THE BHAGAVAD-GITA

(The Sacred Song)

An intermediate level, simple, verse by verse English translation without commentary or Sanskrit verses.

By

Ramananda Prasad, Ph.D.

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TABLE of CONTENTS

Introduction

1. Arjuna’s dilemma

introduction of the army commanders

war starts with the blowing of conch shells

arjuna wants to inspect the army

arjuna's dilemma

arjuna describes the evils of war

when the going gets tough, even tough ones can get

deluded

2. Transcendental knowledge

arjuna continues his reasoning against the war

teachings begin with the true Self-knowledge

the self is eternal, body is transitory

death and transmigration of the soul

the indestructible spirit

lord krishna reminds arjuna of the duty of a warrior

the science of karma-yoga, the selfless action

the vedas deal with both material and spiritual aspects

of life

theory and practice of karmayoga

marks of a self-realized person

attainment of peace and happiness through sense

control

3 Path of selfless service

why one should serve others

to help each other is the first commandment of the

creator

leaders should set an example

what should the wise do to the ignorant?

all works are the works of nature

two major stumbling blocks on the path of perfection

lust is the origin of sin

how to control lust and reach the goal

4 Path  of karma yoga with self-knowledge

karmayoga is an ancient forgotten commandment

the purpose of incarnation of god

path of worship and prayer

division of labor is based on the aptitude of people

attached, detached, and forbidden action

a karma-yogi is not subject to the karmic laws

different types of spiritual practices

a superior spiritual practice

self knowledge is utomatically revealed to a karma-yogi

both transcendental knowledge and karma-yoga are

needed

5  Path of renunciation

both paths lead to the supreme

a transcendentalist does not consider oneself as

the doer

a karma-yogi works for god

the path of Self-knowledge

additional marks of an enlightened person

the third path, the path of devotional meditation

6 Path of meditation

a karma-yogi is also a renunciant

definition of yoga

mind is the best friend as well as the worst enemy

techniques of meditation

who is a yogi

two methods to subdue the restless mind

destination of a unsuccessful yogi

who is the best yogi?

7 Self-knowledge and enlightenment

metaphysical knowledge is the ultimate knowledge

seekers are very few

definition of spirit and matter

supreme spirit is the basis  of everything

how to overcome the delusive divine power (maya)

who seeks god?

worship of deity is also worship of god

god does not manifest to the ignorant

8 The eternal being

definition of supreme spirit, spirit, individual soul,

karma

theory of reincarnation and karma

a simple method of god realization

attain salvation by meditating on aum at the time of

death

the cyclic of creation

two basic paths of departure from the world

9 Supreme knowledge and the big mystery

knowledge of the nature of the supreme, the biggest

mystery

theory of evolution and involution

the ways of the wise and of the ignorant are

different

everything is a manifestation of the absolute

attain salvation by devotional love

lord accepts and eats the offering of love and devotion

there is no unforgivable sinner

path of devotional love is easier

10 Manifestation of the absolute

god is the origin of everything

lord gives self-knowledge to his devotees

nobody can know the real nature of reality

everything is a manifestation of the absolute

a brief description of divine manifestations

manifest creation is a very small fraction of the

absolute

11 Vision of the cosmic form

vision of god is the ultimate aim of a seeker

lord shows his cosmic form to arjuna

one may not be prepared to see the lord

arjuna is frightened to see the cosmic form

arjuna’s prayers to the cosmic form

one may see god in any form

lord shows arjuna his four-armed and the human

form

lord can be seen by devotional love

12 Path of devotion

should one worship a personal or an impersonal god?

reasons for worshipping a personal form of god

four paths to god

karma-yoga is the easiest way to start with

the attributes of a devotee

one should sincerely strive to develop divine qualities

is there only one right way to god?

13 Creation and the creator

theory of creation

the fourfold noble truth as  means of nirvana

the supreme can be described by parables only

supreme spirit, spirit, material nature, and individual

souls

faith and devotion can also lead to nirvana

attributes of the spirit (brahman)

14 Three modes of material nature

all beings are born from the union of spirit and matter

how three modes of material nature bind the spirit soul

characteristics of three modes of nature

three modes are also the vehicles of transmigration of

soul

the process of rising above the three modes

bonds of three modes can be cut by devotional love

15 The supreme being

creation is like a tree created by the powers of maya

how to cut the tree of life and attain salvation

spirit is the essence of everything

what are the supreme spirit, spirit and the individual

soul?

16 Divine and the demonic qualities

major divine qualities that should be cultivated for

salvation

demonic qualities that should be given up

two types of  human beings

suffering is the destiny of the ignorant

lust, anger, and greed are the three gates to hell

one must follow the scriptural injunctions

17 Threefold faith

three types of faith

three types of food

three types of sacrifices

austerity of thought, word, and deed

three types of austerity

three types of charity

threefold aspect of god

18 Nirvana through renunciation of ego

definition of renunciation and sacrifice

three types of sacrifice

five causes of any action

three types of knowledge

three types of action

three types of people

three types of intellect

three types of resolve, and the four goals of human

life

three types of pleasure

division of labor is based on one’s ability

attainment of salvation through duty, discipline, and

devotion

karmic bondage and the free will

we become the puppets of our own freewill

the ultimate path to god

the highest service to god, and the best charity

grace of the gita

both self-knowledge and duty are needed

INTRODUCTION

The Bhagavad-Gita is a doctrine of universal truth. Its message is sublime, and non-sectarian although it is a part of the scriptural trinity of Sanātana or Universal Dharma---the book of universal spiritual principles---commonly known as Vedic culture of ancient India. The Gita is very easy to understand in any language for a mature mind. A repeated reading with sincere attitude of reverence and faith will reveal all the sublime ideas contained in it. A few abstruse statements are interspersed here and there, but they have no direct bearing on practical issues or the central theme of Gita. The Gita deals with the most sacred metaphysical science. It imparts the knowledge of the Self and answers two universal questions: Who am I, and how can I lead a happy and peaceful life in this world of dualities? It is a book of yoga, the moral and spiritual growth for mankind, based on the cardinal principles of Universal Dharma. The Bhagavad-Gita is the essence of Vedas and a part of Mahābhārata. It teaches the universal spiritual philosophy regarding the metaphysical science of the highest Reality. The Gita gives a non-fearbased knowledge of the higher Self. It's a book of wisdom that inspired Thoreau, Emerson, Einstein, Gandhi and many others. The Bhagavad-Gita teaches one to equip oneself for the battle of life. A repeated study with faith purifies our psyche and guides us to face the challenges of modern living leading to inner peace and happiness.

Gita teaches the spiritual science of Self-realization based on the essence of Upanishads and Vedanta. The prime message of the Gita is that the ultimate purpose of life is to realize one’s essential nature and become one with the supreme Self within. It assures spiritual progress for all humans, and how to be one with the supreme. Its teachings are subtle, profound, universal, uplifting, and sublime. Gita explains basic principles of the spiritual science in a very clear and inspiring manner. Inviolable relationship between the Cosmic Reality and the individual soul is well established in the Gita. If one lives in the spirit of even a few verses of the Gita, one’s life will be transformed into divinity.

The philosophy of action, devotion and Self-knowledge is wonderfully synthesized and harmonized in the Gita---without creating any conflict among them---to give the  reader eternal bliss, everlasting peace and perennial joy in life. It awakens Cosmic Consciousness and stimulates life with spirituality in aspirant.

Spirituality deals with the knowledge of the Absolute. Religions have limitations, because they only focus on one aspect of Truth. That is why they are always clashing with one another. They all think they are the sole master of the Truth. Religion tends to create a wall of division and conflicts along religious lines, whereas spirituality unites people by breaking those walls. A spiritual person is a friend of all and a foe of none, because he considers all creatures---living or non-living---as part and parcel of the cosmic body of the Absolute.

The message of the Gita came to humanity because of Arjuna’s unwillingness to do his duty as a warrior because fighting involved destruction and killing. Nonviolence or Ahimsa is one of the most fundamental tenets of spiritual culture. All lives, human or non-human, are sacred. This immortal discourse between the Supreme Lord, Krishna, and His devotee-friend, Arjuna, occurs not in a temple, a secluded forest, or on a mountain top but on a battlefield on the eve of a war and is recorded in the great epic, Mahābhārata. In the Gita Lord Krishna advises Arjuna to get up and fight. This may create a misunderstanding of the principles of Ahimsa if the background of the war of Mahābhārata is not kept in mind. Therefore, a brief historical description is in order.

In ancient times there was a king who had two sons, Dhritarāshtra and Pāndu. The former was born blind; therefore, Pāndu inherited the kingdom. Pāndu had five sons. They were called the Pāndavas. Dhritarāshtra had one hundred sons. They were called the Kauravas. Duryodhana was the eldest of the Kauravas.

After the death of king Pāndu, the eldest son of Pāndu became the lawful King. Duryodhana was a very jealous person. He also wanted the kingdom. The kingdom was divided into two halves between the Pāndavas and the Kauravas.  Duryodhana was not satisfied with his share of the kingdom. He wanted the entire kingdom for himself. He unsuccessfully planned several foul plots to kill the Pāndavas and take away their kingdom. He unlawfully took possession of the entire kingdom of the Pāndavas and refused to give back even an acre of land without a war. All mediation by Lord Krishna and others failed. The big war of Mahābhārata was thus inevitable. The Pāndavas were unwilling participants. They had only two choices: Fight for their right as a matter of duty or run away from war and accept defeat in the name of peace and nonviolence. Arjuna, one of the five Pāndava brothers, faced the dilemma in the battlefield whether to fight or run away from war for the sake of peace.

