Krishna’s instructions in Bhagavad GitA:

2.45 trigunya vishayA vedA, nistraigunyo bhavArjuna

nirdvandvo nityasattvasto, niryogakshema AtmavAn

The different branches of knowledge or science (vedA) deal with the subjects coming
under the three gunas of clarity, passion and dullness (trigunya). O Arjuna! Be above
the three gunas (nistraigunya). Be free from mental conflicts and duality caused by
holding contrary notions (nirdwandva). Be always established (nitya sthah) in the
clarity of actuality or herenow awareness (sattva). Be indifferent to self-centred
acquiring and preserving (niryogakshema). Be established in and as Self-existent
Being (AtmavAn).

2.47: karmany ev’AdhikAras te mA phaleshu kadAcana

mA karma-phala-hetur bhur mA te sango’stv akarmani

Your (te) legitimate right (adhikAra) rests only (eva) in the choice and decision of
actions to be undertaken (karmani), but you have no right (mA) to claim their fruits
(phaleshu) at any time (kadAchana). Do not (mA) consider yourself to be (bhuh) the
cause or initiator (hetur) of the results of activities (karma phala), and do not (mA te)
be (astu) attached (sanga) to indolent inaction (akarmani).

2.48. yoga-sthah kuru karmAni sangam tyaktvA dhananjaya

siddhy-asiddhyoh samo bhutvA samatvam yoga uchyate

Be established in yoga (yoga sthah), O Arjuna! by performing actions to be done

(kuru karmAni) while abandoning (tyaktvA) all self-centred attachment (sangam),
which creates a sense of doer and enjoyer. Be (bhutvA) the same/alike (samo) in
success or failure (siddhy-asiddhyoh). Such unperturbed evenness of vision
(samatvam) in all conditions of life is called (uchyate) Yoga.

2.49. durena hy avaram karma buddhi-yogAd dhananjaya

buddhau sharanam anviccha kripanAh phala-hetavah

O Dhananjaya! Certainly (hi) keep away from (durena) self-centred worthless

(avaram) action (karma) through the wisdom of yoga (buddhi yogAd), and take
(anviccha) refuge (sharanau) in that wisdom (of unperturbed evenness). Those, whose
motivation (hetavah) is selfish gain (phala), are to be pitied (kripanAh).

2.50. buddhi-yukto jahAtiha ubhe sukrita-duskrite

tasmAd yogAya yujyasva yogah karmasu kausalam

One endowed with this awakened even intelligence (buddhi-yukto) abandons (jahAti)
instantly (iha) both (ubhe) good actions (sukrita) and bad actions (duskrite). Therefore
(tasmAd) be attuned (yujyasva) with this state of yoga (yogAya). Yoga is a sublime
art (kaushalam) of action (karmasu).

2.51 karma-jam buddhi-yuktA hi phalam tyaktvA manishinah

janma-bandha-vinirmuktah padam gacchanty anAmayam

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The wise persons (manishinah), endowed with awakened intelligence (buddhi-yuktA),
certainly (hi) by abandoning (tyaktvA) the fruit of actions (phalam), by freeing
themselves (vinirmuktAh) from the bondage of embodiment (janma bandha), attain
(gacchanti) that state (padam), which is free from all forms of miseries (anAmayam).

2.52. yadA te moha-kalilam buddhir vyatitarisyati

tadA gantAsi nirvedam shrotavyasya shrutasya cha

When (yadA) your (te) intelligence (buddhir) has crossed over (vyatitarisyati) the
dense jungle (kalilam) of delusion (moha), then (tadA) you shall become (gantAsi)
indifferent to (nirvedam) all that has been heard (shrutasya- all past knowledge and
experience) and (cha) all that is to be heard (shrotavyasya- all knowledge and
experience yet to come).

2.53. shruti-vipratipannA te yadA sthAsyati nishchalA

samAdhAv acalA buddhis tadA yogam avApsyasi

When (yadA) you (te) are no longer bewildered (vipratipannA) by the diverse
scriptural interpretations (shruti) and your intelligence (buddhih) remains (sthAsyati)
steady (nishchalA) and unwavering (achalA) in the even awareness (samAdhau), then
you will have attained (avApyasi) the state of Yoga (divine awareness).

3.7. yas tv indriyAni manasA niyamy’Arabhate ‘rjuna

karm-endriyaih karma-yogam asaktah sa vishishyate

O Arjuna! One whose sensorial organs (indriyAni) connected to the mind (manasA)
rest in their subordinate place (niyamya) while engaging (arabhate) the actional
organs (karmendriyaih) in action through yoga (karma yogam or Naiskarmya),
without self-centred attachment or interest (asaktah)—such a one (sah) excels
amongst all.

