faith in the holy scrip-
tures which corroborate the superexcellence of devotion for Me; anta%-tmanand
with heart; mat-gatenafully dedicated to Me; bhajate mmrenders service to Me by
engaging in the devotional practices based on hearing and chanting My glories; sa%
such a devotee; yuktatama%is foremost. {iti}This is; meMy; mata%opinion.
45 Striving harder than before, the yog(s consciousness
is cleansed of all worldly attachment, and he achieves the
fruit of many lifetimes of yoga practicehe attains the
supreme destination.
46 The yog( is superior to persons engaged in severe aus-
terities {such as the Chndrya@a vow}, superior to the
person of knowledge who worships Brahman, and superior
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The Path of Meditation [6.47] 119
H4l 4l+4IBI +lR I54l4 151
dhyna-yogo nma !a!$ho dhyya% [6]
to the person of action. Know this to be My conclusion.
Therefore, O Arjuna, be a yog(.
47 The best of all yog(s is the devotee who has full faith
in the authoritative pure devotional scriptures, and who
adores Me with all his heart, hearing and singing My
divine glories, rendering all services unto Me. This is My
opinion.
End of Chapter Six
The Path of Meditation
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HRI54l4
CHAPTER SEVEN
Jna-vijna-yoga
Knowledge and
Realization of the
Supreme
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r(-bhagavn uvcha
mayy sakta-man% prtha, yoga^ yujan mad-raya%
asaâya^ samagra^ m^, yath jsyasi tach chh~@u [1]
jna^ te ha^ sa-vijnam, ida^ vak!ymy ae!ata%
yaj jtv neha bh)yo nyaj, jtavyam avai!yate [2]
manu!y@^ sahasre!u, kachid yatati siddhaye
yatatm api siddhn^, kachin m^ vetti tattvata% [3]
r(-bhagavn uvchaThe Supreme Lord said: {he} prthaO Arjuna; ~@u tat
hear; yathhow; sakta-man%with mind attached; mayito Me, the Supreme Lord;
yujan yogamlinking your consciousness with Me; mat-raya%taking refuge in Me
alone {without any attempts of karma, etc.}; asaâyamwithout doubt; jsyasiyou
will be able to know; mmMe; samagramin fullalong with My abode, My opulences
and My associates.
ahamI; vak!ymishall now describe; ae!ata%completely; teto you; idam jnam
this knowledge of My absolute power {aivaryamaya-jna}; sa-vijnamwith the
knowledge to be realized of My sweetness {mdhurya-anubhava}; jtvknowing; yat
which; bh)ya%again; anyatany other; {tava} jtavyamthing to be known by you;
na avai!yatewill not remain; ihaon this supreme path.
manu!y@m sahasre!uOf thousands of men; kachita rare one; yatatiendeavours;
siddhayefor self-realization and Supersoul-realization; yatatm siddhnm api
and of thousands who have attained such realization; kachita rare one; tattvata%
truly; vettiknows; mmMe, ymasundara.
1 The Lord said: O Prtha, hear from Me how, with
mind attached to Me, the Supreme Lord, linking your
consciousness with Me and taking refuge in Me alone,
you will without doubt be able to know Me, My holy
abode, My opulences, and My associates.
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Knowledge and Realization of the Supreme 123
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bh)mir po nalo vyu%, kha^ mano buddhir eva cha
aha&kra it(ya^ me, bhinn prak~tir a!$adh [4]
apareyam itas tv any^, prakrti^ viddhi me parm
j(va-bh)t^ mah-bho, yayeda^ dhryate jagat [5]
bh)mi%Earth; pa%water; anala%re; vyu%air; khamether; mana%mind;
buddhi%intelligence; aha&kra% eva chaand ego; itithus; iyamthis; prakti%
nature, My-akti, illusory potency; meof Mine; bhinnis divided; a!$a-dheightfold.
{he} mah-bhoO mighty hero; iyamthis external nature, external potency; apar
is inferior; tubut; parmsuperior; ita%to this; viddhiyou should know; anym
another; prak~timnature, the marginal potency; meof Mine; j(va-bh)tmin the
form of the individual souls; yaythe conscious potency by which; idam jagatthis
world; dhryateis adopted for enjoyment through fruitive actions.
2 Now I shall reveal to you this knowledge of My absolute
power as well as the realization of My sweetness, know-
ing which, nothing will remain to be known, here on this
supreme path.
3 Of countless souls, few reach the human form; of thou-
sands of human beings, very few may try to realize the
soul and the Supersoul; and of thousands who have
attained such realization, hardly one can actually know
Me, ymasundara.
4 Earth, water, re, air, ether, mind, intelligence, and
ego are the eight divisions of My illusory potency in this
world.
Commentary
In this verse, it is expressed that jna, or knowledge,
in the true sense of the word and in accordance with the
precepts of devotion, is actually bhagavad-aivarya-jna,
[7.4]
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etad yon(ni bh)tni, sarv@(ty upadhraya
aha^ k~tsnasya jagata%, prabhava% pralayas tath [6]
upadhrayaUnderstand; itithat; sarv@i bh)tniall living species, moving and
stationary; etat yon(niare manifest from these two types of prak~ti, or natures, as
k!etra and k!etraja {vide 13.12}. aham prabhava%I am the source of manifestation;
tath pralaya%and dissolution; k~tsnasyaof the entire; jagata%universe.
or knowledge of the supremacy of the Lord. The general
seekers of knowledge may consider realization of the soul
as distinct from the body and material elementsto be
enlightenment, but this does not constitute ultimate know-
ledge. Thus, to explain the conception of His Lordship,
the Lord reveals His forms, His potencies and their
characteristics:
My different aspects are Brahman, Paramtman, and
Bhagavn. Brahman is a non-differentiated, formless aspect
of My potency. Paramtman, the Supersoul, is also an
appearance of My potency {in relation to the cosmic
manifestation}, and this aspect of Mine is not eternally
manifest. Only My form of Bhagavn, the Supreme Lord,
is My eternal Self, and in this form My three eternal
potencies exist as antara&g- or chit-haktithe internal,
divine potency; bahira&g- or My-aktithe external,
illusory potency; and ta$asth- or j(va-aktithe marginal
potency comprising the innumerable living beings.
In this verse, the Lord has described His external,
illusory potency.
r(la Bhaktivinoda hkur
5 O mighty hero, Arjuna, this external, worldly nature is
inferior. But know that superior to this nature is My
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matta% paratara^ nnyat, kichid asti dhanajaya
mayi sarvam ida^ prota^, s)tre ma@i-ga@ iva [7]
raso ham apsu kaunteya, prabhsmi ai-s)ryayo%
pra@ava% sarva-vede!u, abda% khe pauru!am n~!u [8]
{he} dhanajayaO Dhanajaya, conqueror of riches; na anyat kichitnothing else;
astiis; parataramsuperior; matta%to Me. idam sarvamThis whole world; protam
is threaded; mayiin Me; ivalike; ma@i-ga@%gems; s)trestrung on a thread.
{he} kaunteyaO son of Kunt(; aham asmiI am present; rasa%by My power as
the essential taste; apsuof water. {aham asmi}I am present; prabhby My power
of radiance; ai-s)ryayo%in the moon and sun. {aham asmi}I am present; sarva-
vede!uin all the Vedas; pra@ava%as the origin of the Vedas, O^kra. {aham asmi}
I am present; abda%as the element of sound; khein the ether. {aham asmi}I am
present; pauru!amas masculinity; n~!uin men.
marginal potency, comprised of the individual souls.
Worldly existence is adopted by the souls for enjoyment
through fruitive actions. {The divine world emanates
from My internal potency and the mundane world from
My external potency. The potency of the living beings is
known as marginal as they are constitutionally situated
midway between these planes. They may choose to reside
either in the mundane plane or the divine.}
6 Know that all species, either moving or stationary, are
manifest from these two natures as the eld of action and
the knower of the eld; and I alone am the cause of the
manifestation and dissolution of the entire universe.
7 O Arjuna, there is nothing superior to Me. All existence
depends on Me, like gems strung on a thread.
[7.7]
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pu@yo gandha% p~thivy^ cha, teja chsmi vibhvasau
j(vana^ sarva-bh)te!u, tapa chsmi tapasvi!u [9]
b(ja^ m^ sarva-bh)tn^, viddhi prtha santanam
buddhir buddhimatm asmi, tejas tejasvinm aham [10]
bala^ balavat^ chha^, kma-rga-vivarjitam
dharmviruddho bh)te!u, kmo smi bharatar!abha [11]
{aham}I; asmiam present; pu@ya% gandha%as the unmixed fragrance; p~thivym
chain the earth; teja% vibhvasau chaand as the force of radiance and heat in re;
asmi{I} am present; j(vanamas the life-span; sarva-bh)te!uof all beings; chaand;
tapa%the power to endure duality, etc.; tapasvi!uin the performers of austerities.
{he} prthaO Arjuna; viddhiknow; mmMe; santanam b(jamas the eternal
cause, known as pradhna; sarva-bh)tnmof all life-forms. aham asmiI am present;
buddhi%as the intelligence; buddhi-matmof the intelligent; teja%and as the prowess;
tejasvinmof the bold.
{he} bharatar!abhaO best of the dynasty of Bharata; aham asmiI am present;
bala-vatmfor the strong; balamas strength of sttvika quality, or goodness, which
enables one to execute his religious duties; kma-rga-vivarjitamwithout selshness
and attachment; chaand; {aham asmi}I am present; bh)te!uin the living beings;
kma%as the desire to procreate; dharma-aviruddha%without crossing the univer-
sal principles of religion, i.e. to beget offspring only in ones wife.
8 O son of Kunt(, I am the taste of water, I am the radiance
of the sun and the moon. I am O^, the fundamental
vibration in all the Vedas, I am the sound in the ether,
and I am the masculinity in men.
9 I am the pure fragrance of the earth, I am the radiance
of re. I am the life-span of all beings, and in ascetics, I
am the power to endure duality such as cold and heat.
10 O Prtha, know Me as the eternal, original cause of
all life-forms. I am the intelligence of the intelligent, the
power of the powerful.
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ye chaiva sttvik bhv, rjass tmas cha ye
matta eveti tn viddhi, na tv aha^ te!u te mayi [12]
tribhir gu@amayair bhvair, ebhi% sarvam ida^ jagat
mohita^ nbhijnti, mm ebhya% param avyayam [13]
daiv( hy e! gu@amay(, mama my duratyay
mm eva ye prapadyante, mym et^ taranti te [14]
ye ye bhv% evaWhatever exists; sttvik%of the nature of goodness; rjas%
chaand of the nature of passion; tmas% chaand of the nature of ignorance;
viddhiknow; tn {sarvn}all these; itias; matta% evamanifest from Me alone.
aham na {varte}I do not reside; te!uwithin them; tubut; te {vartante} mayithey
are in Me.
idamThis; sarvamwhole; jagatliving world; mohitamis deluded; ebhi% bhvai%
tribhi% gu@amayai%by this manifestation of the three modes of material nature.
{ata%}Therefore; na abhijntino one knows; mmMe, K~!@a; ebhya% paramwho
am transcendental to these modes; avyayamand immutable.
e!This; daiv(supramundane {alluring}; myexternal potency; mamaof Mine;
gu@a-may(composed of the three modes of material nature; hicertainly; duratyay
is difcult to cross. {tathpi}However; yethose who; prapadyantetake shelter; mm
evain Me alone; tethey; tarantiare able to cross; etmthis almost insurmountable;
mymMy, illusion.
11 O Arjuna, I am the strength of the strong, without
selshness and attachment; and I am the desire for pro-
creation in the living beings which does not contravene
the universal principles of religion.
12 Furthermore, know that all things, of the nature of
goodness, passion, and ignorance, are manifest from Me
alone. Nevertheless, I am not in them. They, subordinate
to Me, are in Me.
13 The entire world of living beings is deluded by the
three modes of material nature. Therefore, no one can
[7.13]
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na m^ du!k~tino m)#h%, prapadyante nardham%
myaypah~ta-jn, sura^-bhvam-rit% [15]
chatur-vidh bhajante m^, jan% suk~tino rjuna
rto jijsur arthrth(, jn( cha bharatar!bha [16]
du!k~tina%These four kinds of wrongdoers or unfortunate persons; na prapadyante
do not surrender; mmto Me; m)dh%{1} the karm(s, or fruitive workers; nara-
adham%{2} fallen persons, or those who take the path of devotion but later reject it,
considering it inadequate or worthless; apah~ta-jn%{3} those whose knowledge is
covered; myayby My, illusion {despite their study of the scriptures, they con-
sider that only the form of Lord Nrya@a is worshippable, and that Lord K~!@a, Lord
Rma, and other factual forms of the Supreme are merely mortal}; suram-bhvam-
rit%and {4} the demoniac {Myvd(s, the impersonalists, who dismember My
form by their arrows of false logic, resembling demons like Jarsandha}.
{he} bharatar!abhaO great scion of Bharata; {he} arjunaO Arjuna; rta%one
suffering from disease or other afictions; jijsu%one seeking scriptural knowledge or
knowledge of the soul; artha-arth(one desiring earthly or heavenly happiness; cha
and; jn(the puried knower of the soul; {iti} chatu%-vidh% jan%these four kinds
of persons; suk~tina% {santa%}being fortunateinuenced by devotion for Me;
bhajante mmworship Me {though their motives may be mixed with action or
knowledge}.
know Me, the Supreme Lord, who am transcendental to
these modes and immutable.
14 My alluring, trimodal, illusory potency is practically
insurmountable. However, those who take shelter in Me
can overcome this powerful obstacle.
15 These four kinds of wrongdoers do not surrender
unto Me: fruitive workers, comparable to animals; fallen
persons who take the highest path, devotion, but later
reject it, considering it inadequate or worthless; those
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te!^ jn( nitya-yukta, eka-bhaktir vii!yate
priyo hi jnino ty-artham, aha^ sa cha mama priya% [17]
udr% sarva evaite, jn( tv tmaiva me matam
sthita% sa hi yukttm, mm evnuttam^ gatim [18]
te!mAmong them; jn(the self-realized person; eka-bhakti%My pure devotee;
nitya%-yukta%whose consciousness is completely absorbed in Me; vii!yateis the
best. hiFor; ahamI, ymasundara; ati-arthamam very; priya%dear; jnina%to
that enlightened soul; sa% cha priya%and he, too, is dear; mamato Me.
evaCertainly; sarveall; etethese persons are; udr%noble, unselsh souls dear
to Me; tubut; jn(the spiritually self-realized soul; tm evais as dear to Me as
My own self. {iti}This is; meMy; matamopinion; hisince; yukta-tm eva {san}
having fully dedicated his heart unto Me; sa%that jn(; eva sthita%has fully deter-
mined; mmMe, ymasundara; anuttammas the supreme; gatimgoal.
whose knowledge covered by illusion, My {despite
their scriptural study, they consider that only the form of
Lord Nrya@a is worshippable, and they think that
Lord K~!@a, Lord Rma and other factual forms are
merely mortal}; and the demoniac {impersonalists who
dismember My form by their arrows of false logic,
resembling demons like Jarsandha}.
16 O Arjuna, best of the Bhratas, four kinds of persons
have the fortune to worship Me: the aficted, the seeker
of knowledge, the seeker of happiness, and the self-realized.
17 Of these four types of devotees, best is the self-realized
person who is My pure devotee, and whose conscious-
nesss is fully absorbed in Me. For I, ymasundara, am
very dear to him, and he is dear to Me.
[7.17]
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bah)n^ janmanm ante, jnavn m^ prapadyate
vsudeva% sarvam iti, sa mahtm sudurlabha% [19]
kmais tais tair h~ta-jn%, prapadyante nya-devat%
ta^ ta^ niyamam sthya, prak~ty niyat% svay [20]
yo yo y^ y^ tanu^ bhakta%, raddhayrchitum ichchhati
tasya tasychal^ raddh^, tm eva vidadhmy aham [21]
anteAfter; bah)nmmany; janmanmbirths; jnavnthe enlightened person
{by the fortune of sdhu-sa&ga, devotional association}; itithus realizing; sarvamevery-
thing, the entire world of moving and stationary beings; vsudeva%is of the nature of
Vsudeva, r( K~!@a; prapadyatehe surrenders; mmunto Me. sa%Such; mahtm
a great soul; su-durlabha%is very rare.
h~ta-jn%Persons whose intelligence is misled; tai% tai% kmai%by particular
worldly desires based on likes and dislikes; niyat% {santa%}being governed; svay
prak~tyby their own natures; prapadyanteworship; anya-devat%other godly
personalitiesthe demigodsthe sun-god, etc.; sthyaafter adopting; tam tamthe
corresponding; niyamamrituals of fasting, etc.
ym ymAccording to whichever; tanumdemigod, representing a form of Me;
ya% ya%a particular; bhakta%devotee; ichchhatidesires; architum raddhayto
worship with faith; ahamI, as the Supersoul dwelling within his heart; evacertainly;
vidadhmiordain; achalmrm; raddhmfaith; tasya tasyain that particular
devotee; tmfor that form.
18 Certainly they are all noble souls, dear to Me, yet the
spiritually self-realized soul is as beloved to Me as My
own self, for he has given his heart to Me as his only
shelter and ultimate goal of life.
19 After many births, the enlightened soul {blessed with
devotional association} realizes that everything is of the
nature of {subordinate to} Vsudeva, and thus he surrenders
unto Me. Such a great soul is very rare.
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sa tay raddhay yuktas, tasyrdhanam (hate
labhate cha tata% kmn, mayaiva vihitn hi tn [22]
antavat tu phala^ te!^, tad bhavaty alpa-medhasm
devn deva-yajo ynti, mad-bhakt ynti mm api [23]
yukta% {san}Being linked; tay raddhaywith that rm faith; sa%that devotee;
(hateperforms; rdhanamworship; tasy%of that demigods deity; chaand; hi
actually; vihitnarranged; may evaby Me alone, as the Supersoul of the demigod;
labhate{the devotee} attains; tn kmnhis desired results; tata%from that deity.
tuBut; tat phalamthat fruit; te!m alpa-medhasmof those unwise worshippers
of the demigods; bhavatiis; antavattemporary. deva-yaja%The worshippers of the
demigods; yntireach; devnthe respective demigods; mat-bhakt% apiand My
devotees; yntireach; m^Me.
20 Persons misled by worldly desires, being governed by
their own natures, worship other godly personalities like
the sun-god and the many demigods, adopting the cor-
responding rituals to attain their objectives.
21 According to a persons desire, as his faith grows to
worship a particular demigod, I, as the Supersoul in his
heart, make his faith strong in that demigod {representing
a form of Me}.
22 His faith nourished by Me, such a devotee continues
worshipping the deity of that demigod and attains all his
desired objects from that deity. Again, this happens by
My sanction alone, since I am the Supersoul, situated
within the heart of the demigod, too.
23 But the fruit obtained by those unwise worshippers
of the demigods is temporary. They reach the gods they
worship, but My devotees come to Me.
[7.23]
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avyakta^ vyaktim panna^, manyante mm abuddhaya%
para^ bhvam ajnanto, mamvyayam anuttamam [24]
nha^ praka% sarvasya, yoga-my-samv~ta%
m)#ho ya^ nbhijnti, loko mm ajam avyayam [25]
vedha^ samat(tni, vartamnni chrjuna
bhavi!y@i cha bh)tni, m^ tu veda na kachana [26]
ajnanta%Not knowing; mamaMy; avyayameternal; anuttamamsuperexcel-
lent; paramtranscendental; bhvamnatureform, birth, qualities, activities and pas-
times, etc.; abuddhaya%unwise persons; manyantethink; mmof Me; avyaktam
as the impersonal or formless Brahman; pannamwhich has accepted; vyaktimbirth
in Vasudevas cell as an ordinary human being.
ahamI; na {bhavmi}am not; praka%manifest; sarvasyato all; yoga-my-
samv~ta%being concealed by My Yogamy potency; {ata%}therefore; ayamthese;
m)#ha% loka%foolish persons; na abhijnticannot know; mmMe, ymasundara,
the son of Vasudeva; ajambirthless; avyayamand immutable.
{he} arjunaO Arjuna; ahamI; vedaknow; samat(tniall past; vartamnni
present; bhavi!y@i chaand future; bh)tnimobile and immobile beings; tubut;
kachanaanyone {either in this world or beyond it}; na cha vedacannot know; mm
Me {due to their knowledge being covered by My and Yogamy, My external illusory
potency and the internal potency of My will}.
24 My eternal superexcellent natureMy form, qualities,
activities and pastimes are all transcendental, but unwise
persons cannot know the truth, and they think, The
formless Brahman took birth in Vasudevas cell as an
ordinary human being.
25 By My sweet will, remaining concealed by My own
potency, I am not manifest to anyone and everyone. So
the foolish cannot know Me, the son of Vasudeva, unborn
and ever-existent in My divine ymasundara form of
beautiful feature like a blackish rain-cloud.
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ichchh-dve!a-samutthena, dvandva-mohena bhrata
sarva-bh)tni sa^moha^, sarge ynti parantapa [27]
yes^ tv anta-gata^ ppa^, jann^ pu@ya-karma@m
te dvandva-moha-nirmukt, bhajante m^ d~#ha-vrat% [28]
jar-mara@a-mok!ya, mm ritya yatanti ye
te brahma tad vidu% k~tsnam, adhytma^ karma chkhilam [29]
{he} bhrata {he} parantapaO Arjuna, chastiser of the enemy; sargeat the mani-
festation of the universe; sarva-bh)tniall beings; yntibecome; sa^mohamdeluded;
dvandva-mohenaby the illusion of duality; ichchh-dve!a-samutthenaarising from
likes and dislikes.
tuBut; jannmpersons; pu@ya-karma@mwho are performers of virtuous deeds;
ye!mwhose; ppamsins; anta-gatamhave been eradicated {by the fortune of associ-
ation with My pure devotee}; teall such persons; dvandva-moha-nirmukt%free
from the illusion of duality; d~#ha-vrat%and xed in consciousness of Me; bhajante
worship, serve; mmMe.
yeThose who; yatantistrive; jar-mara@a-mok!yafor freedom from disease and
death; rityataking shelter, placing their trust and devotion; mmin Me; tethey;
vidu%know; tat brahmathat Brahman; adhytmamthe individual soul; k~tsnam
in full; chaand; akhilamall; karmathe action by which the souls are bound to
worldly existence.
26 O Arjuna, I know all living beings of the past, present
and future, but no one can know Me in truth.
27 O Arjuna, chastiser of the enemy, at the manifesta-
tion of the universe, all beings become deluded by duality
based on likes and dislikes.
28 But the performers of virtuous deeds are puried of
all sin {by the fortune of association with My pure devotee}.
Thus freed from the illusion of duality, they worship Me
with rm resolve.
[7.28]
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sdhibh)tdhidaiva^ m^, sdhiyaja^ cha ye vidu%
pray@a-kle pi cha m^, te vidur yukta-chetasa% [30]
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde jna-
vijna-yogo nma saptamo dhyya% [7]
chaAnd; yethose who; vidu%know; mmMe; sa-adhibh)ta-adhidaivamin
relation to the worldly plane and to the celestial plane; sa-adhiyajam chaand in rela-
tion to sacrice; tethose persons; yukta-chetasa%of consciousness absorbed in Me;
vidu%know; mmMe; pray@a-kle apieven at the time of death.
29 Those who strive for freedom from the world of disease
and death, placing their trust and devotion in Methey
know Brahman, they know the soul, and they know karma,
the action that binds the soul again and again to this
mundane plane of suffering.
30 And those who know Me in relation to the worldly
plane, the celestial plane, and the plane of sacricesuch
persons, their consciousness absorbed in Me, know Me
even at the time of death. {Aficted in the face of fear-
ful death, they do not forget Me.}
End of Chapter Seven
Knowledge and Realization of the Supreme
07 Gita06 7/6/06 1:40 AM Page 134
H8RI54l4
CHAPTER EIGHT
Traka-brahma-yoga
The Merciful Absolute
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arjuna uvcha
ki^ tad-brahma kim adhytma^, ki^ karma puru!ottama
adhibh)ta^ cha ki^ proktam, adhidaiva^ kim uchyate [1]
adhiyaja% katha^ ko tra, dehe smin madhus)dana
pray@a-kle cha katha^, jeyo si niyattmabhi% [2]
r(-bhagavn uvcha
ak!ara^ parama^ brahma, svabhvo dhytmam uchyate
bh)ta-bhvodbhava-karo, visarga% karma-sa^jita% [3]
arjuna% uvchaArjuna said: {he} puru!ottamaO Puru!ottama, Supreme Person;
kimwhat is; tatthat; brahmaBrahman? adhytmam kimWhat is adhytma, the
soul? karma kimWhat is karma, action? chaAnd; kim proktamwhat is; adhi-
bh)tamadhibh)ta, the worldly plane? kim {cha} uchyateand what is; adhidaivam
adhidaiva, the celestial plane? {he} madhus)danaO Madhus)dana; atra dehewith-
in the body; ka% adhiyaja%who or what is adhiyaja, the agent of sacrice? katham
How; {sthita%}is He present; asmin {dehe}in this body? katham chaAnd how;
{tvam} jeya% asiare You to be known; pray@a-kleat the time of death; niyata-
tmabhi%by persons of controlled mind?
r(-bhagavn uvchaThe Supreme Lord said: brahmaBrahman; uchyatemeans;
ak!aram paramamthe imperishable Absolute. adhytmamThe individual soul;
{uchyate}refers to; svabhva%the pure spiritual nature. karmaAction; sa^jita%
means; visarga%the creative force {or offerings to a demigod}; bh)ta-bhva-udbhava-
kara%which manifests the bodies of the human and other species of life through the
agency of gross and subtle material elements.
1, 2 Arjuna inquired: O Supreme Person, what is
Brahman, and what is the soul? What is action and what
is the worldly plane? What is the celestial plane? O
Madhus)dana: within the body, who is the agent of
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The Merciful Absolute 137
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adhibh)ta^ k!aro bhva%, puru!a chdhidaivatam
adhiyajo ham evtra, dehe deha-bh~t^ vara [4]
anta-kle cha mm eva, smaran muktv kalevaram
ya% prayti sa mad-bhva^, yti nsty atra saâya% [5]
{he} deha-bh~tm varaO best of embodied beings, Arjuna; adhibh)tamworldly
existence; k!ara%is the perishable; bhva%existence. adhidaivatamCelestial exis-
tence; puru!a%is the collective universal form, in which are contained the demigods,
headed by the solar gods; chaand; aham evaI, indeed; atra dehewithin this body;
adhiyaja%am the Lord of sacrice in the form of the Supersoul, the sanctioner and
rewarder of the {sacricial etc.} actions of the living beings.
anta-kle chaAt the time of death; ya%one who; smaranthinks; mm evaonly
of Me; muktvwhen leaving; kalevaramthe body; praytideparting this world;
sa%he; ytiattains to; mat-bhvamMy nature. na astiThere is no; saâya%
doubt; atrain this respect.
sacrice, and how is He present? And how are You to be
known by the self-controlled at the time of death?
3 The Supreme Lord spoke thus: It is said that Brahman
is the Imperishable Absolute, and the soul is the living
beings own pure spiritual nature. By action is meant the
creative force {or offerings by charity, sacrice and aus-
terity, etc., to a demigod}, manifesting, through the gross
and subtle elements, the bodies of the human and other
species of life.
4 O Arjuna, best of beings, the worldly plane means that
which is perishable {such as the body}. The celestial plane
is the collective universal form which encompasses and
governs the demigods; and I am the Lord of sacrice,
present as the Supersoul within the bodies of all living
beings, as the sanctioner and rewarder of their actions {of
sacrices, etc.}.
[8.4]
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ya^ ya^ vpi smaran bhva^, tyajaty ante kalevaram
ta^ tam evaiti kaunteya, sad tad-bhva-bhvita% [6]
tasmt sarve!u kle!u, mm anusmara yudhya cha
mayy arpita-mano-buddhir, mm evai!yasy asaâya% [7]
abhysa-yoga-yuktena, chetas nnya-gmin
parama^ puru!a^ divya^, yti prthnuchintayan [8]
{he} kaunteyaO son of Kunt(; {ya%}one who; tyajatileaves; kalevaramthe body;
smaranremembering; yam yam v apiwhatever; bhvamobject; anteat the time
of death; etihe attains; tam tam evato that very object; tat-bhva-bhvita%having
absorbed his mind in thought of it; sadconstantly.
tasmtTherefore; anusmararemember; mmMe; sarve!u kle!uat all times;
chaand; yudhyaght, execute your natural duty. arpita-mana%-buddhi%Offering
mind and intelligence; mayiunto Me; evacertainly; e!yasiyou will reach; mmMe.
asaâya%There is no doubt; {atra}in this.
{he} prthaO son of P~th; anuchintayanthinking at every moment; divyamof
the effulgent; paramam puru!amSupreme Person; na anya-gmin chetasby an
undeviating mind; abhysa-yoga-yuktenaengaged in yoga practice; {yog(}the yog(;
ytireaches; {tam eva}that Supreme Person.
5 One who thinks of Me at the time of death attains to
My nature on departing this world> Of this there is no
doubt.
6 O son of Kunt(, one who has always thought of a
particular object will remember it and attain to it after
leaving the body.
7 Therefore always remembering Me, ght, as it is your
natural duty. Thus dedicating your mind and intelligence
to Me, you will reach Me. Of this there is no doubt.
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kavi^ pur@am anusitram
a@or a@(y^sam anusmared ya%
sarvasya dhtram achintya-r)pam
ditya-var@a^ tamasa% parastt [9]
pray@a-kle manaschalena
bhakty yukto yoga-balena chaiva
bhruvor madhye pr@am veya samyak
sa ta^ para^ puru!am upaiti divyam [10]
ya%One who; pray@a-kleat the time of death; achalena manaswith an un-
ickering mind; yoga-balenaby strength of yoga practice; bhakty yukta%being
constantly engaged in smara@am, devotional remembrance; samyak veya chaand
fully concentrating; pr@amthe life-force; bhruvo% madhyebetween the eyebrows;
anusmaretmeditates on; {param puru!am}the Supreme Person; kavimthe all-know-
ing; pur@ambeginningless; anusitrammerciful teacher of devotion unto Himself;
a@o%-a@(y^samwho is more subtle than the atom; sarvasya dhtram{yet} the
support of all existence; achintya-r)pamand of aprkta or supramundane form
medium-sizedof human feature; ditya-var@ampossessing a radiant form, which,
like the sun, illuminates both Himself and others; tamasa% parasttand is transcen-
dental to material nature; evacertainly; sa%that person; upaitireaches; tamthat;
divyameffulgent; paramSupreme; puru!amPerson.
8 O Prtha, the yog( who practises meditation with an
undeviating mind, always thinking of the effulgent Supreme
Person, reaches Him.
9 10 He, the Supreme Person, is the all-knowing,
beginingless, merciful teacher of devotion unto Himself.
Although more subtle that the atom, He is the innite
support of all existence. His form is supramundane, that
is, of a humanlike feature, yet He is self-illuminating and
all-illuminating like the sun. He is transcendental to
illusion. One whose mind is fully focused by strength of
yoga practice, who continuously remembers Him with
[8.10]
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yad ak!ara^ veda-vido vadanti
vianti yad yatayo v(ta-rg%
yad ichchhanto brahmacharya^ charanti
tat te pada^ sa&grahe@a pravak!ye [11]
sarva-dvr@i sa^yamya, mano h~di nirudhya cha
m)rdhny dhytmana% pr@am, sthito yoga-dhra@m [12]
om ity ekk!ara^ brahma, vyharan mm anusmaran
ya% prayti tyajan deha^, sa yti param^ gatim [13]
sa&grahe@aAlong with the method of attaining it; {aham}I; pravak!yeshall des-
cribe; teto you; tat padamthat objective; yatwhich; veda-vida%the learned knowers
of the Vedas; vadanticall; ak!aramthe imperishable, O^kra, denoting Brahman; yat
which; v(ta-rg%the desireless; yataya%ascetics; viantienter; ichchhanta%and aspir-
ing to reach; yatwhich; {brahmachri@a%}the brahmachr(s, celibate seekers of the
Absolute; charantimaintain; brahmacharyamthe vow of celibacy.
sa^yamyaControlling; sarva-dvr@iall the gateways of the sensesstopping them
from accepting the objects of the senses; nirudhyasteadying; mana%the mind; h~di
within the heart; dhya chaand establishing; pr@amthe vital life-air; m)rdhni
between the eyebrows; sthita%remaining; yoga-dhra@min samdhi through the
practice of dhra@, yogic concentration; tmana%on the spiritual self; vyharanand
uttering; o^ itithus, O^; eka-ak!aramthe monosyllable; brahmasound vibration
of Brahman; anusmaran mmin full remembrance of Me; sa% ya%he who; deham
tyajanleaving the body; praytithus departs; ytiattains; paramm gatimthe supreme
goalthe spiritual plane or slokya-mukti.
devotion, and who at the time of death establishes the
life-force between the eyebrows {at the j-chakra} with
full concentration, thinking of Him, reaches the effulgent
Supreme Person.
11 Along with the method of attaining it, I shall describe
to you that objective which the learned knowers of the
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ananya-chet% satata^, yo m^ smarati nityaa%
tasyha^ sulabha% prtha, nitya-yuktasya yogina% [14]
mm upetya punar janma, du%khlayam avatam
npnuvanti mahtmna%, sa^siddhi^ param^ gat% [15]
{he} prthaO Prtha; ya%one who; ananya-chet%one-pointedly {without the
practices of karma, jna, etc., or without desiring their objectives of heaven, libera-
tion, etc.}; satatamin all circumstances; nityaa%always; smaratiremembers; mmMe;
tasya yogina%for such a person in a relationship of dsya, sakhya, etc.; nitya-yuktasya
who constantly aspires for My divine association; ahamI; sulabha%am easily reached.
mahtmna%The great souls; gat%who have attained; paramm sa^siddhim
the highest perfection, My association in My pastimes; upetyahaving reached; mmMe;
na pnuvantido not take; puna%again; janmaa birth; avatamof imperma-
nence; du%khlayamwhich is the abode of suffering.
Vedas call O^, the Imperishable, within which the desire-
less ascetics enter, and which the devout seekers aspire to
reach by practising the vow of celibacy.
12 , 13 Controlling all the gateways of the senses, hold-
ing the mind steady within the heart, establishing the
life-force between the eyebrows and fully absorbing the
thoughts in the spiritual self, one who at the time of leav-
ing the body vibrates the monosyllable O^ and departs
the world in consciousness of Me, reaches the transcen-
dental world.
14 O Prtha, a person who one-pointedly remembers Me
always, in all circumstances, and who, in his relationship
with Me {in servitude, friendship, etc.} constantly aspires
for My divine associationI am easily reached by such
a devotee.
[8.14]
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brahma-bhuvanl lok%, punar vartino rjuna
mm upetya tu kaunteya, punar janma na vidyate [16]
sahasra-yuga-paryantam, ahar yad brahma@o vidu%
rtri^ yuga-sahasrnt^, te ho-rtra-vido jan% [17]
avyaktd vyaktaya% sarv%, prabhavanty ahar-game
rtry-game pral(yante, tatraivvyakta-sa^jake [18]
{he} arjunaO Arjuna; brahma-bhuvantfrom Brahmaloka, the highest plane in
the universe, downwards; lok%all planes or their residents; puna% vartina%by
nature repeatedly return; tubut; {he} kaunteyaO son of Kunt(; mm upetyareach-
ing Me, atttaing My shelter; na vidyatethere is no; puna% janmarebirth.
te jan% {ye}Those who; vidu%know; brahmana%Lord Brahms; aha%day; yat
which; sahasra-yuga-paryantamcomprises the duration of one thousand chatur-yugas;
rtrimand {his} night; yuga-sahasra-antmof the duration of one thousand chatur-
yugas; aha%-rtra-vida%are knowers of day and night.
aha%-gameWith the coming of {Lord Brahms} day; sarv% vyaktaya%univer-
sal progeny with their bodies, senses, enjoyable objects and abodes; prabhavantiare
born; avyakttof Lord Brahm in his waking state; {puna%}and again; rtri-game
with the coming of night; pral(yantethey are absorbed; tatra evawithin Lord Brahm;
avyakta-sa^jakewho is known as avyakta, the unmanifest.
15 The great souls who become My associates in My
divine pastimes, having reached Me, are never again born
into transitory existence, which is the abode of suffering.
16 O Arjuna, from the plane of Lord Brahm down-
wards, all planes or their residents are subject to return.
But, O Kaunteya, there is no rebirth after reaching Me.
17 A day of Lord Brahm lasts for one thousand chatur-
yugas* and his night is of the same duration. Persons who
know this have the true conception of day and night.
*One yuga {age} in the time calculation of the demigods equals the four yugas or
one chatur-yuga in the time calculation of man, or 4,320,000 years.
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bh)ta-grma% sa evya^, bh)tv bh)tv pral(yate
rtry-game vaa% prtha, prabhavaty ahar-game [19]
paras tasmt tu bhvo nyo, vyakto vyaktt santana%
ya% sa sarve!u bh)te!u, nayatsu na vinayati [20]
{he} prthaO Prtha; avaa% {san}helplessly; being subject to the law of karma;
ayam sa% eva bh)ta-grma%the multitude of beings; bh)tv bh)tvbeing repeatedly
born; aha%-gamewith the coming of the day of Lord Brahm; pral(yatedisappear;
rtri-gameat nightfall; prabhavatiand are born; {puna% aha%-game}with a
new day.
tuBut; para%beyond, superior; tasmt avyakttto this unmanifest Hira@yagarbha
{born within the golden egg, the universe}, Lord Brahm; {asti}is; anya%another;
avyakta%unmanifest, imperceptible, transcendental; santana%beginningless; bhva%
existence: sa% ya%He who; na vinayatiis not destroyed; sarve!u bh)te!u nayatsu
when all beings are destroyed.
18 With the coming of day, the universal progeny with
their bodies, senses, enjoyable objects and abodes are born
of Lord Brahm in his waking state; and at nightfall, they
are again absorbed into Lord Brahm, who is known as
the unmanifest.
19 O Prtha, the multitude of beings are helplessly {sub-
ject to the law of karma} born again and again. With the
coming of Lord Brahms night they are absorbed, and
with the coming of his day they are again born.
20 But superior to this unmanifest {Lord Brahm} there
is another unmanifest, and that existence is beginningless
and transcendental to the perception of the living beings.
He is not destroyed when all beings are destroyed.
[8.20]
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avyakto k!ara ity uktas, tam hu% param^ gatim
ya^ prpya na nivartante, tad dhma parama^ mama [21]
puru!a% sa para% prtha, bhakty labhyas tv ananyay
yasynta%sthni bh)tni, yena sarvam ida^ tatam [22]
yatra kle tv anv~ttim, v~tti^ chaiva yogina%
prayt ynti ta^ kla^, vak!ymi bharatar!abha [23]
{sa%}He; ukta% itiis said to be; avyakta% ak!ara% {cha}the Unmanifest and the
Invincible. {vednt%}The Upani!ads; hu%proclaim; tamHim; paramm gatim
the supreme destination; yam prpyareaching whom; {j(v%}the living beings; na
nivartatedo not return. {viddhi}Know; tatthat as; mamaMy; paramam dhma
supreme abode.
{he} prthaO Prtha; {aham}I; sa% para% puru!a%the Supreme Person; anta%
within; yasyawhom; bh)tniall beings; sthniare situated; yenaand by whom;
idamthis; sarvamwhole universe; tatamis pervaded; labhya% {bhavmi}am attain-
able; ananyay bhakty tuonly by exclusive devotion.
{he} bharatar!abhaO Arjuna, best of the Bhratas; {aham}I; vak!ymishall now
describe; tam klam evathat moment; yatra kle tuwhen; prayt%death occurs;
yogina%the yog(s; yntiattain; anv~ttimliberation; v~ttim chaor rebirth.
21 He is said to be the Unmanifest and the Invincible,
proclaimed {by the Upani!ads} to be the supreme goal,
reaching whom one does not return to this world. Know
that destination to be My supreme abode.
22 O Prtha, I, the Supreme Person, within whom all
beings are situated and by whom this whole universe is
pervaded, am attainable only by exclusive devotion.
23 O Bharatar!abha, now I shall describe to you the
circumstances in which the yog(s attain either liberation
or rebirth at the moment of death.
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agnir jyotir aha% ukla%, !a@-ms uttarya@am
tatra prayt gachchhanti, brahma brahma-vido jan% [24]
dh)mo rtris tath k~!@a%, !a@-ms dak!i@yanam
tatra chndramasa^ jyotir, yog( prpya nivartate [25]
ukla-k~!@e gat( hy ete, jagata% vate mate
ekay yty anv~ttim, anyayvartate puna% [26]
{yatra}The path on which; agni% jyoti%the deities of re and light; aha%the deity
of day; sukla%the deity of the waxing moon; uttarya@am !a$-ms%and the deity
of the suns six-monthly northern ascent; {avasthita%}preside; brahma-vida% jan%
the knowers of Brahman; prayt%going, i.e. leaving the body; tatraon that path;
gachchhantiattain; brahmaBrahman.
{yatra}The path on which; dh)ma%the deity of smoke; rtri%the deity of night;
k~!@a%the deity of the waning moon; tath !a$-ms% dak!i@yanamand the deity
of the suns six-monthly southern ascent; {avasthita%}preside; yog(the {karma-} yog(;
{prayta%}who goes; tatraon that path; prpyareaching; chndramasam jyoti%
Svarga-loka, the heavenly plane; nivartatereturnsundergoes rebirth.
eteThese; gat( ukla-k~!@etwo paths, bright and dark; jagata%of the world {where
persons are apt to follow the paths of jna and karma}; mateare considered; vate
hiperpetual. ekayBy one; anv~ttimliberation; ytiis attained; anyayby the
other; puna% vartateone returns, is reborn.
24 Upon leaving the body, the knowers of Brahman attain
Brahman via the path of re, light, day, the waxing moon
and the suns northern ascent.
25 Upon leaving the body, the karma-yog( reaches the
heavenly plane via the path of smoke, night, the waning
moon and the suns southern ascent, but returns to
undergo rebirth.
[8.25]
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naite s~t( prtha jnan, yog( muhyati kachana
tasmt sarve!u kle!u, yoga-yukto bhavrjuna [27]
vede!u yaje!u tapa%su chaiva
dne!u yat pu@ya-phala^ pradi!$am
atyeti tat sarvam ida^ viditv
yog( para^ sthnam upaiti chdyam [28]
{he} prthaO Prtha {Arjuna}; jnanknowing; etethis; s~t(pair of paths; kachana
yog(any {bhakti-} yog( {one engaged in the devotional service of the Lord}; na muhyati
is not deluded. tasmtTherefore; {he} arjunaO Arjuna; sarve!u kle!ualways; bhava
be; yoga-yukta%engaged in yoga.
viditvKnowing; idamthis; My supremacy and the supremacy of My devotion;
yog(the yog(, the devoted soul; atyetitranscends; tat sarvam pu@ya-phalamall those
fruits of piety; vede!uachieved by chanting the Vedas; yaje!uperforming sacrice;
tapa%superforming austerity; dne!u eva chaand performing charity; yatwhich;
pradi!$amhave been mentioned in the scriptures; chaand; upaitiattains; paramthe
supreme; dyamoriginal; sthnamplace.