Arjuna’s dilemma is, in reality, the universal dilemma. All human beings face dilemmas, big and small, in their everyday life when performing their duties. Arjuna’s dilemma was a big one. He had to make a choice between fighting the war and killing his most revered guru who was on the other side, very dear friends, close relatives, and many innocent warriors; or running away from the battlefield for the sake of preserving the peace and nonviolence. The entire seven hundred verses of the Gita are a discourse between Lord Krishna and the confused Arjuna on the battlefield of Kurukshetra near New Delhi, India, about 3,100 years BCE. This discourse was narrated to the blind king, Dhritarāshtra, by his charioteer, Sanjaya, as an eyewitness war report.

The main objective of the Gita is to help people---struggling in the darkness of ignorance---cross the ocean of transmigration and reach the spiritual shore of liberation while living and working in society. The central teaching of the Gita is the attainment of freedom or happiness from the bondage of life by doing one’s duty. Always remember the glory and greatness of the Creator and do your duty to the best of your ability without being attached to or affected by the results, even if that duty may at times demand unavoidable violence. Some people neglect or give up their duty in life for the sake of a spiritual life while others excuse themselves from spiritual practices because they believe that they have no time.

The Lord’s message is to sanctify the entire living process itself. Whatever a person does or thinks, ought to be done for the glory and satisfaction of the Maker. Not too much effort or cost is necessary for this process. Do your duty as a service to the Lord and humanity, and see God alone in everything in a spiritual frame of mind. This spiritual state of mind can be gradually attained with personal discipline, austerity, penance, good conduct, selfless service, meditation, worship, prayer, rituals, and study of scriptures. The company of holy persons, pilgrimage, yogic practices, chanting of the holy names of God, and Self-inquiry also helps to purify the body, mind, and intellect. One must learn to give up lust, anger, greed, and establish mastery over the mind and five senses (hearing, touch, sight, taste, smell) by the purified intellect. One should always remember that all works are done by the energy of nature and that one is not the doer but only an instrument. One must strive for excellence in all undertakings but maintain equanimity in success and failure, gain and loss, and pain and pleasure.

The ignorance of metaphysical knowledge---not knowing our real identity---is humanity’s greatest predicament. A scripture, being the voice of transcendence, cannot be translated. Language is incapable and translations are defective to clearly impart the knowledge of the Absolute. In this rendering, an attempt has been made to keep the style as close as possible to the original Sanskrit poetry and yet make it easy to read and understand. An attempt has been made to improve the clarity by adding words or phrases, within parentheses, in the English translation of the verses. Key 133 verses are printed in red for the convenience of beginners. We suggest all our readers to ponder, contemplate, and act upon these verses. The beginners and the busy executives should first read and understand the meaning of these key verses before delving deep into the bottomless ocean of transcendental knowledge of the Gita.

According to the scriptures, no sin, however heinous, can affect one who reads, ponders, and practices the teachings of Gita any more than water affects the lotus leaf. The Lord Himself resides where Gita is kept, read, chanted, or taught. It is said that there is no human mind that cannot be purified by a repeated study of the Gita---just one chapter a day. One who reads, ponders, and practices the teachings of Gita with faith and devotion shall attain Nirvana by the grace of God.

This book is dedicated to all my gurus whose blessings, grace, and teachings have been invaluable. It is offered to the greatest Guru, Lord Krishna, with love and devotion. May the Lord accept it, and bless those who repeatedly read this with peace, happiness, and the true knowledge of the Self.

OM TAT SAT

1. ARJUNA’S DILEMMA

The King inquired: Sanjaya, please, now tell me in detail, what did my people (the Kauravas) and the Pandavas do in the battlefield before the war started? (1.01)

Sanjaya said: O King, after seeing the battle formation of the Pandava’s army, your son approached his guru and spoke these words: (1.02)

O Master, behold this mighty army of the Pandavas, arranged in battle formation by your other talented disciple! There are many great warriors, valiant men, heroes, and mighty archers. (1.03-06)

INTRODUCTION OF THE ARMY COMMANDERS

Also there are many heroes on my side who have risked their lives for me. I shall name a few distinguished commanders of my army for your information. He named all the officers of his army and said: They are armed with various weapons and are skilled in warfare. (1.07-09)

The army protecting our commander-in-chief is insufficient, whereas my archrival on the other side is well protected. Therefore all of you, occupying your respective positions, protect our commander-in-chief. (1.10-11)

WAR STARTS WITH THE BLOWING OF CONCH SHELLS

The mighty commander-in-chief and the eldest man of the dynasty, roared as a lion and blew his conch loudly, bringing joy to your son. (1.12)

Soon after that, conches, kettledrums, cymbals, drums, and trumpets were sounded together. The commotion was tremendous. (1.13)

After that, Lord Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14)

Krishna blew His conch; then Arjuna and all other commanders of various divisions of the army of Pandavas blew their respective conches. The tumultuous uproar, resounding through the earth and sky, tore the hearts of your sons. (1.15-19)

ARJUNA WANTS TO INSPECT THE ARMY AGAINST WHOM HE IS ABOUT TO FIGHT

Seeing your sons standing and the war about to begin with the hurling of weapons, Arjuna took up his bow and spoke these words to Lord Krishna: O Lord, please stop my chariot between the two armies until I behold those who stand here eager for the battle and with whom I must engage in this act of war. (1.20-22)

I wish to see those who are willing to serve and appease the evil-minded Kauravas by assembling here to fight the battle. (1.23)

Sanjaya said: O King, Lord Krishna, as requested by Arjuna, placed the best of all the chariots in the midst of the two armies facing Arjuna's grandfather, his guru and all other Kings, and said to Arjuna: Behold these assembled soldiers! (1.24-25)

Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and other comrades in the army. (1.26)

ARJUNA'S DILEMMA

After seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies, Arjuna was overcome with great compassion and sorrowfully spoke these words: O Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.27-29)

The bow slips from my hand and my skin intensely burns. My head turns, I am unable to stand steady, and O Krishna, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)

I desire neither victory nor pleasure nor kingdom, O Krishna. What is the use of the kingdom or enjoyment or even life, O Krishna; because all those---for whom we desire kingdom, enjoyments, and pleasures---are standing here for the battle, giving up their lives? (1.32-33)

I do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives who are about to kill us, even for the sovereignty of the three worlds, let alone for this earthly kingdom, O Krishna. (1.34-35)

O Lord Krishna, what pleasure shall we find in killing our cousin brothers? Upon killing these felons, we shall incur only sin. (1.36)

Therefore, we should not kill our cousin brothers. How can we be happy after killing our relatives, O Krishna? (1.37)

Though they are blinded by greed and do not see evil in the destruction of the family or sin in being treacherous to friends, why should not we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? (1.38-39)

ARJUNA DESCRIBES THE EVILS OF WAR

Eternal family traditions and codes of moral conduct are destroyed with the destruction of (the head of the) family in a war. And immorality prevails in the family due to the destruction of family traditions. (1.40)

And when immorality prevails, O Krishna, people become corrupted. And when people are corrupted, unwanted progeny are born. (1.41)

This brings the family and the slayers of the family to hell because the spirits of their ancestors are degraded when deprived of ceremonial offerings of love and respect by the unwanted progeny. (1.42)

The everlasting qualities of social order and family traditions of those who destroy their family are ruined by the sinful act of illegitimacy. (1.43)

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

Alas! We are ready to commit a great sin by striving to slay our relatives because of greed for the pleasures of the kingdom. (1.45)

It would be far better for me if my cousin brothers kill me with their weapons in battle while I am unarmed and unresisting. (1.46)

WHEN THE GOING GETS TOUGH, EVEN TOUGH ONES CAN GET DELUDED

Sanjaya said: Having said this in the battlefield and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47)

Thus Ends Chapter 1

2. TRANSCENDENTAL KNOWLEDGE

Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast and who was overwhelmed with compassion and despair. (2.01)

Lord Krishna said: How has the dejection come to you at this juncture? This is not fit for a person of noble mind and deeds. It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)

Do not become a coward, O Arjuna, because it does not befit you. Shake off this trivial weakness of your heart and get up for the battle, O Arjuna. (2.03)

ARJUNA CONTINUES HIS REASONING AGAINST THE WAR

Arjuna said: How shall I strike my grandfather, my guru, and all other relatives---who are worthy of my respect---with arrows in battle, O Krishna? (2.04)

It would be better, indeed, to live on alms in this world than to slay these noble personalities because by killing them I would enjoy wealth and pleasures stained with their blood. (2.05)

We do not know which alternative---to fight or to quit---is better for us. Further, we do not know whether we will conquer them or they will conquer us. We should not even wish to live after killing our cousin brothers who are standing in front of us. (2.06)

My senses are overcome by the weakness of pity, and my mind is confused about duty (Dharma). Please tell me what is better for me. I am Your disciple, and I take refuge in You. (2.07)

NOTE: 'Dharma' may be defined as the eternal law governing, upholding, and supporting creation and the world order. It is the eternal relationship between the creator and His creatures. It also means way of life, doctrine, principle, prescribed duty, righteousness, right action, integrity, ideal conduct, custom, virtue, nature, essential quality, commandments, moral principles, spiritual truth, spirituality, spiritual values, and a function within the scriptural injunction or religion.