3.8. niyatam kuru karma tvam karma jyAyo hy akarmanah

sharira-yatrA’pi ca te na prasiddhyed akarmanah

Accomplish (kuru) your (twam) prescribed (niyatam) actions (karma), for action
(karma) is superior (jyAyah) to inaction (akarmanah). Even (api) the maintenance
(yatra) of the body (sharira) you (te) cannot (na) effectively undertake (prasiddhyed)
without action (akarmanah).

3.9. yajn’ArthAt karmano’nyatra loko’yam karma-bandhanah

tad-artham karma kaunteya mukta-sangah samAcara
Actions (karmanah) with a sanctifying and altruistic intent (yagnyArtAt) are to be
accomplished; done for other reasons (anyatra), actions (karma) bind (bandhanah) one
to this (ayam) world of misery (loka). Therefore, O son of Kunti, fulfill (samAchara)
your actions (karma) with that (tat) purpose (artham: loka samgraha-for the general
good 3.25) at heart, free from (mukta) self-centred attachment/interest (sangah).

3.19. tasmAd asaktah satatam kAryam karma samAcara

asakto hy Acaran karma param Apnoti purushah

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Therefore (tasmAt), without self-centred attachment to fruitive actions (asaktah),
constantly (satatam) fulfil (samAchara) all action (karma) that has to be done
(kAryam); for by discharging (Acharan) actions (karma) without selfish attachment
(asaktah), a person (purusha) certainly (hi) attains (Apnoti) the Almighty (param).

3.37. kAma esha krodha esha rajo-guna-samudbhavah

mah’Ashano mahA-pApmA viddhy enam iha vairinam

This power that forces people to indulge in sin against their will (esha) is obsession
for self-enjoyment through pleasurable objects and experiences (kAma); itself (esha)
the cause of anger (krodha), born out of passion and impulsivity (rajo-guna), all-
devouring (mahAshanah), prompting to great sin (mahA-pApmA). Know (viddhi)
this (enam) to be the enemy (vairinam) here (iha) in our embodied life.

3.39. Avritam jnAnam etena jnAnino nitya-vairinA

kAma-rupena kaunteya dushpuren’Analena cha

Thus, knowledge/consciousness (jnAnam) is veiled (Avritam) by this (etana) eternal

(nitya) enemy (vairinA) of the aspirant of knowledge (jnAnino) in the form (rupena)
of obsessive selfish-pleasure (kAma: desire for enjoyment, lust), which is never
appeased (dushpurena) and (cha) which burns like fire (analena).

3.40. indriyAni mano buddhir asy’AdhisthAnam uchyate

etair vimohayaty esha jnAnam Avritya dehinam

The sensorial instruments (indriyAni), the mind (mano) and the intellect (buddhi) are
said (uchyate) to be the seat (AdhisthAnam) of this force (asya), by which all these
(etaih) are bewildered (vimohyati), which (esha) veils (Avritya) the awareness
(jnAnam) of the embodied entity (dehinam).

3.41. tasmAt tvam indriyAny Adau niyamya bharatarsabha

papmAnam prajahi hy enam jnAna-vijnAna-nAshanam

Therefore (tasmAt), O best of the Bharatas, you (tvam) need at the very outset (Adau)
to relax (niyamya: not to excite or unbridle) the sensorial instruments (indriyAni) in
order to neutralise (prajahi) this (enam) source of sin (pApmAnam), which destroys
(nAshanam) knowledge (jnAnam) and wisdom (vijnAnam).
3.42. indriyAni parAny Ahur indriyebhyah param manah
manasas tu parA buddhir yo buddheh paratas tu sah

The instruments of experience (indriyAni) are said (Ahur) to be superior (parAny) to

their objects; processing mind (manah) is superior to (param) the sensory instruments
(indriyebhyah); deciding intellect (buddhir) is still higher than the mind (manasah);
what (sah) is even (tu) higher than (paratas) the decision-making intellect (buddheh) is
That (sah: Atman, Self-existent maintaining everything else).

3.43. evam buddheh param buddhvA samstabhy’AtmAnam AtmanA

jahi shatrum mahA-bAho kAma-rupam durAsadam

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Thus (evam) realising (buddvA) oneself to be transcendental to (param) the intellect
(buddheh), one should establish (samstabhya) oneself (AtmAnam) in the Self-existent
Being (AtmanA) and overcome (jahi) this unyielding (durAsadam) enemy (shatrum)
in the form (rupam) of obsessive self-pleasure (kAma).

18.5. yajna-dAna-tapah-karma na tyAjyam kAryam eva tat

yajno dAnam tapash chaiva pAvanAni manishinAm.

Actions (karma) such as sanctifying acts (yagnya: sacrifice), charity (dAna) and
austerity (tapah: spiritual incubation) should not (na) be abandoned (tyAjyam); they
are indeed (tat eva) to be performed (kAryam). Sanctifying acts, charity and austerity
are also (cha eva) indeed purifying (pAvamAni) for the wise persons (manishinAm).