26 These two paths of the world, the bright and the
dark, are accepted as being perpetual. By the bright path
liberation is attained and by the dark path one is reborn.
27 O Prtha, the devotee {bhakti-yog(} who knows these
bright and dark paths is not deluded. Therefore, O Arjuna,
be ever xed in transcendental, exclusive devotion.
28 Thus knowing of My glories and the glories of devotion
for Me, the devoted soul, surpassing the scripturally cited
fruits of piety achieved by chanting the Vedas and per-
forming sacrice, austerity and charity, attains My supreme,
holy abode.
08 Gita06 7/6/06 1:40 AM Page 146
H4l l1+4 4IBI +lRl8RI54l4 1c1
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde traka-
brahma-yogo nm!$amo dhyya% [8]
End of Chapter Eight
The Merciful Absolute
08 Gita06 7/6/06 1:40 AM Page 147

+4RI54l4
CHAPTER NINE
Rja-guhya-yoga
The Hidden Treasure
of Devotion
09 Gita06 7/6/06 1:41 AM Page 149
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r(-bhagavn uvcha
ida^ tu te guhyatama^, pravak!my anas)yave
jna^ vijna-sahita^, yaj jtv mok!yase ubht [1]
rja-vidy rja-guhya^, pavitram idam uttamam
pratyak!vagama^ dharmya^, susukha^ kartum avyayam [2]
araddadhn% puru!, dharmasysya parantapa
aprpya m^ nivartante, m~tyu-sa^sra-vartmani [3]
r(-bhagavn uvchaThe Supreme Lord said: {aham} pravak!ymiI now tell;
teyou; anas)yavewho are without envy; idamthis; guhyatamammost hidden;
jnamknowledge of pure devotion for Me {singing My glories which expands into
unlimited services}; vijna-sahitam tuup to direct realization of Me; jtvknow-
ing; yatwhich; {tvam}you; mok!yasewill be liberated; aubhtfrom inauspicious-
ness, or, from all that is opposed to devotion.
{viddhi}Know; idamthis; rja-vidyas the king of knowledge; rja-guhyamthe
most secret of secrets; uttamamsupreme; pavitrampure; pratyak!a-avagamam
attained by direct realization; dharmyamthe perfection of religion; kartum susukham
very easy to practise; avyayam {cha}and imperishable.
{he} parantapaO conqueror of the enemy; puru!%persons; araddadhn%
lacking faith; asya dharmasyain this pure life of devotion for Me; aprpyaunable to
reach; mmMe; nivartanteever revolve; m~tyu-sa^sra-vartmanion the path of
death in the material world.
1 The Supreme Lord said: I now reveal to you, who are
without envy, this most hidden treasure of knowledge of
pure devotion, with direct realization of Me, knowing
which you will be liberated from inauspiciousnessfrom
all that is opposed to devotion.
2 Know this to be the king of secrets, the king of know-
ledge, supreme, pure and imperishable. It is known by
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The Hidden Treasure of Devotion 151
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may tatam ida^ sarva^, jagad avyakta-m)rtin
mat-sthni sarva-bh)tni, na chha^ te!v avasthita% [4]
na cha mat-sthni bh)tni, paya me yogam aivaram
bh)ta-bh~n na cha bh)ta-stho, mamtm bh)ta-bhvana% [5]
yathka-sthito nitya^, vyu% sarvatra-go mahn
tath sarv@i bh)tni, mat-sthn(ty upadhraya [6]
idamThis; sarvam jagatwhole world; tatamis pervaded; mayby Me; avyakta-
m)rtinby My unmanifest form. sarva-bh)tniAll beings; mat-sthniare situated
in Me, the innite; aham chabut I; na avasthita%am not situated; te!uin them.
bh)tni na cha mat-sthniYet all beings are not situated in Me. payaBehold;
meMy; aivaram yogamsupreme mystical power. mamaMy; tmSelf; bh)ta-
bh~tis the mainstay; bh)ta-bhvana% chaand origin of all beings; {kintu}yet; na
bh)ta-stha%is not in them.
upadhrayaConceive; itiin this way: yathas; mahnthe mighty; vyu%air or
wind; sarvatra-ga%going everywhere; nityamalways; ka-sthita%rests in the sky;
tathsimilarly; sarv@i bh)tniall beings; mat-sthnirest in Me.
direct realization {by one eager to serve Me}, it is the per-
fection of religion, and very easy to practise.
3 O conqueror of the enemy, men who have no faith in
this hidden treasure of devotion to Me are unable to reach
Me, and so they remain wandering on the path of death
in the material world.
4 This entire universe is pervaded by Me in My unmani-
fest form, and all beings are situated in Me; yet I am not
in them.
5 Again, they are not in Me. Behold My supreme mystical
power of inconceivable oneness and difference {achintya-
bhedbheda}. I, Myself, am the mainstay and origin of all
beings, but I am not in them.
[9.5]
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sarva-bh)tni kaunteya, prak~ti^ ynti mmikm
kalpa-k!aye punas tni, kalpdau vis~jmy aham [7]
prak~ti^ svm ava!$abhya, vis~jmi puna% puna%
bh)ta-grmam ima^ k~tsnam, avaa^ prak~ter vat [8]
na cha m^ tni karm@i, nibadhnanti dhanajaya
uds(navad s(nam, asakta^ te!u karmasu [9]
{he} kaunteyaO Kaunteya; kalpa-k!ayeat the milleniums end; sarva-bh)tniall
beings; yntimerge; mmikm prak~timin My trimodal material nature. kalpa-adau
With a new day of Brahm; ahamI; vis~jmimanifest; tnithem; puna%again.
ava!$abhyaControlling; svm prak~timMy trimodal nature; {aham}I; puna%
puna%repeatedly; vis~jmimanifest; imamthis; k~tsnamentire; bh)ta-grmam
multitude of beings; avaamwho are helplessly; prak~te% vatcontrolled by their
natures acquired through their previous actions.
{he} dhanajayaO Dhanajaya; tni karm@ithose actions of manifestation,
sustenance and withdrawal; na nibadhnanticannot bind; mmMe; asaktamwho
am detached; uds(navat s(nam charemaining as neutral; te!u karmasuin those
actions.
6 Know that as the mighty wind blowing everywhere rests
always in the sky, similarly, all beings rest in Me.
7 O son of Kunt(, at the end of the millenium, all beings
are merged in the material nature of three modes, which
is My external potency; and at the beginning of a new
millennium, I make them manifest again.
8 I control My potency of material nature, to repeatedly
manifest the multitude of beings, who are helplessly con-
trolled by their natures.
9 O conqueror of wealth, I remain detached and situated
as neutral in the cosmic manifestation, sustenance and
withdrawal, and these functions cannot bind Me.
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maydhyak!e@a prak~ti%, s)yate sa-charcharam
hetunnena kaunteya, jagad viparivartate [10]
avajnanti m^ m)#h, mnu!(^ tanum ritam
para^ bhvam ajnanto, mama bh)ta-mahevaram [11]
mogh mogha-karm@o, mogha-jn vichetasa%
rk!as(m sur(^ chaiva, prak~ti^ mohin(^ rit% [12]
{he} kaunteyaO Arjuna; may adhyak!e@aordained by Me; prak~ti%My My
potency; s)yateproduces; {jagat}the universe; sa-chara-acharamwith moving and
stationary beings. anena hetunBy this cause; jagatthe universe; viparivartateis
repeatedly manifest.
ajnanta%Not knowing; paramthe transcendental; bhvamnature, reality; mama
ritam mnu!(m tanumof My form of human features; m)#h%ignorant per-
sons; avajnanticonsidering Me a mere mortal, blaspheme; mmMe; bh)ta-mah-
(varamthe Supreme Lord of all beings.
{te}They; {bhavanti}remain; mogha-%with vain hopes; mogha-karm@a%
vain actions; mogha-jn%vain knowledge; {cha}and; vichetasa%vain thoughts;
rit%adopting; rk!as(mthe ignorant; sur(m chaand passionate, demoniac; prak~tim
evanature; mohin(mcausing their delusion, their downfall.
10 O Kaunteya, ordained by Me, My illusory potency
produces this universe of moving and stationary beings.
Thus it is manifest over and over again.
11 Not knowing the transcendental nature of My form
of human features, ignorant persons blaspheme Me,
the Supreme Lord of all beings, considering Me a mere
mortal.
12 Their hopes, acts, knowledge and thoughts all in vain,
such persons acquire the ignorant and demoniac nature,
which leads to their downfall.
[9.12]
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mahtmnas tu m^ prtha, daiv(^ prak~tim rit%
bhajanty ananya-manaso, jtv bh)tdim avyayam [13]
satata^ k(rtayanto m^, yatanta cha d~#ha-vrat%
namasyanta cha m^ bhakty, nitya-yukt upsate [14]
jna-yajena chpy anye, yajanto mm upsate
ekatvena p~thaktvena, bahudh vivato-mukham [15]
tuBut; {he} prthaO son of P~th, Arjuna; rit%taking refuge in; daiv(m pra-
k~timthe godly nature; mah-tmna%the great-hearted, the devoted souls; jtv
knowing; mmMe; bh)ta-dimas the origin of all that be; {cha}and; avyayam
imperishable; bhajantiworship, adore; {mm}Me; ananya-manasa%whole-heartedly.
satatamAt all times, in all places and circumstances; mm k(rtayanta%singing
the glories of My divine name, form, etc.; yatanta%striving to learn spiritual truths of
My transcendental nature, personality, etc.; d~#ha-vrat% chaand unfailingly follow-
ing the devotional observances such as Ekda( and regular chanting of the holy name;
namasyanta% chaoffering obeisances unto Me and following all the practices of devotion;
{te}they; upsateworship; mmMe; bhaktywith devotion; nitya-yukt%earnestly
aspiring for their eternal relationship with Me.
api chaAlso; jna-yajenaby performing the knowledge-sacrice; anyeothers,
self-worshippers; yajanta%who offer oblations; mm upsateworship Me; ekatvena
conscious of oneness; {anye cha}and others, external form-worshippers; {mm upsate}
worship Me; p~thaktvenaVi!@u, but in the form of demigods, conscious of differen-
tiation; {anye cha}and yet others; {mm upsate}worship Me; bahudhin many
ways; vivata%-mukhamas the cosmic or universal form.
13 But, O Prtha, the great-hearted souls take refuge in
the divine nature, and they whole-heartedly worship and
adore Me, knowing Me as the eternal origin of all.
14 They continually chant My glories, strive to learn
spiritual truths about Me and faithfully follow the
devotional practices. Bowing to Me and worshipping Me
with devotion, they aspire for their eternal relationship
with Me.
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aha^ kratur aha^ yaja%, svadhham aham au!adham
mantro ham aham evjyam, aham agnir aha^ hutam [16]
pitham asya jagato, mt dht pitmaha%
vedya^ pavitram o^kra, ~k sma yajur eva cha [17]
aham kratu%I am the re sacrices Agni!$oma, Atygni!$oma, Uktha, o#ai, Atirtra,
Aptoryma and Vjapeya, collectively known as Jyoti!$oma; aham yaja%I am the ve
types of sacrices to demigod deities such as the Viva-devas and others according to
the Sm~ti scriptures; aham svadhI am the obsequial oblation offered to the ancestors;
aham au!adhamI am the food; aham mantra%I am the sacred incantation; aham
jyamI am the ghee {claried butter} and other sacricial ingredients; aham agni%I
am the re; aham hutam evaI am the act of offering.
aham pitI am the father; asya jagata%of this universe; mtthe mother; dht
the ordainer of the living beings fruits of actions; pitmaha%the grandfather; vedyam
the object of all knowledge; pavitram o^kra%the purifying pra@ava monosyllable;
~kthe g Veda; smaSma Veda; yaju% eva chaand Yajur Veda.
15 Others perform the knowledge-sacrice and worship
Me in oneness, others worship Me in differentiation, and
yet others worship Me in a multitude of ways as the
universal form.
16 I am the Vedic Jyoti!$oma sacrice and the ve sacri-
ces to the Viva-deva demigods and others as enjoined
in the Sm~ti scriptures. I am the oblation to the ancestors,
the food, and the mantra. I am the sacricial ingredients
such as ghee, I am the consecrated re, and I am the act
of offering.
17 I am the father and the mother of the universe, the
ordainer of the living beings fruits of actions, the fore-
father, and the object of all knowledge. I am the purifying
O^, the g, Sama and Yajur Vedas.
[9.17]
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gatir bhart prabhu% sk!(, nivsa% ara@a^ suh~t
prabhava% pralaya% sthna^, nidhna^ b(jam avyayam [18]
tapmy aham aha^ var!a^, nig~h@my uts~jmi cha
am~ta^ chaiva m~tyu cha, sad asach chham arjuna [19]
trai-vidy m^ soma-p% p)ta-pp
yajair i!$v svargati^ prrthayante
te pu@yam sdya surendra-lokam
ananti divyn divi deva-bhogn [20]
{aham} gati%I am the fruit of action; bhartthe maintainer; prabhu%the Lord;
sk!(the witness; nivsa%the refuge; ara@amthe guardian; suh~tthe true friend;
prabhava%the universal manifestation; pralaya%withdrawal; sthnamand susten-
ance; nidhnamthe reservoir; avyayam b(jamthe imperishable seed.
chaAnd; {he} arjunaO Arjuna; aham tapmiI give heat; aham uts~jmiI bring
forth; var!amrain; nig~h@mi chaand I withdraw it. aham eva am~tamI am im-
mortality; mtyu% chaand death; sattruth; asat chaand untruth.
trai-vidy%Performers of the fruitive rituals of the g, Yajur and Sma Vedas; soma-
p%who take the remnants of soma-rasa, a beverage made from the Soma creeper, dear to
the demigods; p)ta-pp%and are puried of sin; i!$vhaving worshipped; mmMe;
yajai%by sacrice, but indirectly through the demigods; prrthayantepray; svargatim
to attain the heavenly plane, the abode of the demigods. sdyaReaching; pu@yamin
reward for their piety; sura-indra-lokamthe plane of Indra, heaven; te anantithey
enjoy; divynthe exalted; deva-bhognhappiness of the demigods; diviin heaven.
18 And I am the goal, the maintainer, master, witness,
refuge, guardian and true friend. I am the universal mani-
festation, sustenance and withdrawal. I am the reservoir,
I am the original seed, I am the imperishable Supreme
Lord.
19 O Arjuna, I give heat, and the rain comes and goes
by My will. I am immortality and death, I am truth and
untruth.
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te ta^ bhuktv svarga-loka^ vila^
k!(@e pu@ye martya-loka^ vianti
eva^ tray(-dharmam anuprapann
gatgata^ kma-km labhante [21]
anany chintayanto m^, ye jan% paryupsate
te!^ nitybhiyuktn^, yoga-k!ema^ vahmy aham [22]
bhuktvAfter enjoying; tamthat; vilamvast; svarga-lokamheavenly plane;
pu@ye k!(@ewith the exhaustion of their peity; tethey; viantienter; martya-lokam
the human plane. evamIn this way; kma-km%those desiring enjoyment; anu-
prapann%given to; tray(-dharmamthe worship prescribed in three of the Vedas;
labhanteattain; gata-agatamcoming and going in this world.
ahamI; vahmibear; yoga-k!emamthe responsibility of providing and protect-
ing the necessities; te!mof those; nitya-abhiyuktnmwho are exclusively devoted
to Me; ye jan%and who; anany%exclusively; mm chintyanta%always think of
Me; pari-upsateand worship Me in all respects, every relationship.
20 Persons who perform the fruitive ritualistic sacrices
prescribed in three of the Vedas worship Indra and other
demigods. In fact, they worship Me, but in an indirect
way. They drink the sacricial remnants of the Soma
beverage, purify themselves of sin, and pray to attain the
heavenly plane. As the result of their piety, they reach
heaven and enjoy celestial pleasures.
21 After enjoying the vast heavenly plane, upon the
exhaustion of their pious merits they return to the human
plane. In this way, persons desiring enjoyment who follow
the Vedic rituals for demigod worship come and gothey
undergo repeated birth and death in this material world.
22 I bear the responsibility of acquiring and protecting
the necessities of My fully dependent devotees who are
always absorbed in thought of Me, and who worship Me
in every way.
[9.22]
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ye py anya-devat-bhakt, yajante raddhaynvit%
te pi mm eva kaunteya, yajanty avidhi-p)rvakam [23]
aha^ hi sarva-yajn^, bhokt cha prabhur eva cha
na tu mm abhijnanti, tattventa cyavanti te [24]
ynti deva-vrat devn, pit`n ynti pit~-vrat%
bh)tni ynti bh)tejy, ynti mad-yjino pi mm [25]
{he} kaunteyaO son of Kunt(; yethose persons who; anya-devat-bhakt% api
although devotees of other gods; yajanteworship the demigods; raddhay-anvit%
with faith; te apithey too; yajantiworship; mm evaMe; avidhi-p)rvakambut
not in a way appropriate to attaining Me.
aham hiI alone am; bhokt eva chathe enjoyer; prabhu% chaand the rewarder;
sarva-yajnmof all sacrices; tubut; na abhijnantibeing ignorant; mmof
Me; tattvenain truth; tethey; ata%therefore; chyavantifall to take birth; {puna%}
again.
deva-vrat%The demigod worshippers; yntireach; devnthe demigods; pit~-
vrat%the ancestral worshippers; yntireach; pit@their ancestors; bh)ta-ijy%the
spirit worshippers; yntireach; bh)tnithe spirits; mat-yjina%My worshippers;
yntireach; mm apiMe.
23 O Kaunteya, the devotees of the demigods who have
faith in worshipping them, are actually worshipping Me,
but incorrectly.
24 I alone am the enjoyer and rewarder of all sacrices,
but being ignorant of My position, the demigod worship-
pers fall to take birth again.
25 The demigod worshippers reach the demigods, the
forefather worshippers go to the plane of their ancestors,
and the worshippers of the spirits go to the spirits. But
those who worship Me come to Me.
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patra^ pu!pa^ phala^ toya^, yo me bhakty prayachchhati
tad aha^ bhakty-upah~tam, anmi prayattmana% [26]
yat karo!i yad ansi, yaj juho!i dadsi yat
yat tapasyasi kaunteya, tat kuru!va mad-arpa@am [27]
ubhubha-phalair eva^, mok!yase karma-bandhanai%
sannysa-yoga-yukttm, vimukto mm upai!yasi [28]
ya%For one who; bhaktywith devotion; prayachchhatioffers; meMe; patram
a leaf; pu!pama ower; phalamfruit; toyamwater; ahamI; anmipartake of
thatI affectionately accept; tatthat; bhakti-upah~tamdevotional offering; {tasya}of
that person; prayata-tmana%of clean heart.
{he} kaunteyaO Arjuna, son of Kunt(; yat {tvam} karo!iwhatever you do, gen-
eral or scripturally prescribed actions; yat ansiwhatever you eat; yat juho!iwhat-
ever you offer in sacrice; yat dadsiwhatever you give in charity; yat tapasyasiand
whichever austerity you perform or vow you keep; tat kuru!vado that; mat-arpa@am
as an offering unto Me.
{karma-kurvan}Acting; evamin this way; mok!yaseyou will be liberated; karma-
bandhanai%from bondage to action; ubha-aubha-phalai%and its auspicious or
inauspicious results. sannysa-yoga-yukta-tmWith mind linked to Me by renounc-
ing the fruits of your actions; vimukta% {san}being perfectly liberated; mm upai!yasi
you will reach Me.
26 If one offers Me with devotion a leaf, ower, fruit or
water, I affectionately accept that offering of the clean
hearted devotee.
27 O Kaunteya, whatever you do, whatever you eat,
whatever you offer in sacrice, whatever you give and
whatever vow you may keepdo everything as an offer-
ing unto Me.
28 Acting thus, you will be freed from bondage to action
and its auspicious or inauspicious results. With mind
[9.28]
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samo ha^ sarva-bh)te!u, na me dve!yo sti na priya%
ye bhajanti tu m^ bhakty, mayi te te!u chpy aham [29]
api chet sudurchro, bhajate mm ananya-bhk
sdhur eva sa mantavya%, samyag vyavasito hi sa% [30]
k!ipra^ bhavati dharmtm, avach-chhnti^ nigachchhati
kaunteya pratijn(hi, na me bhakta% pra@ayati [31]
aham sama%I am equal; sarva-bh)te!uto all beings; na astithere is neither; dve!ya%
an enemy; priya% {cha} nanor a friend; mefor Me;. tubut; ye bhajantiwhoever
serves; mmMe; bhaktywith love; {yath}as; tethey; {sakt%}are attached; mayi
to Me; aham api chaI, too; {tath sakti%}am similarly attached; te!uto them.
chetIf; apieven; su-durchra%a person of sinful practices; bhajateserves; mm
Me; ananya-bhkwith exclusive devotion {giving up all other endeavours such as
karma and jna}; evacertainly; sa% mantavya%he should be regarded; sdhu%as
a saintly person; hibecause; sa% samyak vyavasita%his resolve is perfect.
[1] {sa%}He {who dedicates himself to Me}; k!ipramswiftly; bhavatibecomes;
dharma-tma person of virtuous practices; nigachchhatiand attains; avatconstant;
ntimpeace, relief from obstacles. {he} kaunteyaO son of Kunt(; pratijn(hideclare;
{iti}thus; meMy; bhakta%devotee; na pra@ayatiis never vanquished.
[2] {he} kaunteyaO son of Kunt(; pratijn(hipromise and declare it; {iti}that; me
bhakta%My devotee; na pra@ayatiis never vanquished. {sa%}That person who
proclaims this; k!ipramswiftly; bhavatibecomes; dharma-tmvirtuous, religious;
nigachchhatiand attains; avatconstant; ntimpeace, joy.
selessly linked to Me, you will be perfectly liberated and
you will come to Me.
29 I am equal to all, so no one is My enemy or My
friend. Yet, for those who serve Me with love, as they are
bound by affection for Me, I am similarly bound by the
tie of affection for them.
09 Gita06 7/6/06 1:41 AM Page 160
The Hidden Treasure of Devotion [9.31] 161
30 If even a very sinful person serves Me exclusively
with devotion, he should be regarded as saintly, for his
resolve is perfect.
31 He swiftly becomes a person of virtuous practices and
attains constant peace. O son of Kunt(, declare to the
world that My devotee is never vanquished
or
31 O son of Kunt(, declare to the world that My devotee
is never vanquished. One who declares this swiftly becomes
virtuous and attains eternal joy.
Commentary
The second interpretation of this verse was revealed to
r(la Bhaktivinoda hkur in a dream.
In the r(mad Bhgavatam {11.11.32} Lord r( K~!@a says:
Hll4 4 B Hl+ Il+ R4l8l+ H9 M+l+ I
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jyaiva^ gu@n do!n
maydi!$n api svakn
dharmn sa^tyajya ya% sarvn
m^ bhajet sa cha sattama%
The best of the saintly persons are those who have
surpassed the forms of duties that I, Myself, have recom-
mended in the scriptures for the people in general.
Although it is My directive, they cross it and render lov-
ing service to Me.
In society, one must obey the law, but there is also the
situation of crossing the law to show delity to the king.
If one risks his life and reputation, and crossing the gen-
eral law enters the royal chamber to combat an assassin,
then he will be considered the most loyal servitor.
09 Gita06 7/6/06 1:41 AM Page 161
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m^ hi prtha vyapritya, ye pi syu% ppa-yonaya%
striyo vaiys tath )drs, te pi ynti par^ gatim [32]
{he} prthaO Arjuna; ye apieven those who; syu%may be considered ; ppa-
yonaya%low-born persons; striya%women; vaiy%merchants; tath )dr%and
labourers; vyapritya hiif they take full shelter; mmin Me; te api yntithey, too,
attain; parm gatimthe supreme destination.
Similarly, the Lord is saying, I have already given some
direction for the people in general. Do this, dont do that,
dont cross these laws, etc. But if for My interest anyone
takes the risk of committing sin, then he should be con-
sidered the best of My devotees.
So, Arjuna, go and declare it, promise to the public
that the ananya-bhk {verse 30}, the exclusively devoted
persons, will never come to ruin. Then you will get the
benet. You will become dharmtm, religious, and attain
eternal divine happiness. The ananya-bhk, the exclusive
devotees, have already crossed the threshold of dharma,
the standard of dutifulness, and taken the risk to throw
themselves fully into my service. Sarva dharmn pari-
tyajya mm eka^ ara@a^ vraja {18.66}. There is no
question of them becoming virtuous or religious as they
long before surpassed dharma and took the risk and entered
into prema-dharma, My loving service, transcending both
piety and sinfulness.
32 O son of P~th, persons of low birth, women, merchants
or labourersthey, too, attain the supreme destination
by taking full refuge in Me.
09 Gita06 7/6/06 1:41 AM Page 162
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ki^ punar brhma@% pu@y, bhakt rjar!ayas tath
anityam asukha^ lokam, ima^ prpya bhajasva mm [33]
man-man bhava mad-bhakto, mad-yj( m^ namaskuru
mm evai!yasi yuktvaivam, tmna^ mat-parya@a% [34]
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde rja-
guhya-yogo nma navamo dhyya% [9]
kim puna%Not to mention that; bhakt% {santa%}having become devoted to Me;
pu@y%the pure; brhma@%brhma@as; tathand; rjar!aya%saintly kings; {par^
gati^ ynti}will surely attain the supreme destination. prpya{Therefore} having
achieved; imamthis; anityamtemporary; asukhammiserable; lokamhuman body;
bhajasvaserve; mmMe.
bhavaBe; mat-man%always conscious of Me; mat-bhakta%My devoted servi-
tor; mat-yj( {cha}and My worshipper. namaskuruOffer obeisances; mmto Me.
evamIn this way; yuktv tmnamhaving dedicated yourself to Me; mat-parya@a%
taking refuge in Me; e!yasiyou will reach; mm evaMe.
33 So can there be any doubt that those brhma@as and
saintly kings who are pure devotees will achieve the
supreme goal? Therefore, worship Me, since although
this human body is temporary and a place of suffering,
it is attained only after many births and it affords the
best opportunity to render devotional service to Me.
34 Always think of Me, be my devotee, always worship
Me and offer obeisances to Me. Thus offering yourself to
Me and taking refuge in Me, you will come to Me.
[9.34]
09 Gita06 7/6/06 1:41 AM Page 163
End of Chapter Nine
The Hidden Treasure of Devotion

09 Gita06 7/6/06 1:41 AM Page 164
URI54l4
CHAPTER TEN
Vibh)ti-yoga
The Divine Glories
of the Lord
10 Gita06 9/1/06 8:13 AM Page 165
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r(-bhagavn uvcha
bh)ya eva mah-bho, ~@u me parama^ vacha%
yat te ha^ pr(yam@ya, vak!ymi hita-kmyay [1]
na me vidu% sura-ga@%, prabhava^ na mahar!aya%
aham dir hi devn^, mahar!(@^ cha sarvaa% [2]
yo mm ajam andi^ cha, vetti loka-mahevaram
asa^m)#ha% sa martye!u, sarva-ppai% pramuchyate [3]
r(-bhagavn uvchaThe Supreme Lord said: {he} mah-bhoO mighty-armed
Arjuna; ~@uhear; bh)ya% evaonce again; meMy; paramamsupreme; vacha%
word; yatsince; ahamI; vak!ymiwill speak; te pr(yam@yato you, who are very
dear to Me; hita-kmyaydesiring your welfare.
naneither; sura-ga@%the demigods; nanor; mah-~!aya%the great sages; vidu%
understand; meMy; prabhavamtranscendental birth; hibecause; sarvaa%in all
respects; aham di%I am the origin; devnmof the demigods; mah-~!(@m cha
and of the great sages, too.
yahOne who; vettiknows; mmMe, the son of Devak(; ajamas the birthless;
andimthe beginningless; loka-mah-(varam chaand the Supreme Lord of all beings;
sa%he; asa^m)#ha%undeluded; martye!uamong men; pramuchyateis liberated;
sarva-ppai%from all sins or obstacles to devotion.
1 The Supreme Lord said: O heroic Arjuna, listen to My
supreme word once again. Desiring your welfare, I shall
speak to you, who are very dear to Me.
2 Neither the demigods nor the great sages can under-
stand My transcendental appearance in this world, as I
alone am the origin of those celestial beings and sages.
3 One who knows Me, the son of Devak(, as the birthless,
beginningless, Supreme Lord of all beings, is undeluded
among men and completely liberated from sin.
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The Divine Glories of the Lord 167
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buddhir jnam asa^moha%, k!am satya^ dama% ama%
sukha^ du%kha^ bhavo bhvo, bhaya^ chbhayam eva cha [4]
ahi^s samat tu!$is, tapo dna^ yao yaa%
bhavanti bhv bh)tn^, matta eva p~thag-vidh% [5]
mahar!aya% sapta p)rve, chatvro manavas tath
mad-bhv mnas jt, ye!^ loka im% praj% [6]
{ete}All these; p~thak-vidh% bhv%various qualities; bh)tnmof the living
beings; bhavantiare born; matta% evaof Me alone: buddhi%ability to determine
subtle meanings; jnamability to discriminate between spirit and matter; asa^-
moha%freedom from delusion; k!amtolerance; satyamtruthfulness; dama%con-
trol of the external senses; ama%control of the internal senses; sukhamhappiness;
du%khamunhappiness; bhava%birth; abhva%death; bhayam chafear; abhayam
eva chaand fearlessness; ahi^snonviolence; samatequanimity, seeing the happi-
ness and unhappiness of all beings as ones own; tu!$i%satisfaction; tapa%austerity as
directed in the Vedas; dnamcharity; yaa%fame; ayaa% {cha}and infamy.
{ete} mat-bhv%All these personalities, empowered by Me; mnas% jt%are
born of My mind, which is manifest as Hira@yagarbha, Lord Brahm: sapta mah-
~!aya%the seven great sagesMar(chi, Atri, A&giras, Pulastya, Pulaha, Kratu, and
Vasi!$ha; p)rveand their predecessors; chatvrahthe four sages Sanaka, Sanandana,
Sanat-kumra and Santana, all known as brahmar!is; tath manava%and the fourteen
Manus headed by Svayambhuva. im% praj% lokeMankindbrhma@a, etc., and all
progeny; ye!mdescends from these patriarchs.
4,5 Intelligence, knowledge, freedom from delusion,
forbearance, truthfulness, mental control, sense control,
happiness, unhappiness, birth, death, fear, courage, non-
violence, equanimity, satisfaction, austerity, charity, fame
and infamyall these various attributes of the living
beings are born of Me alone.
6 The seven great sages headed by Mar(chi, and preced-
ing them, the four brahma@a sages headed by Sanaka,
[10.6]
10 Gita06 9/1/06 8:13 AM Page 167
9l 4W 4IB A RR 4I 4 B v4 I
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et^ vibh)ti^ yoga^ cha, mama yo vetti tattvata%
so vikalpena yogena, yujyate ntra saâya% [7]
aha^ sarvasya prabhavo, matta% sarva^ pravartate
iti matv bhajante m^, budh bhva-samanvit% [8]
ya%One who; vettiknows; tattvata%in truth; etmthis; vibh)timsupremacy;
chaand; yogam{bhakti-} yoga; mamaof Mine; sa%such a person; yujyateis linked;
avikalpenaby undeviating; yogenaknowledge of essential truth. atraIn this matter;
na saâya% {asti}there is no doubt.
aham prabhava%I am the Supreme Absolute Truth, svaya^ Bhagavn or the original
Supreme Lord, the cause; sarvasyaof all causes, including Brahman, Paramtman and
Bhagavn. sarvamAll activity in the universe of matter and spirit, and the Vedas and
allied scriptures; pravartatearise; matta%from Me. matvRealizing; itithis deep
truth; budh%persons of ne theistic intelligence; bhva-samanvit%in their divine
relationship of servitude, friendship, etc.; bhajanteworship, adore; mmMe.
and also the fourteen Manus or progenitors headed by
Svayambhuvaall are empowered by Me and are born
of Lord Brahm, who is a manifestation of My mind.
Mankind and all progeny descends from these patriarchs.
7 One who thus knows in truth My supremacy and
devotional service serves Me in unwavering realization.
Of this there is no doubt.
8 I am K~!@a, the Sweet Absolute, the origin of all. The
entire universe of material and transcendental play, activity,
purpose, and the Vedas and allied scriptures which give
guidanceall evolve from Me alone. Realizing this hidden
treasure, persons of ne theistic intelligence surpass the
mundane and embrace the path of love divine, rga-
marga, and adore Me forever.
10 Gita06 9/1/06 8:13 AM Page 168
The Divine Glories of the Lord [10.8]
Commentary
Verses 811 are the four principal verses of r(mad
Bhagavad-g(t. The ontological substance of the book is
contained within these four essential verses beginning,
aha^ sarvasya prabhavoEverything evolves from Me.
In the r(mad Bhgavatam {1.2.11}, the three main
conceptions of the Absolute are given as Brahman,
Paramtman, and Bhagavn. Brahman is the all-compre-
hensive aspect of the Absolute, Paramtman is the all-
permeating aspect of the Absolute, and Bhagavn is the
personal conception of the Absolute. The word Bhagavn
is generally dened as stated in the Vi!@u Pur@a {6.5.47},
9 4 F4 HRB F4 44 F4 4UH >l4 I
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aivaryasya samagrasya, v(ryasya yaasa% riya%
jna-vairgyayo chaiva, !a@@^ bhaga it(&gan
He who is full with all the six opulences of wealth,
power, fame, beauty, knowledge and renunciation is known
as Bhagavn, the Supreme Lord.
The characteristic of Bhagavn, as Lord Nrya@a, is
that all kinds of potencies are personally controlled by
Him. However, r(la J(va Goswm( has given a special
and particularly ne interpretation: Bhagavn means
bhajan(ya gu@a-vii!$a. His nature is such that whoever
comes into contact with Him cannot resist serving Him.
No one can resist feeling moved to worship and adore
His charming personality. As Lord K~!@a, He attracts the
love of everyone.
169
10 Gita06 9/1/06 8:13 AM Page 169
Therefore, by the word sarvasya, Lord K~!@a indicates,
I am svaya^ Bhagavn, the Supreme Lord Himself. I
am the origin of not only Brahman and Paramtman. I
am also the origin of the Master of all potencies who
commands the respect of everyone, Lord Nrya@a of
Vaiku@$ha.
Matta% sarva^ pravarttateEvery attempt and move-
ment begins from Me, including the methods by which
everyone worships and serves Me in devotion.
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nyam tm pravachanena labhyo
na medhay na bahun rutena
yam evai!a v~@ute tena labhyas
tasyai!a tm viv~@ute tan)^ svm
{Ka$hopani!ad 1.2.23}
The Lord cannot by known by logic, intelligence or
extensive study of the scriptures. But He reveals Himself
to one who is eager to serve Him and prays to Him for
His grace.
In this way, matta% sarva^ pravarttateI am the rst
to reveal to the people, Worship Me in this way. I
appear as Guru, and through him, I worship Myself.
In the r(mad Bhgavatam {11.17.27}, the Guru is des-
cribed by the Lord as His own direct manifestation:
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chrya^ m^ vijn(yn, nvamanyeta karhichit
na martya buddhys)yeta, sarva deva-mayo guru%
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The Divine Glories of the Lord [10.8] 171
{r( K~!@a said to His devotee, Uddhava:} You should
know the bona de spiritual master as My very Self.
Gurudeva is the embodiment of all the gods. Never dis-
honour him or nd fault in him by ascribing any mun-
dane conception of place, time and circumstances to him.
Furthermore, the Lords nest potency is r(mat(
Rdhr@(. Of course, there are many other eternal
associates, but the highest order of devotional service is
represented in r(mat( Rdhr@(. The Lord is therefore
saying, My worship is shown by Me. I, as My nest
potency, worship Myself. Iti matv bhajante mm
understanding this conception, the devotee will come to
worship Me, always under the direction of My best
worshipperMy nest potency and representation
Rdhr@(, or Gurudeva. Crossing Her, the highest and
most desirable form of service to Me is not possible.
Rdh-dsyam, the servitorship of r(mat( Rdhr@(, is
indicated here. Only those who are blessed with divine
intelligence will be able to appreciate this, and not persons
with self-acquired intelligence from this myika quarter,
the world of misconception. In this verse, the word budh%
refers to sumedhasa% as described in the r(mad-Bhgavatam
{11.5.32}, or persons of ne theistic intelligence arising
from direct connection with the transcendental plane. The
inner guidance and direction they receive is the outcome
of suk~ti, divine merit acquired by the association of pure
devotees. Bhva-samanvit% means rga-samanvit%
anurgalove and attraction which is afnity, not by
strictly following scriptural rules or drawn from any plane
of loss and gain, but from bhva, inner divine inspira-
tion. Devotion of this high type is completely non-
calculative {jna-)ny bhakti}, as described by r(la
10 Gita06 9/1/06 8:13 AM Page 171
R)pa Goswm( in his r( Bhakti-rasm~ta-sindhu {1.1.9}:
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anybhil!it )nya^, jna-karmdy anv~tam
nuk)lyena k~!@u(lana^ bhaktir uttam
The highest devotion is that which satises Lord K~!@a,
free from the coverings of any pursuits such as action and
knowledge.
The most rare and elevated stage of devotion is in the
line of spontaneous devotion, known as rga-mrga. In
that line, guided by the qualied Guru, an elevated pure
devotee may attain service to a leader of one of the groups
of K~!@as personal associates who serve the Lord in His
pastimes in a relationship of friendship {sakhya-rasa},
parenthood {vtsalya-rasa} or consorthood {madhura-rasa}.
In V~ndvana the Lord is served in spontaneous devotion
by His friends headed by Subala Sakh, and by His
parental devotees headed by Nanda Mahrj and mother
Yaod. The Gop(s headed by Lalit and Vikh serve
Him in consorthood. But amongst all His associates, and
amongst all the Gop(s, the highest order of divine loving
service is rendered to the Lord by r(mat( Rdhr@(.
Therefore, the acme of rga-mrga is the service of
Rdhr@( {Rdh-dsyam}. This is the highest objective
of the R)pnuga Gau#(ya Sampradya, the followers of
pure devotion as taught by r(la R)pa Goswm(
Prabhupda, in the line of r( Chaitanya Mahprabhu.
10 Gita06 9/1/06 8:13 AM Page 172

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mach-chitt mad-gata-pr@, bodhayanta% parasparam
kathayanta cha m^ nitya^, tu!yanti cha ramanti cha [9]
mat-gata-pr@%Those who have dedicated their lives to Me; mat-chitt%who
always think of Me; mm kathayanta% chaand talk about Me; bodhayanta% paras-
param {santa%}enlightening one another with the nectar of their devotional realiza-
tions; nityamare ever; tu!yanti chasatised; ramanti chaand ecstatic.
9 Always thinking of Me, those surrendered souls converse
about Me, enlightening one another with the nectar of
their devotional realizations, ever content and ecstatic in
their divine natures.
Commentary
The Supreme Lord K~!@a is speaking about His pure
devotees. I am in the heart of their hearts, in their
every thought. Their entire energytheir whole lifeis
dedicated to My satisfaction. They converse with one
another about Me and experience mutual enlightenment.
They always love to talk about Me with whoever they
meet, and nothing else. For every time, place and circum-
stance, I am the only subject of their discussion. They
nd very much satisfaction in this {tu!yanti cha}. Up to
the divine relationship of parenthood, there is the feeling
of satisfaction.
Furthermore, ramanti chaJust as a wife enjoys a
conjugal relationship with her husband, the devotees
similarly feel such ecstasy in My intimate company when
speaking about Me. This has also been mentioned by
the previous chryas.
[10.9]
10 Gita06 9/1/06 8:13 AM Page 173
l H4 l+l Wl R9 4 +R I
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te!^ satata-yuktn^, bhajat^ pr(ti-p)rvakam
dadmi buddhi-yoga^ ta^, yena mm upaynti te [10]
te!m pr(ti-p)rvakam bhajatmTo those loving devotees; satata-yuktnmwho
are always engaged in My service; {aham}I; dadmigive; tamthat; buddhi-yogam
inspiration; yenaby which; tethey; upayntican come; mmto Me.
10 To those devotees who are always lovingly engaged in
My service, I give the divine inspiration by which they
can come to Me.
Commentary
The Lord says, The highest group of My servitors
{whose devotion was described in the previous verse by
the word ramanti} are those who are constantly engaged
{satata-yukta} in My service in consorthood {madhura-
rasa} with heartfelt love {bhajatm pr(ti-p)rvakam}. Then
He says that He will give them further inspiration or
inner instruction by which they can come to Him {yena
mm upaynti te}. When already in this and the previous
verse the devotees service to the Lord has been
described as eternal {by the words nityam and satata-
yukta}, now the statement that He will give them further
inspiration by which they can come to Him may appear to
be redundant. Therefore, in the expression mm upaynti
te {They will come to Me}, the word upaynti must be
dened as prak(ya-bhvenaupapati. Pati means husband,
and upapati means paramour.
In Vndvana, Lord K~!@a is not considered a lawful
husband, but He is the Lord of the heart, transcendental
10 Gita06 9/1/06 8:13 AM Page 174
to even the husband {prak(ya-rasa}. Deceiving their
husbands, the gop(s of Vndvana unite with K~!@a. they
do not allow a second party to come between them and
K~!@a. They cannot allow the interception of social law
or even scriptural regulation, because K~!@as position is
absolute, and such a relationship is more relishable to
Him. This is *Vndvana bhajana, and this is the mean-
ing of upapati.
My relationship with them is independent of everything
conceivable, including law, society and the scriptures. It
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vikr(#ita^ vraja-vadh)bhir ida^ cha vi!@o%
raddhnvito nu~@uyd atha var@ayed ya%
bhakti^ par^ bhagavati pratilabhya kma^
h~d-rogam v apahinoty achire@a dh(ra%
{Bhg. 10.33.39}
A self-controlled person who possesses sincere faith in the divine pas-
times transcendentally enjoyed by Lord K~!@a with the Gop(s {Rsa-l(l},
and who, having heard those divine pastimes from the lotus mouth of the
bona de Guru constantly sings or narrates their gloriessuch a person
swiftly achieves the most elevated form of pure devotion for the Lord, and
is promptly able to ward off the heart disease of lust.
In his writings, r(la J(va Goswm( has laid stress on the word dh(ra,
meaning self-controlled. To hear these elevated subjects, one must enter
into the culture of sense-control, otherwise he will be lost.