I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over all the celestial controllers, will remove the sorrow that is drying up my senses. (2.08)

Sanjaya said: O King, after speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09)

O King, Lord Krishna, as if smiling, spoke these words to the distressed Arjuna in the midst of the two armies. (2.10)

TEACHINGS OF THE GITA BEGIN WITH THE TRUE KNOWLEDGE OF THE SELF AND THE BODY

Lord Krishna said: You grieve for those who are not worthy of grief and yet speak words of wisdom. The wise grieve neither for the living nor for the dead. (2.11)

There was never a time when these monarchs, you, or I did not exist, nor shall we ever cease to exist in the future. (2.12)

Just as the soul acquires a childhood body, a youth body, and an old-age body during this life, similarly, the soul acquires another body after death. This should not delude the wise. (See also 15.08) (2.13)

The contacts of the senses with sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, one should learn to endure them bravely. (2.14)

Because a calm person---who is not afflicted by these sense objects and is steady in pain and pleasure---becomes fit for salvation. (2.15)

THE SELF IS ETERNAL, BODY IS TRANSITORY

The unreal (Asat, body, creation) has a temporary (or Mithyā) existence and the real (Sat, Atmā) always exists. The reality of these two is indeed certainly seen by the seers of truth. (2.16)

Know that Spirit (Atmā) by which this entire universe is pervaded is indeed indestructible. No one can destroy the imperishable Spirit. (2.17)

The physical bodies of the eternal, immutable, and incomprehensible Spirit are mortal. Spirit (Atmā) is immortal. Therefore, as a warrior, you must fight, O Arjuna. (2.18)

One who thinks that the Spirit is a slayer, and one who thinks the Spirit is slain are both ignorant because the Spirit neither slays nor is slain. (2.19)

The Spirit is neither born, nor does it die at any time. It does not come into being nor cease to exist. It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed. (2.20)

O Arjuna, how can a person---who knows that the Spirit is indestructible, eternal, unborn, and immutable---kill anyone or cause anyone to be killed? (2.21)

DEATH AND TRANSMIGRATION OF THE SOUL

Just as a person puts on new garments after discarding the old ones, similarly, the living entity or the individual soul acquires other new bodies after casting away the old bodies. (2.22)

Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. The Spirit cannot be cut, burned, wet, or dried. It is eternal, all-pervading, changeless, immovable, and primeval. (Spirit or Atmā is beyond time and space.) (2.23-24)

The Spirit is said to be unexplainable, incomprehensible, and immutable. Knowing the Spirit as such, you should not grieve for the physical body. (2.25)

If you think that the physical body takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this because death is certain for one who is born, and birth is certain for one who dies. Therefore, you should not lament over the inevitable death. (2.26-27)

All beings are unmanifest (or invisible to our physical eyes) before birth and after death. They manifest between birth and death only. What is there to grieve about? (2.28)

THE INDESTRUCTIBLE SPIRIT

TRANSCENDS MIND AND SPEECH

Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it, very few people know what the Spirit is. (See also KaU 2.07) (2.29)

O Arjuna, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for anybody. (2.30)

LORD KRISHNA REMINDS ARJUNA

OF THE DUTY OF A WARRIOR

Considering also your duty as a warrior, you should not waver because there is nothing more auspicious for a warrior than a righteous war. (2.31)

Only the fortunate warriors, O Arjuna, get such an opportunity for a righteous war against evil that is like an open door to heaven. (2.32)

If you will not fight this battle of good over evil, you will fail in your duty, lose your reputation as a warrior, and incur sin (by not doing your duty). (2.33)

People will talk about your disgrace for a long time. To the honorable, dishonor is worse than death. (2.34)

The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35)

Your enemies will speak many unmentionable words and scorn your ability. What could be more painful to you than this? (2.36)

You will go to heaven if killed in the line of duty, or you will enjoy the kingdom on the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37)

Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in the battle. By doing your duty this way, you will not incur any sin. (2.38)

THE SCIENCE OF KARMA-YOGA, THE SELFLESS ACTION

The science of transcendental knowledge has been imparted to you, O Arjuna. Now listen to the science of God-dedicated, selfless action (Sevā, KarmaYoga), endowed with which you will free yourself from Karmic bondage, or sin. (2.39)

No effort is ever lost in selfless service, and there is no adverse effect. Even a little practice of this discipline protects one from great fear of birth and death. (2.40)

A KarmaYogi has resolute determination for God-realization only, but the desires of one who works to enjoy the fruits of work are endless. (2.41)

THE VEDAS DEAL WITH BOTH MATERIAL AND SPIRITUAL ASPECTS OF LIFE

The ignorant ones who delight in the melodious chanting of the Vedas---without understanding the real purpose of the Vedas---think, O Arjuna, there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)

They are dominated by material desires and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of material prosperity and enjoyment. Rebirth is the result of their action. (2.43)

The resolute determination for God-realization is not possible for those ignorant ones who are attached to pleasure and power and whose judgment is obscured by ritualistic activities for fulfillment of material desires. (2.44)

A portion of the Vedas deals with three modes---goodness, passion, and ignorance---of material Nature. Rise above these three modes, be ever Self-conscious and free from the tyranny of pairs of opposites. Remain tranquil and unconcerned with the thoughts of acquisition and preservation of material objects. (2.45)

To the enlightened person, who has realized the true nature of the Self within, the Vedas become as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46)

THEORY AND PRACTICE  OF KARMAYOGA

You are entitled to perform your respective duty only, but have no control or claim over the results. To enjoy the fruits of work should not be your motive, and you should never be inactive. (2.47)

Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning attachment to the results, and remaining calm in both success and failure. Equanimity of mind is called KarmaYoga (because equanimity leads to union with God). (See also 6.03-04) (2.48) (See Index for 21 verses on attachment)

Work done with selfish motives is inferior by far to selfless service. Therefore, be a selfless worker, O Arjuna. Those who work only to enjoy the fruits of their labor are unhappy (because one has no control over the results). (See also 2.48, 6.03, 10.10, and 18.57 ) (2.49)

A KarmaYogi or the selfless person becomes free from both vice and virtue in this life itself. Therefore, strive for selfless service. Working to the best of one’s abilities without becoming attached to the fruits of work is called KarmaYoga or Sevā. (2.50)

KarmaYogis are freed from the bondage of rebirth due to renouncing (attachment to) the fruits of all work, and they attain a blissful divine state of salvation or Nirvana. (2.51)

When your intellect shall completely overcome the mire of delusion (regarding Self and non-Self), then you will become indifferent to what has been heard and what is yet to be heard (from the scriptures). (2.52)

When your mind, which is confused by hearing conflicting opinions and doctrines, shall stay steady and firm on the Supreme Being, then you shall become united with God in deep meditation. (2.53)

Arjuna said: O Krishna, what are the marks of an enlightened person whose intellect is steady? What does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)

MARKS OF A SELF-REALIZED PERSON

Lord Krishna said: When one is completely free from all desires of the mind and is satisfied with the bliss of knowing the Supreme Being, then one is called an enlightened person, O Arjuna. (2.55)

A person is called an enlightened sage of steady intellect whose mind is unperturbed by adversity, who does not crave pleasures, and who is completely free from attachment, fear, and anger. (2.56)

The mind and intellect become steady in a person who is not attached to anything (but Self), who is neither elated by getting desired results nor perturbed by undesired results. (2.57)

When one can completely withdraw the senses from sense objects, as a tortoise withdraws its limbs into the shell for protection from calamity, then the intellect of such a person is considered steady. (2.58)

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment remains in a very subtle form. This subtle craving also completely disappears from one who knows the Supreme Being. (2.59)

DANGERS OF UNRESTRAINED SENSES

Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60)

One should sit with mind firmly focused on Me as the Supreme goal after bringing the senses under control. One’s intellect becomes steady when one’s senses are under control. (2.61)

One develops attachment to sense objects by thinking about sense objects. Desire for sense objects comes from attachment to sense objects, and anger comes from unfulfilled desires. (2.62)

Delusion or wrong ideas arise from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down from the right path when reasoning is destroyed. (2.63)

ATTAINMENT OF PEACE AND HAPPINESS THROUGH SENSE CONTROL AND KNOWLEDGE

A disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquility. (2.64)

All sorrows are destroyed upon attainment of tranquility. The intellect of such a tranquil person soon becomes completely steady and united with the Supreme. (2.65)

There is neither Self-knowledge nor Self-perception for those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66)

The mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination---the spiritual shore of peace and happiness. (2.67)

Therefore, O Arjuna, one’s intellect becomes steady when the senses are completely withdrawn from sense objects. (2.68)

A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69)

One attains peace when all desires dissipate within the mind without creating any mental disturbance, just as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70)

One who abandons all desires and becomes free from lust and the feeling of ‘I’ and ‘my’, attains peace. (2.71)

O Arjuna, this is the superconscious state of mind. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one’s life, a person attains the very goal of human life by becoming one with God. (2.72).

Thus Ends Chapter 2

3. PATH OF SELFLESS SERVICE

Arjuna asked: If You consider acquiring transcendental knowledge is better than working, then why do You want me to engage in this horrible war, O Krishna? You seem to confuse my mind by apparently conflicting words. Tell me, decisively, one thing by which I may attain the Supreme. (3.01-02)

Lord Krishna said: In this world I have stated a twofold path of spiritual discipline in past---the path of Self-knowledge (for the contemplative ones) and the path of unselfish work (Sevā, KarmaYoga) for all others. (3.03)

One does not attain freedom from the bondage of Karma by merely abstaining from work. No one attains perfection by merely giving up work because no one can remain actionless even for a moment. Everything in the universe is driven to action---helplessly indeed---by the forces of Nature. (3.04-05)

The ignorant one, who restrains the organs of action but mentally thinks of sense pleasures, is called a pretender. (3.06)

WHY ONE SHOULD SERVE OTHERS

One who restrains the senses---by (a trained and purified) mind and intellect---and engages the organs of action to KarmaYoga or selfless service without attachment, is considered superior. (3.07)

Perform your obligatory duty because working is indeed better than sitting idle. Even the maintenance of your body would be impossible without work. (3.08)

Human beings in this world are bound by work (Karma) that is not performed as a selfless service (Sevā, Yajna). Therefore, becoming free from attachment to the fruits of work, do your duty to the best of your abilities as a service to Me (for the good of humanity). (3.09)