18.6. etAny api tu karmAni sangam tyaktvA phalAni cha

kartavyAni’ti me pArtha nishchitam matam uttamam

Even (api tu) these (etAni) activities (karmAni) are be performed by abandoning
(tyaktvA) self-centred attachment leading to sense of doer (sangam) and (cha)
expectations of personal gains resulting in sense of experiencer ( phalAni). They
should be performed as a matter of duty (kartavyAni), O son of Pritha. This (iti) is My
(me) firm (nishchitam) highest (uttamam) view (matam).

18.7. niyatasya tu sannyAsah karmano nopapadyate

mohat tasya parityAgas tAmasah parikirtitah

Renunciation of (samnyAsah) actions (karmano) that ought to be done as a duty

(niyatasya) is indeed (tu) not (na) appropriate or indicated (upapadyate). If, by illusion
(mohat), one renounces (parityAgas) these (tasya), such renunciation is declared to be
(parikirtitah) in the mode of ignorance (tAmasah).

18.57. chetasA sarva-karmAni mayi sannyasya mat-parah

buddhi-yogam upAshritya mat-chittah satatam bhava

Consciously (chetasA) resigning (samnyasya) all actions (sarva karmAni) to Me

(mayi), relying on My Supreme Grace (mat parah), and taking refuge (upAshritya) in
communion through wisdom (buddhi yogam), in Me (mat), let your consciousness
(chittah) constantly (satatam) be or dwell (bhava).
18.58. mat-chittah sarva-durgAni mat-prasAdAt tarishyasi
atha chet tvam ahankArAn na shroshyasi vinankshyasi

If you are in conscious communion with Me (mat chittah), then all the obstacles of
conditional life (sarva durgAni) by My grace (mat prasAdAt) will be overcome
(tarishyasi). If (chet), however (atha), through false ego (ahankArAn) you do not (na)
act as you are taught (shroshyasi), you will perish (ninankshyasi).

18.61. ishvarah sarva-bhutAnAm hrid-deshe ‘rjuna tishthati

bhrAmayan sarva-bhutAni yantr’ArudhAni mAyayA

The Cosmic Being (ishvara) dwells (tishthati) in the heart space (hriddeshe) of all
living beings (sarva bhutAnAm), O Arjuna, and is directing the wanderings

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(bhrAmayan) of all living entities (sarva bhutAni), as if they are carried away
(bhrAmayan), all seated on a revolving machine (yantrArudhAni), driven by Its
Cosmic Conditioning Power (mAyayA).

18.62. tam eva saranam gaccha sarva-bhAvena bhArata

tat-prasAdAt param shAntim sthAnam prApsyasi shAshvatam

O scion of Bharata, surrender (sharanam) unto That (tam) indeed (eva) through
(gaccha) your whole being (sarva bhAvena). By Its (tat) grace (prasAdAt), you will
attain (prApsyasi) supreme (param) peace (shAntim) and the highest eternal
(shAshvatam) state (sthAnam).

18.66. sarva-dharmAn parityajya mAm ekam saranam vraja

aham tvam sarva-pApebhyo moksayisyAmi mA suchah

Abandon (parityajya) all types of (sarva) obligations and practices (dharmAn) and
surrender (sharanam vraja) unto Me (mAm) alone (ekam). I (aham) shall deliver
(mokshaisyAmi) you (tvam) from all (sarva) sinful reactions (pApebhyah). Do not
(mA) grieve or worry (suchah).

18.68. ya idam paramam guhyam mad-bhakteshv abhidhAsyati

bhaktim mayi parAm krtvA mAm ev’aishyAty asamshayah

Anyone, who (ya) explains (abhidhAsyati) this (idam) supreme (paramam) secret
teaching (guhyam) to My (mad) devotees (bhakteshu), doing (kritvA) unto Me (mayi)
the highest form (parAm) of loving service (bhaktim), shall eshyati (reach) Me
(mAm) alone (eva) undoubtedly (asamshayah).

18.69. na ca tasmAn manushyeshu kascin me priya-krttamah

bhavitA na cha me tasmAd anyah priyataro bhuvi

Other than (tasmAt) such a person, none (kaschin) among human beings
(manushyeshu) can do anything dearer (priya-krittamah) for Me (me), and (cha) nor
(na) any one (anyah) on earth (bhuvi) other than such a one (tasmAd) shall be
(bhavitA) dearer (priyataro) to Me (me).

18.70. adhyeshyate cha ya imam dharmyam samvAdam Avayoh

jnAna-yajnena ten’Aham ishtah syAm iti me matih

And (cha) whoever (ya) shall study (adhyeshyate) this (imam) enlightening
(dharmyam) conversation (samvAdam) between both of us (Avayoh), I (aham) shall
consider (syAm) such a person (tena) as adoring (ishtah) Me through the sanctifying
act (yajnena) of understanding (jnAna). This (iti) is My (me) view (matih).

Koosradha@gmail.com
Koosraj KORA VENCIAH 7.12.2010