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naitat samcharej jtu, manaspi hy an(vara%
vinayaty charan mau#hyd, yathrudro bdhi-ja^ vi!am
{Bhg.10.33.30}
No one should ever even think of imitating this behaviour of the Supreme
Lord and the Gop(s. If out of gross foolishness anyone tries to imitate the
pastimes of the Lord, he will be destroyed, as though imitating Lord iva by
drinking the poison which arose from the ocean. {It is described in the
r(mad Bhgavatam that once the demigods and the demons jointly engaged
in churning the ocean to produce nectar. Both nectar and poison were pro-
duced, and Lord iva, by his power, could hold the poison within his throat.}
10 Gita06 9/1/06 8:13 AM Page 175
is most innate and natural, and it does not require any
social or scriptural sanction. I say to them, You may
show formal respect to all these restrictions and live in
the society. But from the heart of your heart, you are
Mine. This is the special inspiration and insight I give
those devotees {buddhi-yogam yena mm upaynti te}.
Externally there are social and scriptural demands, but
My position is over and above them. Veda is My instruc-
tion for the benet of the masses who have deviated from
Me, and society is also under the jurisdiction of those
general instructions given to the people by Me. But My
divine relationship with everything is intrinsic and inde-
pendent. It does not require recognition from anyone.
Such a relationship is the highest. It is the constant. It
supercedes all law and society which are guided by the
Vedas; rather, all the Vedas are searching for such a thing.
rutibhir vimgym {Bhg. 10.47.61}; vie!a-m~gyathe
Vedas are searching after this ideal divine position. In the
section of the r(mad Bhgavatam which deals with
Rsa-l(l, the Vedas are begging forgiveness.
We are generally supposed to give tidings of You, but
we could not describe You as we now experience You
here. Now we understand that we have committed an
offence, because we could not distribute this Rsa-l(l to
the world.
Like signposts, all the revealed scriptures are only
showing the direction; but where, how? We dont
know. Only, He may be available in this direction.
Anywhere and everywhere, everything belongs to Him.
For one who knows this, all possibilities of sense
pleasure and exploitation are uprooted. For example, an
10 Gita06 9/1/06 8:13 AM Page 176
unmarried woman may have the possibility of being
approached by many, but there is less possibility for
those who are married, because they are possessed by
someone. Similarly, when we are able to know that every-
thing is only for the satisfaction of K~!@a, then we shall
realize that all our exploiting tendencies have vanished
forever. Nothing will remain to be utilized for the
pleasure of our sense-experience. It will be very deeply
felt in our hearts that everything has its existence only
for His satisfaction, and there is no room for any other
exploitation.
We, too, are included thereour existence is also only
for His satisfaction. Everything is meant for His divine
pastimes {l(l}, and there is no possibility for any others
pastimes. All are included in that one l(l. Encroachment
will disappear when we learn the proper utility of every-
thing. He is the owner, and His ownership is absolute.
The scriptures, society, and law designate, This is yours,
that is anothers, or that belongs to a third party. This
is something like a temporary lease, but the permanent
ownership is in all respects with Him. All otherspos-
sessor and property, master and servantare relative,
and only sanctioned by Him for the time being. He alone
is the absolute owner, possessor and enjoyer. Complete
purication of our hearts is possible only when we arrive
at such a conclusion. Everyone is thinking of themselves
as many masters of many things, but this is all heart
disease {h~d-rogam}. This is all conceived in a diseased
state of consciousness. In a healthy state, when the
heart is quite wholesome, we can see the Supreme Whole,
and we can see that everything is meant only for His
satisfaction.
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lR 4l+ +9lA R$Rl+ R I
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te!m evnukamprtham, aham ajna-ja^ tama%
naymy tma-bhva-stho, jna-d(pena bhsvat [11]
anukampa-arthamOut of compassion; te!m evafor them; ahamI; tma-
bhva-stha%appearing within their hearts; naymidestroy; bhsvat jna-
d(penawith the shining lamp of knowledge; tama%the darkness; ajna-jamborn
of ignorance.
11 Out of compassion for them, I, situated within the
hearts of all living beings, dispel the darkness of ignor-
ance with the radiance of knowledge.
or
11 Being conquered by the love of those devotees who in
their unalloyed loving devotion become aficted by the
all-devouring darkness born of their pangs of separation
from Me, I illuminate their hearts with My presence,
destroying the darkness of their pain of separation.
Commentary
Of the two translations given above, the rst is the
most general interpretation of this verse. But if we appre-
ciate pure, noncalculative devotion {jna-)ny bhakti},
the Lords statement here may again appear redundant
and inconsistent.
When those high devotees are already admitted to be
performing continuous and unadulterated service, and
even above that, they are situated in the plane of pure
love, spontaneous and automatic {rga-mrga}, how can
it be harmonized that the Lord will now in the last stage
10 Gita06 9/1/06 8:13 AM Page 178
destroy their ignorance {tama%} born of misunderstand-
ing {ajna-jam}, by giving them knowledge {jna}?
Jna is only a covera futile, nite conception of the
innite Absolute {jna-karmdy anv~tam...bhaktir
uttam}. When they have achieved devotion devoid of
the covering of knowledge {jna-)ny bhakti}, how will
they again have to return to that knowledge {jna}?
In his commentary, r(la Vivanth Chakravart( hkur
has mentioned that this knowledge is extraordinary
{vilak!a@am}, though he did not enter into specic detail.
To clarify this point, we have given the following
explanation:
Lamentation and delusion are generally known to be
symptoms of the mode of ignorance {tamo-gu@a}. In
jna-)ny bhakti, the elevated devotees who take K~!@a
not as the Supreme God, but as a friend, son, husband,
or lover, will come to experience lamentation and delu-
sion, but this is only an outward appearance of ignorance.
In fact, it is the pain of divine separation. They lament.
Where have You gone?
In this verse, the Lords statement, te!m evnu-
kamprtham generally means Fortunately for them, or,
To favour them {I dispel their darkness, etc.}> But it
may also be interpreted, I want their favour. I aspire for
the favour of those devotees of the highest order.
The Lord also says to the Gop(s in the r(mad Bhga-
vatam {10.82.44}:
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mayi bhaktir hi bh)tnm, am~tatvya kalpate
di!$y yad s(n mat-sneho, bhavat(n^ mad-pana%
10 Gita06 9/1/06 8:13 AM Page 179
In general, people want devotion to Me to achieve
eternal life. To cross the limit of mortality and to have
eternal life, they come to Me and worship Me. For these
reasons they want My service, but fortunately for you, O
Gop(s, you have some natural affection towards Me. That
will ultimately bring you to Me.
This is the general meaning. However, in r( Chaitanya-
charitm~ta, r(la K~!@adsa Kavirja Goswm( has drawn
out the inner meaning of what K!@a is saying to the
Gop(s, which is just the opposite:
Through devotion, everyone wants Me to help them
attain the highest position of eternal benet, and if they
have a connection with Me, they consider themselves for-
tunate. But I consider Myself fortunate because I have
come in touch with the valuable affection that I found in
your hearts. By My fortune, I have got your association.
Therefore, here in r( G(t, the Lord is saying, Te!m
evnukamprthambeing conquered by the love of those
unalloyed devotees, when I cannot tolerate their pain of
separation, I at once come running to satisfy them, and
I reveal to them with special light, special consciousness,
I have returned to yousee Me now. With powerful
brilliance {jna-d(pena} I show them My presence when
they are very much in need of Me, and I relieve their
pain of separation.
tma-bhva-stha%: He reveals Himself according to His
devotees divine relationship with Him {rasa}: to a friend,
as a friend; to a mother, as a child; to a wife, as a hus-
band; and to the sweethearts, as a paramour.
After r( Chaitanya Mahprabhu left home and accept-
ed the renounced order of life, sannysa, mother ach(
could not tolerate the deep separation, and she began to
10 Gita06 9/1/06 8:13 AM Page 180
cry. ach(dev( was preparing excellent dishes, offering
them to the Deity, and weeping. Where is my Nimi?
Hes very fond of these curriesHis favourite dishes,
and Nimi is not here. Suddenly, Lord Chaitanya came
and began to eat. ach(dev( exclaimed, Oh, Nimi is eat-
ing and for the time being her separation was relieved.
Moments later, she reconsidered, Did I see Nimi eating?
But He is now a sannysi in Jaganntha Pur(, so how could
He have come here? Did I serve Him? There must be a
mistake. Then she examined the pots again to see if there
was food there. Finding them empty, she began to con-
jecture whether even a dog or some other animal had come
and eaten it. But during that moment, Nimi had actu-
ally come, and mother ach( saw Him in broad daylight.
That illumination is transcendental, and not the know-
ledge {jna} that is generally known in our vocabulary.
The acme of theism is Prak(ya-rasa. Prak(ya means
anothers. In every divine relationship, the Lord captures
all. In the whole of V~ndvana where everyone follows
the path of love {rga-mrga}, this prak(ya-rasa is
infused. The friends of K~!@a sometimes say, Some
people say that K~!@a is a resident of Mathur. They
say Hes the son of Vasudeva, and He will soon go to
Mathur. They say He is not our friend Will we really
lose His company? Then how will we be able to live in
this jungle and herd the cows? They experience this
apprehensionWe may lose Him at any time. This
intensies their friendly service to Him.
Similarly, Mother Yaod thinks, Some say that K~!@a
is not my son, Hes Devak(s son. What is this? I wont
admit this. Hes my child This idea enhances Yaods
affection for K~!@a: I may lose Him? Then how shall I
10 Gita06 9/1/06 8:13 AM Page 181
live? Therefore, the prak(ya-rasa stresses the rarity of
K~!@as relationship, because the possibility of losing His
company is always in the background. But the highest
intensity of service is to be found in the madhura-rasa
{consorthood} group. In the other rasas, there is the idea
of suspense that He may go away, but in the consort-
hood relationship in the divine abode of V~ndvana, the
consorts cross the direction of the scriptures and the society,
which guide everyone to remain as husband and wife
{svak(ya}. Prak(ya {anothers} has been accepted in the
science of devotion as the highest conception, above the
socially and scripturally sanctioned svak(ya {ones own}.
Prak(ya or paramour relationship nourishes the pastimes
of K!@a by deceiving one who claims ownership over
another, such as a husband over a wife, or a parent over
a child. The normally accepted relationship of svak(ya is
commonplace, but to cross the jurisdiction of the scriptures
and society, as a paramour, means a greater risk as if to
commit sin. Thus, this relationship is very rare, and rarity
enhances its intensity and value. The idea of deceiving
the possessor to favour the non-possessor {in the spiri-
tual sense} is a beautiful, ornamental conception. Actually,
in K~!@as case there cannot be any state of paramour-
ship, because in truth He is the owner of everything.
However, the divine arrangement is fashioned in this way
to enhance the devotees internal devotion for the Lord,
just as food appears more tasteful when hunger is present.
In Vaiku@$ha, the nature of the worship of Lord Vi!@u
is gorgeous, majestic, reverential, and awe-inspiring. But
above that, in the highest conception, Godhead is human-
like in form and nature. It is stated in r( Chaitanya-
charitm~ta in the teachings to Santana Goswm(:
10 Gita06 9/1/06 8:13 AM Page 182
wkt ukyw m2[] skeQh ft[l[]
ftbnp yexet ?n ,
mjenkbS] mbgp wt] fbowkSet] f1bt]
ft[l[ xr ar?n <
wkt h3p t ?n f sfeyf ,
mu ?knt Kw w] ber sb oVbf]
sxegl wkt aewq <
k~!@era yateka khel, sarvvottama nara-l(l,
nara-vapu thra svar)pa;
gopa-vea, ve@u-kara, nava-kiora, na$avara,
nara-l(l haya anur)pa.
k~!@era madhura-r)pa una santana:
ye r)pera eka ka@a, #ubya saba tribhuvana,
sarvva-pr@( kare kar!a@a.
The highest form of Godhead is K~!@a, who plays in
His eternal divine pastimes like a human being. An ever-
youthful cowherd boy of V~ndvana, the best of dancers,
He enjoys His pastimes, always playing His ute. His
beauty is so charming and sweet that the whole universe
is ooded by even the tiniest atom of it, and all beings
are attracted irresistibly to Him.
He is approachable by all. We can nd God nearest
of allin a human feature. It has been explained how
K~!@as form of human feature is the highest form of
the Absolute, according to the calculation of ecstasy
{rasa}, which is the common standard of measurement of
the whole scope of the Innite. By the development of
nta-, dsya-, sakhya-, vtsalya-, and madhura-, and
then prak(ya-rasa {tranquillity, servitude, friendship,
parenthood, consorthood, and then paramour relation-
ship}, this is scientically proven, without whimsical or
10 Gita06 9/1/06 8:13 AM Page 183
aiT p f Prev ,
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arjuna uvcha
para^ brahma para^ dhma, pavitra^ parama^ bhavn
puru!a^ vata^ divyam, di-devam aja^ vibhum [12]
hus tvm ~!aya% sarve, devar!ir nradas tath
asito devalo vysa%, svaya^ chaiva brav(!i me [13]
arjuna% uvchaArjuna said: {aha^ manye}I accept; bhavnYour Grace; param
brahmaas the supreme Brahman, directly the Supreme Lord; param dhmathe
supreme ymasundara form, the supreme refuge; paramamthe supreme; pavitram
anctier, saviour. sarveAll; ~!aya%the sages; deva-!i% nrada%Nrada Muni, the
saint among the gods; asita%Asita; devala%Devala; tath vysa%and the great sage
Vysa; hu%call; tvmYou; vatam puru!amthe eternal Personality; divyamthe
self-manifest; di-devamthe original Lord; ajamthe birthless; vibhumthe all-per-
vading Lord, the fountain-head of all opulences; cha svayam evaand You, Yourself;
brav(!i meare now declaring this to me.
blind faith. If we follow the line of R)pnuga-bhajana
{devotion following the line of r(la R)pa Goswm(}
which originates from r( Chaitanyadeva, this scientic
basis can be appreciated. The previous chryas have left
comprehensive teachings for us on how to follow, con-
ceive and attain all these things.
12,13 Arjuna said: O Lord, You are the supreme Brahman,
the supreme shelter and the supreme saviour. All the
prominent sages such as Devar!i Nrada, Asita, Devala
and Vysa have described You as the self-manifest, eternal
Supreme Person, the fountain-head of all opulences and
the root of all existence from whose divine play everything
emanates. And now You are personally declaring this to
be the truth.
10 Gita06 9/1/06 8:13 AM Page 184
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sarvam etad ~ta^ manye, yan m^ vadasi keava
na hi te bhagavan vyakti^, vidur dev na dnav% [14]
svayam evtmantmna^, vettha tva^ puru!ottama
bh)ta-bhvana bh)tea, deva-deva jagat-pate [15]
vaktum arhasy ae!e@a, divy hy tma-vibh)taya%
ybhir vibh)tibhir lokn, im^s tva^ vypya ti!$hasi [16]
{he} keavaO Keava; {aham} manyeI accept ~tamas factual; sarvam etatall;
yat vadasiYou have told; mmme. {he} bhagavanO Lord; hiindeed; na dev% na
dnav%neither the demigods nor the demons; vidu%know; teYour; vyaktimper-
sonality in full.
{he} puru!ottamaO Supreme Person; {he} bh)ta-bhvanaO universal father; {he}
bh)ta-(aO Lord of all beings; {he} deva-devaO God of the gods; {he} jagat-pate
O Jaganntha, Lord of the universe; evaonly; tvamYou; svayamYourself; vettha
know; tmnamYourself; tmanby Yourselfby Your own potency.
hi {tvam} vaktum arhasiYou may kindly describe; ae!e@aelaborately; {t%}
those; divy%divine; tma-vibh)taya%personal opulences; ybhi% vibh)tibhi%by
which opulences; tvamYou; ti!$hasiare present; vypyapervading; imn loknall
these worlds.
14 O Keava, I fully accept all that You have said. O
Lord, indeed neither demigods nor demons know Your
personality in full.
15 O Supreme Person, universal father, Lord of all beings,
God of the gods, Lord of the universe Only You can
know Yourself, by Your own divine potency.
16 Please describe to me in full Your personal opulences
by which You pervade all these worlds.
[10.16]
10 Gita06 9/1/06 8:13 AM Page 185
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katha^ vidym aha^ yogi^s, tv^ sad parichintayan
ke!u ke!u cha bhve!u, chintyo si bhagavan may [17]
vistare@tmano yoga^, vibh)ti^ cha janrdana
bh)ya% kathaya t~ptir hi, ~@vato nsti me m~tam [18]
r(-bhagavn uvcha
hanta te kathayi!ymi, divy hy tma-vibh)taya%
prdhnyata% kuru-re!$ha, nsty anto vistarasya me [19]
{he} yoginO Lord of Yoga-my, Lord of divine potency; {he} bhagavanO Supreme
Lord; kathamhow can; ahamI; sadbe constantly; parichintayanabsorbed in
thought; tvmof You; vidymknow; {tvm}You; chaand; ke!u ke!u bhve!uin
which forms; asiare; {tvam}You; chintya%to be thought of; mayby me?
{he} janrdanaO Janrdana; kathayaplease describe; bh)ya%again; vistare@a
in detail; tmana% yogamthe process of devotional union with You {bhakti-yoga};
vibh)tim chaand Your opulences; hisince; ~@vata%hearing; am~tamYour ambrosial
words; memy; t~pti%satiation; na astidoes not occur.
r(-bhagavn uvchaThe Supreme Lord said: hanta kuru-re!$haO best of the
Kurus; kathayi!ymiI will tell; teyou; prdhnyata%the principal; divy%trans-
cendental; tma-vibh)taya%personal opulences, manifest by My divine potency; hi
since; na astithere is no; anta%end; vistarasya meto the expanse of My glories.
17 O Lord of divine potency, how can I be constantly
absorbed in thought of You, how can I know You, and in
which forms should I think of You?
18 O Janrdana, please again describe in detail Your
opulences and the path of devotion for You, for I never
tire of hearing Your ambrosial words.
19 The Supreme Lord said: O Arjuna, best of the
Kurus, My glories are unlimited, so I shall tell you of My
10 Gita06 9/1/06 8:13 AM Page 186
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aham tm gu#kea, sarva-bh)taya-sthita%
aham di cha madhya^ cha, bh)tnm anta eva cha [20]
ditynm aha^ vi!@ur, jyoti!^ ravir aûmn
mar(chir marutm asmi, nak!atr@m aha^ a( [21]
vedn^ sma-vedo smi, devnm asmi vsava%
indriy@^ mana chsmi, bh)tnm asmi chetan [22]
{he} gu#keaO Arjuna; aham tmI am the Supersoul; sarva-bh)ta-aya-sthita%
situated within the heart of all beings; cha evaand; aham di%I am the beginning;
madhyam chamiddle; anta% chaand end; bh)tnmof all beings.
ditynmOf the twelve dityas; aham asmi vi!@u%I am the ditya known as
Vi!@u. jyoti!mOf the luminaries; aham {asmi}I am; aûmnthe blazing; ravi%
sun; marutmOf the Vyu demigods; mar(chi%{I am} the Vyu known as Mar(chi;
nak!atr@mand of the stars; a({I am} the moon.
vednmOf the Vedas; {aham} asmiI am; sma-veda%the Sma-veda. devnm
Of the demigods; {aham} asmiI am; vsava%Indra. indriy@mOf the senses;
{aham} asmiI am; mana%the mind; chaand; {aham} asmiI am; chetanthe life;
bh)tnmof all that lives.
principal transcendental opulences, manifest in this world
by My divine potency.
20 O conqueror of sleep, I am the Supersoul within the
hearts of all beings, and I am their beginning, middle
and end.
21 Of the twelve dityas I am Vi!@u; of the luminaries
I am the radiant sun; of the Vyus I am Mar(ch(, of stars
I am the moon.
22 Of the Vedas, I am Sma-veda; of the demigods I am
Indra; of the senses I am the mind, and I am the life of
all that lives.
[10.22]
10 Gita06 9/1/06 8:13 AM Page 187
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rudr@^ a&kara chsmi, vitteo yak!a-rak!asm
vas)n^ pvaka chsmi, meru% ikhari@m aham [23]
purodhas^ cha mukhya^ m^, viddhi prtha b~haspatim
senn(nm aha^ skanda%, sarasm asmi sgara% [24]
mahar!(@^ bh~gur aha^, girm asmy ekam ak!aram
yajn^ japa-yajo smi sthvar@^ himlaya% [25]
rudr@mOf the eleven Rudras; aham asmiI am; a&kara%iva; chaand; yak!a-
rak!asmof the Yak!as and Rk!asas; {aham} asmiI am; vitta-(a%Kubera. vas)nm
Of the eight Vasus; pvaka%{I am} Agni; chaand; ikhari@mof the mountains;
meru%{I am} Sumeru.
{he} prthaO Prtha; viddhiknow; mmMe; b~haspatimas B~haspati; mukhyam
purodhasmthe chief among priests engaged in sacrice. senn(nmOf generals;
aham asmiI am; skanda%Krtikeya; chaand; sarasmamong reservoirs; sgara%
{I am} the ocean.
mah-~!(nmOf great sages; aham asmiI am; bh~gu%Bh~gu. girmOf sound
vibrations; {aham} asmiI am; ekam ak!aramthe pra@ava monosyllable, O^kra.
yajnmOf all types of sacrices; {aham} asmiI am; japa-yaja%sacrice in the
form of meditative chanting of the holy names; {cha}and; sthvar@mof the
immovable; himlaya%{I am} the Himlayas.
23 Of the eleven Rudras I am a&kara, and of the Yak!as
and Rk!asas I am Kubera. Of the eight Vasus I am Agni,
and of mountains I am Sumeru.
24 O Prtha, you should know Me as the chief of priests,
B~haspati; of generals I am Krtikeya, and of reservoirs I am
the ocean.
25 Of great sages, I am Bh~gu; of sound vibrations, I am
O^; of all sacrices, I am the chanting of the holy names;
and of the immovable, I am the Himlayas.
10 Gita06 9/1/06 8:13 AM Page 188
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avattha% sarva-v~k!@^, devar!(@^ cha nrada%
gandharv@^ chitraratha%, siddhn^ kapilo muni% [26]
uchchai%ravasam avn^, viddhi mm am~todbhavam
airvata^ gajendr@^, nar@^ cha nardhipam [27]
yudhnm aha^ vajra^, dhen)nm asmi kmadhuk
prajana chsmi kandarpa%, sarp@m asmi vsuki% [28]
sarva-v~k!@mOf all trees; avattha%{I am} the Avattha tree; deva-~!(@mof
godly sages; nrada%{I am} Nrada Muni. gandharv@mOf Gandharvas; chitra-
ratha%{I am} Chitraratha; chaand; siddhnmof perfected beings; kapila% muni%
{I am} the sage Kapila.
avnmOf horses; viddhiknow; mm uchchai%-ravasamMe as Uchchai%rav;
am~ta-udbhavamwho was born of the churning of nectar; gaja-indr@mOf ele-
phants; airvatam{I am} Airvata; chaand; nar@mamong men; nara-adhipam
{I am} the king.
yudhnmOf weapons; aham asmiI am; vajramthe thunderbolt, the weapon
of Lord Indra. dhen)nmOf cows; {aham} asmiI am; kma-dhukthe desire-
fullling cow. {kandarp@m}Of cupids; {aham} asmiI am; prajana%the progeni-
tor; kandarpa%Cupid; chaand; sarp@mof single-headed venomous snakes;
vsuki%{I am} Vsuki, the king of snakes.
26 I am the Avattha among trees, Nrada of godly sages,
Chitraratha of heavenly singers, and Kapila Muni of
perfected beings.
27 Among horses know Me as Uchchai%rav, who was
born of nectar; know Me as Airvata among elephants,
and king among men.
28 Of weapons I am the thunderbolt, and of cows I am
the heavenly desire-fullling cow. Of cupids I am the
progenitor, and of one-headed venomous snakes I am
Vsuki, the king of snakes.
[10.28]
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ananta chsmi ngn^, varu@o ydasm aham
pi$`@m aryam chsmi, yama% sa^yamatm aham [29]
prahlda chsmi daityn^, kla% kalayatm aham
m~g@^ cha m~gendro ha^, vainateya cha pak!i@m [30]
pavana% pavatm asmi, rma% astra-bh~tm aham
jha!@^ makara chsmi, srotasm asmi jhnav( [31]
ngnmOf the multi-headed non-poisonous serpents; aham asmiI am; ananta%
the divine serpent Ananta; chaand; ydasmof aquatics; aham asmiI am; varu@a%
Varu@adeva. pit`@mOf the deied ancestors; aryam{I am} Aryam; chaand; sa^-
yamatmamong chastisers; yama%Yamarja.
daitynmOf the descendents of Diti; aham asmiI am; prahlda%Prahlda;
kalayatm chaand of subduers; aham {asmi}I am; kla%time; chaand; m~g@m
of animals; m~ga-indra%the lion; chaand; pak!i@mof birds; vainateya%Garu#a.
pavatmOf sanctiers or of the rapid; aham asmiI am; pavana%wind. astra-
bh~tmOf weapon-wielding heroes; {aham} asmiI am; rma%Lord Paraurma.
jha!@mAmong sh; {aham} asmiI am; makara%the shark; chaand; srotasm
of rivers; jhnav({I am} the Jhnav(, the Ganges.
29 Of the multi-headed non-poisonous serpents I am the
Ananta-nga, and of aquatics I am Varu@adeva. Of the
deied ancestors I am Aryam, and of ministers I am
Yamarja, the lord of punishment.
30 Of the Daityas I am Prahlda, and of subjugators I
am time. Of animals I am the lion, and of birds I am
Garu#a.
31 Of sanctiers I am the wind; of weapon-wielding
heros I am Lord Paraurma; among sh I am the shark,
and of rivers I am the Ganges.
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sarg@m dir anta cha, madhya^ chaivham arjuna
adhytma-vidy vidyn^, vda% pravadatm aham [32]
ak!ar@m akro smi, dvandva% smsikasya cha
aham evk!aya% klo, dhtha^ vivato-mukha% [33]
m~tyu% sarva-hara chham, udbhava cha bhavi!yatm
k(rti% r(r vk cha nr(@^, sm~tir medh dh~ti% k!am [34]
{he} arjunaO Arjuna; sarg@mof the manifest; aham eva di%I am the begin-
ning; anta%end; madhyam chaand middle. vidynmOf knowledge; adhytma-
vidy{I am} self-knowledge; chaand; aham vda%I am the philosophy; pravadatm
of philosophers.
ak!ar@mOf letters; aham asmiI am; a-kra%the letter a; chaand; smsikasya
of compound words; dvandva%{I am} the dual compound word. aham eva ak!aya%
kla%I alone am the eternal time ow; {sra!$~m cha}and of creators; vivata%
mukha%four-headed; dhtLord Brahm.
{hara@a-kri@m}Of plunderers; aham m~tyu%I am death; sarva-hara%the van-
quisher of all; chaand; bhavi!yatmof the predestined six transformations of the living
beings; udbhava%{I am} the rst, as birth; chaand; nr(@mof feminine qualities;
k(rti%fame; r(%beauty; vkperfect speech; sm~ti%rememberance; medhintelli-
gence {regarding scriptural wisdom}; dh~ti%patience; chaand; k!amforgiveness {or
the seven wives of Dharma}.
32 O Arjuna, of all that is manifest I am the beginning,
middle and end. Of all wisdom I am self-knowledge, and
I am the philosophy of philosophers.
33 Of the primary letters of the alphabet I am the letter
a, and of compound words I am the dual. I alone am
the endless ow of time, and of universal creators I am
the four-headed Lord Brahm.
34 Of plunderers I am all-devouring death, and of the
predestined six transformations I am birth, the foremost.
[10.34]
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b~hat-sma tath smn^, gyatr( chhandasm aham
msn^ mrga-(r!o ham, ~t)n^ kusumkara% [35]
dy)ta^ chalayatm asmi, tejas tejasvinm aham
jayo smi vyavasyo smi, sattva^ sattvavatm aham [36]
v~!@(n^ vsudevo smi, p@#avn^ dhanajaya%
mun(nm apy aha^ vysa%, kav(nm uan% kavi% [37]
smnmOf all the mantras in the Sma-veda; b~hat-sma{I am} the mantra
prayer to Lord Indra; tathand; chhandasmof metrical mantras; aham gyatr(I
am the Gyatr( mantra. msnmOf the months; aham mrga-(r!a%I am the month
Agrahya@a, the month of harvest {mid-November to mid-December}. {cha}And;
~t)nmof the seasons; kusuma-kara%{I am} spring.
chhalayatmOf cheats; aham asmiI am; dy)tamgambling. tejasvinmOf the
splendid; aham asmiI am; teja%splendour. asmi{I} am; jaya%victory; vyavasya%
perseverance; {cha}and; sattvamthe power of truth; sattva-vatmof the truthful.
v~!@(nmOf the Ydavas; aham asmiI am; vsudeva%Vsudeva; p@#avnm
of the P@#avas; dhanajaya%Arjuna; mun(nmof the sages; vysa%Vysadeva;
apiand; kav(nmof knowers of the scriptures; uan% kavi%Pa@#ita ukrchrya.
Of the feminine qualities I am fame, beauty, perfect
speech, remembrance, intelligence, patience and forgive-
nessthe seven wives of Dharma.
35 Of all the mantras in the Sma-veda I am the B~hat-
sma prayer to Lord Indra, and of metrical mantras I
am the holy Gyatr( mantra. Of the months I am the
foremost, Agrahya@a, and of the seasons I am ower-
bearing spring.
36 I am the gambling of cheats, and the glory of the
glorious. I am victory, I am perseverance, and I am the
power of truth of the honest.
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da@#o damayatm asmi, n(tir asmi jig(!atm
mauna^ chaivsmi guhyn^, jna^ jnavatm aham [38]
yach chpi sarva-bh)tn^, b(ja^ tad aham arjuna
na tad asti vin yat syn, may bh)ta^ charcharam [39]
nnto sti mama divyn^, vibh)t(n^ parantapa
e!a t)ddeata% prokto, vibh)ter vistaro may [40]
damayatmOf law enforcers; aham asmiI am; da@#a%punishment. jig(!atm
Of those desiring to conquer; {aham} asmiI am; n(ti%political wisdom. guhynm
Of all secrets; {aham} asmiI am; maunamsilence; chaand; jna-vatmof the
learned; jnam eva{I am} knowledge.
{he} arjunaO Arjuna; chaand; yatwhatever is; b(jamthe seed; sarva-bh)tnm
of all beings; aham tat apiI am that. yat tat sytWhatever may exist; chara-acharam
moving and stationary; na astithere is no; bh)tamexistence; may vinwithout Me.
{he} parantapaO chastiser of the enemy; na astithere is no; anta%end; mama
divynm vibh)t(nmof My divine opulences; e!a% tuso; uddeata%an indica-
tion; vistara%of the expanse; vibh)te%of these opulences; prokta%has been men-
tioned; mayby Me.
37 Of the Ydavas I am Vsudeva, of the P@#avas I am
Arjuna, of the sages I am Vysadeva, and of knowers of
the scriptures I am ukrchrya.
38 I am the punishment meted out by the enforcers of
the law, I am the political wisdom of those desiring to
conquer. I am the silence of all secrets, I am the wisdom
of the wise.
39 O Arjuna, whatever is considered the origin of all
beings, I am that. Nothing, whether stationary or mov-
ing, can exist without Me.
40 O conqueror of the enemy, My divine glories have no
end. I have given you but an indication of them.
10.40
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yad yad vibh)timat sattva^, r(mad )rjitam eva v
tat tad evvagachchha tva^, mama tejo â-sambhavam [41]
athav bahunaitena, ki^ jtena tavrjuna
vi!$abhyham ida^ k~tsnam, ekêna sthito jagat [42]
vibh)ti-yogo nma daamo dhyya% [10]
yat yat evaOf each and every; vibh)timatmagnicent; r(matbeautiful; vor;
)rjitamglorious; sattvamexistence; tvamyou; ava-gachchha evashould know; tat
tateach of them; aâ-sambhavamas born of a portion; mama teja%of My power.
{he} arjunaO Arjuna; athavhowever; tava kimwhat is your need; jtenaof
knowing; etenathis; bahunelaborately? vi!$abhyaSupporting; idamthis; k~tsnam
entire; jagatuniverse; aham sthita%I am situated; eka-aênain My fractional
expansion as the Supersoul of material natureMah-Vi!@u or Kra@r@avay( Vi!@u.
41 Know for certain that whatever is magnicent, beauti-
ful or glorious is born of but a fraction of My power.
42 But, O Arjuna, what is the need of elaborating further
on My opulences? I support this entire universe in My
fractional expansion as the Supersoul of material nature.
End of Chapter Ten, The Divine Glories of the Lord,
from the conversation of r( K!@a and Arjuna
10 Gita06 9/1/06 8:13 AM Page 194
9+lUI54l4
CHAPTER ELEVEN
Viva-r)pa-darana-yoga
The Vision of
the Universal Form
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arjuna uvcha
mad-anugrahya parama^, guhyam adhytma-sa^jitam
yat tvayokta^ vachas tena, moho ya^ vigato mama [1]
bhavpyayau hi bh)tn^, rutau vistarao may
tvatta% kamala-patrk!a, mhtmyam api chvyayam [2]
evam etad yathttha tvam, tmna^ paramevara
dra!$um ichchhmi te r)pam, aivara^ puru!ottama [3]
arjuna% uvchaArjuna said: ayamthis; mama moha%ignorance of mine, about
You; vigata%has been dispelled; tenaby that; paramammost; guhyamsecret; vacha%
revelation; adhytma-sa^jitampertaining to the divine glories of Your Supreme
Self; yatas; uktamdescribed; tvayby You; mat-anugrahyaout of Your mercy
for me.
{he} kamala-patra-ak!aO Lord K~!@a, whose eyes are like the petals of a lotus
ower; hicertainly; vistaraa%elaborately; bhava-apyayauthe manifestation and
withdrawal; bh)tnmof all beings; rutauhas been heard; mayby me; tvatta%
from You; chaand; {tava}Your; avyayaminexhaustible; mhtmyamglories; api
too; {rutam}have been heard.
{he} parama-(varaO Supreme Lord; yathas; tvamYou; tthahave spoken;
tmnamof the glories pertaining to Yourself; evamsuch; etatis so; {tathpi}yet;
{he} puru!a-uttamaO Supreme Person; {aham} ichchhmiI wish; dra!$umto see;
teYour; aivaramglorious; r)pamform.
1 Arjuna said: By Your grace, You have revealed Your
hidden treasure to me, and my ignorance of Your Supreme
Self has been dispelled.
2 O beautiful lotus-eyed Lord, I have heard Your elaborate
description of the manifestation and dissolution of the
living beings, and I have also heard Your description of
Your inexhaustible glories.
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manyase yadi tach chhakya^, may dra!$um iti prabho
yogevara tato me tva^, daraytmnam avyayam [4]
r(-bhagavn uvcha
paya me prtha r)p@i, atao tha sahasraa%
nn-vidhni divyni, nn-var@k~t(ni cha [5]
paydityn vas)n rudrn, avinau marutas tath
bah)ny ad~!$a-p)rv@i, paychary@i bhrata [6]
{he} prabhoO Lord; yadiif; manyase itiYou consider; tatthat; akyam dra!$um
is possible to be seen; mayby me; tata%then; {he} yoga-(varaO all-powerful one;
tvamYou; darayaplease reveal; avyayam tmnamYour imperishable Self; meto me.
r(-bhagavn uvchaThe Supreme Lord said: {he} prthaO Prtha; payasee;
meMy; ataa%hundreds; atha sahasraa%of thousands of; divynidivine; r)p@i
forms; nn-vidhniof many kinds; nn-var@a-k~t(ni chaand many colours and
shapes.
{he} bhrataO descendant of Bharata; payasee; ditynthe twelve dityas; vas)n
the eight Vasus; rudrnthe eleven Rudras; avinauthe Avin( twins; tath maruta%
and the forty-nine Vyus. payaSee; bah)nimany; chary@iwondrous forms;
ad~!$a-p)rv@ihitherto unseen.
3 O Lord, You have perfectly described Your Supreme
Self. Yet, O Puru!ottama, I wish to see this glorious form
of Yours.
4 O Yogevara, I implore Thee, if You consider it pos-
sible for me to see it, please reveal Your imperishable form
to me.
5 The Supreme Lord said: O Prtha, behold My innumer-
able divine forms of many kinds, colours and shapes.
[11.5]
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ihaikastha^ jagat k~tsna^, paydya sa-charcharam
mama dehe gu#kea, yach chnyad dra!$um ichchhasi [7]
na tu m^ akyase dra!$um, anenaiva sva-chak!u!
divya^ dadmi te chak!u%, paya me yogam aivaram [8]
sajaya uvcha
evam uktv tato rjan, mah-yogevaro hari%
daraymsa prthya, parama^ r)pam aivaram [9]
{he} gu#keaO conqueror of sleep; k~tsnamthe whole; jagatuniverse; sa-chara-
acharamincluding moving and stationary beings; eka-sthamis situated in one place;
iha dehein this form; mamaof Mine; chaand; yatwhatever; anyatelse; {tvam}you;
ichchhasiwish; dra!$umto see; payasee; {tadapi}that too; adyatoday.
tuBut; anenawith these; sva-chak!u! evapresent eyes of yours; {tvam}you; na
akyasecannot; dra!$umsee; mmMe. dadmi{So} I give; teyou; divyamdivine;
chak!u%eyes. payaBehold; meMy; aivaramopulences; yogamof divine potency.
sajaya% uvchaSajaya said: {he} rjanO King Dhtar!$ra; uktvspeaking;
evamin this way; mah-yoga-(vara%the omnipotent Supreme Lord; hari%r(
K~!@a; tata%then; daraymsarevealed; paramamHis almighty; aivarammag-
nicent; r)pamform; prthyato Arjuna.
6 O Bhrata, behold the godsdityas, Vasus, Rudras,
Avin(-kumras and Vyus. Behold many wondrous forms,
hitherto unseen.
7 O vigilant Arjuna, behold in one place, in this form of
Mine, the whole universe of moving and stationary beings,
or anything else you desire to see.
8 But you cannot see Me with these eyes, so I give you
divine vision> Behold My divine opulences.
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aneka-vaktra-nayanam, anekdbhuta-daranam
aneka-divybhara@a^, divynekodyatyudham [10]
divya-mlymbara-dhara^, divya-gandhnulepanam
sarvcharyamaya^ devam, ananta^ vivato-mukham [11]
divi s)rya-sahasrasya, bhaved yugapad utthit
yadi bh% sad~( s syd, bhsas tasya mahtmana% [12]
{hari%}The Supreme Lord; {r)pa^ daraymsa}revealed His form; aneka-vaktra-
nayanamof many mouths and eyes; aneka-adbhuta-daranammany wonders;
aneka-divya-bhara@ammany effulgent ornaments; divya-aneka-udyata-yudham
and many raised gleaming weapons; divya-mlya-ambara-dharamresplendently gar-
landed and dressed; divya-gandha-anulepanamanointed with celestial fragrances;
sarva-charya-mayamall-wonderful; anantamunlimited; devameffulgent; vivata%-
mukhamand facing all directions of the universe.
yadiIf; yugapatsimultaneously; bh%the effulgence; s)rya-sahasrasyaof a thousand
suns; utthit bhavetappeared; diviin the sky; {tarhi}then; sytperhaps; sthat;
sad~(might resemble; bhsa%the effulgence; tasya mah-tmana%of this supreme
universal form.
9 Sajaya said: O King Dh~tar!$ra, speaking thus to
Arjuna, the omnipotent Supreme Lord r( Hari revealed
His magnicent, almighty form.
10, 11 The Lord revealed His effulgent, omnipresent,
all-wonderful universal form of many mouths and eyes,
many marvels, effulgent dress and garlands, anointed
with celestial fragrances, many dazzling ornaments and
gleaming upraised weapons.
12 The brilliance of a thousand suns appearing simul-
taneously in the sky might resemble the effulgence of this
great universal form of the Lord.
[11.12]
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tatraika-stha^ jagat k~tsna^, pravibhaktam anekadh
apayad deva-devasya, ar(re p@#avas tad [13]
tata% sa vismayvi!$o, h~!$a-rom dhanajaya%
pra@amya iras deva^, k~tjalir abh!ata [14]
arjuna uvcha
paymi dev^s tava deva dehe
sarv^s tath bh)ta-vie!a-sa&ghn
brahm@am (a^ kamalsana-stham
~!(^ cha sarvn urag^ cha divyn [15]
tadThen; tatrathere on the battleeld; p@#ava%Arjuna; apayatsaw; ar(rein
the body; deva-devasyaof the God of gods; k~tsnamthe entire; jagatuniverse; eka-
sthamsituated in one; aneka-dhvariously; pravibhaktamdivided.
tata%After that; {san}being; vismaya-vi!$a%astonished; h~!$a-rom%with body
hairs standing on end; sa% dhanajaya%Arjuna; pra@amyaoffering obeisances; iras
with bowed head; devamunto Lord K~!@a; abh!ataspoke; k~ta-ajali%placing his
palms together in prayer.
arjuna% uvchaArjuna said: {he} devaO Lord; {aham} paymiI see; tava
dehewithin Your body; sarvnall; devnthe demigods; tathand; bh)ta-vie!a-
sa&ghnall species of life; sarvnall; divyn ~!(nthe celestial sages; uragnand
serpents; (am chaand Mahdeva, Lord iva; brahm@am chaand Lord Brahm,
too; kamala-sana-sthamseated on the lotus ower.
13 In that moment, there on the battleeld, Arjuna saw
the entire multi-faceted universe in one, within the body
of Lord r( K~!@a, the Supreme God of gods.
14 Astonished, the hairs of his body standing on end,
Arjuna bowed his head in obeisance to Lord K!@a.
Placing his palms together, he prayed.
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aneka-bh)dara-vaktra-netra^
paymi tv^ sarvato nanta-r)pam
nnta^ na madhya^ na punas tavdi^
paymi vivevara viva-r)pa [16]
kir($ina^ gadina^ chakri@a^ cha
tejori^ sarvato d(ptimantam
paymi tv^ durnir(k!ya^ samantd
d(ptnalrka-dyutim aprameyam [17]
{he} viva-(varaO Lord of the universe; {he} viva-r)paO universal form; {aham}
paymiI see; tvmYou; ananta-r)pamof innite form; sarvata%in all directions;
aneka-bhu-udara-vaktra-netramwith Your many arms, bellies, mouths and eyes.
puna%Yet; {aham} paymiI see; na dimno beginning; na madhyamno mid-
dle; na antamand no end; tavaof You.
{aham} paymiI see; tvmYou; samantteverywhere; kir($inamwith crown;
gadinamclub; chaand; chakri@amdisc; teja%-rima mass of effulgence; sarva-
ta% d(ptimantamilluminating all; dipta-anala-arka-dyutimlike the blazing re of
the sun; durnir(k!yamdifcult to behold; aprameyamand incomprehensible.
15 Arjuna said: O Lord, I see within Your body the
demigods, all species of life, the celestial sages and ser-
pents, Mahdeva, and Lord Brahm seated on the lotus
ower.
16 O Lord of the universe, O universal form, in all
directions I see Your innite form of many arms, bellies,
mouths and eyes. I see no beginning, middle or end of You.