TO HELP EACH OTHER IS THE FIRST

COMMANDMENT OF THE CREATOR

In the ancient time, the Creator created human beings together with selfless service (Sevā, Yajna, sacrifice) and said: By serving each other you shall prosper, and the sacrificial service shall fulfill all your desires. (3.10)

Help the celestial controllers with selfless service and they will help you. Thus helping each other, you shall attain the Supreme goal. (3.11)

The celestial controllers, being nourished and pleased by selfless service, will give you all desired objects. One who enjoys the gift of celestial controllers without sharing with others is, indeed, a thief. (3.12)

The righteous who eat after sharing with others are freed from all sins, but the impious who cook food only for themselves (without first offering to God or sharing with others), in fact, eat sin. (3.13)

Living beings are sustained from food grains; grains are produced by sacrificial work (or duty performed by farmers and other field workers) and rain. Duty is prescribed in the scriptures. Scriptures come from the Supreme Being. Thus the all-pervading Supreme Being or God is ever present in selfless service. (3.14-15)

One who does not help to keep the wheel of creation in motion by sacrificial duty (Sevā) and rejoices in sense pleasures, that sinful person lives in vain. (3.16)

For one who rejoices only with the Supreme Being, who is satisfied with the Supreme Being, and who is content with the Supreme Being alone, for such a Self-realized person there is no duty. Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody (except God) for anything. (3.17-18)

LEADERS SHOULD SET AN EXAMPLE

Therefore, always perform your duty to the best of your abilities without any attachment to the results, because by doing work without attachment, one reaches the supreme goal of life. (3.19)

King Janaka and many others attained perfection of Self-realization by selfless service (KarmaYoga) alone. You also should perform your duty with a view to guide people and for the welfare of society. (3.20)

Because whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21)

O Arjuna, there is nothing in the three worlds---heaven, earth, and the lower regions---that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action. (3.22)

If I do not engage in action relentlessly, O Arjuna, people would follow the same path in every way. These worlds would perish if I did not work, and I would be the cause of confusion and destruction. (3.23-24)

WHAT SHOULD THE WISE DO TO THE IGNORANT?

The ignorant work with attachment to the fruits of work for themselves, and the wise should work without attachment for the welfare of the society. (3.25)

The wise should not unsettle the minds of the ignorant who are attached to the fruits of work, but should inspire others by performing all works to the best of one’s abilities (without attachment to results). (See also 3.29) (3.26)

ALL WORKS ARE THE WORKS OF NATURE

All actions are performed by various forces (or Gunas) of Nature, but due to delusion of ego or ignorance, people assume themselves to be the sole doer. (See also 5.09, 13.29, 14.19, and 18.14) (3.27)

One who knows the truth about the role of the forces of Nature (Gunas) in getting work done, does not become attached to work. Because such a person knows that it is Gunas that get their work done by using our organs as their instruments. (3.28)

Those who are deluded by the illusive power (Maya) of Nature become attached to the work done by the forces of Nature (Gunas). The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (See also 3.26) (3.29)

Do your prescribed duty, dedicating all work to Me in a spiritual frame of mind, free from desire, attachment, and mental grief. (3.30)

Those who always practice this teaching of Mine---with faith and free from criticism---become free from the bondage of Karma. But those who find fault with this teaching and do not practice it, should be considered ignorant, senseless, and confused. (3.31-32)

All beings follow their nature. Even the wise act according to their own nature. (If we are but slaves of our nature) Then what is the value of sense restraint? (3.33)

TWO MAJOR STUMBLING BLOCKS ON THE PATH OF PERFECTION

Attachments and aversions for sense objects abide in the senses. One should not come under the control of these two because they are, indeed, two (major) stumbling blocks (on one’s path of perfection). (3.34)

One’s defective, imperfectly performed, natural work is better than faultless, perfectly performed, unnatural work. Even death in carrying out one’s natural duty is useful. Unnatural work produces too much stress. (See also 18.47) (3.35)

LUST IS THE ORIGIN OF SIN

Arjuna said: O Krishna, what impels one to commit sin or selfish deeds as if unwillingly and forced against one’s will? (3.36)

Lord Krishna said: It is the lust, born out of passion, which becomes anger (when unfulfilled). Lust is insatiable and is a great devil. Know this as the enemy. (3.37)

As a fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion, similarly, Self-knowledge gets covered by (different degrees of this insatiable) lust, the eternal enemy of even the wise ones. (3.38-39)

The senses, the mind, and the intellect are said to be the center or the origin of lust. Through these, lust deludes a person by veiling Self-knowledge. (3.40)

Therefore, by controlling the senses first, kill this devil of material desires (or lust) that destroys Self-knowledge and Self-realization. (3.41)

HOW TO CONTROL LUST AND REACH THE GOAL

The senses are said to be superior to the body; superior to senses are the sense objects; superior to sense objects is the mind; superior to mind is the intellect; superior to intellect is the Self-Knowledge; and the Self is the highest. (See also KaU 1.03.10-11, 6.7-8 and MB 12.204.10) (3.42)

This translation is based on above referenced verses in KaU, MB, and the Gita, and therefore is considered more accurateThus, knowing (your true nature as) the Self to be the highest, and controlling the mind by the intellect (that is purified and made strong by Self-knowledge), one must kill this mighty enemy, lust (with the sword of true knowledge of the Self), O Arjuna. (See also KaU 1.03.03-04) (3.43)

Thus Ends Chapter 3

4. PATH  OF KARMA YOGA WITH

SELF-KNOWLEDGE

KARMAYOGA IS AN ANCIENT FORGOTTEN COMMANDMENT

Lord Krishna said: I taught this KarmaYoga, the eternal science of right action, to King Vivasvan. Vivasvan taught it to Manu; Manu taught it to Ikshvaku. Thus, the saintly Kings knew this science of proper action (KarmaYoga), handed down in succession. After a long time, this science was lost from this earth. Today, I have described the same ancient science to you because you are my sincere devotee and friend. This science is a supreme secret indeed. (4.01-03)

Arjuna said: You were born later, but Vivasvan was born in ancient time. How am I to understand that You taught this science in the beginning of the creation? (4.04)

THE PURPOSE OF INCARNATION OF GOD

Lord Krishna said: Both you and I have taken many births. I remember them all, O Arjuna, but you do not remember. (4.05)

Though I am eternal, immutable, and the Lord (Ishvara) of all beings, yet I manifest Myself by controlling material Nature, using My own divine potential energy, Yoga-Maya. (See also 10.14) (4.06)

Whenever there is a decline of Dharma (Righteousness) and a predominance of Adharma (Unrighteousness), O Arjuna, I manifest Myself. I appear from time to time for protecting the good, for transforming the wicked, and for establishing world order (Dharma). (4.07-08)

One who truly understands My transcendental appearance and activities of creation, maintenance, and dissolution, attains My Supreme Abode and is not born again after leaving this body, O Arjuna. (4.09)

Many have become free from attachment, fear, anger, and attained salvation by taking refuge in Me, by becoming fully absorbed in My thoughts and by getting purified by the fire of Self-knowledge. (4.10)

PATH OF WORSHIP AND PRAYER

With whatever motive people surrender to Me, I fulfill their desires accordingly. People worship Me with different motives, O Arjuna. (4.11)

Those who long for success in their work here on earth worship the celestial controllers, Devas. Success in work comes quickly in this human world. (4.12)

DIVISION OF LABOR IS BASED ON THE APTITUDE OF PEOPLE

I created the four divisions of human occupation based on the ability of people. Though I am the author of this system of division of labor, one should know that I do nothing (directly), and I am eternal. (See also 18.41) (4.13)

Work or Karma does not bind Me because I have no desire for the fruits of work. One who fully knows Me thus (and practices this truth) is also not bound by Karma. (4.14)

The ancient seekers of salvation also performed their duties without concern for the fruits. Therefore, you should do your duty as the ancients did. (4.15)

ATTACHED, DETACHED, AND FORBIDDEN ACTION

Even the wise are confused about what is action and what is inaction. Therefore, I shall clearly explain what is action, knowing which you shall be liberated from the evil (of birth and death). (4.16)

The true nature of action is very difficult to understand. Therefore, one should know the nature of attached action, the nature of detached action, and also the nature of forbidden action. (4.17)

A KARMA-YOGI IS NOT SUBJECT TO THE KARMIC LAWS

One who sees inaction in action and action in inaction, is a wise person. Such a person is a yogi and has accomplished everything. (See also 3.05, 3.27, 5.08 and 13.29) (4.18)

One whose desires have become selfless by being roasted in the fire of Self-realization, is called a sage by the wise. (4.19)

One who has abandoned attachment to the fruits of work and remains ever content and dependent on no one (but Krishna), such a person, though engaged in activity, does nothing at all (and incurs no Karmic reaction). (4.20)

One who is free from desires, whose mind and senses are under control, and who has renounced all ownership, does not incur sin---the Karmic reaction---by doing bodily action. (4.21)

A KarmaYogi---who is content with whatever gain comes naturally by His will, who is unaffected by pairs of opposites, and free from envy, tranquil in success and failure---is not bound by Karma. (4.22)

All Karmic bonds of a KarmaYogi---who is free from attachment, whose mind is fixed in Self-knowledge, and who does work as a service to the Lord---dissolve away. (4.23)

The divine Spirit (Brahma or Eternal Being) has become everything. Divinity (Brahma, Self or Spirit) shall be realized by one who contemplates everything as a manifestation and an act of Brahma. (Also see 9.16) (4.24)

DIFFERENT TYPES OF SPIRITUAL PRACTICES

Some yogis perform the service of worship to celestial controllers (Devas), while others offer sacrifice of selfless service to the fire of the Eternal Being. (4.25)

Some offer their hearing and other senses as sacrifice in the fires of restraint; others offer sound and other objects of the senses (as sacrifice) in the fires of the senses. (4.26)

Others offer all the functions of the senses and the functions of the five bioimpulses (life forces, Prānas) as sacrifice in the fire of self-restraint that is kindled by Self-knowledge. (4.27)

Others offer their wealth, their austerity, and their practice of yoga as sacrifice, while the ascetics with strict vows offer their study of scriptures and knowledge as sacrifice. (4.28)

Some are engaged in controlling the breathing process by breathing in (Prāna), then stopping the breath for a while (called in-Kumbhak) before breathing out (Apāna) and then stopping the breath after breathing out (called out- Kumbhak) using yogic breathing techniques. (4.29)

Deep spiritual meaning and interpretation of the practical yogic techniques mentioned in verses 4.29, 4.30, 5.27, 6.13, 8.10, 8.12, 8.13, 8.24, and 8.25 cannot be explained here. They should be acquired from a qualified teacher and practiced under supervision to avoid hidden dangers of meditation.