17 I see You everywhere with crown, club and disc, a
mass of effulgence illuminating all like the blazing light
of the sun, difcult to behold and incomprehensible.
[11.17]
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tvam ak!ara^ parama^ veditavya^
tvam asya vivasya para^ nidhnam
tvam avyaya% vata-dharma-gopt
santanas tva^ puru!o mato me [18]
andi-madhyntam ananta-v(ryam
ananta-bhu^ ai-s)rya-netram
paymi tv^ d(pta-huta-vaktra^
sva-tejas vivam ida^ tapantam [19]
tvam paramam ak!aramYou are Parabrahman; veditavyamknowable by the Vedas.
tvam paramYou are the supreme; nidhnamreservoir; asya vivasyaof this uni-
verse. tvam avyaya%You are the imperishable; vata-dharma-goptpreserver of
Vedic santana-dharma, the eternal religion. tvam santana%You are the eternal;
puru!a%Supreme Personality; {iti}this is; memy; mata%understanding.
{aham} paymiI see; tvmYou; andi-madhya-antamwithout beginning, mid-
dle and end; ananta-v(ryaminnitely powerful; ananta-bhumwith innite arms;
ai-s)rya-netramand Your eyes are the sun and moon; d(pta-huta-vaktram
Your mouth of blazing fire; idam vivamthis universe; tapantamis seared; sva-tejas
by Your radiance.
18 You are the Supreme Absolute Truth knowable by the
Vedas. You are the supreme reservoir of the universe
and the imperishable preserver of the eternal religion
described in the Vedas. I now understand You to be the
eternal Supreme Personality.
19 I see You without beginning, middle or end, innitely
powerful with countless arms. Your eyes are the sun and
the moon, Your mouth is blazing re, and the entire uni-
verse is seared by Your radiance.
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dyv p~thivyor idam antara^ hi
vypta^ tvayaikena dia cha sarv%
d~!$vdbhuta^ r)pam ida^ tavogra^
loka-traya^ pravyathita^ mahtman [20]
am( hi tv^ sura-sa&gh vianti
kechid bh(t% prjalayo g~@anti
svast(ty uktv mahar!i-siddha-sa&gh%
stuvanti tv^ stutibhi% pu!kalbhi% [21]
hiCertainly; idamthis; antaramspace between; dyau p~thivyo%heaven and earth;
sarv% dia% chaand all directions; vyptamare pervaded; tvayby You; ekena
alone. {he} mah-tmanO gracious one; d~!$vseeing; idamthis; adbhutamwon-
drous; ugramfearsome; r)pamform; tavaof Yours; loka-trayamall the three worlds;
pravyathitamare terried.
am(All these; sura-sa&gh%demigods; viantiare entering; tvm hiinto You;
kechitsome; bh(t%fearfully; g@antioffering prayers; prjalaya%with cupped
hands. su-asti iti uktvMay auspiciousness come to the worldsaying this; mah-~!i-
siddha-sa&gh%the great sages and perfected beings; stuvantiare offering prayers;
tvmto You; pu!kalbhi%by excellent; stutibhi%verses singing Your glories.
20 You alone pervade all directions and all space between
heaven and earth. O gracious one, seeing this wondrous
and fearsome form of Yours, all the inhabitants of the
three worlds are terried.
21 All the demigods are entering into You, some fear-
fully offering You prayers with cupped hands. The great
sages and perfected beings are singing Your glories in
beautiful verses, saying, May all auspiciousness come to
the world.
[11.21]
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rudrdity vasavo ye cha sdhy
vive vinau maruta cho!map cha
gandharva-yak!sura-siddha-sa&gh
v(k!ante tv^ vismit chaiva sarve [22]
r)pa^ mahat te bahu-vaktra-netra^
mah-bho bahu-bh)ru-pdam
bah)dara^ bahu-da^!$r-karla^
d~!$v lok% pravyathits tathham [23]
rudra-dity%The Rudras and the dityas; vasava%the Vasus; ye cha {nma}
and those called; sdhy%the Sdhyas; vivethe Vivadevas; avinauthe Avin(-
kumras; maruta% chaand the Vyus; u!ma-p% chaand the forefather-demigods;
gandharva-yak!a-asura-siddha-sa&gh% chaand also the Gandharvas, Yak!as, Asuras
and perfected beings; {te} sarve evaindeed, they all; vismit%marvel; v(k!ante tvm
to behold You.
{he} mah-bhoO mighty-armed K~!@a; lok%all; tath ahamincluding myself;
pravyathit%are aficted with fear; d~!$vseeing; teYour; mahatvast; r)pamform;
bahu-vaktra-netramof many mouths and eyes; bahu-bhu-uru-pdammany arms,
thighs and feet; bahu-udarammany bellies; bahu-da^!$r-karlamand fearful with
many teeth.
22 The Rudras, dityas, Vasus, Sdhyas, Vivadevas,
Avin(-kumras, Vyus, deities of the forefathers, the
Gandharvas, Yak!as, Asuras, and Siddhasindeed, they
all marvel to behold You.
23 O mighty-armed one, seeing Your vast form of
many mouths, eyes, arms, legs, feet, and bellies, fear-
ful with its many teeth, all beings, including myself,
are aficted with fear.
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nabha%-sp~a^ d(ptam aneka-var@a^
vyttnana^ d(pta-vila-netram
d~!$v hi tv^ pravyathitntar-tm
dh~ti^ na vindmi ama^ cha vi!@o [24]
da^!$r-karlni cha te mukhni
d~!$vaiva klnala-sannibhni
dio na jne na labhe cha arma
pras(da devea jagan-nivsa [25]
{he} vi!@oO pervader of the universe; d~!$vseeing; tvmYou; nabha%-sp~am
sky-touching; d(ptamdazzling; aneka-var@ammulti-coloured; vytta-nanamof gap-
ing mouth; d(pta-vila-netramand huge ery eye; {aham}I; pravyathita-anta%-
tmwith extremely fearful heart; na hi vindmi dh~tim amam chacannot nd
equilibrium or peace.
d~!$v evaSeing; teYour; mukhnimouths; da^!$r-karlnighastly with their
teeth; kla-anala sannibhni chaand resembling the re of the universal annihilation;
{aham}I; na jnecannot know; dia%the directions; na labhenor can I nd; arma
chacomposure. {he} deva-(aO God of gods; {he} jagat-nivsaO abode of the uni-
verse; {tvam} pras(dabe gracious.
24 O Vi!@u, seeing Your sky-touching, dazzling form
of myriad colours, with gaping mouth and huge ery
eye, my heart trembles with fear and I cannot nd equi-
librium or peace.
25 Seeing Your mouths resembling the re of the uni-
versal annihilation, ghastly with their terrible teeth, I am
distraught and have lost my bearings. Be gracious, O
Lord of the gods, O abode of the universe.
[11.25]
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am( cha tv^ dh~tar!$rasya putr%
sarve sahaivvanipla-sa&ghai%
bh(!mo dro@a% s)ta-putras tathsau
sahsmad(yair api yodha-mukhyai% [26]
vaktr@i te tvaram@ vianti
da^!$r-karlni bhaynakni
kechid vilagn daanntare!u
sa^d~yante ch)r@itair uttam&gai% [27]
yath nad(n^ bahavo mbu-veg%
samudram evbhimukh dravanti
tath tavm( nara-loka-v(r
vianti vaktr@y abhito jvalanti [28]
am( cha sarveAll these; putr%sons; dh~tar!$rasyaof Dh~tar!$ra; avani-
pla-sa&ghai% saha evaalong with their allied kings; tathas well as; bh(!ma%
Bh(!ma; dro@a%Dro@a; asau s)ta-putra%and that Kar@a; saha apialong with;
yodha-mukhyai%the chief warriors; asmad(yai%of our party; tvaram@%are
swiftly; {vianti}entering; tvmYou; viantientering; teYour; bhaynakniterrible;
vaktr@imouths; da^!$r-karlniof terrible teeth. kechitSome; sa^d~yanteare
seen; ch)r@itai%-uttama-a&gai%with crushed heads; vilagn%caught; daana-
antare!ubetween the teeth.
yathAs; bahava%many; ambu-veg%currents of water; nad(nmof rivers; abhi-
mukh% {santa%}owing towards the ocean; dravanti evaenter; samudramthe
ocean; tathsimilarly; am(all these; nara-loka-v(r%heroic men; viantiare enter-
ing; tavaYour; vaktr@imouths; jvalantiwhich are ery, illuminating; abhita%
all around.
26, 27 The sons of Dh~tar!tra, their allied kings, and
Bh(!ma, Dro@a and Kar@a, along with our chief warriors,
are all rushing into Your dreadful mouths of terrible teeth.
Some can be seen with their heads caught and crushed
by Your teeth.
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yath prad(pta^ jvalana^ pata&g
vianti nya sam~ddha-veg%
tathaiva nya vianti loks
tavpi vaktr@i sam~ddha-veg% [29]
lelihyase grasamna% samantl
lokn samagrn vadanair jvaladbhi%
tejobhir p)rya jagat samagra^
bhsas tavogr% pratapanti vi!@o [30]
yathAs; pata&g%insects; sam~ddha-veg%are impelled; nyato their destruc-
tion; viantientering into; prad(ptamblazing; jvalanamre; tathsimilarly; lok%
apiall the worlds; sam~ddha-veg% {santa%}are helplessly rushing; viantientering
into; tava vaktr@iYour mouths; nya evato certain death.
{he} vi!@oO pervader of the universe; {tvam}You; lelihyaseare relishing; grasa-
mna%devouring; samagrnall these; loknpersons, worlds; samanttin all direc-
tions; jvaladbhi% vadanai%with Your aming mouths. p)ryaFilled; tava tejo-
bhi%with Your effulgence; ugr%of severe; bhsa%glare; samagram jagatthe
whole universe; pratapantiis being seared.
28 As many rivers ow towards the ocean to nally
enter into it, so these heroes of the world are entering
Your aming mouths that illuminate all around.
29 As moths are impelled to their death in blazing re,
similarly, all the worlds are helplessly rushing to certain
death, entering into Your mouths.
30 O Vi!@u, with Your aming mouths, You are relish-
ing devouring all the worlds, Your all-pervading, glaring
effulgence searing the entire universe.
[11.30]
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khyhi me ko bhavn ugra-r)po
namo stu te deva-vara pras(da
vijtum ichchhmi bhavantam dya^
na hi prajnmi tava prav~ttim [31]
r(-bhagavn uvcha
klo smi loka-k!aya-k~t prav~ddho
lokn samhartum iha prav~tta%
~te pi tv^ na bhavi!yanti sarve
ye vasthit% pratyan(ke!u yodh% [32]
khyhi mePlease tell me; ka% bhavnwho are You; ugra-r)pa%of fearsome
form. nama% astuI offer obeisance; teunto You. {he} deva-varaO Lord of lords;
{tvam} pras(dabe gracious. {aham} ichchhmiI wish; vijtumto fully know;
bhavantamYou; dyamthe Origin; hias; {aham}I; na prajnmicannot under-
stand; tavaYour; prav~ttimintention.
r(-bhagavn uvchaThe Supreme Lord said: {aham} asmiI am; prav~ddha%
mighty; kla%time; loka-k!aya-k~tthe destroyer of all beings; prav~tta%engaged;
samhartumto annihilate; loknall beings; ihain this plane. ye yodh%Of
those warriors; avasthit%present; pratyan(ke!uin the enemy army; {te} sarve na
bhavi!yantinone will be spared; tvm ~te apidespite you.
31 O fearsome one, please tell me who You are. O Lord
of the gods, I offer obeisance unto You; please be gracious.
I wish to fully know You, the Origin, as I cannot under-
stand your actions.
32 The Supreme Lord said: I am the time, the mighty
vanquisher of all, and I am engaged in destroying the
worlds. Even if you do not slay them, not one of the war-
riors in the enemy party will be spared.
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tasmt tvam utti!$ha yao labhasva
jitv atr)n bhu&k!va rjya^ sam~ddham
mayaivaite nihat% p)rvam eva
nimitta-mtra^ bhava savyaschin [33]
dro@a^ cha bh(!ma^ cha jayadratha^ cha
kar@a^ tathnyn api yodha-v(rn
may hat^s tva^ jahi m vyathi!$h
yudhyasva jetsi ra@e sapatnn [34]
tasmtTherefore; tvamyou; utti!$haarise for battle; labhasvatake; yaa%the
credit; jitvand conquering; atr)nthe enemies; bhu&k!vaenjoy; sam~ddham rjyam
a ourishing kingdom. eteAll these warriors; nihat%have been slain; may eva
by Me; p)rvam evalong before. {he} savyaschinO Arjuna, who can skillfully
shoot arrows even with his left hand; {tvam}you; bhavabe; nimitta-mtrambut
an instrument.
tvamYou; jahislay; dro@am chaDro@a; bh(!mam chaBh(!ma; jayadratham
Jayadratha; kar@am chaand Kar@a; tathas; anyn apiany other; yodha-v(rn
warriors desiring battle; hatn{but already} killed; mayby Me. m vyathi!$h%
Fear not; yudhyasvafight jet asiYou shall conquer; sapatnnthe enemy; ra@e
in battle.
33 So arise Be glorious Conquer the enemies and
enjoy a ourishing kingdom. All these warriors have
already been killed by Me. O Savyaschin, you be but an
instrument.
34 Slay Dro@a, Bh(!ma, Jayadratha, Kar@a, and
the many warriors who are as good as slain by Me.
Fear not< ght You will be victorious over the
enemy.
[11.34]
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sajaya uvcha
etach chhrutv vachana^ keavasya
k~tjalir vepamna% kir($(
namask~tv bh)ya evha k~!@a^
sagadgada^ bh(ta-bh(ta% pra@amya [35]
arjuna uvcha
sthne h~!(kea tava prak(rty
jagat prah~!yaty anurajyate cha
rak!^si bh(tni dio dravanti
sarve namasyanti cha siddha-sa&gh% [36]
sajaya% uvchaSajaya said: rutvHearing; etat vachanamthese words;
keavasyaof Lord K~!@a; kir($(Arjuna; vepamna%trembling; k~ta-ajali% {san}
placing the palms of his hands together in prayer; nama%-k~tvbowing; bh(ta-bh(ta%
evawith a very fearful heart; bh)ya%again; pra@amyaoffering obeisances; ha
spoke; k~!@amto Lord K~!@a; sa-gad-gadamfalteringly.
arjuna% uvchaArjuna said: {he} h~!(keaO Lord of the senses of all beings;
sthnerightfully; jagatthe whole world; prah~!yatiis joyful; tava prak(rtyby
singing Your glories; cha anurajyatewith love; rak!msithe demons; bh(tni {santa%}
being afraid; dravantirun; dia%in all four directions; chaand; sarveall; siddha-
sa&gh%the perfected beings; namasyantioffer respects, obeisance.
35 Sajaya said: Hearing these words of the Lord, the
trembling Arjuna bowed his head, placing the palms of
his hands together in prayer. With a fearful heart, bow-
ing again, he spoke falteringly.
36 Arjuna said: O H~!(kea, it is tting that the whole
world joyfully sings Your glories with love, the demons
ee, scattering in all directions, and the perfected beings
offer obeisance to You.
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kasmch cha te na nameran mahtman
gar(yase brahma@o py di-kartre
ananta devea jagan-nivsa
tvam ak!ara^ sad-asat tat para^ yat [37]
tvam di-deva% puru!a% pur@as
tvam asya vivasya para^ nidhnam
vettsi vedya^ cha para^ cha dhma
tvay tata^ vivam ananta-r)pa [38]
{he} mah-tmanO gracious personality; {he} anantaO innite, embodiment of
all; {he} deva-(aO God of gods; {he} jagat-nivsaO abode of the universe; gar(yase
the worshippable; di-kartre chaand the creator; brahma@a% apiof even Lord
Brahm; kasmt {sarve} na nameranhow would they all not bow; teto You? tvam
sat asatYou are the manifest and the unmanifest, the material effect and cause; ak!aram
the Imperishable, Brahman; tat param yatthat which is transcendental, the Supreme.
tvam {asi}You are; di-deva%the original Lord; pur@a% puru!a%the eternal
personality; tvam asiYou are; paramthe only; nidhnamrefuge, resting place; asya
vivasyaof this universe; vettthe knower; vedyam chaand the knowable; param
dhma chaand the supreme abode. {he} ananta-r)paO Lord of innite forms;
vivamthe universe; tatamis pervaded; tvayby You.
37 And, O gracious one, how would they not bow
to You, the worshippable creator of even the creator
Lord Brahm? O innite God of gods, O abode of the
universe, You are the manifest, the unmanifest, the
Supreme Imperishable.
38 You are the eternal origin of all the demigods, and the
only refuge of this universe. You alone are the knower
and the knowable, and the supreme abode. O Lord of
innite forms, the entire universe is pervaded by You.
[11.38]
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vyur yamo gnir varu@a% a&ka%
prajpatis tva^ prapitmaha cha
namo namas te stu sahasra-k~tva%
puna cha bh)yo pi namo namas te [39]
nama% purastd atha p~!$hatas te
namo stu te sarvata eva sarva
ananta-v(rymita-vikramas tva^
sarva^ sampno!i tato si sarva% [40]
tvam vyu%You are the god of air; yama%the god of death; agni%the god of re;
varu@a%the god of the ocean; a&ka%the god of the moon; prajpati%the uni-
versal father, Lord Brahm; prapitmaha% chaand the grandfather, too. nama%
astuMy obeisances; teunto You; sahasra-k~tva%thousands of times; pu@a% cha
nama%and again obeisances; bh)ya% apiand yet again; nama% nama%obeisances,
obeisances; teunto You.
{he} sarvaO embodiment of all existences; nama%my obeisances; teunto You;
purasttfrom the front; athaand; p~!$hata%from the rear. nama% astuI offer
obeisances; teunto You; evaindeed; sarvata%from all directions. {he} ananta-v(rya
O Lord of innite potency; amita-vikrama%of immeasurable prowess; tvamYou;
sampno!ipervade; sarvamall; tata%therefore; asiYou are; sarva%all.
39 You are the father and grandfather of all beings, You
are air, death, re, the ocean and the moon. Obeisances
unto You thousands of times, again and yet again.
40 O embodiment of all existences, my obeisances unto
You from the front, behind and all directions. O Lord of
unlimited potency and immeasurable prowess, You per-
vade all, therefore You are all.
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+ 4cHRI5Fc44W+ + I5-4I I+4 5-4RRRWl4 1#1
sakheti matv prasabha^ yad ukta^
he k~!@a he ydava he sakheti
ajnat mahimna^ taveda^
may pramdt pra@ayena vpi [41]
yach chvahsrtham asatk~to si
vihra-ayysana-bhojane!u
eko thavpy achyuta tat-samak!a^
tat k!maye tvm aham aprameyam [42]
pitsi lokasya charcharasya
tvam asya p)jya cha gurur gar(yn
na tvat-samo sty abhyadhika% kuto nyo
loka-traye py apratima-prabhva [43]
ajnatNot knowing; tavaYour; mahimnamgreatness; idam chaand this {uni-
versal form}; pramdtinadvertantly; pra@ayena v apiand due to intimacy; sakh
iti matvthinking of You as a friend; yat uktamwhatever has been said; prasabham
rashly; mayby me; itithus: he k~!@aO K~!@a; he ydavaYdava; he sakhemy
friend; {he} achyutaO infallible one; yat asat-kta% asiwhatever disrespect I have
shown You; avahsa-arthamin jest; vihra-ayy-sana-bhojane!uin recreation, rest-
ing, sitting, eating; eka%alone; athavor; apieven; tat-samak!amin the presence
of others; tatfor all this; ahamI; tvm aprameyam k!mayebeg You, the incon-
ceivable, to please forgive me.
tvam asiYou are; pitthe father; asya lokasyaof this universe; chara-acharasya
of moving and stationary beings; p)jya%the worshippable; gar(ynmost glorious;
guru%teacher; chaand; apiindeed; na astithere is no one; tvat-sama%equal to You;
loka-trayewithin the three worlds; kuta%so how can; anya%another; abhyadhika%
be superior; {he} apratima-prabhvaO Lord of unrivalled power
41, 42 Due to the familarity of affection I have rashly
addressed You, K~!@a, Ydava, or my friend,
ignorant of this Your greatness. O infallible Lord,
whatever disrespect I have shown Youin jest, while
[11.42]
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FRlRH4 RHWl4 +l4 RHl4 4lR$RURR I
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tasmt pra@amya pra@idhya kya^
prasdaye tvm aham (am (#yam
piteva putrasya sakheva sakhyu%
priya% priyyrhasi deva so#hum [44]
ad~!$a-p)rva^ h~!ito smi d~!$v
bhayena cha pravyathita^ mano me
tad eva me daraya deva r)pa^
pras(da devea jagan-nivsa [45]
{he} devaO Lord; tasmttherefore; kyam pra@idhyaprostrating my body;
pra@amyain obeisance; aham prasdayeI am propitiating; tvmYou; (#yamthe
worshippable; (amLord. ivaAs; pit sakh priya%a father, friend or lover {for-
give}; putrasya sakhyu% priyy%{the mistakes} of a son, friend or beloved; {tvam}
You; {tath} ivasimilarly; arhasiplease; so#humforgive {me}.
{he} devaO Lord; d~!$vseeing; {idam} ad~!$a-p)rvamthis previously unseen
universal form of Yours; h~!ita% asmiI am joyful; chaand then again; memy;
mana%mind; bhayena pravyathitamis distraught with fear. {he} deva-(aO God
of gods; {he} jagat-nivsaO refuge of the universe; pras(damay You be gracious;
darayato show; meme; tat eva r)pamthat form You showed before.
relaxing, resting, sitting or eating, either alone with You
or in companyI beg You, the inconceivable, to please
forgive me for that.
43 You are the father of all living beings, the worshippable
and most glorious teacher. You have no equal within
these three worlds. How can there be anyone greater than
You, O Lord of unrivalled power
44 So I offer my prostrate obeisance unto You, my Lord
and worshippable master, praying for Your mercy. Please
excuse me as a father, friend or lover overlooks the mis-
takes of his son, companion or beloved.
45 O Lord, my heart is joyful to see Your hitherto unseen
universal form. Yet, I am afraid. O God of gods, shelter
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kir($ina^ gadina^ chakra-hastam
ichchhmi tv^ dra!$um aha^ tathaiva
tenaiva r)pe@a chatur-bhujena
sahasra-bho bhava viva-m)rte [46]
r(-bhagavn uvcha
may prasannena tavrjuneda^
r)pa^ para^ daritam tma-yogt
tejomaya^ vivam anantam dya^
yan me tvad-anyena na d~!$a-p)rvam [47]
ahamI; ichchhmiwish; dra!$umto see; tvmYou; tath evaas previously;
kir($inamwith crown; gadinamclub; chakra-hastamand holding the disc. {he}
sahasra-bhoO Lord with a thousand arms; {he} viva-m)rteO universal form;
bhavamay You appear; tena chatu%-bhujena r)pe@a evain that form of four arms.
r(-bhagavn uvchaThe Supreme Lord said: {he} arjunaO Arjuna; prasannena
being satised; idamthis; teja%-mayameffulgent; anantaminnite; dyamand
primeval; paramsupreme; vivamuniversal; r)pamform; meof Mine; yatwhich;
na d~!$a-p)rvamwas not seen previously; tvat-anyenaby anyone else; dar(tam
has been shown; tavato you; mayby Me; tma-yogtby My divine potency,
Yoga-mya.
of the universe, be gracious upon me and appear in the
form I saw before.
46 I wish to see You again wearing a crown and holding
a club and disc. O thousand-armed Lord, O universal
form, please appear in that four-armed form.
47 The Supreme Lord said: O Arjuna, to grant you
My special favour I have today revealed this effulgent,
universal, innite and primeval form, by My divine
potency. This supreme universal form has never been
seen by anyone before.
[11.47]
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na veda-yajdhyayanair na dnair
na cha kriybhir na tapobhir ugrai%
eva^-r)pa% akya aha^ n~loke
dra!$u^ tvad-anyena kuru-prav(ra [48]
m te vyath m cha vim)#ha-bhvo
d~!$v r)pa^ ghoram (d~& mamedam
vyapeta-bh(% pr(ta-man% punas tva^
tad eva me r)pam ida^ prapaya [49]
{he} kuru-prav(raO most valiant of the Kauravas; n~-lokein this human plane;
na veda-yaja-adhyayanai%neither by study of the Vedas or Vedic sacrices; na
dnai%nor by giving land, etc. in charity; na kriybhi%nor by rituals; na cha tapo-
bhi% ugrai%nor by severe austerity; akya%can; ahamI; dra!$umbe seen; evam-
r)pa%in such a {universal} form; tvat-anyenaby persons other than you>
te vyath m {astu}Be not bewildered; d~!$vseeing; mama r)pamMy form;
(d~k idam ghoramof such terrible feature; chaand; m {astu}be not; vim)#ha-
bhva%bewildered. vyapeta-bh(% {san}Being free of fear; pr(ta-man%and con-
tented; tvam prapayabehold; idamthis; tat r)pam evafour-armed form; meof
Mine; puna%again.
48 O Arjuna, most valiant of the Kauravas, no one in
this human plane can see this form of Mine that you
have seen, neither by study of the Vedas, nor Vedic
sacrices, nor charity, nor rituals, nor severe austerity.
49 Be not bewildered by seeing this terrible aspect of
Mine. Do not fear. Now, with a peaceful heart, behold
My four-armed form once again.
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sajaya uvcha
ity arjuna^ vsudevas tathoktv
svaka^ r)pa^ daraymsa bh)ya%
vsaymsa cha bh(tam ena^
bh)tv puna% saumya-vapur mahtm [50]
arjuna uvcha
d~!$vedam mnu!a^ r)pa^, tava saumya^ janrdana
idn(m asmi sa^v~tta%, sa-chet% prak~ti^ gata% [51]
sajaya% uvchaSajaya said: uktvspeaking; itithus; arjunamto Arjuna;
vsudeva%r( K~!@a; bh)ya%again; daraymsarevealed; tath svakam r)pam
His own form; puna% chaand once again; bh)tvappearing; mah-tmas the
most merciful r( K~!@a; saumya-vapu%of charming {human} feature, dressed in
yellow as familiar to Arjuna; vsaymsaHe pacied; enam bh(tamthe fearful
Arjuna.
arjuna% uvchaArjuna said: {he} janrdanaO K~!@a; d~!$vseeing; idamthis;
saumyamcharming; mnu!amhuman-featured; r)pamform; tavaof Yours; idn(m
now; sa-chet% sa^v~tta%I am pacied; prak~tim gata% asmiand composed again.
50 Sajaya said: Speaking thus to Arjuna, K~!@a again
revealed His own form. And once again, He revealed His
charming personalitythe most merciful r( K~!@a {of
human feature, adorned with yellow cloth, Kaustubha jewel
and Vaijayanti garland}, thus reassuring the fearful Arjuna.
51 Arjuna said: O Janrdana, seeing Your beautiful form
of human feature I am calm and composed once again.
[11.51]
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r(-bhagavn uvcha
sudurdaram ida^ r)pa^, d~!$avn asi yan mama
dev apy asya r)pasya, nitya^ darana-k&k!i@a% [52]
nha^ vedair na tapas, na dnena na chejyay
akya eva^-vidho dra!$u^, d~!$avn asi yan mama [53]
bhakty tv ananyay akya, aham eva^-vidho rjuna
jtu^ dra!$um cha tattvena, prave!$u^ cha parantapa [54]
r(-bhagavn uvchaThe Supreme Lord said: idam r)pamthis sach-chid-nanda
form; mamaof Mine; yatwhich; {tvam}you; d~!$avn asiare seeing before you;
sudurdaramis very rarely seen. dev% apiEven the demigods; nityam darana-
k&k!i@a%ever aspire for a glimpse; asya r)pasyaof this form.
na vedai%Neither by study of the Vedas; na tapasnor by severe austerities such
as the chndrya@a vow; na dnenanor by giving land, etc. in charity; na ijyay cha
nor by great sacrices such as Agni!$oma; {kachit} akya%is anyone able; dra!$um
ahamto see Me; evam-vidha% mamain this eternal form of Mine, of human
features; yatwhich; {tvam}you; d~!$avn asiare seeing.
{he} parantapaO conqueror of the enemy; {he} arjunaO Arjuna; tuyet; evam-
vidha%in this form; aham akya% {asmi}can I; jtumbe known; tattvenain
truth; dra!$um chaand be seen; prave!$um chaand My pastimes be entered into;
ananyayby exclusive; bhaktydevotion; {bhaktena}by the pure devotee.
52 The Supreme Lord said: O Arjuna, it is very rare
that anyone sees this My form which you now behold.
Even the gods constantly aspire for a glimpse of this
humanlike divine form.
53 Neither by study of the Vedas, nor by austerity, char-
ity, and sacrice can anyone see My eternal humanlike
form of the Sweet Absolute as you see Me.
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Rc+R + -R91RI R H4 I
+4 1 H4 W 4 H RlR 9l74 1yy1
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mat-karma-k~n mat-paramo, mad-bhakta% sa&ga-varjita%
nirvaira% sarva-bh)te!u, ya% sa mm eti p@#ava [55]
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde viva-r)pa-
darana-yogo namaikdao dhyya% [11]
{he} p@#avaO son of P@#u; mat-bhakta%My devotee; ya%who; mat-karma-
k~tserves Me; mat-parama%knowing Me as the supreme; {ya%} sa&ga-varjita%
giving up all attachment to material objects; nirvaira%and free from enmity; sarva-
bh)te!utowards all beings; sa%such a person; etiattains; mmMe.
54 O Arjuna, conqueror of the enemy, only by pure
devotion is it possible to know Me, see Me, and enter
My divine pastimes.
55 O Arjuna, My devotee who gives up all attachments
and whose heart is totally free from enmity to all beings,
who serves Me wholeheartedly, knowing Me as the
Supreme, reaches Me.
End of Chapter Eleven
The Vision of the Universal Form
[11.55]
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lUI54l4
CHAPTER TWELVE
Bhakti-yoga
The Path of Devotion
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arjuna uvcha
eva^ satata-yukt ye, bhakts tv^ paryupsate
ye chpy ak!aram avyakta^, te!^ ke yoga-vittam% [1]
r(-bhagavn uvcha
mayy veya mano ye m^, nitya-yukt upsate
raddhay parayopets, te me yuktatam mat% [2]
arjuna% uvchaArjuna said: ye bhakt%Those devotees who; evamthus; satata-
yukt%constantly with exclusive devotion; paryupsateworship; tvmYou, yma-
sundara; cha apior; yethose who; {paryupsate}worship; avyaktamthe unmanifest,
impersonal; ak!aramimperishable, Brahman; te!mof these two types of yog(s {jna-
yog( and bhakti-yog(}; kewho; yoga-vittam%is the best knower of yoga?
r(-bhagavn uvchaThe Supreme Lord said: yeThose who; raddhay upet%
with faith; paraytranscendental to the mundane; veyahave absorbed; mana%the
mind; mayiin thought of Me, ymasundara; nitya-yukt%always engaged in exclus-
ive devotion; {iti}thus; upsateworship; mmMe; tethey; yuktatam%are the
best knowers of yoga. {iti}This is; meMy; mat%opinion.
1 Arjuna inquired: Of those devotees who are constantly
engaged in worshipping You {as ymasundara, Your
original humanlike form} with exclusive devotion, and
those who worship the impersonal Brahman, who is the
best knower of yoga?
2 The Supreme Lord said: In My opinion, those who
with faith in the divine are absorbed in thought of Me,
ymasundara, and worship Me constantly with exclus-
ive devotion, are the superior knowers of yoga.
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The Path of Devotion 223
4 4l1R+ Y4R^4 94 9lH I
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ye tv ak!aram anirdeyam, avyakta^ paryupsate
sarvatra-gam achintya^ cha, k)$astham achala^ dhruvam [3]
sanniyamyendriya-grma^, sarvatra sama-buddhaya%
te prpnuvanti mm eva, sarva-bh)ta-hite rat% [4]
ye tuBut those who; sanniyamyafully control; indriya-grmamall the senses;
sama-buddhaya%with equanimity; sarvatrafor everything; rat%{who are} dedi-
cated; sarva-bh)ta-hiteto the welfare of all beings; {iti}and thus; paryupsateworship;
{me}My; anirdeyamindenable; avyaktamunmanifest, impersonal; sarvatra-gam
all-pervading; achintyaminconceivable; k)$a-sthamunchanging; achalamimmov-
able; dhruvameternal; ak!aram chaattributeless aspect of Brahman; te evathey,
too; prpnuvantiattain; mmMe {as My Brahman effulgence}.
3, 4 However, those who fully control their senses, who
are equal-minded towards everything, who are dedicated
to the welfare of all beings and thus worship My inden-
able, impersonal, all-pervading, inconceivable, unchanging,
immovable, eternal, attributeless aspect of Brahmanthey,
too, attain Me {as Brahman}.
Commentary
The Lords statement, The worshippers of Brahman
also reach Me, should not be misconstrued to mean that
the impersonalists are on an equal footing with the
devotees. The clue as to how the impersonalists can also
reach K~!@a has been given in the writings of r(la
Bhaktivinoda hkur.
A person may progress on the path of seless action up
to the stage of meditation, as described in the rst six
chapters of the G(t. Then he may undergo great difculty
[12.4]
12 Gita06 7/6/06 1:42 AM Page 223
in searching for the Lord on the path of impersonalism.
But when he progresses to the stage of dedicating him-
self to perform welfare work for others {sarva-bh)ta-hite
rat%}, he may get the chance to render service to a pure
devotee.
For example, if one engages in the general public wel-
fare work of opening or running a hospital, if some ser-
vice is even unknowingly rendered to a devotee of the
Lord, a Vai!@ava, ones devotional merit begins {ajta-
suk~ti}. By association with a devotee {sdhu-sa&ga}, one
develops faith in the divine personal form of the Lord,
and automatically abandons the attempt of attaining to
the impersonal Brahman.
With such faith, one takes shelter of a bona de Guru,
engages in the devotional practices based on hearing and
chanting the holy name and glories of the Lord, and pro-
gresses on the path back to home, back to Godhead. Thus
Lord K~!@a indicates: I am the ultimate goal, and Brahman
is only a relative position. It is not the nal absolute, because
the absolute position is Mine. Only if the impersonalists
serve others they may thereby come to Mebecause the
only way to come to Me is through a Vai!@ava.
1BH B9Hl + 4l + A 744l +4 9Hl $ll I
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rah)ga@aitat tapas na yti
na chejyay nirvapa@d g~hd v
na chchhandas naiva jalgni-s)ryair
vin mahat-pda-rajo bhi!ekam
{Bhg. 5.12.12}
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The Path of Devotion [12.4]
{The sage Ja#a Bharata said to King Rah)ga@a:}
O Rah)ga@a, without bathing in the dust of the
holy feet {service} of the pure devotees {mahbhgavata
Vai!@avas}, one cannot know the Supreme Lord by
adopting the religious life of brahmacharya, g~hastha,
vnaprastha or sannysa, or by worshipping the gods of
water, re, and sun, etc.
+ l RFl4 6Rl
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nai!^ matis tvad urukram&ghri^
sp~aty anarthpagamo yad artha%
mah(yas^ pda-rajo bhi!eka^
ni!kichann^ na v~@(ta yvat
{Bhg. 7.5.32}
{Prahlda Mahrj said:}
As long as persons of mundane mentality have not
been bathed by the dust of the feet of Lord K~!@as sur-
rendered devotees who are free from mundane attach-
ment, they cannot have a touch of K~!@as lotus feet,
which are the destroyer of all obstacles.
To consider that the Lord has taken the personal and
impersonal aspects to be equal is a very commonly com-
mitted mistake. In reply to Arjunas doubt in this respect,
the Lord has clearly stated that the personalists are superior
to the impersonalistsyet, the impersonalists are also
given a chance to reach Him, because without Him, no
ultimate goal exists. Without coming to the path of
devotion, the worshippers of impersonal Brahman will
reach Brahman, the dazzling effulgence of the divine
form of Lord r( K~!@a.
225
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kleo dhikataras te!m, avyaktsakta-chetasm
avyakt hi gatir du%kha^, dehavadbhir avpyate [5]
ye tu sarv@i karm@i, mayi sannyasya mat-par%
ananyenaiva yogena, m^ dhyyanta upsate [6]
te!m aha^ samuddhart, m~tyu-sa^sra-sgart
bhavmi na chirt prtha, mayy veita-chetasm [7]
mayy eva mana dhatsva, mayi buddhi^ niveaya
nivasi!yasi mayy eva, ata )rdhva^ na saâya% [8]
te!mFor those; avyakta-sakta-chetasmof minds attached to the unmanifest;
{bhavati}there is; adhikatara%greater; klea%struggle; hias; avyakt gati%the way
of attaining the unmanifest, the impersonal Brahman; avpyateis attained; du%kham
with difculty; dehavadbhi%by the embodied soul.
ye tuBut those who; sannyasyaoffering; sarv@iall; karm@iactions; mayito
Me; mat-par%taking refuge in Me; mm dhyyanta%meditating on Me; ananyena
yogena evawith exclusive devotion; upsatethus worship {Me}; {he} prthaO Arjuna;
ahamI; na chirtwithout delay; bhavmibecome; samuddhartthe deliverer;
m~tyu-sa^sra-sgartfrom the deathly ocean of material suffering; te!mof those
persons; veita-chetasmwhose hearts are absorbed in thought; mayiof Me.
dhatsvaSteady; mana%your mind; mayi evain Me alone. niveayaRepose;
buddhimyour intelligence; mayi {eva}in Me alone. nivasi!yasiYou will abide; mayi
evain Me; ata% )rdhvamhereafter; na saâya%there is no doubt.
5 Persons whose minds are attached to the impersonal
Brahman must undergo a greater struggle, as the path of
attaining the impersonal Brahman is difcult for the
embodied soul.
6, 7 But those who offer all their actions to Me, take
refuge in Me, their hearts absorbed in thought of Me in
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atha chitta^ samdhtu^, na akno!i mayi sthiram
abhysa-yogena tato, mm ichchhptu^ dhanajaya [9]
abhyse py asamartho si, mat-karma-paramo bhava
mad-artham api karm@i, kurvan siddhim avpsyasi [10]
athaitad apy aakto si, kartu^ mad-yogam rita%
sarva-karma-phala-tyga^, tata% kuru yattmavn [11]
{he} dhanajayaO Arjuna; athaif; na akno!iyou are unable; samdhtumto
establish; chittamyour mind; sthiramresolutely; mayiin Me; tata%then; ichchha
seek; ptumto attain; mmMe; abhysa-yogenaby the yoga of constant practice.
{yadi}If; {tvam} asiyou are; asamartha%unable; abhyse apito practise remem-
bering Me, too; {tarhi}then; mat-karma-parama% bhavaconcentrate on offering your
actions to Me. kurvan apiAlso by performing; karm@iactions; mat-arthamfor Me;
avpsyasiyou will attain; siddhimperfection.
athaAnd if; etat apithis, too; asiis; aaktahnot possible; kartumto do; tata%
then; mat-yogam ritah {san}taking shelter in My yoga; yata-tmavn {bh)tv}
controlling your mind; sarva-karma-phala-tygam kurugive up, for Me, the fruits
of all your actions.
pure devotion and who thus worship and adore MeO
Prtha, I swiftly deliver such dedicated souls from the
deathly ocean of material suffering.
8 So x your mind in Me always and repose your intel-
ligence in Me, ymasundara, and you will ultimately
abide in Me. Of this there is no doubt.
9 O Dhanajaya, and if you are unable to rmly x your
mind in Me, try to attain Me by the repeated practice of
remembering Me.
10 If you cannot do that either, concentrate on offering
your actions to Me. You will attain perfection through
actions performed for Me.
[12.10]
12 Gita06 7/6/06 1:42 AM Page 227
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reyo hi jnam abhysj, jnd dhyna^ vii!yate
dhynt karma-phala-tygas, tygch chhntir anantaram [12]
adve!$ sarva-bh)tn^, maitra% karu@a eva cha
nirmamo niraha&kra%, sama-du%kha-sukha% k!am( [13]
santu!$a% satata^ yog(, yattm d~#ha-nichaya%
mayy-arpita-mano-buddhir, yo mad-bhakta% sa me priya% [14]
hiFor; jnamKnowledge of Me; reya%is better; abhystthan practice;
dhynammeditation on Me; jnt vii!yateis better than knowledge. karma-
phala-tyga%Giving up, for Me, the fruits of action; dhyntcomes from medita-
tion. tygtFrom giving up, for Me, the fruits of action; nti%peace ensues;
anantaramthereafter.
ya%One who is; adve!$without hatred; maitra%friendly; karu@a% eva cha
and compassionate; sarva-bh)tnmtowards all beings; nirmama%free from
possessiveness; niraha&kra%free from ego; sama-du%kha-sukha%equipoised in
unhappy and happy circumstances; k!am(forgiving, tolerant; satatam santu!$a%
ever content; yog(a yog(; yata-tmself-controlled; d~#ha-nichaya%of rm
resolve; arpita-mano-buddhi%who has given his mind and intelligence;
mayito Me; sa%such a person is; mat-bhakta%My devotee; me priya%dear
to Me.
11 And if you cannot do that, then resolve to give up,
for Me, the fruits of your actions.
12 For knowledge of Me is superior to mere practice,
and meditation on Me is superior to knowledge alone;
from meditation comes the selessness of giving up, for
Me, the fruits of action, following which peace ensues.
13, 14 One who is without hatred, who is friendly and
compassionate towards all, free from possessiveness and
ego, equipoised in unhappy and happy circumstances,
forgiving, always content, a self-controlled yog( of rm
12 Gita06 7/6/06 1:42 AM Page 228
4FRlRI I+I I+lRI A 4 I
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U WlU W91c4lB WRl-4 H R R4 11
yasmn nodvijate loko, lokn nodvijate cha ya%
har!mar!a-bhayodvegair, mukto ya% sa cha me priya% [15]
anapek!a% uchir dak!a, uds(no gata-vyatha%
sarvrambha-parityg(, yo mad-bhakta% sa me priya% [16]
yo na h~!yati na dve!$i, na ochati na k&k!ati
ubhubha-parityg(, bhaktimn ya% sa me priya% [17]
yasmtHe by whom; loka%anyone; na udvijateis not disturbed; ya% chaand he
who; na udvijateis not disturbed; loktby anyone; ya% chaand who; mukta%is free;
har!a-amar!a-bhaya-udvegai%from elation, anger, fear and grief; sa%he is; priya%
dear; meto Me.
ya%One who is; anapek!a%without expectation; uchi%clean hearted; dak!a%able;
uds(na%impartial; gata-vyatha%fearless; sarva-rambha-parityg(and a renouncer
of all selsh undertakings; sa%he is; mat-bhakta%My devotee; me priya%dear to Me.
ya%One who is; na h~!yatineither elated; na dve!$inor resentful; na ochati
neither laments any loss; na k&k!atinor hankers for the unattained; ubha-aubha-
parityg(a renouncer of both auspicious and inauspicious acts; ya% bhaktimn
and who is endowed with devotion; sa% me priya%he is dear to Me.
resolve who has given his mind and intelligence to Me
such a person is My devotee, and he is dear to Me.