Others restrict their diet and reach the breathless state of trance by concentrating on the breath. All these people  are performing sacrifices, and their minds become purified by the sacrifice or the spiritual practice. (4.30)

Those who perform selfless service obtain the nectar of Self-knowledge as a result of their sacrifice and attain the Supreme Being. O Arjuna, if even this world is not a peaceful place for the non-sacrificer, how can the other world be? (See also 4.38, and 5.06). (4.31)

Many types of spiritual disciplines are described in the Vedas. Know that all of them are the action of body, mind, and senses prompted by the forces of Nature. Understanding this, one shall attain Nirvana or salvation. (See also 3.14) (4.32)

A SUPERIOR SPIRITUAL PRACTICE

The acquisition and propagation of Self-knowledge are superior to any material gain or gift, O Arjuna. Because Self-knowledge (and devotion) are the goal of all spiritual practices. (4.33)

Acquire this transcendental knowledge from a Self-realized master by humble reverence, by sincere inquiry, and by service. The empowered ones, who have realized the Truth, will give you this knowledge. (4.34)

After knowing the transcendental science, O Arjuna, you shall not again become deluded like this. With this eye of

knowledge you shall see all in your own Self and thus within Me, the Supreme Self. (See also 6.29, 6.30, 11.07, 11.13) (4.35)

Even if one is the most sinful of all sinners, one shall cross over the river of sin by the raft of Self-knowledge. (4.36)

The fire of Self-knowledge reduces all bonds of Karma to ashes, O Arjuna, like the blazing fire reduces wood to ashes. (4.37)

SELF KNOWLEDGE IS UTOMATICALLY REVEALED TO A KARMA-YOGI

Truly, there is no purifier in this world like the true knowledge of the Supreme Being. One discovers this knowledge within, naturally, in due course of time (when one's mind is purified by any sincere spiritual practice(s)). (See also 4.31, 5.06, and 18.78). (4.38)

One who has faith in God, is sincere in yogic practice, and has control over the mind and senses, gains this transcendental knowledge. Having gained this knowledge, one quickly attains supreme peace or liberation. (4.39)

The irrational, the faithless, and the disbeliever (atheist) perish (or transmigrate). There is neither this world nor the world beyond nor happiness for a disbeliever. (4.40)

BOTH TRANSCENDENTAL KNOWLEDGE AND KARMA-YOGA ARE NEEDED

Work does not bind a Self-conscious person who has renounced work---by renouncing the fruits of work---through KarmaYoga and whose confusion (with regard to body and Spirit) is completely destroyed by Self-knowledge, O Arjuna. (4.41)

Therefore, cut the ignorance-born confusion (with regard to body and Spirit) by the sword of Self-knowledge, resort to KarmaYoga, and get up for the war, O Arjuna. (4.42)

Thus Ends Chapter 4

5. PATH OF RENUNCIATION

Arjuna asked: O Krishna, You praise the path of transcendental knowledge, and also the path of selfless service (KarmaYoga). Tell me, definitely, which one is the better of the two paths?   (See also 5.05) (5.01)

Lord Krishna said: The path of Self-knowledge and the path of selfless service both lead to the supreme goal. But of the two, the path of selfless service is superior to path of Self-knowledge (because it is easier to practice for the beginners). (5.02)

A person should be considered a true renunciant who has neither attachment nor aversion for anything. One is easily liberated from Karmic bondage by becoming free from the pairs of opposites such as attachment and aversion. (5.03)

BOTH PATHS LEAD TO THE SUPREME

The ignorant---not the wise---consider the path of Self-knowledge and the path of selfless service (KarmaYoga) as different from each other. The person who has truly mastered one, gets the benefits of both. (5.04)

Whatever goal a renunciant reaches, a KarmaYogi also reaches the same goal. Therefore, one who sees the path of renunciation and the path of unselfish work as the same, really sees. (See also 6.01 and 6.02) (5.05)

But true renunciation (the renunciation of doership and ownership), O Arjuna, is difficult to attain without KarmaYoga. A sage equipped with KarmaYoga quickly attains Nirvana. (See also 4.31, 4.38, 5.08) (5.06)

A KarmaYogi, whose mind is pure, whose mind and senses are under control, and who sees one and the same Spirit in all beings, is not bound by Karma, though engaged in work. (5.07)

A TRANSCENDENTALIST DOES NOT CONSIDER ONESELF AS THE DOER

The wise who know the truth think: "I do nothing at all.” In seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, speaking, giving, taking, as well as opening and closing the eyes; the wise believe that only the senses are operating upon their objects. (See also 3.27, 13.29, and 14.19) (5.08-09)

A KARMA-YOGI WORKS FOR GOD

One who does all work as an offering to God---abandoning attachment to results---remains untouched by Karmic reaction or sin, just as a lotus leaf never gets wet by water. (5.10)

The KarmaYogis perform action---without attachment---with their body, mind, intellect, and senses only for the purification of their mind and intellect. (5.11)

A KarmaYogi attains Supreme peace by abandoning attachment to the fruits of work, while others who are attached to the fruits of work become bound by work with a personal motive. (5.12)

THE PATH OF KNOWLEDGE

A person, who has completely renounced the attachment to the fruits of all work from his or her mind, dwells happily in the City of Nine Gates, neither performing nor directing action. (5.13)

The Lord neither creates the urge for action nor the feeling of doership nor the attachment to the results of action in people. The powers of material Nature do all these. (5.14)

The Lord does not take responsibility for the good or evil deeds of anybody. The veil of ignorance covers Self-knowledge; thereby people become deluded and do evil deeds. (5.15)

Transcendental knowledge destroys the ignorance of the Self and reveals the Supreme Being, just as the sun reveals the beauty of objects of the world. (5.16)

Persons whose mind and intellect are totally merged in the Eternal Being, who are firmly devoted to the Supreme, who have God as their supreme goal and sole refuge, and whose impurities are destroyed by the knowledge of the Self, do not take birth again. (5.17)

ADDITIONAL MARKS OF AN ENLIGHTENED PERSON

An enlightened person---by perceiving God in all---looks at a learned person, an outcast, even a cow, an elephant, or a dog with an equal eye. (See also 6.29) (5.18)

Everything has been accomplished in this very life by one whose mind is set in equality. Such a person has realized the Supreme Being because the Supreme Being is flawless and impartial. (See also 18.55) (5.19)

One who neither rejoices on obtaining what is pleasant nor grieves on obtaining the unpleasant, who has a steady mind, who is undeluded, and who is a knower of the Supreme Being---such a person eternally abides with the Supreme Being. (5.20)

Such a person who is in union with the Supreme Being becomes unattached to external sensual pleasures by discovering the joy of the Self (through contemplation) and enjoys transcendental bliss. (5.21)

Sensual pleasures are, in fact, the source of misery (in the end) and have a beginning and an end. Therefore, the wise, O Arjuna, do not rejoice in sensual pleasures. (See also 18.38) (5.22)

One who is able to withstand the impulses of lust and anger before death is a yogi and a happy person. (5.23)

One who finds happiness with the Supreme Being, who rejoices with the Supreme Being within, and who is illuminated by Self-knowledge---such a yogi attains Nirvana and goes to the Supreme Being. (5.24)

Seers whose sins (or imperfections) are destroyed, whose doubts about the existence of the Universal Self have been dispelled by Self-knowledge, whose minds are disciplined, and who are engaged in the welfare of all beings, attain the Supreme Being. (5.25)

Those who are free from lust and anger, who have subdued the mind and senses, and who have realized the existence of the Self, easily attain Nirvana. (5.26)

THE THIRD PATH---THE PATH OF DEVOTIONAL MEDITATION AND CONTEMPLATION

A sage is, in truth, liberated by renouncing all   enjoyments, focusing the eyes and the mind between the eye-brows, equalizing the breath moving through the nostrils by using yogic techniques, keeping the senses, mind, and intellect under control, having salvation as the prime goal, and by becoming free from lust, anger, and fear. (5.27-28)

One attains everlasting peace by knowing Me, the Supreme Being, as the enjoyer of sacrifices and austerities, as the great Lord of the entire universe, and as the friend of all beings. (5.29)

Thus Ends Chapter 5

6. PATH OF MEDITATION

A KARMA-YOGI IS A RENUNCIANT

Lord Krishna said: One who does not perform the prescribed duty just to enjoy its fruit is both a renunciant and a KarmaYogi. One does not become a renunciant merely by not lighting the fire, and one does not become a yogi merely by abstaining from work. (6.01)

O Arjuna, renunciation (Samnyasa) is the same as KarmaYoga because, one does not become a KarmaYogi who has not renounced personal motive behind an action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)

DEFINITION OF YOGA

For the wise, who seek to attain yoga of meditation or the equanimity of mind, KarmaYoga is said to be the means. For one who has attained yoga, equanimity becomes the means of Self-realization. A person is said to have attained yogic perfection when he or she has no desire for sensual pleasures or attachment to the fruits of work and has renounced all personal motives. (6.03-04)

MIND IS THE BEST FRIEND AS WELL AS THE WORST ENEMY

One must elevate---and not degrade---oneself by one’s own mind. The mind alone is one’s friend, as well as one’s enemy. The mind is the friend of those who have control over it, and the mind acts like an enemy for those who do not control it. (6.05-06)

One who has control over the lower self---the mind and senses---is tranquil in heat and cold, in pleasure and pain, in honor and dishonor, and remains ever steadfast with the supreme Self. (6.07)

A person is called yogi who has both Self-knowledge and Self-realization, who is tranquil, who has control over the mind and senses, and to whom a clod, a stone, and gold are the same. (6.08)

A person is considered superior who is impartial toward companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)

TECHNIQUES OF MEDITATION

A yogi, seated in solitude, should constantly contemplate the Supreme Being only; after bringing the mind and senses under control and becoming free from desires and proprietorship. (6.10)

One should sit on his or her own firm seat that is neither too high nor too low, covered with grass, a deerskin, and a cloth, one over the other, in a clean spot. Sitting there in a comfortable position and concentrating the mind on God, controlling the thoughts and the activities of the senses, one should practice meditation to purify the mind and senses. (6.11-12)

One should sit by holding the waist, spine, chest, neck, and head erect, motionless and steady; fix the eyes and the mind steadily on the front of the nostril without looking around; make your mind serene and fearless; practice celibacy; have the mind under control; think of Me, and have Me as the supreme goal. (See also 4.29, 5.27, 8.10, and 8.12) (6.13-14)

Thus, by always practicing to keep the mind fixed on Me, the yogi whose mind is subdued attains the Supreme peace of Nirvana and unites with Me. (6.15)

This yoga is not possible, O Arjuna, for one who eats too much or who does not eat at all, who sleeps too much or too little. (6.16)

The yoga of meditation destroys all sorrow for the one who is moderate in eating, recreation, working, sleeping, and waking. (6.17)

A person is said to have achieved yoga, union with the Self, when the perfectly disciplined mind becomes free from all desires and gets completely united with the Source in God consciousness. (6.18)

The lamp (of mind) in a spot sheltered (by wall of the Self) from the wind (of desire) does not flicker. This simile is used for the subdued mind of a yogi absorbed in Self-consciousness. (6.19)

When the mind, disciplined by yogic practice, becomes steady and quiet, one becomes content with the Self by beholding the Self (everywhere and in everything) with purified intellect. (6.20)

One feels infinite bliss that is perceivable only through the intellect, and is beyond reach of the senses. After realizing the Absolute Reality, one is never separated from it. (6.21)

After Self-realization (SR), one does not regard any other gain superior to SR. Established in SR, one is not moved even by the greatest calamity. (6.22)

The state of severance from union with sorrow is called yoga. This yoga should be practiced with firm determination, and without any mental reservation. (6.23)

One gradually attains tranquility of mind by totally abandoning all desires, completely restraining the senses by the intellect, and keeping the mind fully absorbed in Self-perception by means of a well-trained and purified intellect and thinking of nothing else. (6.24-25)

Wherever this restless and unsteady mind wanders (during meditation), one should bring it back under the control of Self-awareness (). (6.26)

WHO IS A YOGI

Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are under control, and who is free from faults or sin. (6.27)

Such a sinless yogi, who constantly engages his or her mind and intellect in Self-awareness, enjoys the eternal bliss of contact with the Self. (6.28)

A yogi who is in union with the Supreme Being sees every being with an equal eye because of perceiving the omnipresent Supreme Being (or the Self) abiding in all beings and all beings abiding in the Supreme Being. (See also 4.35, 5.18) (6.29)

One, who sees Me everywhere (and in everything) and beholds everything as a part and parcel of Me, is not separated from Me, and I am not separated from him. (6.30)

The non-dualists, who adore Me abiding in all beings, abide in Me irrespective of their mode of living. (6.31)

The best yogi is one who regards every being like oneself and who can feel the pain and pleasures of others as one’s own, O Arjuna. (6.32)

TWO METHODS TO SUBDUE THE RESTLESS MIND

Arjuna said: O Krishna, You have said that the yoga of meditation is characterized by equanimity of mind, but due to restlessness of mind, I find it difficult to perceive it as steady. Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, O Krishna. I think restraining the mind is as difficult as restraining the wind. (6.33-34)

Lord Krishna said: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it is subdued by any constant vigorous spiritual practice---such as meditation---with perseverance, and by detachment, O Arjuna. (6.35)

Yoga is difficult for one whose mind is not subdued. However, yoga is attainable by the person of subdued mind who strives through proper means. (6.36)

DESTINATION OF UNSUCCESSFUL YOGI

Arjuna said: What is the destination of the faithful who deviate from the path and fail to attain yogic perfection due to an unsubdued mind, O Krishna? (6.37)

Do they not perish like a dispersing cloud, O Krishna, having lost both the heavenly and the worldly pleasures, supportless and bewildered on the path of Self-realization? (6.38)

O Krishna, only You are able to completely dispel this doubt of mine because there is none other than You who can dispel such a doubt. (See also 15.15) (6.39)

Lord Krishna said: Spiritual practice performed by a yogi never goes to waste either in this life or in the next life. A transcendentalist never takes a birth lower than the present one, My dear friend. (6.40)

The less evolved unsuccessful yogi is reborn in the house of the pious and prosperous after attaining heaven and living there for many years. The highly evolved unsuccessful yogi does not go to heaven, but is born in a spiritually advanced family. A birth like this is very difficult, indeed, to obtain in this world. (6.41-42)

The unsuccessful yogi regains the knowledge acquired in the previous life and strives again to achieve perfection from the point where he had left, O Arjuna. (6.43)

The unsuccessful yogi is instinctively carried towards God by virtue of latent Karmic impressions (Samskāra) of yogic practices of previous lives. Even the inquirer of yoga (or union with God) surpasses those who perform Vedic rituals (for material gains). (6.44)

The yogi who diligently strives becomes completely free from all imperfections after becoming gradually perfect through many incarnations and reaches the Supreme Abode. (6.45)

WHO IS THE BEST YOGI?

The yogi is superior to the ascetics. The yogi is superior to the Vedic scholars. The yogi is superior to the ritualists. Therefore, O Arjuna, be a yogi. (6.46)

And I consider the yogi-devotee---who lovingly contemplates Me with supreme faith and whose mind is ever absorbed in God consciousness---to be the best of all the yogis. (See also 12.02 and 18.66) (6.47)

Thus Ends Chapter 6

7. SELF-KNOWLEDGE AND ENLIGHTENMENT

Lord Krishna said: O Arjuna, listen how you shall know Me fully without any doubt, with your mind attached to Me, taking refuge in Me and performing spiritual practices. (7.01)

METAPHYSICAL KNOWLEDGE IS THE ULTIMATE KNOWLEDGE

I shall impart to you both the transcendental knowledge and the transcendental experience or a vision, after knowing that nothing more remains to be known in this world. (7.02)

SEEKERS ARE VERY FEW

Scarcely one out of thousands of persons strives for perfection of Self-realization. Scarcely one among those successful strivers truly understands Me. (7.03)

DEFINITION OF SPIRIT AND MATTER

The mind, intellect, ego, ether, air, fire, water, and earth are the eightfold division of My material Nature. (See also 13.05) (7.04)

Material Nature or matter is My lower Nature. My other higher Nature is the Spirit or consciousness by which this entire universe is sustained, O Arjuna. (7.05)

SUPREME SPIRIT IS THE BASIS OF EVERYTHING

Know that all creatures have evolved from this twofold energy and I, the Supreme Spirit, am the source or the origin as well as the dissolution of the entire universe. (See also 13.26) (7.06)

There is nothing other (or higher) than Me, the Supreme Being, O Arjuna. Everything in the universe is strung on Me like different thread-beads are strung on the thread. (7.07)

O Arjuna, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred syllable ‘AUM’ in all the Vedas, the sound in the ether, and potency in human beings. I am the sweet fragrance in the earth. I am the heat in the fire, the life in all living beings, and the austerity in the ascetics. (7.08-09)

O Arjuna, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent and the brilliance of the brilliant. (See also 9.18 and 10.39). I am the strength of the strong that are devoid of lust and attachment. I am the lust or Cupid in human beings that is not only for sense gratification and is in accord with Dharma (for the sacred purpose of procreation after marriage), O Arjuna. (7.10-11)

Know that three modes of material Nature---goodness, passion, and ignorance---also emanate from Me. I am neither dependent on, nor affected by, the modes of material Nature; but the modes of material Nature are dependent on Me. (See also 9.04 and 9.05) (7.12)

Human beings get deluded by various aspects of these three modes of material Nature; therefore, they do not know Me, who am eternal and above these modes. (7.13)

HOW TO OVERCOME THE DELUSIVE DIVINE POWER (MAYA)

This divine power of Mine called Maya, consisting of three modes of Nature, is very difficult to overcome. Only those who surrender unto My Will, easily pierce the veil of Maya and know the Absolute Reality. (See also 14.26, 15.19, and 18.66) (7.14)

WHO SEEKS GOD?