15 One who causes no disturbance to anyone and who is
not disturbed by anyone, who is free from elation, anger,
fear and griefhe is dear to Me.
16 One who is without expectation, clean hearted, able,
impartial, fearless and a renouncer of all selsh under-
takingshe is My devotee, he is dear to Me.
17 One who is neither elated nor resentful, who neither
laments nor hankers as he has renounced both auspicious
and inauspicious endeavours, and who is endowed with
devotionhe is dear to Me.
[12.17]
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sama% atrau cha mitre cha, tath mnpamnayo%
(to!@a-sukha-du%khe!u, sama% sa&ga-vivarjita% [18]
tulya-nind-stutir-maun(, santu!$o yena kenachit
aniketa% sthira-matir, bhaktimn me priyo nara% [19]
ye tu dharmm~tam ida^, yathokta^ paryupsate
raddadhn mat-param, bhakts te t(va me priy% [20]
{ya%} nara%A person who; sama%sees with equality; atrau chaan enemy; mitre
chaand a friend; tathand similarly; sama%is equipoised; mna-apamnayo%in
honour and dishonour; ita-u!@a-sukha-du%khe!uand in the presence of cold, heat,
pleasure and pain; sa&ga-vivarjita%who has given up all attachment; tulya-nind-
stuti%and who considers abuse and praise equally; maun(who is contemplative or of
controlled speech; santu!$a%satised; yena kenachitin any eventuality; aniketa%
who has no attachment to hearth and home; sthira-mati%whose mind is peaceful;
bhaktimnand who is endowed with devotion; {sa%} me priya%he is dear to Me.
ye tu raddadhn%Those faithful persons who; paryupsateadore and follow;
idamthis; dharma-am~tamnectarine path; yath-uktamas described; mat-param%
knowing Me as the supreme goal; te bhakt%such devotees; at(vaare very; priya%
dear; meto Me.
18, 19 A person who sees with equality an enemy and
a friend; who is equipoised in honour and dishonour, and
in the presence of cold, heat, pleasure and pain; who
has given up all attachment; who considers abuse and
praise equally; who is contemplative; who is satised in
all circumstances; who has no attachment to hearth and
home; whose mind is peaceful, and who is endowed with
devotionhe is dear to Me.
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The Path of Devotion [12.20] 231
H 4l W4IBI +lR lUI54l4 1(1
bhakti-yogo nma dvdao dhyya% [12]
20 Those faithful devotees who, knowing Me as the
supreme goal of life, wholeheartedly follow the nectarine
path I have described, are very dear to Me.
End of Chapter Twelve
The Path of Devotion
12 Gita06 7/6/06 1:42 AM Page 231

4IUI54l4
CHAPTER THIRTEEN
Prakti-puru!a-viveka-yoga
Distinction Between
Matter and Spirit
13 Gita06 7/6/06 1:42 AM Page 233
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arjuna uvcha
prak~ti^ puru!a^ chaiva, k!etra^ k!etrajam eva cha
etad veditum ichchhmi, jna^ jeya^ cha keava [1]
r(-bhagavn uvcha
ida^ ar(ra^ kaunteya, k!etram ity abhidh(yate
etad yo vetti ta^ prhu%, k!etraja iti tad vida% [2]
k!etraja^ chpi m^ viddhi, sarva-k!etre!u bhrata
k!etra-k!etrajayor jna^, yat taj jna^ mata^ mama [3]
arjuna% uvchaArjuna said: {he} keavaO Keava; {aham}I; ichchhmiwish;
veditumto know; etatabout these subjects: prak~timmaterial nature; puru!am cha
evaand the person; k!etramthe eld; k!etra-jam eva chaand the knower of the
eld; jnamknowledge; jeyam chaand the object of knowledge.
r(-bhagavn uvchaThe Supreme Lord said: {he} kaunteyaO son of Kunt(; idam
sar(ramthis body; abidh(yate itiis called; k!etramk!etra, or the eld. ya% vetti
One who knows; etatthis eld; tat vida%the learned; prhu%describe; tamhim;
k!etra-ja% itias k!etraja, the knower of the eld.
{he} bhrataO descendant of the Bharata dynasty; apifurther; chaalso; viddhi
know; mmMe; sarva-k!etre!uwithin all bodies; k!etra-jamas k!etraja, the knower
of the eld. yat jnamThis knowledge; k!etra-k!etrajayo%of the eld and the
knower of the eld; tat jnamis actual knowledge; mama matamin My opinion.
1 Arjuna said: O Keava, I would like to know about
material nature, the person, the eld, the knower of the
eld, knowledge and the object of knowledge.
2 The Supreme Lord said: O Arjuna, this body is known
as the eld. One who knows this eld is described by the
learned as the knower of the eld.
13 Gita06 7/6/06 1:42 AM Page 234
Distinction Between Matter and the Spirit [13.3] 235
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tat k!etra^ yach cha yd~k cha, yad vikri yata cha yat
sa cha yo yat prabhva cha, tat samsena me ~@u [4]
~!ibhir bahudh g(ta^, chhandobhir vividhai% p~thak
brahma-s)tra-padai chaiva, hetumadbhir vinichitai% [5]
mah-bh)tny aha&kro, buddhir avyaktam eva cha
indriy@i daaika^ cha, pacha chendriya-gochar% [6]
ichchh dve!a% sukha^ du%kha^, sa&ghta chetan dh~ti%
etat k!etra^ samsena, sa-vikram udh~tam [7]
~@uHear; mefrom Me; tat samsenabriey; yat tat k!etramwhat that eld is;
chaand; yd~khow is it constituted; chaand; yat vikriwhat its transformations are;
chaand; yata%wherefrom; yatit develops; chaand; ya%who is; sa%that knower of
the eld; chaand; yat prabhva%what his potency is.
{tat}That knowledge of k!etra and k!etraja; g(tamis sung; vividhai% ~!ibhi%by
many types of sages; bahudh evain many ways; p~thak chhandobhi%by the dif-
ferent Vedas; brahma-s)tra-padai%and by the aphorisms of Vednta; vinichitai%
with conclusive; hetumadbhi% chalogic.
mah-bh)tniThe ve primary elements; aha&kra%ego; buddhi%intelligence
{mahat-tattva}; avyaktam eva chathe unmanifest material nature; daa indriy@ithe
ten senses {the ve senses of actionvoice, hands, legs, anus and genital; and the ve
senses of perceptioneye, tongue, skin, nose and ear}; ekam chaand the mind; pacha
chaand the ve; indriya-gochar%corresponding objects of the senses {form, taste,
touch, smell and sound}; ichchhlikes; dve!a%dislikes; sukhamhappiness; du%kham
unhappiness; sa&ghta%the aggregate, the gross body; chetanconsciousness; dh~ti%
determination; etatall these; udh~tamare described; samsenain brief; k!etram
as the eld; sa-vikramwith its transformations.
3 O Bhrata, you should also know Me as the knower of
all elds. This knowledge, of the eld and of the knower
of the eld, is true knowledge, in My opinion.
13 Gita06 7/6/06 1:42 AM Page 235
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amnitvam adambhitvam, ahi^s k!ntir rjavam
chryopsana^ aucha^, sthairyam tma-vinigraha% [8]
indriyrthe!u vairgyam, anaha&kra eva cha
janma-m~tyu-jar-vydhi-du%kha-do!nudaranam [9]
asaktir anabhi!v-a&ga%, putra-dra-g~hdi!u
nitya^ cha sama-chittatvam, i!$ni!$opapatti!u [10]
mayi chnanya-yogena, bhaktir avyabhichri@(
vivikta-dea-sevitvam, aratir jana-sa^sadi [11]
adhytma-jna-nityatva^, tattva-jnrtha-daranam
etaj jnam iti proktam, ajna^ yad ato nyath [12]
etat jnamThe following qualities denote knowledge: amnitvamthe quality of
desirelessness for honour; adambhitvampridelessness; ahi^snonviolence; k!nti%
forbearance; rjavamstraightforwardness and simplicity; chrya-upsanamservice
to the spiritual master; auchampurity; sthairyamsteadiness; tma-vinigraha%
self-control; indriya-arthe!u vairgyamdetachment from the objects of the senses;
anaha&kra% eva chaabsence of egoism; du%kha-do!a-anudaranamawareness of
the miseries; janma-m~tyu-jar-vydhiof birth, death, inrmity and disease; asakti%
worldly detachment; anabhi!u-a&ga%not to dote on; putra-dra-g~ha-di!uchildren,
wife, home, etc.; nityam sama-chittatvam chaconstant equanimity; i!$a-ani!$a-upa-
patti!uin desirable or undesirable circumstances; chaand; ananya-yogenasingle-
minded; avyabhichri@(undeviating; bhakti%devotion; mayito Me; vivikta-dea-
sevitamresiding in a solitary place; arati%indifference; jana-sa^sadito mundane
association; adhytma-jna-nityatvamconstancy in self-knowledge; tattva-jna-
artha-daranamand the vision of the goal of true knowledge; itithus; proktamhas
been proclaimed; {~!ibhi%}by the sages. yatAnything; anyathcontrary; ata%to
this; ajnamis nescience.
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Distinction Between Matter and the Spirit 237
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jeya^ yat tat pravak!ymi, yaj jtvm~tam anute
andi mat-para^ brahma, na sat tan nsad uchyate [13]
{aham} pravak!ymiI now describe; tatthat; yatwhich; jeyamis the object of
knowledge; jtvrealizing; yatwhich; am~tamthe nectar of life; anuteis attained.
tat brahma uchyateThat is known as Brahma; andibeginningless, eternal; mat-
paramresting in Me; na satbeyond being, beyond the material effect; na asatand
beyond non-being, beyond the material cause.
4 Now hear from Me briey what this eld is, its con-
stitution, transformations, causes and effects; and who the
knower of the eld is, and of his potency.
5 This has been taught in many ways by various sages,
the different Vedas and the aphorisms of the Brahma-
s)tra with its conclusive logic.
6, 7 The ve primary elements of ether, air, re, water
and earth; ego, intelligence, and the unmanifest material
nature; the ten senses, the mind, and the ve objects of
the senses; likes, dislikes, happiness, unhappiness, the
aggregate, consciousness and determinationall these are
summarily known as the eld and its transformations.
8 12 Desirelessness for honour, pridelessness, nonviolence,
forbearance, honesty, service to the spiritual master, purity,
stability, self-control, detachment from the objects of the
senses, absence of egoism, awareness of the miseries of
birth, disease, old age and death; worldly detachment,
absence of doting on children, wife, home, etc., constant
equanimity in desirable or undesirable circumstances,
undeviating pure devotion to Me, residing in a solitary place,
indifference to mundane association, constancy in self-
knowledge, and the vision of the goal of true knowledge
all these qualities have been said to denote knowledge.
Anything contrary to this is to be considered ignorance.
[13.12]
13 Gita06 7/6/06 1:42 AM Page 237
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sarvata% p@i-pda^ tat, sarvato k!i-iro-mukham
sarvata% rutimal loke, sarvam v~tya ti!$hati [14]
sarvendriya-gu@bhsa^, sarvendriya-vivarjitam
asakta^ sarva-bh~ch chaiva, nirgu@a^ gu@a-bhokt~ cha [15]
bahir anta cha bh)tnm, achara^ charam eva cha
s)k!matvt tad avijeya^, d)rastha^ chntike cha tat [16]
sarvata%Everywhere; p@i-pdamhands and feet; sarvata%everywhere; ak!i-ira%-
mukhameyes, heads and mouths; sarvata%everywhere; rutimatears; tatthat object
of knowledge; ti!$hatiexists; v~tyapervading; sarvameverything; lokein the universe.
sarva-indriya-gu@a-bhsam{He} illuminates all the senses and their functions;
{tad api}yet; sarva-indriya-vivarjitamis without {material} senses. asaktam{Although}
aloof; sarva-bh~t cha{He is} the maintainer of all. nirgu@am cha{Although}
transcendental to the modes of nature; gu@a-bhokt~ eva{He is} the Lord of all
qualities.
tatThat knowable is; bahi% chaoutside; anta%and inside; acharamstationary;
charam eva chaand moving; bh)tnmbeings. s)k!matvtDue to subtlety; tat
that; avijeyamis difcult to comprehend; antike chanear; d)ra-stham chayet far.
13 Now I shall describe the object of knowledge, realiz-
ing which one attains the nectar of life. Resting in Me, it
is known as Brahman, eternal, neither being nor non-being.
14 Everywhere are His hands and feet, everywhere are
His eyes, heads, mouths and ears. He pervades the entire
universe {as the Supersoul}.
15 He illuminates all the senses and their functions, yet
He is without material senses; He is completely aloof to
everything, yet He is the maintainer of all {Vi!@u}; He is
transcendental to the three modes of material nature, yet
He is the Lord of all qualities.
13 Gita06 7/6/06 1:42 AM Page 238
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avibhakta^ cha bh)te!u, vibhaktam iva cha sthitam
bh)ta-bhart~ cha taj jeya^ grasi!@u prabhavi!@u cha [17]
jyoti!m api taj jyotis, tamasa% param uchyate
jna^ jeya^ jna-gamya^, h~di sarvasya dhi!$hitam [18]
iti k!etra^ tath jna^, jeya^ choktu^ samsata%
mad-bhakta etad vijya, mad-bhvyopapadyate [19]
tat avibhaktamThat indivisible; sthitamappears; vibhaktam iva chaas divided;
bh)te!uin the living beings. {tat eva}He; jeyamis to be known; prabha-vi!@u cha
as the manifestor; bh)ta-bhart~ chathe maintainer; grasi!@u chaand the devourer.
tatHe; uchyateis said to be; jyoti%the illuminator; jyoti!m apiof the luminaries;
parambeyond; tamasa%the darkness; {tat eva}He is; jnamknowledge; jeyam
the object of knowledge; jna-gamyamreached by knowledge {verses 8-12}; dhi!$hitam
situated as the Supersoul; h~diwithin the hearts; sarvasyaof all.
itiThus; k!etramthe eld; jnamknowledge; jeyam chaand the object of
knowledge {the Lord in His aspects of Brahman, Paramtman and Bhagavn}; tath
uktamare described; samsata%in brief. etat vijyaRealizing this; mat-bhakta%
My devotee; upapadyateattains; mat-bhvyalove for Me.
16 He is situated within and without all moving and
stationary beings, near yet far, subtle and therefore most
difcult to comprehend.
17 Although indivisible, He appears as divided in all
beings. He is to be known as the one who manifests,
maintains, and devours all beings.
18 He is known as the illuminator of the luminaries, beyond
darkness. Situated in the hearts of all beings, He is know-
ledge, the object of knowledge, reached by knowledge.
19 The eld, knowledge and the object of knowledge
have been briey described by Me. Realizing these truths,
My devotee attains love for Me.
[13.19]
13 Gita06 7/6/06 1:42 AM Page 239
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prak~ti^ puru!a^ chaiva, viddhy and( ubhv api
vikr^ cha gu@^ chaiva, viddhi prak~ti-sambhavn [20]
krya-kra@a-kart~tve, hetu% prak~tir uchyate
puru!a% sukha-du%khna^, bhokt~tve hetur uchyate [21]
puru!a% prak~ti-stho hi, bhu&kte prak~ti-jn gu@n
kra@a^ gu@a-sa&go sya, sad-asad-yoni-janmasu [22]
viddhiKnow; ubhau apiboth; prak~timnatureMy; puru!am chaand the
j(vtman, individual soul, described as knower of the eld; and( evato be begin-
ningless. viddhiKnow; vikrn chathe transformationsbody, senses and their func-
tions; gu@n eva chaand the transformations of the modes of nature, as happiness,
unhappiness, sorrow and delusion, etc.; prak~ti-sambhavnas born of material nature.
prak~ti%Material nature {with the presence of puru!a}; uchyateis said to be; hetu%
the cause; krya-kra@a-kart~tvevia the presiding demigods of the senses, of the
production of the effect, as the body, and of the cause, as the senses. puru!a%The per-
sonj(va; uchyateis said to be; hetu%the cause; bhokt~tveof the state of being an
enjoyer or a sufferer; sukha-du%khnmof happiness and unhappiness.
prak~ti-stha%Situated within {the body which is an effect of} material nature; puru!a%
hia person; bhu&kteenjoys; gu@nthe modes; prak~ti-jnborn of material nature.
gu@a-sa&ga%Attachment to the modes {as body, senses, etc.}; {bhavati}is; kra@am
the cause; asyaof that persons; sat-asat-yoni-janmasubirths in higher and lower species.
20 Know that both material nature {My} and the person
{individual soul} are beginningless, and know that the
transformations {body, senses and their functions} and the
transformations of the modes of nature {such as pleasure,
pain, sorrow and delusion} are born of material nature.
21 Material nature is said to be the cause of the production
of effect {the body} and cause {the senses}; the person {in
material bondage} is said to be the cause of the condition of
being an enjoyer or a sufferer of happiness and unhappiness.
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upadra!$numant cha, bhart bhokt mahevara%
paramtmeti chpy ukto, dehe smin puru!a% para% [23]
ya eva^ vetti puru!a^, prak~ti^ cha gu@ai% saha
sarvath vartamno pi, na sa bh)yo bhijyate [24]
dhynentmani payanti, kechid tmnam tman
anye s&khyena yogena, karma-yogena chpare [25]
para% puru!a%The Supreme Person; upadra!$witness; anumantsanctioner;
bhartsupport; bhoktmaintainer; mah-(vara% chaand Supreme Lord; asmin
dehewithin this body; api ukta%is also described; iti chaas; paramtmParam-
tman, the Supersoul.
ya%One who; evam vettithus knows; puru!amthe Supreme Person; prak~tim
chaand material nature; gu@ai% sahawith its modes; sa%he; vartamna% api
though present; sarvathin any situation; na abhijyateis not born; bh)ya%again.
kechitSome; payantisee; dhynenaby meditation; tmanby the pure cons-
ciousness; tmnamthe Supersoul; tmaniwithin the heart; anyeothers; s&khyena
yogenaby s&khya-yoga; apare chaand yet others; karma-yogenaby karma-yoga.
22 Being situated within material nature, a person enjoys
the modes born of material nature. His attachment to
these modes is the cause of his repeated births in higher
and lower species.
23 The Supreme Personthe witness, sanctioner, support,
guardian, and almighty Lord within this body, is known
as Paramtman, the Supersoul.
24 Thus, one who truly knows the Supreme Person and
material nature with its modes, will never in any circum-
stances have to take birth again.
25 With their pure consciousness, some persons see the
Supersoul within the heart, in their meditation. Others
[13.25]
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anye tv evam ajnanta%, rutvnyebhya upsate
te pi chtitaranty eva, m~tyu^ ruti-parya@% [26]
yvat sajyate kichit, sattva^ sthvara-ja&gamam
k!etra-k!etraja-sa^yogt, tad viddhi bharatar!abha [27]
sama^ sarve!u bh)te!u, ti!$hanta^ paramevaram
vinayatsv avinayanta^, ya% payati sa payati [28]
anye tuYet others; ajnanta%not knowing; evamof all these methods; upsate
worship; rutvby hearing; anyebhya%from others. te apiThey too; ruti-parya@%
{santa%}when their faith is deepened by hearing; atitaranti evasurpass; m~tyum
chadeath.
{he} bharatar!abhaO best of the Bharata dynasty; yvat kichitwhatever; sthvara-
ja&gamamstationary or moving; sattvambeing; sajayateis born; viddhiknow; tat
that; k!etra-k!etraja-sa^yogtas born of the combination of the eld and its knower.
ya%One who; payatisees; parama-(varamthe Supreme Lord; ti!$hantamsitu-
ated; samamequally; sarve!u bh)te!uin all beings; avinayantamas the imperish-
able; vinayatsuwithin the perishable; sa%such a person; payatisees perfectly.
perceive Him through enlightenment, and yet others by
the yoga of seless action.
26 Further, there are those who, not knowing of these
methods, engage in worship by hearing the scriptures.
When their faith is deepened by such hearing, they, too,
surpass the mortal plane.
27 O Arjuna, best of the Bhratas, whatever is born in
the world, whether moving or stationary, know it to be
manifest from the combination of the eld and its knower.
28 One who sees the Supreme Lord situated equally
within all beings as the imperishable within the perish-
ablesuch a person sees perfectly.
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sama^ payan hi sarvatra, samavasthitam (varam
na hinasty tmantmna^, tato yti par^ gatim [29]
prak~tyaiva cha karm@i, kriyam@ni sarvaa%
ya% payati tathtmnam, akartra^ sa payati [30]
yad bh)ta-p~thag-bhvam, eka-stham anupayati
tata eva cha vistra^, brahma sampadyate tad [31]
{sa%} hiSuch a person; payanby seeing; samamwith equality; (varamthe Lord;
samavasthitamdwelling alike; sarvatrain every place; na hinastidoes not deceive,
deprive; tmnamhimself; tmanby himself; tata%and therefore; ytiattains;
parm gatimthe supreme destination.
chaAnd; ya%he who; payatisees; taththat; sarvaa%all; karm@iactions;
kriyam@niare brought about; evaonly; prak~tyby material nature; sa%such a
person; payatisees; tmnamhimself; akartramas non-doer.
yadWhen; {sa%}such a seer; anupayatican see; bh)ta-p~thak-bhvamthe dif-
ferent types of beings; eka-sthamsituated in the one nature; chaand; {bh)tnm}
vistramthe projection of all beings; tata% evafrom that nature; tadthen; brahma
sampadyatethe state of Brahman is reached.
29 Such a person with the vision of equality, seeing the
Lord dwelling in every place alike, does not deceive him-
self, and thus he attains the supreme destination.
30 He who sees that all actions are brought about only
by material nature, sees himself as non-doer.
31 When such an enlightened person realizes that the
different types of beings are situated within the one
nature and that all are made manifest from that nature,
he attains realization of Brahman.
[13.31]
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anditvn nirgu@atvt, paramtmyam avyaya%
ar(ra-stho pi kaunteya, na karoti na lipyate [32]
yath sarva-gata^ sauk!myd, ka^ nopalipyate
sarvatrvasthito dehe, tathtm nopalipyate [33]
yath prakayaty eka%, k~tsna^ lokam ima^ ravi%
k!etra^ k!etr( tath k~tsna^, prakayati bhrata [34]
{he} kaunteyaO son of Kunt(; anditvtbecause of eternality; nirgu@atvtand
being transcendental to the material modes; avyaya%and inexhaustible; ayamthe;
paramtmSupersoul; ar(ra-stha% apialthough present within the eld; na karoti
neither acts; na lipyatenor is affected by any action.
yathAs; sarva-gatamthe all-pervading; kamspace; na upalipyateis not taint-
ed by anything, is untouched; sauk!mytdue to its subtleness; tathsimilarly; tm
tman, the soul; avasthita%situated; sarvatrapervading; dehethe body; na upalipyate
is not tainted or touched.
{he} bhrataO Arjuna; yathas; eka%the one; ravi%sun; prakayatiillumi-
nates; imamthis; k~tsnamentire; lokamworld; tathsimilarly; k!etr(the occupier
of the eld; prakayatiilluminates; k~tsnamthe entire; k!etrameld.
32 O Arjuna, since the Supersoul is beginningless, trans-
cendental and inexhaustible, although also present within
the eld {with the individual soul}, He neither acts nor
is affected by any action.
33 As the most subtle element of space pervades every-
thing yet is not tainted by anything, similarly, the soul,
though pervading the body, is not tainted by it.
34 O Bhrata, as the one sun illuminates the entire
world, the occupier of the eld illuminates the entire
eld.
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k!etra-k!etrajayor evam, antara^ jna-chak!u!
bh)ta-prak~ti-mok!a^ cha, ye vidur ynti te param [35]
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde prak~ti-
puru!a-viveka-yogo nma trayodao dhyya% [13]
yeThose who; jna-chak!u!through the eyes of knowledge; evam vidu%can
thus know; antaramthe distinction; k!etra-k!etrajayo%between the eld and its
knower; chaand {can thus know}; bh)ta-prak~ti-mok!amthe way of liberation of
the living beings from material nature; tethey; yntiattain; paramthe Supreme.
35 Those who, through the eyes of knowledge, can thus
distinguish between the eld and the knower of the eld,
and who can thus know the path of liberation of the
living beings from material naturesuch persons attain
the Supreme.
End of Chapter Thirteen
Distinction between Matter and Spirit
[13.35]
13 Gita06 7/6/06 1:42 AM Page 245
A UI54l4
CHAPTER FOURTEEN
Gu@atraya-vibhga-yoga
The Three Divisions
of Material Nature
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r(-bhagavn uvcha
para^ bh)ya% pravak!ymi, jnn^ jnam uttamam
yaj jtv munaya% sarve, par^ siddhim ito gat% [1]
ida^ jnam upritya, mama sdharmyam gat%
sarge pi nopajyante, pralaye na vyathanti cha [2]
mama yonir mahad-brahma, tasmin garbha^ dadhmy aham
sambhava% sarva-bh)tn^, tato bhavati bhrata [3]
r(-bhagavn uvchaThe Supreme Lord said: bh)ya%Again; {aham} pravak!ymi
I shall speak; paramthe supreme; jnamknowledge, teaching; uttamamthe highest;
jnnmof all elds of knowledge; jtvknowing; yatwhich; sarveall; munaya%
the sages; gat%attained; parmultimate; siddhimperfection; ita%beyond this
mundane plane.
uprityaTaking refuge in; idamthis; jnamknowledge; {j(va%}the living being;
gat% {santa%}attaining; sdharmyamthe same {spiritual} nature; mamaas Mine;
na upajyanteis neither born; sarge apiin the universal manifestation; na vyathanti
nor suffers; pralaye chain the universal dissolution.
{he} bhrataO Arjuna; mahat-brahmaprimordial matter; mama yoni%is My
place of impregnation; tasmininto which; ahamI; dadhmicast; garbhamthe
seed. tata%From there; sambhava%the birth; sarva-bh)tnmof all living beings;
bhavatioccurs.
1 The Supreme Lord said: Again, I shall describe to you
the supreme teaching, the highest of all elds of know-
ledge, knowing which the sages attained the ultimate
perfection beyond this mundane plane.
2 By taking refuge in this knowledge, the soul attains
to My nature. Then he is neither born in the cosmic
manifestation, nor does he suffer {death} in the cosmic
dissolution.
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The Three Divisions of Material Nature 249
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sarva-yoni!u kaunteya, m)rtaya% sambhavanti y%
ts^ brahma mahad yonir, aha^ b(ja-prada% pit [4]
sattva^ rajas tama iti, gu@% prak~ti-sambhav%
nibadhnanti mah-bho, dehe dehinam avyayam [5]
tatra sattva^ nirmalatvt, prakakam anmayam
sukha-sa&gena badhnti, jna-sa&gena chnagha [6]
{he} kaunteyaO son of Kunt(; y% m)rtaya%of all forms which; sambhavanti
are born; sarva-yoni!uof the wombs of all species; tsmtheir; yoni%womb; mahat
brahmais primordial matter; ahamand I; b(ja-prada%the seed-giving; pitfather.
{he} mah-bhoO mighty hero; gu@%the qualities; sattvam raja% tama% iti
known as goodness, passion, and ignorance; prak~ti-sambhav%manifest from material
nature; nibadhnantibind; avyayamthe immutable; dehinamresident of the body;
dehewithin the body.
{he} anaghaO sinless one; tatraamong these three; nirmalatvtdue to purity;
sattvamthe mode of goodness; prakakamilluminating; anmayamand whole-
some; badhntibinds; {dehinam}the embodied living being; sukha-sa&genawith
happiness; jna-sa&gena chaand knowledge.
3 O Bhrata, I place the seed within My womb of
primordial matter from which all living beings take birth.
4 O Kaunteya, primordial matter is the original womb of
all life-forms that are born of the wombs of all species,
and I am the seed-giving father.
5 O mighty hero, Arjuna, the three modes of goodness,
passion, and ignorance, born of material nature, bind the
immutable spirit soul within the body.
6 O sinless one, of these three modes, due its purity, the
mode of goodness is illuminating and wholesome, condi-
tioning one to happiness and knowledge.
[14.6]
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rajo rgtmaka^ viddhi, t~!@-sa&ga-samudbhavam
tan nibadhnti kaunteya, karma-sa&gena dehinam [7]
tamas tv ajna-ja^ viddhi, mohana^ sarva-dehinm
pramdlasya-nidrbhis, tan nibadhnti bhrata [8]
sattva^ sukhe sajayati, raja% karma@i bhrata
jnam v~tya tu tama%, pramde sajayaty uta [9]
{he} kaunteyaO son of Kunt(; viddhiknow; raja%the mode of passion; rga-
tmakamas the embodiment of desire; t~!@-sa&ga-samudbhavamborn of hanker-
ing and attachment. tatThat rajo-guna mode of passion; nibadhntibinds; dehinam
the embodied; karma-sa&genaby action.
{he} bhrataO Arjuna; viddhi tuand know; tama%the mode of ignorance; ajna-
jamborn of darkness; mohanamthe delusion; sarva-dehinmof all the embodied
beings; tatthat; nibadhntibinds; {dehinam}the living being; pramda-lasya-
nidrbhi%with delusion, laziness and sleep.
{he} bhrataO Arjuna; sattvamthe mode of goodness; sajayatidominates;
{dehinam}the embodied living being; sukhewith happiness; raja%and the mode of
passion; karma@iwith action; tubut; tama%the mode of ignorance; v~tyacover-
ing; jnamknowledge; sajayati utabinds one; pramdewith illusion.
7 O son of Kunt(, know the mode of passion to be the
embodiment of desire. Born of hankering and attachment,
it conditions one to action.
8 And, O Bhrata, know the mode of ignorance, born of
darkness, to be the ignorance of all the embodied beings,
conditioning them to delusion, laziness and slumber.
9 O Arjuna, the mode of goodness conditions the
embodied being to happiness, and the mode of passion
conditions him to action. But the mode of ignorance
covers his knowledge and traps him in illusion.
14 Gita06 7/6/06 1:42 AM Page 250
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rajas tama chbhibh)ya, sattva^ bhavati bhrata
raja% sattva^ tama chaiva, tama% sattva^ rajas tath [10]
sarva-dvre!u dehe smin, praka upajyate
jna^ yad tad vidyd, viv~ddha^ sattvam ity uta [11]
lobha% prav~ttir rambha%, karma@^ aama% sp~h
rajasy etni jyante, viv~ddhe bharatar!abha [12]
{he} bhrataO Arjuna; sattvamthe mode of goodness; bhavatiappears; abhi-
bh)yadefeating; raja% tama% chathe modes of passion and ignorance. raja%The
mode of passion; {bhavati}appears; {abhibh)ya}defeating; sattvam tama% eva cha
goodness and ignorance too. tathSimilarly; tama%ignorance; {abhibh)ya bhavati}
defeats; sattvam raja%goodness and passion.
yadWhen; praka%illumination; jnamof knowledge; upajyateappears;
sarva-dvre!uin the gateways {the senses}; asmin deheof this body; tadthen;
vidyt iti utaknow by that symptom; sattvamthe mode of goodness; viv~ddham
has increased.
{he} bharatar!abhaO most noble of the Bharata dynasty; rajasi viv~ddhewith a
predominance of the mode of passion; etniall these symptoms; jyanteare manifest:
lobha%greed; prav~tti%exertion; rambha%undertaking; karma@mof activities;
aama%unrest; sp~hand hankering.
10 O Bhrata, goodness overcomes passion and ignor-
ance, passion overcomes goodness and ignorance, and
ignorance overcomes goodness and passion. Each mode
in turn defeats the others in an unending battle for
supremacy.
11 When the gateways of the body are illuminated with
knowledge, know this to be the manifestation of the
mode of goodness.
12 O Arjuna, most noble of the Bharata dynasty, know
that when the mode of passion predominates in a person,
[14.12]
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aprako prav~tti cha, pramdo moha eva cha
tamasy etni jyante, viv~ddhe kuru-nandana [13]
yad sattve prav~ddhe tu, pralaya^ yti deha-bh~t
tadottama-vid^ lokn, amaln pratipadyate [14]
rajasi pralaya^ gatv, karma-sa&gi!u jyate
tath pral(nas tamasi, m)#ha-yoni!u jyate [15]
{he} kuru-nandanaO descendant of Kuru; tamasi viv~ddheby the force of the mode
of ignorance; etniall these symptoms; jyanteare manifest: apraka%dullness;
aprav~tti% chainactivity; pramda%delusion; moha% eva chaand bewilderment.
yadWhen; deha-bh~tthe embodied; prav~ddhe {sati}having developed; sattve
goodness; ytireaches; pralayamdeath; tad tuthen; amalnthe pure; loknplanes;
uttama-vidmof persons of higher knowledge {worshippers of Hira@yagarbha [Brahm],
etc.}; pratipadyateare attained.
{j(va%} pralayam gatvWhen a person dies; rajasi {prav~ddhe}with a predomi-
nance of the mode of passion; jyatehe is born; karma-sa&gi!uas a human attached
to action. tathSimilarly; pral(na% {san}dying; tamasi {viv~ddhe}when the mode
of ignorance predominates; jyateone takes birth; m)#ha-yoni!uin the lower species.
greed, exertion, undertaking of activities, unrest and hanker-
ing become manifest.
13 O Kurunandana, by the inuence of the mode of
ignorance, all the symptoms of dullness, inactivity, delusion
and bewilderment become manifest.
14 If a person dies in a state of the mode of goodness,
he goes to the pure planes where those who have higher
knowledge reside.
15 When a person dies in the mode of passion, he takes
birth as a human attached to worldly activity. If one
dies in the mode of ignorance, he takes birth in the
lower species.
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karma@a% suk~tasyhu%, sttvika^ nirmala^ phalam
rajasas tu phala^ du%kham, ajna^ tamasa% phalam [16]
sattvt sajyate jna^, rajaso lobha eva cha
pramda-mohau tamaso bhavato jnam eva cha [17]
)rdhva^ gachchhanti sattva-sth, madhye ti!$hanti rjas%
jaghanya-gu@a-v~tti-sth, adho gachchhanti tmas% [18]
{pa@#it%}The learned; hu%proclaim; phalamthe fruit; suktasya karma@a%
of good works; nirmalamis pure; sttvikamand of the nature of goodness; tu
phalamand the fruit; rajasa%of passionate action; du%khamis sorrow; phalam {cha}
and the fruit; tamasa%of ignorant action; ajnamis ignorance.
sattvtFrom goodness; jnamknowledge; cha evaand; rajasa%from passion;
lobha%greed; sajayateis born; tamasa% {cha}and from ignorance; pramda-
mohaudelusion and bewilderment; bhavata%arise; ajnam eva chaand a lack of
knowledge; {bhavati}ensues.
sattva-sth%Persons situated in the mode of goodness; gachchhantigo; )rdhvam
up {to Satyaloka}. rjas%Those in the mode of passion; ti!$hantiremain; madhyein
the middle {as humans}. tmas%Persons in the mode of ignorance; jaghanya-gu@a-
v~tti-sth%tending to lower qualities; gachchhantigo; adha%down {suffer}.
16 It is said by the learned that good actions result in
purity, passionate actions result in sorrow, and ignorant
actions lead to darkness.
17 From the mode of goodness, knowledge arises;
from the mode of passion, greed; and from the mode
of ignorance, delusion, bewilderment and a lack of know-
ledge ensue.
18 Persons in goodness ascend {up to Satyaloka}, those
in passion remain in the middle {as humans}, and the
unfortunate, ignorant persons fall to the lower planes {of
suffering}.
[14.18]
14 Gita06 7/6/06 1:43 AM Page 253
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nnya^ gu@ebhya% kartra^, yad dra!$nupayati
gu@ebhya cha para^ vetti, mad-bhva^ so dhigachchhati [19]
gu@n etn at(tya tr(n, deh( deha-samudbhavn
janma-m~tyu-jar-du%khair, vimukto m~tam anute [20]
arjuna uvcha
kair li&gais tr(n gu@n etn, at(to bhavati prabho
kim chra% katha^ chait^s, tr(n gu@n ativartate [21]
yadWhen; dra!$the living being, the witness; anupayatisees; na anyamnothing
else; gu@ebhya%but the three modes of nature; kartramas the doer; chaand; vetti
is able to know; paramthe Lord, transcendental; gu@ebhya%to the modes; {tad}then;
sa%he; adhigachchhatiattains; mat-bhvamMy nature {My bhva-bhakti}.
deh(The embodied living being; at(tyatranscending; etn tr(n gu@nthese three
modes of nature; deha-samudbhavnthat appear in the body; vimukta% {san}being
liberated; janma-m~tyu-jar-du%khai%from the miseries of birth, death and old age;
anuteknows the joy of; am~tamimmortality, love transcendental {nirgu@a-prema}.
arjuna% uvchaArjuna said: {he} prabhoO Lord; kai% li&gai%by what symp-
toms; bhavati {jeya%}can be known; at(ta%a person who has transcended; etn
these; tr(nthree; gu@nmodes? kim chra%How does he behave? katham cha
and how; ativartatedoes he transcend; etnthese; tr(n gu@nthree modes?
19 When a person sees the three modes to be the only
impetus of this world, and knows the Supreme Lord,
transcendental to the modes, then he comes to love Me
with devotion.
20 Transcending these modes manifest in the body, he is
liberated from the miseries of birth, death and old age,
and knows the joy of immortality.
21 Arjuna said: O Lord, what are the symptoms of a
person transcendental to these three modes of material
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r(-bhagavn uvcha
praka^ cha prav~tti^ cha, moham eva cha p@#ava
na dve!$i samprav~ttni, na niv~ttni k&k!ati [22]
uds(navad s(no, gu@air yo na vichlyate
gu@ vartanta ity eva^, yo vati!$hati ne&gate [23]
sama-du%kha-sukha% svastha%, sama-lo!$rma-kchana%
tulya-priypriyo dh(ras, tulya-nindtma-sa^stuti% [24]
mnpamnayos tulyas, tulyo mitrri-pak!ayo%
sarvrambha-parityg(, gu@t(ta% sa uchyate [25]
r(-bhagavn uvchaThe Supreme Lord replied: {he} p@#avaO son of P@#u;
ya%one who; na dve!$ineither resents; praka^ chaillumination {the effect of good-
ness}; prav~ttim chaactivation {the effect of passion}; moham eva chaand delusion
{the effect of ignorance}; samprav~ttniwhen they appear; na k&k!atinor hankers
for them; niv~ttniwhen they disappear; ya%one who; s(na% {san}remaining;
uds(na-vatas unconcerned; na vichlyateis not perturbed; gunai%by the modes;
avati!$hatiremains poised; na i&gatewithout wavering; iti evam {jtv}knowing
that; gu@%the modes; vartateare engaged in their functions; {ya%}one who; sama-
du%kha-sukha%is equipoised in happiness and unhappiness; sva-stha%is situated
within the self; sama-lo!$ra-ama-kchana%with the vision of equality towards earth,
stone, or gold; tulya-priya-apriya%equipoised in desirable and undesirable circum-
stances; dh(ra%wise; tulya-nind-tma-sa^stuti%balanced with regard to abuse and
praise; tulya% mna-apamnayo%balanced in honour and dishonour; tulya%bal-
anced; mitra-ari-pak!ayo%toward friend and foe; sarva-rambha-parityg(and is a
renouncer of all mundane endeavours; sa%that person; uchyateis described; gu@a-
at(ta%as transcendental to the modes of material nature.
nature? How does he behave, and how does he transcend
the modes?
[14.21]
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m^ cha yo vyabhichre@a, bhakti-yogena sevate
sa gu@n samat(tyaitn, brahma-bh)yya kalpate [26]
brahma@o hi prati!$hham, am~tasyvyayasya cha
vatasya cha dharmasya, sukhasyaikntikasya cha [27]
ya%One who; bhakti-yogenaby the yoga of devotion; avyabhichre@awithout
deviation; sevaterenders service; mm chaunto Me {the Supreme Lord ymasundara};
sa%that person; samat(tyatranscending; etnthese; gu@nmodes; kalpatebecomes
qualied; brahma-bh)yyato know his internal divine identity {chit-svar)pa-siddhi}.
hiFor; aham prati!$hI am the basis; brahma@a%of the Absolute Truth; avyayasya
chaand of the inexhaustible; am~tasyanectar; vatasya chaand of the eternal;
dharmasyadivine pastimes; aikntikasya sukhasya chaand of the ultimate ecstasy
of divine love.
22 25 The Supreme Lord replied: O P@#ava, it is said
that a person who has transcended the three modes of
material nature neither resents illumination, activation,
and delusion when they appear, nor does he hanker for
them when they withdraw. Poised in the knowledge that
the modes are engaging, he is not distracted by them;
he remains unperturbed, unconcerned. Remaining self-
satised, he sees joy and sorrow equally; he sees earth,
rock or gold with the vision of equality; he is wise, equi-
poised in desirable and undesirable circumstances, abuse
and praise, honour and dishonour; he behaves fairly with
friend and foe alike, and he renounces all mundane
endeavours.
26 A person who, without deviation, serves Me with
devotion, transcends the three modes of material nature and
becomes qualied to know his internal divine identity.
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The Three Divisions of Material Nature [14.27] 257
H 4l B H44WlB4IBI +lR A UI54l4 11
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde gu@atraya-
vibhga-yogo nma chaturdao dhyya% [14]
27 I am the basis of the Absolute Truth, the inexhaustible
nectar, the eternal pastimes and the ultimate ecstasy of
divine love.
End of Chapter Fourteen
The Three Divisions of Material Nature
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9$UI54l4
CHAPTER FIFTEEN
Puru!ottama-yoga
The Supreme Person
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r(-bhagavn uvcha
)rdhva-m)lam adha%-kham, avattha^ prhur avyayam
chhand^si yasya par@ni, yas ta^ veda sa veda-vit [1]
r(-bhagavn uvchaThe Supreme Lord said: prhu%It is said in the scriptures
{when describing this material world}: )rdhva-m)lamThe roots are uppermost as
it is rooted in aversion to the highest principle, the Supreme Lord; adha%-khamthe
branches face downwards, representing all beings from Lord Brahm down to the low-
est species; avyayamand it is endless {for those who desire the independence to enjoy
the fruits of their actions}; avatthamyet transient; {for a person with devotion to the
Lord} it will be gone tomorrow. chhand^siThe ritualistic verses of the Vedas;
par@niare represented by the protective leaves; yasyaof the Avattha or Peepul tree
of this material world. ya%One who; vedaknows; tamthat tree; sa%he; veda-vit
is a knower of the Vedas.
1 The Supreme Lord said: It is said in the scriptures
that this material world is like a Peepul tree, roots up,
branches down, endless yet transient. Its leaves represent
the nourishing verses of the Vedas. One who knows this
tree is a knower of the Vedas.
Commentary
The roots of the tree of this world are said to face
upwardsits root cause is the highest plane. It is mani-
fest by the potency of the Supreme Lord. However, it is
rooted in aversion to the Lord. Its branches are said to
face downwards since according to the law of karma all
species of life from the highest to the lowest branch out
from it. It is known as an Avattha tree. The word
avattha means ephemeral, or that which does not
remain in the same state for even a day. Yet, it is endless*
*The Peepul tree is known for its longevity.
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adha chordhva^ pras~ts tasya kh
gu@a-prav~ddh vi!aya-pravl%
adha cha m)l@y anusantatni
karmnubandh(ni manu!ya-loke [2]
tasya kh%Its branches, representing the living beings; vi!aya-pravl%with shoots,
representing the objects of the senses; gu@a-prav~ddh%nourished by the three modes
of nature; adha% pras~t%extend downwards as the planes of human, animal and lower
species; )rdhvam chaand upwards, as the planes of higher celestial beings. karma-anu-
bandh(niAccording to religious and irreligious actions; m)lnisome roots, as aerial
roots; anusantatnias a secondary causal factor, as the search to enjoy the fruits of actions,
have extended; adha% chadownwards also; manu!ya-lokein the human plane.
in the sense that it constantly appears in the natural ow
of cause and effect. The leaves of the tree represent the
fruitive verses of the Vedas {karma-k@#a}. As the leaves
of a tree nourish and beautify it, these verses similarly
encourage and illuminate the world.
The external potency of the Lord, My, is eternal, and
it manifests this world. Yet the world itself is perishable
inasmuch as it again becomes unmanifest. Although the
fruitive verses of the Vedas provide its nourishment, their
underlying purpose is rather to enlighten the conditioned
souls to take shelter of the Supreme Lord who is trans-
cendental to the mundane. Thus, one who knows these
fundamental principles is a knower of the true essence of
the Vedas.
2 Some of its branches extend upwards {as the planes of
the demigods and celestial beings}, some of the branches
extend downwards {as the planes of the humans, animals,
and lower species}, and nourished by three modes of
[15.2]
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na r)pam asyeha tathopalabhyate
nnto na chdir na cha samprati!$h
avattham ena^ suvir)#ha-m)lam
asa&ga-astre@a d~#hena chhittv [3]
tata% pada^ tat parimrgitavya^
yasmin gat na nivartanti bh)ya%
tam eva chdya^ puru!a^ prapadye
yata% prav~tti% pras~t pur@( [4]
ihaWithin this world; tath r)pamthat inverted form; asyaof the Avattha tree
representing this world; na upalabhyatecannot be realized {through any method
except Vedic knowledge}; {asya} anta% nanor its end; di% cha nanor its origin; sam-
prati!$h cha nanor its continuance. chhittvCutting down; enam suvir)#ha-
m)lamthis stubbornly rooted {in aversion to the Supreme Lord}; avatthamperishable
tree of the material world; d~#henawith the sharp; asa&ga-astre@aaxe of detach-
ment acquired from sdhu-sa&ga, association of saints; tata%and thereafter; yasmin gat%
{santa%}having reached that plane from which; {kechid api}one; na nivartantidoes
not return; bh)ya%again; parimrgitavyamone should approach for shelter; tat
padamthe holy feet of Lord Vi!@u; {eknta bhakty}with exclusive devotion; {iti
evam}in this way: prapadyeI surrender unto; tam eva chaHim alone; dyam
the original; puru!amSupreme Person; yata%from whose illusory energy; {e!}this;
pur@(perpetual; prav~tti%manifestation; pras~thas appeared.
nature, its shoots are the objects of the senses. Some aerial
roots also extend downwards, to take root in the land of
karma, within the human plane.
Commentary
Within the expansive manifestation of this perishable
yet endless world, some of the living beings are
nourished by the mode of goodness, and they wander
throughout the upper planes, in the ego of gods and
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nirmna-moh jita-sa&ga-do!
adhytma-nity viniv~tta-km%
dvandvair vimukt% sukha-du%kha-sa^jair
gachchhanty am)#h% padam avyaya^ tat [5]
nirmna-moh% {santa%}Having become free from pride and delusion; jita-sa&ga-
do!%free from the defect of unholy association; adhytma-nity%dedicated to self-
realization; viniv~tta-km%completely free from desire; vimukt%completely liber-
ated; dvandvai%from the dualities; sukha-du%kha-sa^jai%known as joy and sorrow;
am)#h%thus undeluded; {te}those surrendered souls; gachchhantireach; tatthat;
avyayameternal; padamgoal.
celestial beings. Others, inuenced by the modes of pas-
sion and ignorance, are wandering throughout the planes
of the humans, animals, trees and lower species, assum-
ing the identities of those species. The shoots of the tree
of this world represent the objects of the sensessound,
smell, touch, taste, and form, as transformations of the
ve primary subtle elements {pacha-tanmtra} produced
from the ego of the living beings.
The principal roots face upwards, inverted, indicating
aversion to the Supreme Lord. Further, some aerial roots
face downward, entering the land of karma in the human
plane. These represent the humans attempt to enjoy the
fruits of their actions, and these aerial roots nourish the
tree as a separate, secondary cause.
3, 4 In the human plane, this inverted form of the Peepul
tree of this material world is inconceivable {without Vedic
knowledge}neither its beginning, nor its middle, nor its
end can be perceived. From the association of devotees, one
acquires the sharp axe of detachment from the mundane.
[15.4]
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na tad bhsayate s)ryo, na a&ko na pvaka%
yad gatv na nivartante, tad dhma parama^ mama [6]
mamaivô j(va-loke, j(va-bh)ta% santana%
mana% !a!$hn(ndriy@i, prak~ti-sthni kar!ati [7]
tat mamaThat is My; paramamall-illuminating; dhmaholy abode; gatvhav-
ing reached; yatwhich; {prapann%}the surrendered souls; na nivartante {tata%}
never return from there. s)rya%The sun; na bhsayatecannot illuminate; tatthat;
na a&ka%nor the moon; na pvaka%nor re.
evaCertainly; j(va-bh)ta%the spirit soul living being is; mamaMy; santana%
eternal; aâ%particle, potency. j(va-lokeIn this world; kar!atiit attracts, adopts;
prak~ti-sthnithe mundane; mana% !a!$hni indriy@isix perceptual senses includ-
ing the mind.
Using this weapon to cut down that illusory tree of ones
mundane existence which is stubbornly rooted in aversion
to the Supreme Lord, one attains to the plane of no return,
which is the lotus feet of the Lord. With pure devotion,
one should approach the holy lotus feet of the Supreme
Lord Vi!@u for shelter, and pray, I surrender unto the
Original Person, the Supreme Lord of all, by whose illus-
ory potency {My} this perpetual tree of the material
world has appeared.
5 Free from vanity and delusion, aloof to unholy associ-
ation, dedicated to self-realization, desireless, liberated
from the duality of joy and sorrow, undeluded, those sur-
rendered souls reach the eternal goal.
6 The surrendered souls reach My eternal abode, never
to return to this world. Neither sun, nor moon, nor re
nothing can illuminate that all-illuminating supreme
abode.
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ar(ra^ yad avpnoti, yach chpy utkrmat(vara%
g~h(tvaitni sa^yti, vyur gandhn ivayt [8]
rotra^ chak!u% sparana^ cha, rasana^ ghr@am eva cha
adhi!$hya mana chya^, vi!ayn upasevate [9]
utkrmanta^ sthita^ vpi, bhujna^ v gu@nvitam
vim)#h nnupayanti, payanti jna-chak!u!a% [10]
yat sar(ramRegarding any body which; (vara%the soul, as master of the body;
avpnotiobtains; yat cha apiand from which; utkrmatiit departs; {tad}then;
g~h(tvtaking; etnithese six senses; vyu% ivaas the wind; gandhncarries fragrance;
aytfrom its source, such as a ower; {ar(rntaram} sa^ytiit goes to enter
another body.
adhi!$hyaPresiding over; rotramthe ear; chak!u%eye; sparanamskin; rasanam
chatongue; ghr@am eva chaand nose; mana% chaand also the mind; ayamthis
soul; upasevateenjoys; vi!aynthe objects of the sensessound, etc.
vim)#h%Those thus deluded; na anupayanticannot see; {j(vam}the soul;
utkrmantamwhen departing the body; sthitam v apior residing in the body;
bh)jnam vor enjoying; gu@a-anvitamin association with the senses and their
objects. jna-chak!u!a%Persons with the eyes of wisdom; payantisee.
7 The soul is a particle {potency} of Mine. Although it
is eternal, for worldly existence it adopts the ve mundane
senses and the mind, which is the sixth.
8 The soul is the master of the body. When it departs
the body, it goes to enter another, carrying these {subtle}
senses, as the wind carries fragrance from its source.
9 Presiding over the ear, eye, skin, tongue and nose, and
also the mind, the living entity enjoys the sense objects
of sound, form, touch, taste and smell.
[15.9]
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9 *HlR AW H4l HIRI W 4l 1HlR+ 1#1
yatanto yogina chaina^, payanty tmany avasthitam
yatanto py ak~ttmno, naina^ payanty achetasa% [11]
yad ditya-gata^ tejo, jagad bhsayate khilam
yach chandramasi yach chgnau, tat tejo viddhi mmakam [12]
gm viya cha bh)tni, dhraymy aham ojas
pu!@mi chau!adh(% sarv%, somo bh)tv rastmaka% [13]
chaAnd; yatanta%the perseverent, sincere; yogina%yog(sseekers; payantisee;
enamthis soul; avasthitamsituated; tmaniwithin. yatanta% apiBut despite endeav-
ouring; achetasa%those of poor understanding; ak~ta-tmna%lacking self-control; na
payanticannot see; enamthis soul.
yat teja%That effulgence which; ditya-gatamemanates from the sun; bhsayate
and illuminates; akhilam jagatthe entire universe; yat chandramasi chaand which
is in the moon; yat agnau {cha}and which is in re; viddhiknow; tat teja%that efful-
gence; mmakamas Mine.
viya chaEntering; gmthe earth; ahamI; dhraymimaintain; bh)tnithe
living beings; ojasby My potency. bh)tv chaAnd becoming; rasa-tmaka%the
essential; soma%moon; {aham} pu!@miI nourish; sarv%all; au!adh(%crops.
10 Those who are thus deluded cannot see the soul when
it is departing the body, residing in the body or when
enjoying through the senses in the body. Those with the
eyes of wisdom can see.
11 And the sincere seekers see the soul present within.
But persons of poor understanding and lacking in self-
control cannot see the soul, despite their endeavours.
12 The light of the sun that illuminates the entire uni-
verse, the light of the moon and the radiance of re
know that to be Mine.
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4 6 H4 1$R 4 4 I 4 l-+ 4 4 Al$R 1y1
aham vaivnaro bh)tv, pr@in^ deham rita%
pr@pna-samyukta%, pachmy anna^ chatur-vidham [14]
sarvasya chha^ h~di sannivi!$ho
matta% sm~tir jnam apohana^ cha
vedai cha sarvair aham eva vedyo
vednta-k~d veda-vid eva-chham [15]
bh)tvBecoming; vaivnara%the power of digestion; ahamI; rita%entering
into; pr@inm dehamthe bodies of the living beings; pachmidigest; chatu%-
vidham annamthe four types of foodstuffs; pr@a-apna-samyukta%through the
agency of the ascending and descending vital airs.
aham cha sannivi!$a%I am situated as the indwelling monitor, the Supersoul;
h~diwithin the heart; sarvasyaof all beings. {j(vasya}The living beings; sm~ti%
remembrance; jnamknowledge; apohanam chaand the disappearance of both;
matta%arise from Me; aham eva cha vedya%and I alone am the object to be known;
sarvai% vedai%by means of all the Vedas. aham eva vednta-k~tIn the form of Veda-
vysa, I am the revealer of the Vednta; veda-vit chaand the knower of the meaning
of the Vedas.
13 Entering the earth, I maintain all beings by My
potency; and in the form of the life-giving moon, I
nourish the crops.
14 Entering into the bodies of the living beings as the
power of digestion, I digest the four types of eatables
{chewed, sucked, licked and drunk}, through the agency
of the ascending and descending vital airs.
15 I am situated {as the Supersoul} within the heart of
all souls, and from Me arises the souls remembrance,
knowledge, and forgetfulness {according to his actions}. I
alone am the Sweet Absolute to be known through all the
Vedas. I am the revealer of the VedntaVedavysa, and
I am the knower of the Vedas.
[15.15]
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dvv imau puru!au loke, k!ara chk!ara eva cha
k!ara% sarv@i bh)tni, k)$astho k!ara uchyate [16]
uttama% puru!as tv anya%, paramtmety udh~ta%
yo loka-trayam viya, bibharty avyaya (vara% [17]
yasmt k!aram at(to ham, ak!ard api chottama%
ato smi loke vede cha, prathita% puru!ottama% [18]
lokeIn the fourteen worlds; imau dvau evaonly these two types of; puru!aucons-
cious entities; {stha%}exist: k!ara% chathe perishable; ak!ara% chaand the imperish-
able. {tayo%}Of the two; sarv@i bh)tniall beings, from Lord Brahm down to the
lowest stationary beings; uchyateare described; k!ara%as perishable, as they are fallen
from their true nature; k)$a-stha%and the associates of the Lord, situated in their
eternally perfect nature; {uchyate}are described; ak!ara%as imperishable; {vidvad-
bhi%}by the knowledgeable.
anya% tuBut otherwise; uttama%the Supreme; puru!a%Person; udh~ta%is des-
cribed; itias; paramtmthe Supersoul, ak!ara-puru!a or the Supreme Imperishable
Personality; (vara%the Lord: ya%who; viyaentering; loka-trayamthe three worlds;
avyaya%in His eternal form; bibhartiis maintaining all beings.
yasmtBecause; aham at(ta%I am transcendental to; k!aramthe perishable beings;
chaand; {aham} uttama%I am superior; ak!art apito the liberated souls, too; ata%
therefore; prathita% asmiI am gloried; lokein the world; vede chaand in the
Vedas; puru!ottama%as Puru!ottama, the Supreme Person.
16 In this world, there are two types of beings: the
perishable and the imperishable. All beings from Lord
Brahm down to the lowest stationary life-forms are known
as perishable {as they are fallen from their true nature}.
But those who are situated in their eternal, spiritual nature
are known as imperishable {eternal associates of the Lord}.
17 But completely distinct from both these types of beings
is the Supreme Person, who is known as Paramtman, the
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yo mm evam asa^m)#ho, jnti puru!ottamam
sa sarva-vid bhajati m^, sarva-bhvena bhrata [19]
iti guhyatama^ stram, idam ukta^ maynagha
etad buddhv buddhimn syt, k~ta-k~tya cha bhrata [20]
{he} bhrataO descendant of Bharata; ya%one who; asa^m)dha% {san}being
free from delusion; jntiknows; mmMe; evam puru!ottamamas the Supreme
Person; sa% sarva-vitthat knower of complete essential truth; bhajatiworships; mm
Me; sarva-bhvenain all ways {in all spiritual relationships}.
{he} anaghaO sinless one; itiin this way; idamthis; guhyatamammost hidden;
strampurport of all the scriptures; uktamhas been described; mayby Me. {he}
bhrataO Bharata; etat buddhvtaking this to heart; buddhimnthe intelligent
persons of ne theistic temperament; k~ta-k~tya% cha sytattain their goal.
Supersoul. He is the Supreme Lord. Entering the three
worlds in His eternal form, He maintains all beings in
the universe.
18 Because I am transcendental to the perishable beings
and also superior to My imperishable eternal associates,
My glories are sung in the world and in the scriptures as
Puru!ottama, the Supreme Person.
19 O Bhrata, one who is free from delusion and knows
Me as the Supreme Person of eternal, all-conscious, ecstatic
form, is the perfect knower of full-edged theism, and
he worships Me in all ways {in the spiritual relationships
of tranquillity, servitorship, friendship, parenthood, and
consorthood}.
20 O pure hearted Arjuna, I have thus explained to you
this most hidden treasure of all the scriptures. O Bhrata,
embracing this in their hearts, the persons of ne theistic
intelligence attain the perfection of their endeavours.
[15.20]
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H 4l 9 6IBR4IBI +lR 9$UI54l4 1y1
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde puru!ottama-
yogo nma pachadao dhyya% [15]
End of Chapter Fifteen
The Supreme Person
15 Gita06 7/6/06 1:43 AM Page 270

IUI54l4
CHAPTER SIXTEEN
Daivsura-sampad-vibhga-yoga
The Godly
and Ungodly Natures
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abhaya^ sattva-saûddhir, jna-yoga-vyavasthiti%
dna^ dama cha yaja cha, svdhyyas tapa rjavam [1]
ahi^s satyam akrodhas, tyga% ntir apaiunam
day bh)te!v aloluptva^, mrdava^ hr(r achpalam [2]
teja% k!am dh~ti% aucham, adroho ntimnit
bhavanti sampada^ daiv(m, abhijtasya bhrata [3]
r(-bhagavn uvchaThe Supreme Lord said: {he} bhrataO Arjuna; {ete gu@%}
bhavantithese are the qualities; abhijtasyaof a person born to a destiny; daiv(m
sampadamblessed with godliness: abhayamfearlessness; sattva-saûddhi%gracious-
heartedness; jna-yoga-vyavasthiti%absorption in the yoga of knowledge {13.8-12};
dnamgenerosity; dama% chasense-control; yaja% chasacrice; svdhyya%study
of the Vedas; tapa%austerity; rjavamstraightforwardness; ahi^snonviolence;
satyamtruthfulness; akrodha%freedom from anger; tyga%worldly detachment;
anti%mental control, tranquillity; apaiunamfreedom from nding fault in others;
daycompassion; bh)te!ufor all beings; aloluptvamabsence of greed; mrdavam
gentleness; hr(%modesty; achpalamsteadfastness; teja%vigour; k!amforgiveness;
dh~ti%patience; auchamexternal and internal purity; adroha%freedom from malice;
na ati-mnitand freedom from conceit.
1 3 The Supreme Lord said: O Bhrata, these are the
qualities of a person born of a godly nature: fearlessness,
gracious-heartedness, absorption in self-knowledge, gener-
osity, sense-control, sacrice, study of the Vedas, austerity,
sincerity, nonviolence, truthfulness, freedom from anger,
worldly detachment, tranquillity, disinclination to see the
faults of others, compassion, freedom from greed, gentle-
ness, modesty, steadfastness, vigour, forgiveness, patience,
purity, and freedom from malice and egoism.
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The Godly and Ungodly Natures 273
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dambho darpo bhimna cha, krodha% pru!yam eva cha
ajna^ chbhijtasya, prtha sampadam sur(m [4]
daiv( sampad vimok!ya, nibandhysur( mat
m ucha% sampada^ daiv(m, abhijto si p@#ava [5]
dvau bh)ta-sargau loke smin, daiva sura eva cha
daivo vistaraa% prokta, sura^ prtha me ~@u [6]
{he} prthaO son of Kunt(; {ete gu@% bhavanti}these are the {impure} character-
istics; abhijtasyaof a person born to a destiny; sur(m sampadamof the ungodly
nature: dambha%pride {of religiosity, etc}; darpa%conceit {on account of ones know-
ledge, wealth, or high birth}; abhimna% chaconsidering oneself worshippable; krodha%
anger; pru!yam eva chamercilessness; ajnam chaand ignorance.
daiv( sampatThe godly qualities; matare described; vimok!yaas the cause of
liberation; sur( {cha}and the demoniac qualities; nibandhyaas the cause of
bondage. {he} p@#avaO son of P@#u; {tvam}you; abhijta% asiare born to a
destiny; daiv(m sampadamof the godly and virtuous qualities; m ucha%so do
not fear.
{he} prthaO Arjuna; dvau eva bh)ta-sargauthese two natures of beings; {d~yate}
are seen; asmin lokein this material world: daiva%the godly nature; sura% cha
and the ungodly. daiva%The godly nature; prokta%has been described; vistaraa%
elaborately. ~@uNow hear; mefrom Me; suramof the ungodly nature.
4 O Prtha, these are the qualities of a person born of
an ungodly nature: pride, conceit, egoism, anger, cruelty
and ignorance.
5 The godly qualities have been described as the cause
of liberation, and the ungodly qualities have been des-
cribed as the cause of bondage. O P@#ava, do not fear,
for you are born of a godly nature.
6 O Prtha, in this world the living beings are of two
naturesthe godly and the ungodly. I have elaborately
[16.6]
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prav~tti^ cha niv~tti^ cha, jan na vidur sur%
na aucha^ npi chchro, na satya^ te!u vidyate [7]
asatyam aprati!$ha^ te, jagad hur an(varam
aparaspara-sambh)ta^, kim anyat kma-hetukam [8]
et^ d~!$im ava!$abhya, na!$tmno lpa-buddhaya%
prabhavanty ugra-karm@a%, k!ayya jagato hit% [9]
sur% jan%Persons of demoniac nature; na vidu%do not know; prav~ttim
charight action; niv~ttim chaand wrong action. na vidyateThere is neither; aucham
purity; nanor; chra% apigood practices; na satyam chanor truthfulness; te!u
in them.
teThey, the persons of demoniac nature; hu%say: jagat asatyamThe world is
without truth; aprati!$hambaseless; an(varamgodless; aparaspara-sambh)tam
and everything is born of male and female union. kma-hetukamThe reason for exis-
tence is lust alone. kim anyatWhat is there beyond this?
ava!$abhyaHolding; etmsuch; d~!$ima view; {asur%}the demons; na!$a-
tmna%depraved; alpa-buddhaya%of low intelligence; ugra-karm@a%of cruel acts;
ahit%of inauspicious nature; prabhavantibecome powerful; k!ayyafor the des-
truction; jagata%of the world.
described the godly nature to you, so now hear from Me
about the ungodly:
7 The ungodly cannot distinguish between right and wrong
action. No purity, good practices or truthfulness can be
found in them.
8 The persons of ungodly nature say the world is without
truth, baseless, godless, and that everything is born of
male and female union. They say that life has no purpose
beyond lust.
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kmam ritya du!p)ra^, dambha-mna-madnvit%
mohd g~h(tvsad-grhn, pravartante uchi-vrat% [10]
chintm aparimey^ cha, pralayntm uprit%
kmopabhoga-param< etvad iti nichit% [11]
-pa-atair baddh%, kma-krodha-parya@%
(hante kma-bhogrtham, anyyenrtha-sachayn [12]
rityaGiving themselves up to; du!p)raminsatiable; kmamdesire; {te}such
demons; dambha-mna-mada-anvit%full of vanity, pride and arrogance; moht
deluded; asat-grhn g~h(tvby eagerness for mundane enjoyment; pravartante
engage; auchi-vrat%in grave malpractices.
pralaya-antmUntil death; uprit%overwhelmed with; aparimeym cha
unlimited; chintmcares; {te}they; nichit% iticonsider that; etvatonly; kma-
upabhoga-param%enjoyment of desires is the ultimate. baddh%Bound; -pa-
atai%by the snares of hundreds of wishes; kma-krodha-parya@%overcome with
desire and anger; {te} (hantethey try; artha-sachaynto amass wealth; anyyena
unlawfully; kma-bhoga-arthamfor the fulllment of their desires.
9 Holding such a view, the demons, depraved and of low
intelligence, become powerful and engage in cruel, inaus-
picious acts for the destruction of the world.
10 Giving themselves up to the delusion of insatiable
desires for mundane enjoyment, such demons, full of van-
ity, pride and arrogance, engage in grave malpractices.
11, 12 Until death they remain burdened with endless
cares. They think that mundane enjoyment is the goal of
life. Bound by hundreds of wishes and overcome with
desire and anger, they endeavour to amass wealth unlaw-
fully to fulll their desires.
[16.12]
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idam adya may labdham, ida^ prpsye manoratham
idam ast(dam api me, bhavi!yati punar dhanam [13]
asau may hata% atrur, hani!ye chparn api
(varo ham aha^ bhog(, siddho ha^ balavn sukh( [14]
#hyo bhijanavn asmi, ko nyo sti sad~o may
yak!ye dsymi modi!ya, ity ajna-vimohit% [15]
adyaToday; idamthis; labdhamwas gained; mayby me; {puna%}and again;
prpsyeI will get; idam manorathamthis other desirable object. idamThis wealth;
asti meis mine; puna%and again; idam api dhanammore wealth; bhavi!yatiwill
be; {me}mine.
asauThis; atru%enemy; hata%has been destoyed; mayby me; api chaand
again; hani!yeI will destroy; aparnothers. aham (vara%I am the lord; aham bhog(
I am the enjoyer; aham siddha%I am successful; balavnpowerful; sukh(and happy.
{aham} asmiI am; #hya%rich; abhijanavnand high-born. ka% astiWho is;
anya%another; may sad~a%like me? {aham}I; yak!yewill perform sacrice;
dsymigive charity; modi!yeand enjoy. itiThus; ajna-vimohit%they are
deluded by ignorant notions.
13 The ungodly persons say, Today I got what I wanted,
and tomorrow I will also get what I want. All this is my
wealth, and I will have even more in the future.
14 I have destroyed one enemy, and I will destroy others.
I am successful, powerful, and happy.
15 I am wealthy and aristocratic. Who can compare
with me? I shall perform sacrice, give charity and enjoy
myself. Thus they are deluded by ignorance.
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aneka-chitta-vibhrnt, moha-jla-samv~t%
prasakt% kma-bhoge!u, patanti narake uchau [16]
tma-sambhvit% stabdh, dhana-mna-madnvit%
yajante nma-yajais te, dambhenvidhi-p)rvakam [17]
aha&kra^ bala^ darpa^, kma^ krodha^ cha sa^rit%
mm tma-para-dehe!u, pradvi!anto bhyas)yak% [18]
aneka-chitta-vibhrnt%Their minds full of many vain thoughts; moha-jla-sam-
v~t%caught in the net of illusion; prasakt%engrossed; kma-bhoge!uin mundane
enjoyment; patantithey fall; auchauto a foul; narakehell, like Vaitara@(.
tma-sambhvit%Conceited; stabdh%obstinate; dhana-mna-mada-anvit%in-
toxicated by wealth and pride; tethose demons; avidhi-p)rvakamignoring the scrip-
tural injunctions; dambhenahypocritically; yajanteperform sacrices; nama-yajai%
in name only {pseudo-sacrices}.
sa^rit%Given to; aha&kramegoism; balampower; darpampride; kmam
lust; krodham chaand anger; {te bhavanti}they are; pradvi!anta%resentful; mm
of Me; {sthitam}who am situated; tma-para-dehe!uwithin their own and others
bodies; abhyas)yak%and they ascribe faults to the good qualities of the saintly
persons.
16 Their minds full of vain thoughts, caught in the net
of illusion and engrossed in mundane enjoyment, such
ungodly persons fall to a foul hell.
17 Conceited, obstinate and intoxicated by wealth and
grandeur, ignoring the scriptural injunctions, these demons
make a hypocritical show of sacrices.
18 Given to egoism, pomp and power, lust and anger,
they are resentful of Me, who am situated in their own
and others bodies as the Supersoul, and they ascribe
faults to the good qualities of the saintly persons.
[16.18]
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tn aha^ dvi!ata% kr)rn, sa^sre!u nardhamn
k!ipmy ajasram aubhn, sur(!v eva yoni!u [19]
sur(^ yonim pann, m)#h janmani janmani
mm aprpyaiva kaunteya, tato ynty adham^ gatim [20]
tri-vidha^ narakasyeda^, dvra^ nanam tmana%
kma% krodhas tath lobhas, tasmd etat traya^ tyajet [21]
etair vimukta% kaunteya, tamo-dvrais tribhir nara%
charaty tmana% reyas, tato yti par^ gatim [22]
ahamI; ajasramcontinually; k!ipmicast; tnthese; dvi!ata%resentful; kr)rn
cruel; aubhninauspicious; nardhamndecadent persons; sa^sre!uinto the cycle
of birth and death; sur(!u yoni!u evain the wombs of the demoniac.
{he} kaunteyaO son of Kunt(; pann%taking; janmani janmanibirth after birth;
sur(min demoniac; yonimspecies; m)#h%these deluded persons; aprpya eva
not reaching; mmMe; ynti gatimsuffer a fate; tata% adhammworse than that.
idam tri-vidhamThese three kinds of; dvramdoors; narakasyaof hell; tmana%
nanamlead to self-destruction: kma%lust; krodha%anger; tath lobha%and
greed; tasmtso; etat trayamthese three; tyajetmust be abandoned.
{he} kaunteyaO Kaunteya; nara%a person; vimukta%liberated; etai%from these;
tribhi% tama%-dvrai%three doors of darkness; charatiacts; reya%for the benet;
tmana%of the soul. tata%By that; ytihe reaches; parmthe supreme; gatimgoal.
19 I continually cast these resentful, cruel, inauspicious
and decadent persons into the demoniac species, in the
cycle of birth and death.
20 O Kaunteya, repeatedly taking birth in the demoniac
species, these deluded persons cannot come to Me, and
they descend to lower and lower planes.
21 Lust, anger and greed are the three doors of hell
leading to self-destruction, so they must be abandoned.
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ya% stra-vidhim uts~jya, vartate kma-chrata%
na sa siddhim avpnoti, na sukha^ na par^ gatim [23]
tasmch chhstra^ pram@a^ te, krykrya-vyavasthitau
jtv stra-vidhnokta^, karma kartum ihrhasi [24]
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde daivsura-
sampad-vibhga-yogo nma !o#ao dhyya% [16]
sa% ya%He who; uts~jyadisregarding; stra-vidhimthe injunctions of the scrip-
tures; vartate kma-chrata%acts according to his own desires; avpnotiattains; na
siddhimneither perfection, purication; na sukhamnor happiness; na parm gatim
nor the supreme destination.
tasmtTherefore; stramthe scriptural injunctions; krykrya-vyavasthitaucon-
cerning duty and non-duty; te pram@amare your authority. jtvKnowing; stra-
vidhna-uktamscripturally enjoined; karmaduty; ihain this world of action; {tvam}
arhasiyou ought; {tat} kartumto act accordingly.
22 O Kaunteya, one who is liberated from these three
doors of darkness strives for the benet of the soul, by
which he attains the supreme destination.
23 One who acts according to his own desires, disregard-
ing the scriptural injunctions, cannot attain perfection,
happiness, or the supreme destination.
24 Therefore, the scriptural injunctions for duty and
non-duty are your authority. Knowing your duty in this
world according to the scriptures {to act only for the
Lords pleasure}, you should act accordingly.
[16.24]
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End of Chapter Sixteen
The Godly and Ungodly Natures
16 Gita06 7/6/06 1:43 AM Page 280

HUI54l4
CHAPTER SEVENTEEN
raddhtraya-vibhga-yoga
The Three Types
of Faith
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arjuna uvcha
ye stra-vidhim uts~jya, yajante raddhaynvit%
te!^ ni!$h tu k k~!@a, sattvam ho rajas tama% [1]
r(-bhagavn uvcha
tri-vidh bhavati raddh, dehin^ s svabhva-j
sttvik( rjas( chaiva, tmas( cheti t^ ~@u [2]
sattvnur)p sarvasya, raddh bhavati bhrata
raddhmayo ya^ puru!o, yo yach chhraddha% sa eva sa% [3]
arjuna% uvchaArjuna said: {he} k~!@aO K!@a; kwhat; ni!$his the position;
te!mof those; yewho; uts~jyaignore; stra-vidhimthe scriptural injunctions; tu
yet; sraddhay-anvit% {santa%}faithfully; yajanteworship? {sa kim}Is that; sattvam
in goodness; ho raja%or passion; {uta} tama%or ignorance?
r(-bhagavn uvchaThe Supreme Lord said: raddh evaFaith; dehinmof
the living beings; bhavatiis; tri-vidh itiof these three types: sattvik(good; rjas(
chapassionate; tmas( chaand ignorant. sThat faith; sva-bhva-jis born of their
own nature acquired from impressions of previous lives. tm ~@uNow hear of that.
{he} bhrataO descendant of Bharata; raddhthe faith; sarvasyaof all living
beings; bhavatiis; sattva-anur)paccording to their consciousness. ayam puru!a%
The living being; raddh-maya%possesses faith by constitution. sa%He; sa% evais
that; ya% yat raddha%which his faith is.
1 Arjuna inquired: O K~!@a, what is the position of those
who worship with faith, but ignore the injunctions of the
scriptures? Is their faith in the mode of goodness, passion,
or ignorance?
2 The Supreme Lord said: Faith is of three types, born
of the embodied souls acquired nature, whether good,
passionate, or ignorant. Now hear of this:
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The Three Types of Faith 283
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yajante sttvik devn, yak!a-rak!^si rjas%
pretn bh)ta-ga@^ chnye, yajante tmas jan% [4]
astra-vihita^ ghora^, tapyante ye tapo jan%
dambhha&kra-sa^yukt%< kma-rga-balnvit% [5]
karayanta% ar(ra-stha^, bh)ta-grmam achetasa%
m^ chaivnta% ar(ra-stha^, tn viddhy sura-nichayn [6]
sttvik%Those with faith of the nature of goodness; yajanteworship; devn
demigods of the nature of goodness. rjas%Those of passionate faith; yajantewor-
ship; yak!a-rak!^sithe Yak!a demigods and Rk!asa demons of passionate nature.
anyeOthers; tmas% jan%who possess ignorant faith; {yajante}worship; pretn
bh)ta-ga@n chathe ghosts and spirits of the nature of ignorance.
achetasa%Ignorant; jan%persons; yewho; tapyanteperform; ghoramsevere;
tapa%austerities; astra-vihitamunsanctioned by the scriptures; dambha-aha&kra-
sa^yukt%full of pride and egoism; kma-rga-bala-anvit%and impelled by desire,
attachment and power; karayanta%torture; bh)ta-grmamthe ve basic material
elements; ar(ra-sthamin the body; {karayanta%} mm cha evaand also torment
Me, in the form of My particle, the spirit soul, the j(vtman; anta% ar(ra-sthamin
the body. viddhiKnow; tnthem; sura-nichaynto be of demoniacal conviction.
3 O Bhrata, the faith of all living beings is governed by
their consciousness. The living being possesses faith by
constitution. He is that which his faith is.
4 Persons with faith of the nature of goodness worship the
demigods, persons with faith of a passionate nature worship
the Yak!a demigods and Rk!asa demons, while those with
faith of the nature of ignorance worship the ghosts and spirits.
5, 6 Full of pride and egoism, motivated by ambition,
attachment and power, ignorant persons perform severe
austerities unsanctioned by the scriptures and torture the
bodys natural elements and the soul within. Know them
to be of demoniacal faith.
[17.6]
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hras tv api sarvasya, tri-vidho bhavati priya%
yajas tapas tath dna^, te!^ bhedam ima^ ~@u [7]
yu%-sattva-balrogya-sukha-pr(ti-vivardhan%
rasy% snigdh% sthir h~dy, hr% sttvika-priy% [8]
ka$v-amla-lava@ty-u!@a-t(k!@a-ruk!a-vidhina%
hr rjasasye!$, du%kha-okmaya-prad% [9]
{gu@a bhedt}According to the three modes of material nature; bhavati tu api
there are also; tri-vidha% hra%three kinds of food; priya%pleasing; sarvasyato
everyone. tathThere are similarly; {tri vidham}three kinds; yaja%of sacrice;
tapa%austerity; dnamand charity. ~@uNow hear of; imamthis; bhedamclas-
sication; te!mof them.
hr%Foods; yu%-sattva-bala-rogya-sukha-pr(ti-vivardhan%that increase lon-
gevity, vitality, strength, health, happiness and loving kindness; rasy%tasty; snigdh%
succulent; sthir%wholesome; h~dy%and pleasant; {bhavati}are; sttvika-priy%
dear to persons of the nature of goodness.
hr%Food; ka$u-amla-lava@a-ati-u!@a-t(k!@a-ruk!a-vidhina%that is too bit-
ter, too sour, too salty, too hot, too pungent, too dry, and overheating; du%kha-oka-
maya-prad%and which cause pain, sorrow and illness {bhavati}are; i!$%dear;
rjasasyato the passionate.
7 According to the three modes of material nature, there
are also three kinds of food preference. In the same way,
there are three kinds of sacrice, three kinds of austerity,
and three kinds of charity. Now hear of these:
8 Foods that increase longevity, vitality, strength, health,
happiness and loving kindness, and which are tasty, suc-
culent, wholesome and pleasant, are dear to persons of
the nature of goodness.
9 Foods dear to persons of passionate nature are too bit-
ter {nimba, etc.}, too sour, too salty, too hot, too pungent
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yta-yma^ gata-rasa^, p)ti paryu!ita^ cha yat
uchchhi!$am api chmedhya^, bhojana^ tmasa-priyam [10]
aphalk&k!ibhir yajo, vidhi-di!$o ya ijyate
ya!$avyam eveti mana%, samdhya sa sttvika% [11]
abhisandhya tu phala^, dambhrtham api chaiva yat
ijyate bharata-re!$ha, ta^ yaja^ viddhi rjasam [12]
yat bhojanamThat food which is; yta-ymamcooked, but left to become cold;
gata-rasamtasteless; p)tiodoriferous; paryu!itam chaputrid; uchchhi!$am api
remnants {other than that of worshippable persons}; amedhyam chaand impure foods
unofferable in sacrice {meat, wine and onions, etc.}; {tat bhavati}such food is; tmasa-
priyamdear to the ignorant.
sa% yaja%That sacrice; ya% ijyatewhich is performed; vidhi-di!$a%according
to scriptural injunctions; aphala-k&k!ibhi%by one who does not hanker for its fruit;
mana% samdhyawith the rm conviction; ya!$avyam eva itiand dutifully; sttvika%
is sacrice of the nature of goodness.
tuBut; {he} bharata-re!$haO Bharata; yatthat which; ijyateis performed; abhi-
sandhyamotivated by; phalamremuneration; dambha-artham api cha evaand
which is a show of pomp and grandeur; viddhiknow; tam yajamthat sacrice;
rjasamto be of a passionate nature.
{chilli pepper, etc.}, too dry {dry-roasted chickpeas, etc.},
and too heating {mustard seed, etc.}. Such foods cause
pain, sorrow and illness.
10 Dear to the ignorant are foods that are stale, tasteless,
foul-smelling or were cooked the day before, remnants
{other than that of worshippable persons}, and impure
foods {such as meat, wine, and onions}.
11 That sacrice which is in accordance with scriptural
injunctions and faithfully performed by a person free from
fruitive desire, is sacrice of the nature of goodness.
[17.11]
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vidhi-h(nam as~!$nna^, mantra-h(nam adak!i@am
raddh-virahita^ yaja^, tmasa^ parichak!ate [13]
deva-dvija-guru-prja-, p)jana^ aucham rjavam
brahmacharyam ahi^s cha, r(ra^ tapa uchyate [14]
anudvega-kara^ vkya^, satya^ priya-hita^ cha yat
svdhyybhyasana^ chaiva, v&maya^ tapa uchyate [15]
vidhi-h(namNon-scriptural; yajamsacrice; as~!$a-annamwithout the distri-
bution of food, etc.; mantra-h(namwithout mantra; adak!i@amwithout appropriate
offerings to the priests; raddh-virahitamand without faith; parichak!ateis called;
tmasamignorant.
deva-dvija-guru-prja-p)janamWorship of the deity, the brhma@a, the guru,
and the enlightened soul; auchaminternal and external purity; rjavamsimplicity;
brahmacharyamcelibacy; ahi^s chaand nonviolence; uchyateare called; r(ram
bodily; tapa%austerity.
satyamTruthful; vkyamspeech; yatwhich; anudvega-karamdoes not disturb;
priya-hitam chaand is pleasing yet benecial; svdhyya-abhyasanam cha evaand
regular recitation of the Vedas; uchyateis called; vk-mayamverbal; tapa%austerity.
12 But, O Bhrata, know that sacrice which is per-
formed in fruitive expectation and as a display of pomp
and grandeur, is sacrice of the nature of passion.
13 And that sacrice which ignores the injunctions of the
scriptures, which is performed without the distribution
of foodstuffs, without uttering the appropriate mantras,
without offerings to the priests and without faith, is
known as sacrice in ignorance.
14 Worship of the deity, the brhma@a, the spiritual
master and the enlightened soul, purity, simplicity, celi-
bacy and nonviolencethese all constitute austerity of
the body.
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mana% prasda% saumyatva^, maunam tma-vinigraha%
bhva-saûddhir ity etat, tapo mnasam uchyate [16]
raddhay paray tapta^, tapas tat tri-vidha^ narai%
aphalk&k!ibhir yuktai%, sttvika^ parichak!ate [17]
satkra-mna-p)jrtha^, tapo dambhena chaiva yat
kriyate tad iha prokta^, rjasa^ chalam adhruvam [18]
iti etatAll these; uchyateare called; mnasammental; tapa%austerity: mana%
prasda%self-satisfaction; saumyatvambenevolence; maunamstability; tma-vini-
graha%mental control; bhva-saûddhi%and pureheartedness.
taptamWhen practised; yuktai%by the devout; aphala-k&k!ibhi%desireless;
narai%person; paraywith deep; raddhayfaith; tatthat; tri-vidham tapa%three-
fold austerity {bodily, verbal, and mental}; parichak!ateare designated as; sttvikam
being of the nature of goodness.
tatThat; chalamunenduring; adhruvamtransitory; tapa%austerity; yatwhich;
kriyateis performed; satkra-mna-p)ja-arthamfor the sake of gain, worship, and
fame; dambhena cha evaand performed with great pride; iha proktamis designat-
ed in this world as; rjasampassionate austerity.
15 Speech which does not disturb others, which is truth-
ful, pleasing yet benecial, as well as regular recitation of
the Vedasall these are known as verbal austerity.
16 Self-satisfaction, benevolence, stability, mental control
and pureheartedness are all known as mental austerity.
17 When performed by a desireless, devout soul with
deep faith in the Supreme Lord, this threefold austerity
of thought, word and deed is of the nature of goodness.
18 That unenduring, transitory austerity which is proudly
performed for the sake of gain, worship, name and fame,
is known as austerity of the nature of passion.
[17.18]
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m)#ha-grhe@tmano yat, p(#ay kriyate tapa%
parasyotsdanrtha^ v, tat tmasam udh~tam [19]
dtavyam iti yad dna^, d(yate nupakri@e
dee kle cha ptre cha, tad dna^ sttvika^ sm~tam [20]
yat tu praty-upakrrtha^, phalam uddiya v puna%
d(yate cha parikli!$a^, tad dna^ rjasa^ sm~tam [21]
tat tapa%That austerity; yatwhich; kriyateis performed; m)#ha-grhe@awith
dubious intent; p(#aycausing pain; tmana%to oneself; vor; utsdana-artham
for harming; parasyaothers; udh~tamis described as; tmasamignorant.
dnamThe gift; yatwhich; d(yateis given; anupakri@e itiwithout expectation
of return; deeat an auspicious or holy place; kle chaat an astrologically auspicious
time; ptreto a qualied recipient; dtavyam chaand with the conviction that it
ought to be given; tat dnamthat gift; sm~tamis considered; sttvikamto be of the
nature of goodness.
yat tuAnd that which; d(yateis given; prati-upakra-arthamwith expectation of
return; vor; phalam uddiyafor the purpose of a reward; puna% chaand more-
over; parikli!$am{is given} begrudgingly; tat dnamthat gift; sm~tamis considered;
rjasamto be of the nature of passion.