The evil doers, the ignorant, the lowest persons who are attached to demonic nature and whose power of judgment has been taken away by divine illusive power (Maya), do not surrender to My Will. (7.15)

Four types of virtuous ones worship or seek Me, O Arjuna. They are: the distressed, the seeker of Self-knowledge, the seeker of wealth, and the enlightened one (who has experienced the Supreme Being). (7.16)

Among them the enlightened one, who is ever united with Me and whose devotion is exclusive, is the best. Because I am very dear to the enlightened and the enlightened is very dear to Me. (7.17)

All these seekers are indeed noble, but I regard the enlightened devotee as My very Self (ParaBrahma) because one who is steadfast becomes one with Me and abides in My supreme abode. (See also 9.29) (7.18)

After many births, the enlightened one surrenders to My Will by realizing that everything is, indeed, My manifestation. Such a great soul is very rare. (See also 7.07, 18.66) (7.19)

Persons whose discernment has been carried away by desires impelled by their Karmic impression, resort to celestial controllers and practice various religious rites for fulfillment of their material desires. (7.20)

WORSHIP OF DEITY IS ALSO ORSHIP OF GOD

Whosoever desires to worship whatever deity---using any name, form, and method---with faith, I make their faith steady in that very deity. Endowed with steady faith, they worship that deity and obtain their wishes through that deity. Those wishes are, indeed, granted by Me. (7.21-22)

But such material gains of these less intelligent human beings are temporary. The worshipers of celestial controllers go to celestial controllers, but My devotees certainly come to Me. (7.23)

GOD DOES NOT MANIFEST TO THE IGNORANT

The ignorant ones---unable to completely understand My immutable, incomparable, incomprehensible, and transcendental form and existence---believe that I, the Supreme Being, am formless and take forms or  incarnate. I do not manifest Myself to the ignorant whose Self-knowledge is obscured by My divine power (YogaMaya) and does not know My unborn, eternal, and transcendental form and personality (and consider Me formless). (See also 5.16) (7.24-25)

I know, O Arjuna, the beings of the past, of the present, and those of the future, but no one really knows Me. (7.26)

All beings in this world are in utter ignorance due to the delusion of pairs of opposites born of likes and dislikes, O Arjuna. But the persons purified by unselfish deeds, whose Karma has come to an end, become free from the delusion of pairs of opposites and worship Me with firm resolve. (7.27-28)

Those who strive for freedom from the cycles of birth, old age, and death---by taking refuge in Me---fully comprehend Brahman (or Brahma, Spirit, Eternal Being, Eternal Brahman) and the true nature and creative powers of Brahman. (7.29)

The steadfast persons who know Me alone as the basis of all---mortal beings, Divine Beings, and  the Supreme Being---even at the time of death, attain Me. (See also 8.04) (7.30)

Thus appearance of duality (or the world) is nothing but a creation of mind or Maya like a dream world is a creationof mind.

Thus Ends Chapter 7

8. THE ETERNAL BEING

Arjuna said: O Krishna, who is the Eternal Being or the Spirit? What is the nature of the Eternal Being? What is Karma? Who are the mortal beings? And who are Divine Beings? Who is the all pervading Supreme Being and how does He dwell in the body? How can You, the Supreme Being, be remembered at the time of death by those who have control over their minds, O Krishna?

(8.01-02)

DEFINITION OF SUPREME SPIRIT, SPIRIT, INDIVIDUAL SOUL, AND KARMA

Lord Krishna said: The eternal and immutable Spirit of the Supreme Being is called Eternal Being or the Spirit. Basic nature, powers, and expansions of Eternal Being are called Adhyātma or the nature of Eternal Being. The creative power or urge of Eternal Being that causes manifestation of the living entity is called Karma. (8.03)

Mortal beings, made up of the five basic elements, are changeable or temporal. Various expansions of the Supreme Being are called Divine Beings. I, the Supreme Being reside inside the physical bodies as the Divine Controller and Supreme Enjoyer (Ishvara), O Arjuna. (8.04)

THEORY OF REINCARNATION AND KARMA

One who remembers Me exclusively, even while leaving the body at the time of death, attains the Supreme Abode; there is no doubt about it. (8.05)

Whatever object one remembers as one leaves the body at the end of life, that  object is attained. Thought of whatever object prevails during one's lifetime, one remembers only that object at the end of life and achieves it. (8.06)

A SIMPLE METHOD OF GOD REALIZATION

Therefore, always remember Me and do your duty. You shall certainly attain Me if your mind and intellect are ever focused on Me. (8.07)

By contemplating Me with an unwavering mind that is disciplined by yogic practice, one attains the Supreme Being, O Arjuna. (8.08)

One who meditates at the time of death with steadfast mind and devotion on the Supreme Being as the omniscient, the oldest, the controller, smaller than the smallest and bigger than the biggest, the sustainer of everything, the inconceivable, self-luminous like the sun, and transcendental (or beyond the material reality) by causing the breath (life forces, Prāna) to enter between the eyebrows by the power of yogic practices; attains Me, the Supreme Being. (See also verses 4.29, 5.27, 6.13) (8.09-10)

Now I shall briefly explain the process to attain the Supreme Abode that the knowers of the Veda call immutable, into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11)

ATTAIN SALVATION BY MEDITATING ON AUM AT THE TIME OF DEATH

When one leaves the physical body, by controlling all the senses, focusing the mind on God and the bioimpulses (Life forces, Prāna) in the cerebrum, engaged in yogic practice, meditating on Me, and uttering AUM---the sacred monosyllable cosmic sound power of the Spirit---one attains the Supreme Abode. (8.12-13)

I am easily attainable, O Arjuna, by that ever steadfast devotee who regularly remembers Me till death and whose mind does not go elsewhere. (8.14)

After attaining Me, the great souls do not incur rebirth in this miserable transitory world because they have attained the highest perfection. (8.15)

The dwellers of all the worlds---below the domain of Brahma---are subject to the miseries of repeated birth and death. But after attaining Me, O Arjuna, one does not take birth again. (See also 9.25) (8.16)

THE CYCLIC OF CREATION

Those who know that the duration of creation lasts 4.32 billion years and that the duration of destruction also lasts 4.32 billion years, they are the knowers of the cycles of creation and destruction. (See also 9.07) (8.17)

All manifestations come out of the subtle body of Brahmā (or Prakriti) during the creative cycle, and they merge into the same during the destructive cycle. (see also 9.07, 15.18) (8.18)

The same multitude of beings comes into existence again and again at the arrival of the creative cycle and are annihilated, inevitably, at the arrival of the destructive cycle. (8.19)

There is another eternal transcendental existence (Purusha or Spirit). This  is higher than the changeable material Nature, Prakriti, and does not perish when all created beings perish. This is also called the Supreme Abode. Those who attain the Supreme Abode do not take birth again. (8.20-21)

This Supreme Abode, O Arjuna, is attainable by unswerving devotion to Me, within which all beings exist and by which the entire universe is pervaded. (See also 9.04 and 11.55) (8.22)

TWO BASIC PATHS OF DEPARTURE FROM THE WORLD

O Arjuna, now I shall describe different paths departing by which, after death, the yogis do or do not come back to the mortal or temporal world. (8.23)

Passing gradually after death, through celestial controllers of fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the sun, yogis who know the Self attain supreme abode (and do not come back to earth). (8.24)

Passing gradually after death, through celestial controllers of smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun, the righteous person attains heaven and comes back to earth again. (8.25)

The path of light of spiritual practice and Self-knowledge and the path of darkness of materialism and ignorance are thought to be the world’s two eternal paths. The former leads to salvation, and the latter leads to rebirth as human beings. (8.26)

SELF-KNOWLEDGE LEADS TO SALVATION

Knowing these two paths, O Arjuna, a yogic practitioner  is not bewildered at all. Therefore, one should be resolute in attaining salvation---the goal of human birth---at all times. (8.27)

One who knows all the knowledge (discussed in this Chapter) goes beyond getting the benefits of the study of the Vedas, performance of sacrifices, austerities, and charities; and attains salvation. (8.28)

Thus Ends Chapter 8

9. SUPREME KNOWLEDGE AND

THE BIG MYSTERY

Lord Krishna said: Since you have faith in My words, I shall reveal to you the most profound, secret, transcendental knowledge, together with transcendental experience. Knowing this, you will be freed from the miseries of worldly existence. (9.01)

KNOWLEDGE OF THE NATURE OF THE SUPREME IS THE BIGGEST MYSTERY

This Self-knowledge is the king of all knowledge, is the most secret, is very sacred, can be perceived by instinct, conforms to righteousness (Dharma), is very easy to practice, and is timeless. (9.02)

O Arjuna, those who have no faith in this knowledge do not attain Me and follow the cycles of birth and death. (9.03)

This entire universe is an expansion of, or pervaded by, My unmanifest aspect. All beings depend on Me (like a gold chain depends on gold and milk products depend on milk). I do not depend on---or become affected by---them because I am the source of all. (See also 7.12, 15.18) (9.04)

Look at the power of My divine mystery; in reality, I---the sustainer and creator of all beings---do not depend on them, and they also do not depend on Me.  (9.05)

Know that all beings remain in Me---without any visible contact or without producing any effect---as the mighty wind (and planets), moving everywhere, remains ever in space. (9.06)

THEORY OF EVOLUTION AND INVOLUTION

All beings merge into My primary material Nature at the end of a cycle of creation (lasting just over 311 trillion solar years called MahāKalpa), O Arjuna; and I create them again at the beginning of the next cycle. (See also 8.17) (9.07)

I create the entire multitude of beings again and again with the help of My material Nature. These beings are under control of the modes of material Nature. (9.08)

These acts of creation do not bind Me, O Arjuna, because I remain indifferent and unattached to those acts. (9.09)

The divine kinetic energy (Maya)---with the help of material Nature, Prakriti---creates all animate and inanimate objects under My supervision; thus, the creation keeps on going, O Arjuna. (See also 14.03) (9.10)

THE WAYS OF THE WISE AND OF THE IGNORANT ARE DIFFERENT

Ignorant persons disregard Me when I take Avatar in human form because they do not know My transcendental nature as the great Lord of all beings (and take Me for an ordinary human being), and because they have false hopes, false actions, false knowledge, and delusive (Tāmasika) qualities (See 16.04-18) of fiends and demons (they are unable to recognize Me). (9.11-12)