19 That austerity which is performed with dubious intent,
causing self-torture or meant to harm others, is known as
austerity of the nature of ignorance.
20 The gift which is given without expectation of return,
with the conviction that it ought to be given, at an appro-
priate place and time, and to an appropriate recipient, is
considered to be of the nature of goodness.
21 Otherwise, the gift begrudgingly given in expectation
of gaining something in return, or with a desire for a
reward {such as the attainment of heaven}, is considered
to be of the nature of passion.
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adea-kle yad dnam, aptrebhya cha d(yate
asatk~tam avajta^, tat tmasam udh~tam [22]
o^-tat-sad iti nirdeo, brahma@as tri-vidha% sm~ta%
brhma@s tena ved cha, yaj cha vihit% pur [23]
tasmd om ity udh~tya, yaja-dna-tapa%-kriy%
pravartante vidhnokt%, satata^ brahma-vdinm [24]
yat dnamThat gift which; d(yateis given; asat-k~tamdisrespectfully; avajtam
chaand scornfully; adea-kleat an improper place and time; aptrebhya%to an
undeserving recipient; tatthat gift; udh~tamis described as; tmasambeing of the
nature of ignorance.
itiThese; tri-vidha%three words: om-tat-satO^ Tat Sat; sm~ta%are known in the
scriptures as; nirdea%indicating; brahma@a%Brahman, the Supeme Spirit. purIn
ancient times, at the universal manifestation; brhma@%the brhma@as; ved% cha
the Vedas; yaj% chaand sacrices; vihit%were manifested; tenaby these three words.
tasmtTherefore; vidhna-ukt%scripturally prescribed; yaja-dna-tapa%-kriy%
duties of sacrice, charity and austerity; brahma-vdinmof the followers of the Vedas;
satatam pravartanteare always initiated; udh~tyauttering; om itithe syllable O^,
representing Brahman, the Absolute.
22 The gift given disrespectfully and scornfully to an
unworthy recipient at an improper place and time is con-
sidered to be of the nature of ignorance.
23 The scriptures say that the words O^ Tat Sat indi-
cate Brahman, the Supreme Spirit. At the time of the
universal manifestation, the brhma@as, the Vedas and
sacrices were manifested by these three words.
24 Thus the followers of the Vedas always utter the
syllable O^ representing Brahman, the Absolute, to
initiate their prescribed duties of sacrice, charity and
austerity.
[17.24]
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tad ity anabhisandhya, phala^ yaja-tapa%-kriy%
dna-kriy cha vividh%, kriyante mok!a-k&k!ibhi% [25]
sad-bhve sdhu-bhve cha, sad ity etat prayujyate
praaste karma@i tath, sach chhabda% prtha yujyate [26]
yaje tapasi dne cha, sthiti% sad iti chochyate
karma chaiva tad-arth(ya^, sad ity evbhidh(yate [27]
mok!a-k&k!ibhi%Persons aspiring for liberation; {udh~tya}uttering; tat itithe
word Tat, representing Brahman, the Absolute; kriyanteperform; vividh% yaja-
tapa%-kriy%acts of various kinds of sacrice and austerity; dna-kriy% chaand acts
of charity; anabhisandhyawithout motivation; phalamfor the fruits.
{he} prthaO son of Kunt(; sat itithe word Sat, representing Brahman, the Absolute;
prayujyateis used; sat-bhveto indicate truth, the nature of Brahman; sdhu-bhve
chaand persons dedicated to the truth, knowers of Brahman. tathTherefore; etat sat-
abda%this word Sat; yujyateis uttered; praaste karma@iduring auspicious activities.
sthiti%The eternality; yajein sacrice; tapasiausterity; dne chaand charity;
uchyateis described; sat iti chaby this word Sat. karma cha evaAnd action; tat-
arth(yamfor the satisfaction of the Supreme Lord; abhidh(yateis designated; sat iti
evaby the word Sat.
25 Persons aspiring for liberation utter the word Tat,
representing Brahman, the Absolute, to invoke the per-
formance of various acts of sacrice, charity and austerity
without motivation for the results.
26 O Prtha, the word Sat, representing Brahman, the
Absolute, indicates the truth and persons dedicated to
the truth. Therefore, the word Sat is uttered to invoke
the performance of auspicious activities.
27 The word Sat is said to indicate the eternality of sacri-
ce, austerity and charity. And action for the satisfaction
of the Supreme Lord is called Sattruth.
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araddhay huta^ datta^, tapas tapta^ k~ta^ cha yat
asad ity uchyate prtha, na cha tat pretya no iha [28]
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde raddh-
traya-vibhga-yogo nma sapta-dao dhyya% [17]
{he} prthaO Arjuna; yatwhatever; hutamsacrice is offered; dattamcharity
is given; tapa% taptamausterity is endured; chaand; k~tamaction is performed;
araddhaywithout faith; tatthat; uchyateis described; asat itias asat, untruth;
{yata% tat}because that; {phalati}fructies; na u ihaneither in this world; na cha
pretyanor the next.
28 O Prtha, sacrice, charity and austerity or any action
performed without faith in the Supreme is known as asat,
or untruth. Such works cannot bring an auspicious result,
either in this world or the next.
End of Chapter Seventeen
The Three Types of Faith
[17.28]
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9+lUI54l4
CHAPTER EIGHTEEN
Mok!a-yoga
The Path
of Liberation
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arjuna uvcha
sannysasya mah-bho, tattvam ichchhmi veditum
tygasya cha h~!(kea, p~thak keinis)dana [1]
r(-bhagavn uvcha
kmyn^ karma@^ nysa^, sannysa^ kavayo vidu%
sarva-karma-phala-tyga^, prhus tyga^ vichak!a@% [2]
tyjya^ do!avad ity eke, karma prhur man(!i@a%
yaja-dna-tapa%-karma, na tyjyam iti chpare [3]
arjuna% uvchaArjuna said: {he} mah-bhoO mighty hero; {he} h~!(keaO
Lord of all senses; {he} keinis)danaO slayer of the Kei demon; ichchmiI wish;
veditumto understand; tattvamthe subject; sannysasyaof renunciation; tygasya
chaand detachment; p~thakseparately.
r(-bhagavn uvchaThe Supreme Lord said: kavaya%the learned; vichak!a@%
enlightened personalities; vidu%know; nysamrenunciation; karma@mof actions;
kmynmthat are motivated by fruitive desires; sannysamas sannysa, renuncia-
tion; prhu%and they say that; sarva-karma-phala-tygamthe renunciation of the
fruits of all actions, whether daily, incidental, or fruitive; tygamis detachment.
eke man(!i@a%Some scholars {generally the S&khyas}; prhu%declare that; karma
action; tyjyamshould be given up; do!avat itias imperfect {due to violence, etc.};
apare chaand others {generally the M(m^sakas}; iti {prhuh}say that; yaja-dna-
tapa%-karma{scripturally enjoined} action of the nature of sacrice, charity and aus-
terity; na tyjyamshould not be abandoned.
1 Arjuna said: O almighty Lord, slayer of the demon
Kei, I wish to understand the subject of renunciation
{sannysa} and detachment {tyga}, separately.
2 The Supreme Lord said: Learned, enlightened persons
know the giving up of fruitive action as renunciation, and
the giving up of the fruits of all action as detachment.
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The Path of Liberation 295
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nichaya^ ~@u me tatra, tyge bharata-sattama
tygo hi puru!a-vyghra, tri-vidha% samprak(rtita% [4]
yaja-dna-tapa%-karma, na tyjya^ kryam eva tat
yajo dna^ tapa chaiva, pvanni man(!i@m [5]
etny api tu karm@i, sa&ga^ tyaktv phalni cha
kartavyn(ti me prtha, nichita^ matam uttamam [6]
{he} bharata-sattamaO best of the Bhratas; ~@uhear; meMy; nichayamper-
fect conclusion; tatra tygeconcerning tyga, detachment, or the quality of renunciation;
hisince; {he} puru!a-vyghraO best of men; tyga%the quality of renunciation; sam-
prak(rtita%has been clearly described {in the scriptures}; tri-vidha%to be of three types.
yaja-dna-tapa%-karmaDuties of sacrice, charity and austerity, etc.; na tyjyam
should not be given up. tatThey; evacertainly; kryammust be performed; {yata%}
because; yaja%sacrice; dnamcharity; tapa% chaand austerity; {bhavanti}are;
pvanni evathe puriers; man(!i@mof the wise.
{he} prthaO son of Kunt(; api tubut even; etnithese; karm@iactions;
kartavynimust be performed; tyaktvrenouncing; sa&gamattachment; phalni
chaand desire for the results. itiThis is; meMy; nichitamdenite; uttamam
supreme; matamperfect conclusion {siddhnta}.
3 Some philosophers hold that action should be re-
nounced as imperfect. Others hold that action of the nature
of sacrice, charity and austerity should never be given up.
4 O best of the Bhratas, hear My perfect conclusion
concerning detachment, the quality of renunciation, since,
O best of men, it has been clearly established that the
quality of renunciation is of three types.
5 Actions of the nature of sacrice, charity and austerity
should never be abandoned. They must be performed for
they are the puriers of the wise.
[18.5]
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niyatasya tu sannysa%, karma@o nopapadyate
moht tasya paritygas, tmasa% parik(rtita% [7]
du%kham ity eva yat karma, kya-klea-bhayt tyajet
sa k~tv rjasa^ tyga^, naiva tyga-phala^ labhet [8]
kryam ity eva yat karma, niyata^ kriyate rjuna
sa&ga^ tyaktv phala^ chaiva, sa tyga% sttviko mata% [9]
tuBut; sannysa%renunciation; niyatasyaof obligatory; karma@a%duties; na
upapadyatecannot be justied. parityga%Abandonment; tasyaof those duties;
mohtout of delusion; parik(rtita%is called; tmasa%renunciation of the nature of
ignorance.
{ya%}That person who; iti {matv}thinks that; yat karmasuch obligatory duties;
du%kham evaare troublesome; tyajetand renounces them; kya-klea-bhaytout
of fear of physical discomfort; sa%that person; k~tvby performing; tygamrenunci-
ation; rjasamof the nature of passion; na labhet evacannot attain; tyga-phalam
the fruit of detachmentenlightenment.
{he} arjunaO Arjuna; niyatamobligatory; karmaduties; yatwhich; kriyateare
performed; kryam iti evaas a matter of duty; tyaktvabandoning; sa&gamattach-
ment; phalam eva chaand fruitive desire; sa% tyga% sttvika%constitute renunci-
ation of the nature of goodness; {me} mata%in My consideration.
6 But even these actions must be performed abandoning
attachment and fruitive desire. O Prtha, know this to be
My perfect, supreme conclusion.
7 Renunciation of ones obligatory duties is wrong. The
delusion of giving up these duties is called false renunci-
ation, or renunciation of the nature of ignorance.
8 One who abandons his obligatory duties out of fear of
physical discomfort, considering them troublesome, per-
forms renunciation of the nature of passion. Thus, he
does not attain the fruit of true detachment.
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na dve!$y akuala^ karma, kuale nnu!ajjate
tyg( sattva-samvi!$o, medhv( chhinna-saâya% [10]
na hi deha-bh~t akya^, tyaktu^ karm@y ae!ata%
yas tu karma-phala-tyg(, sa tyg(ty abhidh(yate [11]
ani!$am i!$a^ mira^ cha, tri-vidha^ karma@a% phalam
bhavaty atygin^ pretya, na tu sannysin^ kvachit [12]
medhv(The wise; tyg(renunciate; sattva-samvi!$a%absorbed in the nature of
goodness; chhinna-saâya%having slashed all doubts; na dve!$ineither resents;
akualamtroublesome; karmaduties; na anu!ajjatenor is attached to; kualeduties
which bestow happiness.
deha-bh~tThe embodied soul; na akyam hican never; ae!ata%fully; tyaktum
renounce; karm@iactions; tuhowever; abhidh(yateit is said; itithat; ya% sa%
karma-phala-tyg(one who renounces the fruits of action; tyg(is a renunciate.
tri-vidham phalam {iti}These three kinds of fruits; karma@a%of action; bhavati
remain; pretyaafter death; atyginmfor those who desire material enjoyment:
ani!$amundesirable {low or hellish birth}; i!$amdesirable {high or godly birth};
miram chaand mixed {human birth}; tubut; na {bhavati}these fruits do not ensue;
kvachitat any time; sannysinmfor those who are sannys(, renounced.
9 O Arjuna, performance of obligatory works as a mat-
ter of duty while abandoning attachment and fruitive
desire, is renunciation of the nature of goodness. This is
My opinion.
10 The wise renunciate who is absorbed in the nature of
goodness, and who has slashed all doubts, neither resents
disagreeable duties nor is attached to agreeable works.
11 It is not possible for the embodied soul to fully re-
nounce actions. However, one who renounces the fruits of
his actions is a true renunciate.
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pachaitni mah-bho, kra@ni nibodha me
s&khye k~tnte proktni, siddhaye sarva-karma@m [13]
adhi!$hna^ tath kart, kara@a^ cha p~thag-vidham
vividh cha p~thak che!$, daiva^ chaivtra pachamam [14]
ar(ra-v&manobhir yat, karma prrabhate nara%
nyya^ v vipar(ta^ v, pachaite tasya hetava% [15]
{he} mah-bhoO mighty hero; nibodhaknow; mefrom Me; etnithese; pacha
ve; kra@nicauses; siddhayeof the accomplishment; sarva-karma@mof all actions;
proktnidescribed; k~tntein the conclusive knowledge of action; s&khyein the
Vednta scripture.
adhi!$nam{1} The basis, the body; tathand; kart{2} the doer, the ego of the
knot of spirit and matter; p~thak-vidham{3} the separate, various; kara@am cha
senseseyes, ears, etc., as the instrument; vividh%{4} the various; p~thak chaand
separate; che!$endeavours or functions of the vital airs; atra pachamamand the
fth factor; daivam eva cha{5} is the Divine, the Supersoul.
yat karmaWhatever action; nara%a man; prrabhateperforms; sar(ra-vk-mano-
bhi%with his body, speech and mind; nyyam vwhether lawful; vipar(tam vor
unlawful; ete pachathese ve; tasyaare its; hetava%causes.
12 After death, the three kinds of fruits of actions
good, bad and mixedaccrue to those who have worldly
desires, but never to those who are renounced.
13 O mighty hero, know from Me of the ve causes of
the accomplishment of all actions as described in the
conclusive teachings of the scripture known as S&khya
or Vednta:
14 {All actions are accomplished by these ve causes:}
The body, the performer {ego, a knot of spirit and matter},
the instrument {the senses}, the various endeavours, and
the Divine {the Supersoul}.
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tatraiva^ sati kartram, tmna^ kevala^ tu ya%
payaty ak~ta-buddhitvn, na sa payati durmati% [16]
yasya nha&k~to bhvo, buddhir yasya na lipyate
hatvpi sa iml lokn, na hanti na nibadhyate [17]
jna^ jeya^ parijt, tri-vidh karma-chodan
kara@a^ karma karteti, tri-vidha% karma-sa&graha% [18]
tatraIn this respect; evam sati tudespite this; ya%whoever; payatisees; kevalam
only; tmnamthe living being; kartramas the doer; sa% durmati%that ignorant
person; ak~ta-buddhitvtdue to impure intelligence; na payatidoes not see.
yasyaHe within whom; bhva%the mentality; aha&k~ta%of considering oneself
a doer; nadoes not occur; yasyaand he whose; buddhi%intelligence; na lipyateis
not attached to the fruits of actions; sa%such a person; hatv apieven if he kills;
imn loknthe entire world; na hantihe neither kills anyone; na nibadhyatenor is
he bound by action.
tri-vidh itiThese three are; karma-chodanthe driving force of action: jnam
knowledge; jeyamthe knowable; parijtthe knower. tri-vidha% {iti}These three
are; karma-sa&graha%the constitution of action: kara@amthe instrument, the senses;
or the practice to attain the objective {sdhana}; karmathe action; kartthe performer.
15 Whether lawful of unlawful, whatever action a man
performs with his body, mind or speech, is caused by these
ve elements.
16 But an ignorant person who sees only himself as the
doer does not actually see, due to his impure intelligence.
17 He who is free from egoism {aversion to the Absolute},
and whose intelligence is not implicated in worldly action
even if he kills the entire world, he neither kills nor is he
bound by action.
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jna^ karma cha kart cha, tridhaiva gu@a-bhedata%
prochyate gu@a-sa&khyne, yathvach cch~@u tny api [19]
sarva-bh)te!u yenaika^, bhvam avyayam (k!ate
avibhakta^ vibhakte!u, taj jna^ viddhi sttvikam [20]
p~thaktvena tu yaj jna^, nn-bhvn-p~thag-vidhn
vetti sarve!u bh)te!u, taj jna^ viddhi rjasam [21]
gu@a-sa&khyneIn the S&khya scripture; jnamknowledge; karma chaaction;
kart chaand the performer; {ete} prochyateare mentioned; tri-dh evain three
divisions; gu@a-bhedata%according to the three modes of material nature. @unow
hear; tni apiof these, too; yathvatas it is.
viddhiYou should know; tat jnamthat knowledge; yenaby which; ekamone;
avibhaktamundivided; avyayamimperishable; bhvamnature; (k!ateis seen; vi-
bhakte!u sarva-bh)te!uwithin all the diverse living beings; sttvikamas knowledge
of the nature of goodness.
yat jnamThat knowledge by which; vettione experiences; sarve!uwithin all;
bh)te!uliving beings; pthaktvenaseparately; nn-bhvnmany natures; p~thak-
vidhnengaged in many pursuits; viddhiknow; tat jna^ tuthat knowledge;
rjasamto be of the nature of passion.
18 These three are the driving force of action: know-
ledge, the knowable and the knower. These three are the
constitution of actionthe instrument, the action and
the performer.
19 In the S&khya scripture, knowledge, action and the
performer have each been classied according to the three
modes of material nature. Now hear of these from Me:
20 That knowledge by which the one imperishable and
undivided principle {My superior divine potency} is seen
to be present in all the diverse living beings is to be
known as knowledge of the nature of goodness.
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yat tu k~tsnavad ekasmin, krye saktam ahaitukam
atattvrthavad alpa^ cha, tat tmasam udh~tam [22]
niyata^ sa&ga-rahitam, arga-dve!ata% k~tam
aphala-prepsun karma, yat tat sttvikam uchyate [23]
yat tu kmepsun karma, sha&kre@a v puna%
kriyate bahulysa^, tad rjasam udh~tam [24]
tatThat; yat tuwhich; saktamis attached; ekasmin kryeto the peripheral only,
such as the body; k~tsnavatas everything; ahaitukam{and which is} irrational; atattva-
arthavatnot seeking the truthwithout spiritual or scriptural conception; alpam cha
and trivial; udh~tamis said to be; tmasamknowledge of the nature of ignorance.
tat karma yatThat action which is; niyatamconstantly; k~tamperformed; sa&ga-
rahitamwithout attachment; aphala-prepsunby a person without fruitive desire;
arga-dve!ata%unbiased by likes and dislikes; uchyateis called; sttvikamaction of
the nature of goodness.
puna%Again; tat karma yat tuthat action which is; kriyateperformed; kma-
(psunby one desiring the result; vor; sa-aha&kre@aby an egotistic person;
bahula-ysamwith great endeavour; udh~tamis said to be; rjasamof the nature
of passion.
21 That knowledge in which one experiences in the
plane of living beings many separate {independent} enti-
ties engaged in many separate {clashing} pursuits is to be
known as knowledge of the nature of passion.
22 And that ideology which is stubbornly attached to the
peripheral only, considering it to be all in all, without spiri-
tual or scriptural conception, without seeking the truth, and
based on trivialities alone, is said to be knowledge of the
{animalistic} nature of ignorance.
23 That obligatory action which is faithfully executed
without attachment by a person who does not seek its
[18.23]
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anubandha^ k!aya^ hi^sm, anapek!ya cha pauru!am
mohd rabhyate karma, yat tat tmasam uchyate [25]
mukta-sa&go naha^vd(, dh~ty-utsha-samanvita%
siddhy-asiddhyor nirvikra%, kart sttvika uchyate [26]
rg( karma-phala-prepsur, lubdho hi^stmako uchi%
har!a-oknvita% kart, rjasa% parik(rtita% [27]
tat karma yatThat action which; rabhyateis undertaken; mohtdue to delusion;
anapek!yawithout considering; anubandhamconsequence; k!ayamloss; hi^sm
harm to others; pauru!am chaand ones capability of performing it; uchyateis called;
tmasamaction of the nature of ignorance.
mukta-sa&ga%Unattached; anaham-vdiwithout ego; dh~ti-utsha-samanvita%
patient, enthusiastic; kartthe worker; nirvikra%who is unaffected; siddhi-asiddhyo%
in success or failure; uchyateis called; sttvika%a worker of the nature of goodness.
rg(The attached; karma-phala-prepsu%desirer of the fruits of action; lubdha%
covetous; hi^s-tmaka%cruel-natured; kartworker; auchi%engaged in unscrip-
tural or abominable practices; har!a-oka-anvita%and always subject to joy and sor-
row; parik(rtita%is called; rjasa%a worker of the nature of passion.
rewards and who is unbiased by likes and dislikes, is said
to be action of the nature of goodness.
24 And that action which is performed with great endeav-
our by an egotistic person desiring its fruits, is said to be
action of the nature of passion.
25 And that work which is undertaken out of delusion,
without consideration for its consequences, its loss, harm
to others and ones capability of performing it, is called
action of the nature of ignorance.
26 The worker who is unattached, without ego, patient,
enthusiastic and unaffected in success or failure, is known
as a worker of the nature of goodness.
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ayukta% prk~ta% stabdha%, a$ho nai!k~tiko lasa%
vi!d( d(rgha-s)tr( cha, kart tmasa uchyate [28]
buddher bheda^ dh~te chaiva, gu@atas tri-vidha^ ~@u
prochyamnam ae!e@a, p~thaktvena dhanajaya [29]
prav~tti^ cha niv~tti^ cha, krykrye bhaybhaye
bandha^ mok!a^ cha y vetti, buddhi% s prtha sttvik( [30]
ayukta%The uncontrolled; prk~ta%vulgar; stabdha%stubbornly arrogant; a$ha%
deceitful; nai!k~tika%offensive; alasa%lazy; vi!d(despondent; d(rgha-s)tr( chaprocras-
tinating; kartworker; uchyateis called; tmasa%a worker of the nature of ignorance.
{he} dhanajayaO Arjuna; ~@uhear; prochyamnamas I describe; ae!e@afully;
p~thaktvenaand distinctly; tri-vidham bhedamthe three types; buddhe%of intel-
ligence; dh~te% cha evaand determination; gu@ata%according to the modes of nature.
{he} prthaO son of Kunt(; sttvik( buddhi%intelligence of the nature of goodness;
s yis that which; vettidistinguishes; prav~ttim chavirtuous engagement; niv~ttim
chaand abstinence from vice; krya-akryeduty and non-duty; bhaya-abhayedanger
and safety; bandham mok!am chaand bondage and liberation.
27 The worker who is attached, desirous of the fruits
of action, covetous, cruel, engaged in abominable prac-
tices not sanctioned by the scriptures and always subject
to joy and sorrow, is known as a worker of the nature of
passion.
28 The worker who is uncontrolled, vulgar, arrogant,
deceitful, offensive, lazy, despondent and a procrastinator
is known as a worker of the nature of ignorance.
29 O Dhanajaya, now listen attentively. I shall clearly
describe the three types of intelligence and determination,
according to the modes of nature:
30 O Prtha, intelligence of the nature of goodness is
that which can distinguish {virtuous} engagement and
[18.30]
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yay dharmam adharma^ cha, krya^ chkryam eva cha
ayathvat prajnti, buddhi% s prtha rjas( [31]
adharma^ dharmam iti y, manyate tamasv~t
sarvrthn vipar(t^ cha, buddhi% s prtha tmas( [32]
dh~ty yay dhrayate, mana%-pr@endriya-kriy%
yogenvyabhichri@y, dh~ti% s prtha sttvik( [33]
{he} prthaO Prtha; rjas( buddhi%intelligence of the nature of passion; s yay
is that by which; dharmamreligion; adharmam chaand irreligion; kryam chaand
duty; akryam eva chaand non-duty; prajnti ayathvatare misunderstood.
{he} prthaO Prtha; tmas( buddhi%intelligence of the nature of ignorance;
v~tcovered; tamasby the mode of ignorance; s yis that which; manyatecon-
siders; adharmamvice; dharmamvirtue; sarva-arthn chaand all knowable objects;
vipar(tn iticontrary to what they are.
{he} prthaO Prtha; yay avyabhichri@y dh~tythat unwavering determina-
tion which; yogenawith single-minded concentration; dhrayatecontrols; mana%-
pr@a-indriya-kriy%the functions of the mind, life forces and senses; s dh~ti%
sttvik(is determination of the nature of goodness.
abstinence {from vice}, duty and non-duty, danger and
safety, and bondage and liberation.
31 O Prtha, intelligence of the nature of passion is that
which causes an erroneous perception of religion, irreli-
gion, duty and non-duty.
32 Intelligence of the nature of ignorance is covered by
illusion, whereby vice is considered virtue, and everything
is taken to be the opposite of the reality.
33 O Prtha, determination of the nature of goodness is
that determination which unfailingly and with single-
minded concentration controls the functions of the mind,
the life-airs and the senses.
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yay tu dharma-kmrthn, dh~ty dhrayate rjuna
prasa&gena phalk&k!(, dh~ti% s prtha rjas( [34]
yay svapna^ bhaya^ oka^, vi!da^ madam eva cha
na vimuchati durmedh, dh~ti% s tmas( mat [35]
sukha^ tv idn(^ tri-vidha^, ~@u me bharatar!abha
abhysd ramate yatra, du%khnta^ cha nigachchhati [36]
yat tad agre vi!am iva, pari@me m~topamam
tat sukha^ sttvika^ proktam, tma-buddhi-prasda-jam [37]
tuBut; {he} prtha arjunaO Prtha, Arjuna; yay dh~tydetermination by which;
dharma-kma-arthnreligiosity, desire and wealth; dhrayateare held {prdhnyena}
foremost; prasa&genaby the contact of which; {bhavati}one becomes; phala-k&k!(
desirous of their fruits; s dh~ti%that determination; rjas(is of the nature of passion.
s dh~ti%That determination; yayby which; durmedh%a foolish person; na
vimuchatinever leaves; svapnamsleep; bhayamfear; okamsorrow; vi!dam
depression; madam eva chapride, arrogance; matis considered; tmas(determina-
tion of the nature of ignorance.
{he} bharatar!abhaO best of the Bhratas; idn(m tunow; ~@uhear; mefrom
Me; tri-vidham sukhamabout the three kinds of happiness: yatrathat in which;
ramateone delights; abhystthrough his practices; nigachchhati chaand attains;
du%kha-antamthe cessation of unhappiness; yat tatand that which; agreinitially;
vi!am ivais like poison; pari@meand subsequently; am~ta-upamamlike nectar;
tat sukhamsuch happiness; tma-buddhi-prasda-jamborn of the purity of self-
realization; proktamis called; sttvikamhappiness of the nature of goodness.
34 O Prtha, O Arjuna, determination of the nature of
passion is that fruitive, attached determination which
adheres to religiosity for the purpose of amassing wealth
to fulll mundane desires.
[18.34]
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vi!ayendriya-sa^yogd, yat tad agre m~topamam
pari@me vi!am iva, tat sukha^ rjasa^ sm~tam [38]
yad agre chnubandhe cha, sukha^ mohanam tmana%
nidrlasya-pramdottha^, tat tmasam udh~tam [39]
tat yatThat which; {jyate}is born; vi!aya-indriya-sa^yogtfrom the contact of
the senses with their objects; agreand in the beginning; am~ta-upamamis like nec-
tar; pari@meand subsequently; vi!am ivalike poison; tat sukhamthat happiness;
sm~tamis called; rjasamhappiness of the nature of passion.
nidr-lasya-pramda-utthamBorn of sleep, laziness and illusion; yat sukhamthat
happiness which; agre chain the beginning; anubandhe chaand in the end; tmana%
mohanamis self-deception; tatsuch happiness; udh~tamis called; tmasamhap-
piness of the nature of ignorance.
35 Determination of the nature of ignorance is that by
which a foolish person does not give up sleep, fear, sor-
row, depression and arrogance.
36, 37 O Bharatar!abha, now hear from Me about the
three kinds of happiness: That state in which one is joy-
ful through his practices while attaining the cessation of
all unhappiness, and which in the beginning is like poison
but ultimately like nectar, and which is born of the purity
of self-realizationthat happiness is said to be of the
nature of goodness.
38 That happiness which is born of the contact of the
senses with their objects, and which is like nectar in the
beginning but poison in the end, is said to be happiness
of the nature of passion.
39 That happiness which is self-deception from begin-
ning to end, and which arises from sleep, laziness and
illusion, is called happiness of the nature of ignorance.
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na tad asti p~thivy^ v, divi deve!u v puna%
sattva^ prak~ti-jair mukta^, yad ebhi% syt tribhir gu@ai% [40]
brhma@a-k!atriya-vi^, )dr@^ cha parantapa
karm@i pravibhaktni, svabhva-prabhavair gunai% [41]
amo damas tapa% aucha^, k!ntir rjavam eva cha
jna^ vijnam stikya^, brahma-karma svabhva-jam [42]
p~thivym vEither on earth; {manu!ydi!u}amongst the humans, etc.; v puna%
or again; diviin the heavenly plane; deve!uamongst the demigods; na astithere is
no; tat sattvamsuch entity; yatwhich; muktam sytcan be free; ebhi% tribhi% gu@ai%
from these three modes; prak~ti-jai%born of material nature.
{he} parantapaO vanquisher of the enemy; karm@ithe duties; brhma@a-k!atriya-
vimof the brhma@a, k!atriya and vaiya; )dr@m chaand )dra sections; pra-
vibhaktniare appropriately classied; gu@ai%according to the qualities of goodness,
passion and ignorance; svabhva-prabhavai%born of their natures.
{etni}All these; {bhavati}are; svabhva-jamthe natural; brahma-karmaduties
of the brhma@as: ama%internal sense-control; dama%external sense-control; tapa%
austerity; auchamexternal and internal purity; k!nti%forbearance; rjavam eva
chastraightforwardness; jnamscriptural knowledge; vijnamrealization of essen-
tial truth; stikyamtheistic mentality or rm faith in the teachings of the scriptures.
40 Amongst all species on earth including the humans or
amongst even the celestial gods in the heavenly plane,
there is no entity that can be free from these three modes
which are born of material nature.
41 O Parantapa, according to their natures, the duties of
the brhma@as, k!atriyas, vaiyas and )dras are appro-
priately classied.
42 Internal and external sense-control, austerity, purity,
forbearance, straightforwardness, knowledge, realization
and theistic mentalitythese are the natural duties of
the brhma@as.
[18.42]
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aurya^ tejo dh~tir dk!ya^, yuddhe chpy apalyanam
dnam (vara-bhva cha, k!tra^ karma svabhva-jam [43]
k~!i-gorak!ya-v@ijya^, vaiya-karma svabhva-jam
paricharytmaka^ karma, )drasypi svabhva-jam [44]
sve sve karma@y abhirata%, sa^siddhi^ labhate nara%
svakarma-nirata% siddhi^, yath vindati tach chh~@u [45]
{etni}All these; {bhavati}are; svabhva-jamthe natural; k!tram karmaduties
of the k!atriyas: auryamprowess; teja%valour; dh~ti%endurance; dk!ya^dexterity;
apalyanamnever retreating; yuddhe cha apiin battle; dnamgenerosity; (vara-
bhva% chaand regality.
{etni}All these; {bhavati}are; svabhva-jamthe natural; vaiya-karmafunctions
of the vaiyas: k~!i-go-rak!ya-v@ijyaâgriculture, cow protection and trade. karma
apiThe duty; parichary-tmakamof service to the brhma@as, k!atriyas and vaiyas;
svabhva-jamis natural; )drasyafor the )dra section.
nara%The man; abhirata%devoted; sve sve karma@ito his own appropriate duty;
labhateattains; sa^siddhimperfection in self-knowledge. ~@u tatNow hear; yath
how; sva-karma-nirata%one dedicated to executing his prescribed duty; vindati
attains; siddhimperfection.
43 Prowess, valour, endurance, dexterity, never retreat-
ing in battle, generosity and regalitythese are the char-
acteristic duties of the k!atriyas.
44 Agriculture, cow protection and trade are the natural
work of the vaiyas; and natural to the )dras is service
to the brhma@as, k!atriyas and vaiyas {assisting them in
their various works}.
45 One who devotes himself to his own duty attains
perfection in self-knowledge. Now hear from Me how
a person attains perfection through devotion to his
own duty:
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yata% prav~ttir bh)tn^, yena sarvam ida^ tatam
svakarma@ tam abhyarchya, siddhi^ vindati mnava% [46]
reyn sva-dharmo vigu@a%, para-dharmt svanu!$hitt
svabhva-niyata^ karma, kurvan npnoti kilbi!am [47]
saha-ja^ karma kaunteya, sa-do!am api na tyajet
sarvrambh hi do!e@a, dh)mengnir ivv~t% [48]
mnava%A man; vindatiattains; siddhimperfection; abhyarchyaby worship-
ping; sva-karma@through his appropiate, prescribed duty; tamthat Supreme Lord;
yata%from whom occurs; prav~tti%the manifestation or impetus; bh)tnmof all
living beings; yenaand by whom, individually and collectively; idamthis; sarvam
entire universe; tatamis pervaded.
sva-dharma%Ones own prescribed duty; vigu@a%though imperfect; reynis
better; para-dharmtthan anothers duties; su-anu!$hittexecuted well. kurvan
By doing; karmathe duty; svabhva-niyatamprescribed according to his nature;
{mnava%}a man; kilbi!am na pnotidoes not incur sin.
{he} kaunteyaO son of Kunt(; sa-do!am apialthough imperfect; karmaaction;
saha-jamprescribed according to ones nature; na tyajetmust not be given up; hi
for; sarva-rambh%all undertakings; v~t%are covered; do!e@aby defects; agni%
ivaas re is covered; dh)menaby smoke.
46 A man achieves perfection by worshipping, through
his prescribed duties, the Supreme Lord from whom all
beings originate, by whom all beings are engaged, and
who {individually and collectively} pervades the entire
universe.
47 Ones own duty, though imperfect, is better than
anothers executed well. Sin is never incurred by a man
fulllling the duty prescribed according to his nature.
[18.47]
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asakta-buddhi% sarvatra, jittm vigata-sp~ha%
nai!karmya-siddhi^ param^, sannysendhigachchhati [49]
siddhi^ prpto yath brahma, tathpnoti nibodha me
samsenaiva kaunteya, ni!$h jnasya y par [50]
asakta-buddhi%One with the wisdom of detachment; sarvatrafrom all mundane
objects; jita-tmthe self-controlled; vigata-sp~ha%person whose desires have gone;
adhigachchhatiattains to; paramm nai!karmya-siddhimthe higher state, of trans-
cending all duties; sannysenaby renouncing the fruits of his actions.
{he} kaunteyaO son of Kunt(; yathhow; siddhim prpta%the person who has
achieved the state of transcending all duties; pnotiattains to; brahmaBrahman, the
Absolute; y par ni!$hthe ultimate state; jnasyaof knowledge; tath nibodha
now understand that; samsena evain brief; mefrom Me.
48 O Kaunteya, even though it may be imperfect, one
should not give up the duty prescribed according to his
nature. Verily, all action {karma} is {generally} covered by
imperfection, as re is covered by smoke.
49 One who has the wisdom of detachment from all
mundane objects, who is self-controlled and whose desires
have gonesuch a person attains the perfection of trans-
cending all duties in the world by renouncing the fruits
of his actions.
50 O Kaunteya, now know from Me in brief how the
person who has attained transcendence of all duties
reaches the transcendental plane of the Absolute, the
ultimate state of knowledge {spiritual awakening}:
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buddhy viuddhay yukto, dh~tytmna^ niyamya cha
abdd(n vi!ay^s tyaktv, rga-dve!au vyudasya cha [51]
vivikta-sev( laghv-(, yata-vk-kya-mnasa%
dhyna-yoga-paro nitya^, vairgya^ samuprita% [52]
aha&kra^ bala^ darpa^, kma^ krodha^ parigraham
vimuchya nirmama% nto, brahma-bh)yya kalpate [53]
yukta% {san}A person possessing; viuddhay buddhyintelligence of the nature
of goodness; niyamya chaand controlling; tmnamthe mind; dh~tythrough
determination of the nature of goodness; tyaktvrejecting; vi!aynthe sense objects;
abdd(nof sound, touch, etc.; vyudasya chaabandoning; rga-dve!auattachment
and aversionlikes and dislikes; vivikta-sev(remaining free from the association of
materialistic persons; laghu-(a temperate eater; yata-vk-kya-mnasa%disciplin-
ing the body, mind and speech; nityamand constantly; dhyna-yoga-para%absorbed
in meditation on the Supreme Lord; vairgyam samupritahfully detached from
the mundane; vimuchyagiving up; aha&kramegoconsidering oneself the doer;
balampower; darpamvanity; kmamdesire; krodhamanger; parigrahamposses-
siveness; nta%being at peace; nirmama%not thinking of anything as mine;
kalpateis qualied; brahma-bh)yyafor spiritual realization.
5153 Endowed with intelligence of the nature of good-
ness, mentally controlled through determination of the
nature of goodness, rejecting the sense objects of sound,
touch, form, taste and smell, abandoning attachment and
aversion, free from the association of materialistic per-
sons, a temperate eater, disciplining the body, mind and
speech, constantly absorbed in thought of the Supreme
Lord and fully detached from the mundane world; giving
up ego, power, vanity, desire, anger and possessiveness,
not thinking of anything as mine; being at peacesuch
a person is qualied for spiritual realization.
[18.53]
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brahma-bh)ta% prasanntm, na ochati na k&k!ati
sama% sarve!u bh)te!u, mad-bhakti^ labhate parm [54]
bhakty mm abhijnti, yvn ya chsmi tattvata%
tato m^ tattvato jtv, viate tad-anantaram [55]
sarva-karm@y api sad, kurv@o mad-vyapraya%
mat-prasdd avpnoti, vata^ padam avyayam [56]
prasanna-tmThe joyful, enlightened soul; brahma-bh)ta%who has attained his
divine nature; na ochatineither sorrows; na k&k!atinor desires. sama%Being of equal
vision; sarve!ufor all; bh)te!uliving beings {considering My superior potency to be
in everything}; labhatehe attains; parmtranscendental; mat-bhaktimdevotion for Me.
bhaktyThrough devotion; {sa%}he; abhijntican well know; mmMe; tattvata%
in reality; yvnas far as being the Master of all opulences; ya% cha {aham} asmi
and that which I am. jtvThus knowing Me; tattvata%in truth; {sa%}he; tat-
anantaramthereafter; tata%by the potency of that devotion; viateenters; mm
My eternal pastimes {nitya-l(l}, non-different from Me.
apiAlthough; sadever; kurv@a%active; sarva-karm@i in all duties; mat-
vyapraya%My surrendered souls; avpnotiattain; vata^the eternal; avyayam
immutable {ourishing}; padamplane {of service}; mat-prasdtby My grace.
54 The joyful-hearted, enlightened soul who has attained
his divine nature neither sorrows nor desires. Seeing all
beings equally, he comes to attain transcendental loving
devotion for Me.
55 Through devotion, he realizes that I am the Lord of all
potencies and the Sweet Absolute. Then, realizing his divine
relationship with Me, he enters the company of My inti-
mate associates who are non-different from My very Self.
56 Although ever active in all duties, those who have
taken refuge in Me attain, by My grace, the eternal,
indestructable plane {of service}.
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chetas sarva-karm@i, mayi sannyasya mat-para%
buddhi-yogam upritya, mach-chitta% satata^ bhava [57]
mach-chitta% sarva-durg@i, mat-prasdt tari!yasi
atha chet tvam aha&krn, na ro!yasi vina&k!yasi [58]
yad aha&kram ritya, na yotsya iti manyase
mithyaiva vyavasyas te, prak~tis tv^ niyok!yati [59]
sannyasyaOffering; chetaswhole-heartedly; sarva-karm@iall actions; mayi
to Me; mat-para%keeping Me as the supreme objective; uprityaand taking refuge;
buddhi-yogamin dedicating your intelligence to Me; bhavabe; satatamever; mat-
chitta%devoted to Me.
mach-chitta%Giving your heart to Me; tvamyou; tari!yasiwill cross; sarva-
durg@iall obstacles; mat-prasdtby My grace. atha chetYet, if; aha&krtout
of pride; na ro!yasiyou do not heed {My words}; {tarhi}then; vina&k!yasiyou will
perish.
rityaResorting to; aha&krampride; yat manyase itiyou are thinking; na
yotsyaI shall not ght; {e!a%}but such; vyavasya%a decision; teof yours;
{bhavi!yati}will be; mithy evaonly in vain. prak~ti%The nature betting a
k!atriya; niyok!yatiwill compel; tvmyou.
57 Whole-heartedly offering your every action to Me,
keeping Me as the supreme objective and fully dedicat-
ing your intelligence to Me {being unattached to worldly
action}, be ever devoted to Me.
58 Giving your heart to Me, you will be able to over-
come all obstacles by My grace. But if out of pride you
do not heed My words, you will perish.
59 Out of pride you are thinking, I shall not ght. But
your decision will be in vain, for your nature {as a
k!atriya} will compel you to ght.
[18.59]
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svabhva-jena kaunteya, nibaddha% svena karma@
kartu^ nechchhasi yan moht, kari!yasy avao pi tat [60]
(vara% sarva-bh)tn^, h~d-dee rjuna ti!$hati
bhrmayan sarva-bh)tni, yantrr)#hni myay [61]
tam eva ara@a^ gachchha, sarva-bhvena bhrata
tat prasdt par^ nti^, sthna^ prpsyasi vatam [62]
{he} kaunteyaO son of Kunt(; nibaddha% {san}being bound; svenaby your;
karma@duty; sva-bhva-jenaborn of your nature; tat apithat very action; yat
which; mohtout of delusion; {tvam}you; na ichchhasido not wish; kartumto
perform; kari!yasiyou will do; avaa% {san}inevitably.
{he} arjunaO Arjuna; sarva-bh)tnmfor all beings; (vara%the Supreme Lord
as the Supersoul; ti!$hatiis situated; h~d-deein region of the heart. myayBy His
illusory potency; sarva-bh)tni bhrmayanHe causes all beings to revolve {through
many existences}; yantra-r)#hni {iva}as though riding a carousel.
{he} bhrataO Bhrata; {ata%}therefore; sara@am gachchhasurrender; sarva-
bhvenawhole-heartedly; tam evaunto Him, alone. tat-prasdtBy His grace;
prpsyasiyou will attain; parmthe supreme; ntimpeace; vatamthe eternal;
sthnamabode.
60 O Kaunteya, being bound by the duty born of your
nature, that very action which out of delusion you are
now avoiding will be inevitably executed by you.
61 O Arjuna, the Supreme Lord is situated in the hearts
of all beings, and by His deluding potency He causes
them to revolve {through many existences} like puppets
riding a carousel.
62 O Bhrata, whole-heartedly surrender to Him. By
His grace you will attain the supreme peace and the
eternal abode.
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iti te jnam khyta^, guhyd guhyatara^ may
vim~yaitad ae!e@a, yathechchhasi tath kuru [63]
sarva-guhyatama^ bh)ya%, ~@u me parama^ vacha%
i!$o si me d~#ham iti, tato vak!ymi te hitam [64]
itiUp to this point; guhytfrom profound; guhyataram jnamto more pro-
found knowledge; khytamhas been disclosed; mayby Me; teto you. ae!e@a
Fully; vim~yaconsidering; etatthat; kurudo; yathas; ichchhasiyou wish; tath
accordingly.
bh)ya%Again; ~@uhear; meMy; paramamsupreme; vacha%teaching. sarva-
guhyatamammost profound of all. {tvam}You; asiare; d~#hamextremely; i!$a%dear;
meto Me; iti tata%so; vak!ymiI am speaking; teto you; hitamfor your benet.
63 I have now revealed more and more profound teach-
ings to you. Duly consider this, and then do as you wish.
64 Now again hear My supreme teaching, the most hid-
den treasure of all. I tell you this for your benet as you
are most dear to Me.
Commentary
According to r(la Bhaktivinoda hkur {Vidvad-rajan
Commentary 9.1}, the wisdom of self-realization in the
second and third chapters of r( G(t are the profound
{guhyam} teachings of Lord r( K~!@a. The Lords
descriptions of Himself as the Supreme in the seventh
and eighth chapters are more profound {guhyataram}, as
such knowledge gives birth to devotion. In chapter nine,
the most profound {guhyatamam} teachings begin as the
Lord describes the symptoms of exclusive devotion
{keval-bhakti}.
[18.64]
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man-man bhava mad-bhakto, mad-yj( m^ namaskuru
mam evai!yasi satya^ te, pratijne priyo si me [65]
sarva-dharmn parityajya, mm eka^ ara@a^ vraja
aha^ tv^ sarva-ppebhyo, mok!ayi!ymi m ucha% [66]
bhavaBe; mat-man%of mind dedicated to Me; mat-bhakta%devoted to Me;
mat-yj(be My worshipper; namaskuruand offer obeisanceoffer yourself; mm
to Me; {tarhi}then; evacertainly; e!yasiyou will come; mmto Me. satyamTruly;
pratijneI promise this; teto you; {yata% tvam}as you; asiare; priya%dear; me
to Me.
parityajyaTotally rejecting; sarva-dharmnall kinds of religion; ara@am vraja
take shelter; mmof Me; ekamalone. ahamI; mok!ayi!ymiwill liberate; tvm
you; sarva-ppebhya%from all kinds of sins; m ucha%do not despair.
Because His devotee Arjuna is very dear to Him, the
Lord now repeats His secret teaching for Arjunas
benet. This time, however, He reveals His most hidden
of all hidden treasures {sarva-guhyatamam}, His most
affectionate advice: Arjuna, you are most dear to Me, so
I will now divulge the whole truth to you.
65 Think of Me always, devote yourself to Me, worship
Me and bow to Me, and surely you will come to Me. I
promise you this, because you are dear to Me.
66 Give up all kinds of religion and surrender to Me
alone. I will liberate you from all sins, do not despair.
Commentary
Here, the glory of the hidden purpose in the Bhagavad-
g(t is sung {g(t-g)#rtha-gauravam}: Give up all engage-
ments and come to Me. You wont have to repent, Arjuna,
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The Path of Liberation [18.66] 317
because I am everything to you, and you are everything
to Me. This is the most hidden of all hidden truths.
What more can I say? And you will nd this in Vraja.
There is a literary ornament in Sanskrit called dhvani, echo,
by which a word echoes, suggests, an additional meaning.
Here, such a hint is given. Mm eka^ ara@a^ vraja*:
You may go to Vraja, and there you will nd the most
hidden of all hidden truths {sarva-guhyatamam}. The
deepest secret of the inner loving heart has been fully
revealed there: I am beyond all conceptions of religion,
society, friendseverything. My position is above every-
thing, and in the heart of the heart of everything. In
the eternal land of Vraja, you will experience the whole
conception of beauty. Dismiss all other engagements and
prospects, and come to Me alone. Your inner hankering
will be fullled beyond your expectations. You will nd
such dignity in Me that you will be beyond reaction
and repentance. This is the deepest meaning of the
highest glory.
If one comes to this conception, everything else will be
seen as sin {aha^ tv^ sarva-ppebhyo, mok!ayi!ymi}.
Everything conceived of as duty or purity in this material
world will be seen as sinful, and all conceptions of religi-
osity will be reduced to the level of sin. In the absolute
plane, everything and everyone belongs wholly to K~!@a,
and the slightest deviation from this ideal is no better than
committing sin. Mere self-forgetfulness leads to imperson-
alism and culminates in deep slumber. But self-forgetful-
ness {sarva-dharmn parityajya} in K~!@as service {mm
eka^ ara@a^ vraja} is positive and living. It is the full,
absolute plane of life.
*In the verse, vraja means go, and Vraja is also a name of Vndvana.
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ida^ te ntapaskya, nbhaktya kadchana
na chur)!ave vchya^, na cha m^ yo bhyas)yati [67]
ya ima^ parama^ guhya^, mad-bhakte!v abhidhsyati
bhakti^ mayi par^ k~tv, mm evai!yaty asaâya% [68]
teYou; kadchana na vchyamshould never disclose; idamthis; atapaskyato
one devoid of self-sacrice; na abhaktyanor to a non-devotee; aur)!ave na cha
nor to one who is averse to My service; ya% na chanor to one who; abhyas)yatiis
resentful; mmtowards Me.
ya%One who; abhidhsyatisings the glories of; imamthis; paramamsupreme;
guhyamsecret; mat-bhakte!uto My devotees; {sa%}such a person; k~tvattaining;
parmtranscendental; bhaktimdevotion; mayifor Me; e!yatiwill reach; mm eva
Me; asaâya%without a doubt.
The hidden treasure attracts our hearts. We have been
deprived of our hearts deepest interest. Though we have
a natural claim to it, it has been hidden from us {rutibhir
vim~gym}. In an unparalleled way, r( G(t considers all
these aspects and directs us to the correct meaning and
conclusion of all the Upani!ads. From this point, the
r(mad Bhgavatam begins.
67 You should never disclose this hidden treasure to one
devoid of self-sacrice, to the non-devotee, to the faith-
less, to one who is averse to My service or to one who is
resentful towards Me.
68 One who reveals the glories of this supreme secret to
My devotees will attain transcendental devotion for Me
and reach Me without a doubt.
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na cha tasmn manu!ye!u, kachin me priya-k~ttama%
bhavit na cha me tasmd, anya% priyataro bhuvi [69]
adhye!yate cha ya ima^, dharmya^ sa^vdam vayo%
jna-yajena tenham, i!$a% sym iti me mati% [70]
raddhvn anas)ya cha, ~@uyd api yo nara%
so pi mukta% ubh l lokn, prpnuyt pu@ya-karma@m [71]
manu!ye!uIn human society; na cha kachitno one; me priya-k~ttama%pleases
Me more by his actions; tasmtthan he {the preacher of Bhagavad-g(t}; chaand; na
bhavitthere will not be; anya%any other; priyatara%dearer; meto Me; tasmt
than he; bhuviin the world.
ya% chaAnd for he who; adhye!yatestudies; imamthis; dharmyamholy; sa^-
vdamconversation; vayo%of ours; ahamI; symshall be; i!$a%worshipped; tena
by that {by him}; jna-yajenaby the knowledge-sacrice. itiThat; me mati%is
My opinion.
sa% nara% apiThat person< too; raddhvnpossessing faith; anas)ya% chaand
without resentment; ya%who; ~@uyt apionly hears; mukta% {san}shall be liber-
ated; {ppt}from sin; prpnuytand will reach; ubhnthe auspicious; lokn
abodes; {prpya}attainable; pu@ya-karma@mby the performers of virtuous acts.
69 In the entire human society there is no one who
pleases Me by his actions more than he {who preaches
the glories of the Bhagavad-g(t}, nor will there ever be
anyone in the world dearer to Me than he.
70 And one who studies with devotion this holy conver-
sation of ours will worship Me by the knowledge-sacrice.
This is My conclusion.
71 Simply by hearing this with an open heart, a faithful
person is liberated and attains to the auspicious abodes
of the virtuous souls.
[18.71]
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kachchid etach chhruta^ prtha, tvayaikgre@a chetas
kachchid ajna-sa^moha%, pra@a!$as te dhanajaya [72]
arjuna uvcha
na!$o moha% sm~tir labdh, tvat prasdn maychyuta
sthito smi gata-sandeha%, kari!ye vachana^ tava [73]
sajaya uvcha
ity aha^ vsudevasya, prthasya cha mahtmana%
sa^vdam imam arau!am, adbhuta^ roma-har!a@am [74]
{he} prthaO son of Kunt(; kachchithas; etatthis G(t; rutambeen heard;
tvayby you; ekgrenawith your single-minded; chetasattention? {he} dhanajaya
O Arjuna; kachchit tehas your; ajna-sa^moha%ignorance and delusion; pra@a!$a%
been dispelled?
arjuna% uvchaArjuna said: {he} achyutaO r( K~!@a; tvat prasdtby Your grace;
{me}my; moha%delusion; na!$a%is dispelled. sm~ti%Self-remembrance; labdhis
regained; mayby me. sthita% asmiI am steady. gata-sandeha%My doubts have gone.
kari!yeI shall follow; tavaYour; vachanaminstructions.
sajaya% uvchaSajaya said: itithus; ahamI; arau!amheard; imamthis;
adbhutamwonderful; roma-har!a@amthrilling; sa^vdamconversation; mah-
tmana% vsudevasyaof the Supreme Soul Vsudeva; prthasya chaand Arjuna
72 O Prtha, have you listened to this with your un-
divided attention? O Dhanajaya, are you now free from
the darkness of your delusion?
73 Arjuna said: O infallible one, by Your grace my
delusion is now gone, I can now remember who I am,
my doubts are destroyed and I am rm in my resolve. I
shall follow Your instructions.
18 Gita06 7/6/06 1:44 AM Page 320
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vysa-prasdch chhrutavn, ima^ guhyam aha^ param
yoga^ yogevart k~!@t, sk!t-kathayata% svayam [75]
rjan sa^sm~tya sa^sm~tya, sa^vdam imam adbhutam
keavrjunayo% pu@ya^, h~!ymi cha muhur muhu% [76]
tach cha sa^sm~tya sa^sm~tya, r)pam atyadbhuta^ hare%
vismayo me mahn rjan, h~!ymi cha puna% puna% [77]
vysa-prasdtBy the grace of r( Vysadeva; ahamI; rutavnheard; imam
this; paramsupreme; guhyamsecret; yogamyoga {yoga of action, knowledge and
devotion}; sk!t-kathayata%spoken directly; yogevartby the Lord of yoga; k~!@t
svayamK~!@a Himself.
{he} rjanO King Dhtar!$ra; sa^sm~tya sa^sm~tyaever remembering; imam
adbhutamthis miraculous; pu@yamsacred; sa^vdamconversation; keava-arjuna-
yo%of r( K~!@a and Arjuna; h~!ymimy heart thrills; muhu% muhu% charepeatedly.
{he} rjanO King; sa^sm~tya sa^sm~tya chaand repeatedly remembering; tat
that; ati-adbhutammost miraculous; r)pamuniversal form; hare%of the Lord, r(
Hari; memy; mahngreat; vismaya%wonder; {bhavati}occurs; chaand; h~!ymi
and I thrill with ecstasy; puna% puna%again and again.
74 Sajaya said: Thus, I heard this wondrous conversa-
tion of the Supreme Soul Vsudeva and the son of Pth,
Arjuna, which arouses ecstasy in the hearts of all.
75 By the mercy of r( Vysadeva I heard this supreme
secret teaching of yoga, sung directly by the Supreme
Lord of yoga, Lord r( K~!@a Himself.
76 O King, ever remembering this miraculous, sacred
conversation of Lord r( K~!@a and Arjuna, my heart
thrills over and over again.
77 And remembering, O King, I marvel at that astonish-
ing, almighty universal form of the Supreme Lord Hari,
and my whole being thrills with ecstasy.
[18.77]
18 Gita06 7/6/06 1:44 AM Page 321
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yatra yogevara% k~!@o, yatra prtho dhanur-dhara%
tatra r(r vijayo bh)tir, dhruv n(tir matir mama [78]
vidyy^ yoga-stre r(-k~!@rjuna-sa^vde mok!a-
yogo nm!$dao dhyya% [18]
yatraWhere there is; yoga-(vara%the Lord of yoga, the objective of yoga;
k~!@a%Lord K~!@a; yatrawhere there is; dhanu%-dhara%-prtha%Arjuna with
bow in hand, the winner of wealth; tatrathere; dhruvprevails; r(%fortune;
vijaya%victory, Jayar(; bh)ti%prosperity; n(ti%and virtue. {iti}This is; mama
my; mati%opinion.
78 Where there is Yogevara K~!@a, and where there is
Arjuna, the winner of wealth with bow in hand, there
prevails fortune, victory, prosperity and virtue. This is my
opinion.
End of Chapter Eighteen
The Path of Liberation
18 Gita06 7/6/06 1:44 AM Page 322
323
>lBlRl$l4R I
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g(t-stram ida^ pu@ya^, ya% pa$het prayata% pumn
vi!@o% padam avpnoti, bhaya-okdi-varjita% [1]
g(tdhyayana-(lasya, pr@yma-parasya cha
naiva santi hi ppni, p)rva-janma-k~tni cha [2]
malanir mochana^ pu^s^, jala-snna^ dine dine
sak~d-g(tmbhasi snna^, sa^sra-mala-nanam [3]
g(t sug(t kartavy, kim anyai% stra-vistarai%
y svaya^ padma-nbhasya, mukha-padmd vini%s~t [4]
The Glories of the G(t
1 This Bhagavad-g(t scripture is the bestower of all
good. One who regularly studies it with devotion will
attain to the holy abode of Lord Vi!@u, the plane of free-
dom from all distress, fear and sorrow.
2 For a self-controlled person who seriously studies this
Bhagavad-g(t scripture, not a trace of sin from this life
or even from the previous life remains, as all the sins of
such a person are burnt to ashes.
3 As a person bathes every day to cleanse the body,
similarly, by bathing only once in the waters of the
Bhagavad-g(t {reading the G(t once with devotion} all
the dirt of painful material existence is washed away.
19 Mahat 1 7/6/06 1:45 AM Page 323
The Glories of the G(t 324
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bhratm~ta-sarvasva^, vi!@or vaktrd vini%s~tam
g(t-ga&godaka^ p(tv, punar janma na vidyate [5]
eka^ stra^ devak(-putra-g(tam
eko devo devak(-putra eva
eko mantras tasya nmni yni
karmpy eka^ tasya devasya sev [7]
4 The G(t should always be sung with devotion. This
divine song emanated from the holy lotus mouth of the
Supreme Lord Himself, Lord r( K~!@a. What more can
any other scriptures give?
5 By drinking the Ganges waters of the G(t {by singing
the G(t with devotion}, the nectar of the Mahbhrata
emanating from the lotus mouth of Lord Vi!@u, one will
never take birth in the material world again.
6 All the Upani!ads are as the cow, and the milker of the
cow is r( K~!@a, the son of Nanda. Arjuna is the calf, the
nectar of the G(t is the milk, and the fortunate devotees
are the enjoyers of the milk.
7 There need be only one scripturethe holy G(t sung
by r( K~!@a; only one worshippable Lordr( K~!@a;
only one mantraHis holy names; and only one work
devotional service to the Supreme Lord, r( K~!@a.
19 Mahat 1 7/6/06 1:45 AM Page 324
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~!ir uvcha
g(ty chaiva mhtmya^, yathvat s)ta me vada
pur nrya@a-k!etre, vysena muninoditam [1]
s)ta uvcha
bhadra^ bhagavat p~!$a^, yaddhi guptatama^ param
akyate kena tad vaktu^, g(t-mhtmyam uttamam [2]
k~!@o jnti vai samyak, kichit kunt(-suta% phalam
vyso v vysa-putro v, yjavalkyo tha maithila% [3]
The Glories of r(mad Bhagavad-G(t
from r(-Vai!@av(ya-tantra-sra
1 The sage said: O S)ta, please tell us of the glories of
r(mad Bhagavad-G(t, as expressed long ago at Nrya@a
K!etra by the great sage r(la Vysadeva.
2 S)ta Goswm( said: O venerable one, your request is
most auspicious. Indeed, who can describe the transcen-
dental glories of r( G(t, the most hidden of all treasures?
3 Certainly Lord r( K~!@a is in full knowledge of those
glories; and so Arjuna, the son of Kunt(, knows of them;
and Vysadeva, ukadeva, Yjavalkya and the saintly
King Janaka, too.
325
20 Mahat 2 7/6/06 1:46 AM Page 325
anye rava@ata% rutv, lea^ sa&k(rtayanti cha
tasmt kichid vadmy atra, vysasya syn may rutam [4]
srathyam arjunasydau, kurvan g(tm~ta^ dadau
loka-trayopakrya, tasmai k~!@tmane nama% [6]
sa^sra-sgara^ ghora^, tartum ichchhati yo nara%
g(t-nva^ samsdya, pra^ yti sukhena sa% [7]
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4 Others too, who have heard but a little of the glories
of r( G(t are engaged in singing them. And so I shall
now speak of the glories of r( G(t as I heard them from
Vysadeva:
5 All the Upani!ads are personied as the cow, r( K!@a
is milker of the cow, Arjuna is the calf, the nectar of the
G(t is the milk, and the fortunate devotees are the
enjoyers of the milk.
6 I rst offer my obeisances unto Lord r( K~!@a who
accepted the position of the chariot driver of Arjuna, just
to distribute this nectar of the G(t for the benet of the
three worlds.
7 A person desiring to cross over the treacherous ocean
of material suffering can do so very easily by taking
refuge in the boat of the Bhagavad-g(t.
20 Mahat 2 7/6/06 1:46 AM Page 326
g(t-jna^ ruta^ naiva, sadaivbhysa-yogata%
mok!am ichchhati m)#htm, yti blaka-hsyatm [8]
ye ~@vanti pa$hanty eva, g(t-stram ahar niam
na te vai mnu! jey, deva-r)p na saâya% [9]
g(t-jnena sambodha^, k~!@a% prhrjunya vai
bhakti-tattva^ para^ tatra, sa-gu@a^ vtha nirgu@am [10]
sopn!$daair eva^, bhukti-mukti-samuchchhritai%
kramaa chitta-uddhi% syt, prema-bhakty di karmasu [11]
Bll+ >l + 4 H 4l4lH4IB I
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8 A foolish person who desires liberation by constant
yoga practice without hearing the wisdom of the G(t, is
to be considered childish.
9 Persons who day and night hear and sing the G(t are
never to be taken as mere human beings. Without doubt,
they are as gods in this world.
10 To enlighten Arjuna with the wisdom of the G(t,
Lord K~!@achandra has revealed the supremacy of
devotion, either in this world or in the transcendental
plane.
11 Thus, the wisdom of the G(t is a ladder of eighteen
chapters, ascending which one rises above sense enjoy-
ment and liberation {bhukti-mukti}, and gradually attains
purication of the heart and the qualication of loving
devotional service to the Supreme Lord.
20 Mahat 2 7/6/06 1:46 AM Page 327
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sdhor g(tmbhasi snna^, sa^sra-mala-nanam
raddh-h(nasya tat krya^, hasti-snna^ v~thaiva tat [12]
g(ty cha na jnti, pa$hana^ naiva p$hanam
sa eva mnu!e loke, mogha-karma-karo bhavet [13]
tasmd g(t^ na jnti, ndhamas tat paro jana%
dhik tasya mnu!a^ deha^, vijna^ kula-(latm [14]
g(trtha^ na vijnti, ndhamas tat paro jana%
dhik ar(ra^ ubha^ (la^, vibhavantad g~hramam [15]
g(t-stra^ na jnti, ndhamas tat paro jana%
dhik prrabdha^ prati!$h^ cha, p)j^ dna^ mahattamam [16]
12 Bathing in the pure waters of the G(t, the devotees
are liberated from the contamination of the mundane
world. However, persons lacking faith in the Lord may
attempt this, but in vain, like an elephants bathing. {The
elephant immediately rolls in the dust after bathing}.
13 A person who knows nothing of learning and teach-
ing the G(t fails in the duty of the human being.
14 Therefore, there is none more fallen than he who is
ignorant of the teachings of the G(t. Shame on his human
birth, his learning, his dignity and his entire family.
15 There is none more fallen than he who is ignorant of
the meaning of the G(t. Shame on his bodily beauty, his
character, his wealth and his home.
20 Mahat 2 7/6/06 1:46 AM Page 328
g(t-stre matir nsti, sarva^ tan ni!phala^ jagu%
dhik tasya jna-dtra^, vrata^ ni!$h^ tapo yaa% [17]
g(trtha-pa$hana^ nsti, ndhamas tat paro jana%
g(t-g(ta^ na yaj jna^, tad viddhy sura-sammatam
tan mogha^ dharma-rahita^, veda-vednta-garhitam [18]
tasmd dharma-may( g(t, sarva-jna-prayojik
sarva-stra-sra-bh)t, viuddh s vii!yate [19]
yo dh(te vi!@u-parvhe, g(t^ r(-hari-vsare
svapan jgrat chalan ti!$han, atrubhir na sa h(yate [20]
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16 There is none more fallen than he who is ignorant of
the scripture Bhagavad-g(t. Shame on his undertakings,
his reputation, his worship, his charity and his honour.
17 A person who does not care for the G(t scripture is
to be known as a failure in all respects. Shame on his
teacher, his vows, his faith, his austerity and his renown.
18 There is none more fallen than he who does not study
the purport of the G(t; and that knowledge which is not
gloried in the G(t should be known as demoniac, futile,
unvirtuous, and rejected by the Vedas and the Upani!ads.
19 Therefore, the holy G(t is universally respected as the
compilation of the essence of all scriptures and the source
of all wisdom.
20 One who studies the G(t on the holy festival days of
the advent of the Supreme Lord, and on the holy fasting
20 Mahat 2 7/6/06 1:46 AM Page 329
lagrma-ily^ v, devgre ivlaye
t(rthe nady^ pa$hed g(t^, saubhgya^ labhate dhruvam [21]
devak(-nandana% k~!@o, g(t-p$hena tu!yati
yath na vedair dnena, yaja-t(rtha-vratdibhi% [22]
g(tdh(t cha yenpi, bhakti-bhvena chetas
veda-stra-pur@ni, tendh(tni sarvaa% [23]
yoga-sthne siddha-p($he, ilgre sat-sabhsu cha
yaje cha vi!@u-bhaktgre, pa$han siddhi^ par^ labhet [24]
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days, especially Ekda(such a person, whether awake
or asleep, moving or still, is never defeated by enemies.
21 One who sings the G(t before the lagrm-il deity,
or in a temple of the Supreme Lord, or in a temple of
Lord iva, at a holy place of pilgrimage or on the bank
of a holy rivercertainly such a person attains to all
good fortune.
22 Neither the singing of the Vedas, nor the performance
of charity, sacrice, pilgrimage, or vows, can bring such
satisfaction to K~!@a, the son of Devak(, as does the singing
of the G(t.
23 The study of the Vedas and Pur@as, verily the study
of all the scriptures, is fullled in all respects by one who
studies the G(t with devotion.
24 The highest perfection of life is attained by one who
sings the G(t at a place of yoga meditation, at a place
20 Mahat 2 7/6/06 1:46 AM Page 330
g(t-p$ha^ cha rava@a^, ya% karoti dine dine
kratavo vjimedhdy%, k~ts tena sa-dak!i@% [25]
ya% ~@oti cha g(trtha^ k(rtayaty eva ya% param
rvayech cha parrtha^ vai, sa prayti para^ padam [26]
g(ty% pustaka^ uddha^, yo rpayaty eva sdart
vidhin bhakti-bhvena, tasya bhry priy bhavet [27]
yaa% saubhgyam rogya^, labhate ntra saâya%
dayitn^ priyo bh)tv, parama^ sukham anute [28]
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of worship, before the lagrm-il, in the association
of saintly persons, during a sacrice, and before a devotee
of Vi!@u.
25 One who daily hears and sings the G(t is to be con-
sidered as having accomplished the performance of all
sacrices such as the Avamedha and others, including
the receiving of the sacricial gifts.
26 One who attentively hears and sings the glories of the
purport of the G(t, or reiterates it to others, attains to
the supreme destination.
27 One who, with respect and devotion, and according
to scriptural directives makes a gift of this holy book, the
G(tsuch a persons wife will be devoted.
28 And without a doubt, he shall enjoy fame, fortune
and good health. He shall enjoy the affection of those
dear to him, he shall know the highest happiness.
20 Mahat 2 7/6/06 1:46 AM Page 331
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abhichrodbhava^ du%kha^, vara-pgata^ cha yat
nopasarpati tatraiva, yatra g(trchana^ g~he [29]
tpa-trayodbhav p(#, naiva vydhir bhavet kvachit
na po naiva ppa^ cha, durgatir naraka^ na cha [30]
vispho$akdayo dehe, na bdhante kadchana
labhet k~!@a-pade dsy^, bhakti^ chvyabhichri@(m [31]
jyate satata^ sakhya^, sarva-j(va-ga@ai% saha
prrabdha^ bhujato vpi, g(tbhysa-ratasya cha [32]
sa mukta% sa sukh( loke, karma@ nopalipyate
mah-ppti-ppni, g(tdhyy( karoti chet
na kichit sp~yate tasya, nalin(-dalam-ambhas [33]
29 The sorrow caused by a terrible curse or black rites
can never enter the home where the G(t is worshipped.
30 In that house there is never suffering of the threefold
miseries, nor fear of any illness, curse, sin, misfortune or
hellish existence.
31 In that house, no one is ever aficted with infectious
diseases, and the residents attain undeviating devotion in
service to the lotus feet of Lord r( K~!@a.
32 A person devoted to singing the G(t acquires a
friendly disposition to all living beings, despite the desir-
able or undesirable reactions of his previous actions.
20 Mahat 2 7/6/06 1:46 AM Page 332
anchrodbhava^ ppam, avchydi-k~ta^ cha yat
abhak!ya-bhak!aja^ do!am, asp~ya-sparaja^ tath [34]
jnjna-k~ta^ nityam, indriyair janita^ cha yat
tat sarva^ nam yti, g(t-p$hena tat-k!a@t [35]
sarvatra pratibhokt cha, pratig~hya cha sarvaa%
g(t-p$ha^ prakurv@o, na lipyeta kadchana [36]
ratna-p)r@^ mah(^ sarv^, pratig~hyvidhnata%
g(t-p$hena chaikena, uddha-spha$ikavat sad [37]
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33 He is liberated, he is happy. He is never implicated
by his actions. Even if perchance that person who studies
the G(t commits terrible sin, he is as unaffected as the
lotus leaf that remains untouched by even a drop of water.
34, 35 Whether the inauspiciousness of wrong action or
malevolent speech, of eating unacceptable food or touch-
ing the untouchable, or sin knowingly or unknowingly
contracted through the senses in the course of daily
activitiesall evils are immediately dispelled by singing
the G(t with devotion.
36 One sincerely devoted to singing the G(t is never
implicated despite accepting food in all places or gifts in
all kinds of circumstances.
37 One who takes unlawful possession of the entire earth
full of jewelshe, too, will be innocent; by singing the
G(t but once, his heart will be as clear as crystal.
20 Mahat 2 7/6/06 1:46 AM Page 333
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yasynta%kara@a^ nitya^, g(ty^ ramate sad
sa sgnika% sad jp(, kriyvn sa cha pa@#ita% [38]
daran(ya% sa dhanavn, sa yog( jnavn api
sa eva yjiko yj(, sarva-vedrtha-daraka% [39]
g(ty% pustaka^ yatra, nitya-p$ha cha vartate
tatra sarv@i t(rthni, praygd(ni bh)tale [40]
nivasanti sad dehe, deha-e!e pi sarvad
sarve dev cha ~!ayo, yogino deha-rak!ak% [41]
goplo bla-k~!@o pi, nrada-dhruva-pr!adai%
sahyo jyate (ghra^, yatra g(t pravartate [42]
38 A person whose heart is ever joyfully absorbed in the
G(t is to be considered fully accomplished in sacrices,
always in prayer, perfect in his actions, and truly learned.
39 All are benetted simply by seeing him. He is glori-
ous, he is a yog(, and he is wise. He is a knower of sacrice,
he is engaged in sacrice, and he is a knower of the purport
of all the Vedas.
40 All the holy places in this world, such as Prayg and
others, are present wherever the holy book of the G(t is
present and sung constantly.
41 For one who constantly studies the G(t, the demi-
gods, sages and yog(s all preside as guardians in the body,
even at the time of death.
20 Mahat 2 7/6/06 1:46 AM Page 334
yatra g(t-vichra cha, pa$hana^ p$hana^ tath
modate tatra r(-k~!@o, bhagavn rdhay saha [43]
r(-bhagavn uvcha
g(t me h~daya^ prtha, g(t me sram uttamam
g(t me jnam aty ugra^, g(t me jnam avyayam [44]
g(t me chottama^ sthna^, g(t me parama^ padam
g(t me parama^ guhya^, g(t me paramo guru% [45]
g(traye ha^ ti!$hmi, g(t me parama^ g~ham
g(t-jna^ samritya, trilok(^ playmy aham [46]
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42 Wherever the G(t is sung, the gracious cowherd boy
r( K~!@a swiftly appears as a friend, accompanied by
His associates Nrada, Dhruva and others.
43 Wherever the G(t scripture is discussed, studied and
taught, the Supreme Lord r( K~!@a comes with great joy,
accompanied by r(mat( Rdhr@(.
44 The Supreme Lord said, O Prtha, the G(t is My heart,
the G(t is My supreme essence, and the G(t is the most
powerful, imperishable knowledge of Me.
45 The G(t is My supreme place, the G(t is My supreme
plane, the G(t is My most hidden treasure, the G(t is
My supreme teacher.
46 I am present within the G(t, and the G(t is My
supreme abode. I maintain the three worlds by the eternal
wisdom of the G(t.
20 Mahat 2 7/6/06 1:46 AM Page 335
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g(t me param-vidy, brahma-r)p na saâya%
ardha-mtr-har nityam, anirvchya-padtmik [47]
g(t-nmni vak!ymi, guhyni ~@u p@#ava
k(rtant sarva-ppni, vilaya^ ynti tat-k!a@t [48]
ga&g g(t cha svitr(, s(t saty pativrat
brahmvalir brahma-vidy, tri-sandhy mukta-gehin( [49]
ardha-mtr chidnand, bhava-ghn( bhrnti-nin(
veda-tray( parnand, tattvrtha-jna-majar( [50]
ity etni japen nitya^, naro nichala-mnasa%
jna-siddhi^ labhen nitya^, tathnte parama^ padam [51]
47 The G(t is My transcendental wisdom, My own Self,
conveyed by every letter and comprised of eternally
ineffable verses.
48 O P@#ava, I shall tell you the holy names of the G(t.
By singing these names, one is immediately absolved of
all sins. Hear now those condential names from Me:
49, 50 Ga&g, G(t, Svitr(, S(t, Saty, Pativrat,
Brahmval(, Brahmavidy, Trisandhy, Mukta-gehin(,
Ardhamtr, Chidnand, Bhavaghn(, Bhrnti-nin(,
Vedatray(, Parnand and Tattvrtha-jna-majar(.
51 One who, with unickering mind regularly chants these
condential holy names, achieves perfection in divine know-
ledge, and nally reaches the supreme destination.
20 Mahat 2 7/6/06 1:46 AM Page 336
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p$he samartha% samp)r@e tad ardha^ p$ham charet
tad go-dna-ja^ pu@ya^, labhate ntra saâya% [52]
tri-bhga^ pa$hamnas tu, soma-yga-phala^ labhet
!a#-aâ^ japamnas tu, ga&g-snna-phala^ labhet [53]
tathdhyya-dvaya^ nitya^, pa$hamno nirantaram
indra-lokam avpnoti, kalpam eka^ vased dhruvam [54]
ekam adhyyaka^ nitya^, pa$hate bhakti-sa^yuta%
rudra-lokam avpnoti, ga@o bh)tv vasech chiram [55]
adhyyrdha^ cha pda^ v, nitya^ ya% pa$hate jana%
prpnoti ravi-loka^ sa, manvantara-sam% atam [56]
52 If one is unable to sing the entire G(t, half of it
should be sung. Then, without doubt, the piety gained
by making a gift of cows will be attained.
53 One will achieve the fruit of the Soma sacrice by
singing one third of the G(t, and the result of bathing
in the Ganges is achieved by chanting a sixth of it.
54 One who unfailingly sings two of its chapters every
day will surely attain residence in the abode of Lord Indra
for one millenium.
55 One who sings with devotion one chapter daily will
be recognized as an associate of Lord iva, and he will
attain residence in the abode of Lord iva for immeasur-
able time.
20 Mahat 2 7/6/06 1:46 AM Page 337
g(ty% loka-daaka^, sapta pacha chatu!$ayam
tri-dvy-ekam-ardham athav, lokn^ ya% pa$hen nara%
chandra-lokam avpnoti, var!@m ayuta^ tath [57]
g(trdham eka pda^ cha, lokam adhyyam eva cha
smara^s tyaktv jano deha^ prayti parama^ padam [58]
g(trtham api p$ha^ v, ~@uyd anta-klata%
mah-ptaka-yukto pi, mukti-bhg( bhavej jana% [59]
g(t-pustaka-sa^yukta%, pr@^s tyaktv prayti ya%
sa vaiku@$ham avpnoti, vi!@un saha modate [60]
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56 A person who daily sings one half or only one quarter
of a chapter will achieve residence in the abode of the
sun for the time of one hundred Manus.
57 A person who faithfully sings ten, seven, ve, four,
three, two verses, one or only half a verse of the G(t, will
attain residence on the moon for ten thousand years.
58 One who, at the time of leaving the body, remembers
half the G(t, a quarter of the G(t, one chapter or only one
verse of the G(the reaches the supreme destination.
59 By singing or hearing the purport of the G(t at the time
of death even a greatly sinful person qualies for liberation.
60 One who is touching the holy book of the G(t at the
time of leaving the body will attain to Vaiku@$ha and joy-
fully reside in the association of the Supreme Lord Vi!@u.
20 Mahat 2 7/6/06 1:46 AM Page 338
g(tdhyya-samyukto, m~to mnu!at^ vrajet
g(tbhysa^ puna% k~tv, labhate muktim uttamm [61]
g(tety-uchchra-sa^yukto, mriyam@o gati^ labhet [62]
yad yat karma cha sarvatra, g(t-p$ha-prak(rtimat
tat tat karma cha nirdosa^, bh)tv p)r@atvam pnuyt [63]
pi$`n-uddiya ya% rddhe, g(t-p$ha^ karoti hi
santu!$% pitaras tasya, nirayd ynti svargatim [64]
g(t-p$hena santu!$%, pitara% rddha-tarpit%
pit~-loka^ praynty eva, putr(rvda tat par% [65]
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61 One whose concentration is intent on just one chapter
of the G(t will attain a human birth after death. Then,
again studying the G(t, he achieves the ultimate liberation.
62 One who utters the word G(t at the time of death
attains his lifes fulllment.
63 All actions performed along with the singing of the G(t
become puried and successful.
64 A person who sings the G(t during the performance
of obsequial ceremonies satises his forefathers, who, being
liberated from a hellish existence, ascend to heaven.
65 Satised by the offerings accompanied by the sing-
ing of the G(t, the ancestors offer their descendant their
blessings and ascend to the heavenly plane known as
Pit~-loka.
20 Mahat 2 7/6/06 1:46 AM Page 339
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g(t-pustaka-dna^ cha, dhenu-puchchha-samanvitam
k~tv cha tad dine samyak, k~trtho jyate jana% [66]
pustaka^ hema-sa^yukta^, g(ty% prakaroti ya%
dattv viprya vidu!e, jyate na punar bhavam [67]
ata-pustaka-dna^ cha, g(ty% prakaroti ya%
sa yti brahma-sadana^, punar-v~tti-durlabham [68]
g(t-dna-prabhvena, sapta-kalpa-mit% sam%
vi!@u-lokam avpyante, vi!@un saha modate [69]
samyak rutv cha g(trtha^, pustaka^ ya% pradpayet
tasmai pr(ta% r(-bhagavn, dadti mnasepsitam [70]
66 A person who makes a gift of a book of the G(t with a
yak-tail whisk achieves success in all his endeavours that day.
67 One who makes a gift of a book of the G(t along
with a presentation of gold to a learned brhma@a, never
takes birth in the material world again.
68 One who makes a gift of one hundred copies of the G(t
attains to the plane of the Absolute wherefrom rebirth
practically never occurs.
69 By the potency of making a gift of the G(t, one
attains residence in the abode of Lord Vi!@u for seven mil-
leniums and joyfully associates with the Supreme Lord
Vi!@u.
20 Mahat 2 7/6/06 1:46 AM Page 340
na ~@oti na pa$hati g(tm-am~ta-r)pi@(m
hastt tyaktvm~ta^ prpta^, sa naro vi!am anute [71]
jana% sa^sra-du%khrto, g(t-jna^ samlabhet
p(tv g(tm~ta^ loke, labdhv bhakti^ sukh( bhavet [72]
g(tm ritya bahavo, bh)-bhujo janakdaya%
nirdh)ta-kalma! loke, gats te parama^ padam [73]
g(tsu na vie!o sti, jane!)chchvache!u cha
jne!v eva samagre!u, sam brahma-svar)pi@( [74]
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70 One who attentively hears the purport of the G(t
and makes a gift of that book to a brhma@ahe brings
satisfaction to the Supreme Lord, who blesses him with
the fulllment of all his aspirations.
71 A person who neither sings nor hears the nectarean G(t
is like one who has nectar in his hand yet leaves it aside to
drink poison.
72 When persons suffering in this world of death dis-
cover the wisdom of the G(t and drink the nectar of the
G(t, they take refuge in devotion for the Supreme Lord
and become truly happy.
73 Many saintly kings such as King Janaka and others
took shelter in the wisdom of the G(t, and becoming
puried of all sins, achieved the supreme destination.
74 Neither high nor low birth qualies or disqualies a
faithful person in the singing of the G(t, since of all kinds
20 Mahat 2 7/6/06 1:46 AM Page 341
yo bhimnena garve@a g(t-nind^ karoti cha
sa yti naraka^ ghora^, yvad h)ta-samplavam [75]
aha&kre@a m)#hatm, g(trtha^ naiva manyate
kumbh(-pke!u pachyeta, yvat kalpa-k!ayo bhavet [76]
g(trtha^ vchyamna^ yo, na ~@oti samsata%
sa )kara-bhav^ yonim, anekm adhigachchhati [77]
chaurya^ k~tv cha g(ty^, pustaka^ ya% samnayet
na tasya saphala^ kichit, pa$hana^ cha v~th bhavet [78]
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of knowledge, the G(t is the embodiment of Brahman and
equal to all.
75 A person who out of egoism and pride blasphemes the
G(t will have to reside in terrible hell up to the time of
the universal annihilation.
76 That foolish person who, deluded by egoism disre-
gards the purport of the G(t must remain boiling in oil
in the hell known as Kumbh(pka until the annihilation
at the end of the millenium.
77 One who makes much of speaking about the purport
of the G(t yet never properly hears about it, repeatedly
takes birth as a hog.
78 A person who obtains the book of G(t by theft is
unsuccessful in all his endeavours, and even his attempt
to sing the G(t will be in vain.
20 Mahat 2 7/6/06 1:46 AM Page 342
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ya% rutv naiva g(t^ cha, modate paramrthata%
naiva tasya phala^ loke, pramattasya yath rama% [79]
g(t^ rutv hira@ya^ cha, bhojya^ pa$$mbara^ tath
nivedayet pradnrtha^, pr(taye paramtmana% [80]
vchaka^ p)jayed bhakty, dravya-vastrdy upaskarai%
anekair bahudh pr(ty, tu!yat^ bhagavn hari% [81]
s)ta uvcha
mhtmyam etad g(ty%, k~!@a-prokta^ purtanam
g(tnte pa$hate yas tu, yathokta-phala-bhg bhavet [82]
79 One who, hearing the G(t, does not experience
spiritual joyhis life is fruitless, like the labour of one
deluded.
80 To please the Supreme Lord, after hearing the G(t
one should offer gold, food and silken cloth to a Vai!@ava
brhma@a.
81 To satisfy the Supreme Lord Hari, one must worship
the speaker of the G(t with devotion, offering him cloth
and many worshipful presentations.
82 S)ta Goswm( said: These eternal glories of the G(t
are sung by the Supreme Lord, r( K~!@a Himself. One
who sings the glories of the G(t on completion of sing-
ing the G(t can partake of the fruits of the G(t as
mentioned herein.
20 Mahat 2 7/6/06 1:46 AM Page 343
g(ty% pa$hana^ k~tv, mhtmya^ naiva ya% pa$het
v~th p$ha-phala^ tasya, rama eva udh~ta% [83]
etan mhtmya-sa^yukta^, g(t-p$ha^ karoti ya%
raddhay ya% ~@oty eva, param^ gatim pnuyt [84]
rutv g(tm artha-yukt^, mhtmya^ ya% ~@oti cha
tasya pu@ya-phala^ loke, bhavet sarva-sukhvaham [85]
iti r(-vai!@av(ya-tantra-sre r(mad-bhagavad-
g(t-mhtmya^ samp)r@am.
samp)r@o ya^ grantha%.
r( k~!@rpa@am astu.
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83 The attempt to sing the G(t is but fruitless labour
for a person who neglects to conclude with singing the
glories of the G(t.
84 One who with hearts faith hears or sings the G(t,
complete with the glories of the G(t, reaches the supreme
destination.
85 One who with faith hears this meaningful G(tSong
Divine, and hears in conclusion the glories of the G(t,
shall reap the fruits of virtue in this world, and his life
will be lled with joy.
Thus is completed The Glories of r( G(t
from the r(-Vai!@av(ya-tantra-sra.
Thus is completed r(mad Bhagavad-g(t,
The Hidden Treasure of the Sweet Absolute.
May r( K~!@a mercifully accept this offering.

20 Mahat 2 7/6/06 1:46 AM Page 344

Srimad Bhagavad Gita The Hidden Treasure of The Sweet Absoute

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r(mad Bhagavad-G(t 164

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