But great souls, O Arjuna, who possess divine qualities (See 16.01-03), know Me as the imperishable and as the origin of beings, and worship Me with single-mindedly. (9.13)

Persons of firm resolve worship Me with ever-steadfast devotion by always singing My glories, striving to attain Me, and prostrating before Me with devotion. (9.14)

Some worship Me by acquiring and propagating Self-knowledge. Others worship the infinite as one in all (or non-dual), as the master of all (or dual), and in various other ways. (9.15)

EVERYTHING IS A MANIFESTATION OF THE ABSOLUTE

I am the ritual, I am the sacrifice, I am the offering, I am the herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation. (See also 4.24). I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable ‘AUM’, and the Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the immutable seed. (See also 7.10 and 10.39) (9.16-18)

I give heat. I send, as well as withhold, the rain. I am immortality, as well as death. I am also both the eternal Absolute and the temporal, O Arjuna. (The Supreme Being has become everything. See also 13.12) (9.19)

ATTAIN SALVATION BY DEVOTIONAL LOVE

The doers of the rituals prescribed in the Vedas, the drinkers of the nectar of devotion, whose sins are cleansed, worship Me by doing good deeds for gaining heaven. As a result of their meritorious deeds, they go to heaven and enjoy celestial sense pleasures. (9.20)

They again return to the mortal world---after enjoying the wide world of heavenly pleasures---upon exhaustion of the fruits of their good Karma. Thus, following the injunctions of the Vedas, persons working for the fruit of their actions take repeated births and deaths. (See also 8.25) (9.21)

I personally take care of both the spiritual and material welfare of those ever-steadfast devotees who always remember and adore Me with single-minded contemplation. (9.22)

O Arjuna, even those devotees who worship the deities with faith, they also worship Me, but in an improper way. (See also 13.25) (9.23)

The ancient Vedic scriptures have authorized the deity form of worship of God because it cleanses the heart, mind, and the subtle and gross senses of the worshiper, and increases as well as sustains one's faith in God. Deity worship is fruitful if one worships the only One who manifests through the deity with firm faith. Worship without this understanding is called improper way of worship in this verse.

The next step is the chanting of hymns and the repetition (Japa) of divine names. The next stage is meditation. The vision of Spirit-consciousness, or beholding the Spirit manifested through every individual, is the highest spiritual development.

Because I---the Supreme Being---alone am the enjoyer of all sacrificial services and Lord of the universe. But people do not know My true transcendental nature. Therefore, they fall into the repeated cycles of birth and death. (9.24)

Worshippers of the celestial controllers go to the celestial controllers; the worshippers of the ancestors go to the ancestors; and the worshippers of the ghosts go to the ghosts; but My devotees come to Me, and are not born again. (See also 8.16) (9.25)

LORD ACCEPTS AND EATS THE OFFERING OF LOVE AND DEVOTION

Whosoever offers Me a leaf, a flower, a fruit, or water with devotion, I accept and eat the offering of devotion by the pure-hearted. (9.26)

O Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever charity you give, whatever austerity you perform---dedicate everything as an offering to Me. (See also 12.10, 18.46) (9.27)

You shall become free from the bondage, both good and bad, of Karma and come to Me by the yoga of renunciation. (9.28)

The Self is present equally in all beings. There is no one hateful or dear to Me. But those who worship Me with love and devotion are very close to Me, and I am also very close to them. (See also 7.18) (9.29)

THERE IS NO UNFORGIVABLE SINNER

If even the most sinful person resolves to worship Me with single-minded, loving devotion, such a person must be regarded as a saint because of making the right resolution. (9.30)

Such a person soon becomes righteous and attains everlasting peace. Be aware, O Arjuna, that My devotee never fails to reach the goal. (See also 6.40-43) (9.31)

PATH OF DEVOTIONAL LOVE IS EASIER

Anybody---including women, merchants, laborers, and the evil-minded---can attain the Supreme Abode by just taking refuge in Me, O Arjuna. (See also 18.66) (9.32)

Then it should be very easy for the wise and devout sages to attain the Supreme Being. Therefore, having obtained this joyless and transitory human life, one should always worship Me with loving devotion. (9.33)

Always think of Me, be devoted to Me, worship Me, and bow down to Me. Thus, uniting yourself with Me by setting Me as the supreme goal, you shall certainly come to Me. (9.34)

Thus Ends Chapter 9

10. MANIFESTATION OF THE ABSOLUTE

Lord Krishna said: O Arjuna, listen once again to My supreme word that I shall speak to you, who are very dear to Me, for your welfare. (10.01)

GOD IS THE ORIGIN OF EVERYTHING

Neither the celestial controllers nor the great sages know My origin because I am the origin of celestial controllers and great sages also. (10.02)

One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is considered wise among mortals and becomes liberated from the bondage of Karma. (10.03)

Intellect, knowledge, non-delusion, forgiveness, truthfulness, control over the mind and senses, tranquility, pleasure, pain, birth, death, fear, fearlessness, nonviolence, equanimity, contentment, austerity, charity, fame, ill fame---these diverse qualities in human beings arise from Me alone. (10.04-05)

The seven great sages and also four Manus from whom all the creatures of the world were born originated from My mental power. (10.06)

One who truly understands My manifestations and yogic powers, is united with Me by unswerving devotion. There is no doubt about it. (10.07)

I am the origin of all. Everything evolves from Me. The wise who understand this worship Me with love and devotion. (10.08) That which is One has become this all (RV 8.58.02).

My devotees remain ever content and delighted. Their minds remain absorbed in Me and their lives surrendered unto My Will. They always enlighten each other by talking about Me. (10.09)

LORD GIVES SELF-KNOWLEDGE TO HIS DEVOTEES

I give the powers of analysis and reasoning to understand the metaphysical science---to those who are ever united with Me and lovingly contemplate Me---by which they come to Me. (10.10)

I, who dwell within their inner psyche as consciousness, destroy the darkness born of ignorance by the shining lamp of transcendental knowledge as an act of compassion for them. (10.11)

Arjuna said: You are the Supreme Being, the Supreme Abode, the Supreme Purifier, the Eternal Being, the primal god, the unborn, and the omnipresent. All saints and sages have thus acclaimed You, and now You Yourself are telling me that. (10.12-13)

NOBODY CAN KNOW THE REAL NATURE OF REALITY

O Krishna, I believe all that You have told me to be true. O Lord, neither the celestial controllers nor the demons fully know Your manifestation. (See also 4.06) (10.14)

O Creator and Lord of all beings, God of all celestial rulers, the Supreme person, and Lord of the universe, only You know Yourself by Yourself. (10.15)

Therefore, only You are able to fully describe Your own divine glories or the manifestations by which You exist  pervading all the universes. (10.16)

How may I know You, O Lord, constantly contemplating on You? In what form of manifestation are You to be thought of by me, O Lord? (10.17)

O Lord, explain to me again, in detail, Your yogic power and glory because I am not satiated by hearing Your nectar-like words. (10.18)

EVERYTHING IS A MANIFESTATION OF THE ABSOLUTE

Lord Krishna said: O Arjuna, now I shall explain to you My prominent divine manifestations because My manifestations are endless. (10.19)

O Arjuna, I am the Supreme Spirit (or Supersoul) abiding in the inner psyche of all beings as soul (Atmā). I am also the creator, maintainer, and destroyer---or the beginning, the middle, and the end---of all beings. (10.20)

I am the Vishnu. I am the radiant sun among the luminaries; I am the controller of wind; I am the moon among the stars. (10.21)

I am the Vedas. I am the celestial rulers. I am the mind among the senses; I am the consciousness in living beings. (10.22)

I am Lord Shiva. I am the god of wealth; I am the god of fire and the mountains. (10.23)

I am the chief of priests and the army general of the celestial controllers, O Arjuna. I am the ocean among the bodies of water. (10.24)

I am the great sage, Bhrigu. I am the monosyllable cosmic sound ‘AUM’ among words; I am the silent repetition of mantra (Japa) among the spiritual disciplines, and I am the Himalaya among the mountains. (10.25)

A BRIEF DESCRIPTION OF DIVINE MANIFESTATIONS

I am the holy fig tree among the trees, Narada among the sages, and I am all other celestial rulers. (10.26)

Know Me as the celestial animals among the animals and the King among men. I am the thunderbolt among weapons, and I am Cupid for procreation. (10.27-28)

I am the water-god and the manes. I am the controller of death. I am the time or death among the healers, lion among the beasts, and the king of birds among birds. (10.29-30)

I am the wind among the purifiers and Lord Rāma among the warriors. I am the crocodile among the sea creatures and the holy Gangā river among the rivers. (10.31)

I am the beginning, the middle, and the end of all creation, O Arjuna. Among knowledge I am knowledge of the supreme Self. I am logic of the logician. (10.32)

I am the letter ‘A’ among the alphabets. I am the dual compound among the compound words. I am endless time. I am the sustainer, and I am omniscient. (10.33)

I am the all-devouring death and also the origin of future beings. I am the seven goddesses or guardian angels presiding over the seven qualities---fame, prosperity, speech, memory, intellect, resolve, and forgiveness. (10.34)

I am the Vedic and other hymns. I am the mantras; I am November-December among the months, I am spring among the seasons. (10.35)

I am gambling of the cheats, splendor of the splendid, victory of the victorious, resolution of the resolute, and goodness of the good. (10.36)

I am the origin of all beings, O Arjuna. There is nothing, animate or inanimate, that can exist without Me. (See also 7.10 and 9.18) (10.39)

MANIFEST CREATION IS A VERY SMALL FRACTION OF THE ABSOLUTE

There is no end of My divine manifestations, O Arjuna. This is only a brief description by Me of the extent of My divine manifestations. (10.40)

Whatever is endowed with glory, brilliance, and power---know that to be a manifestation of a very small fraction of My splendor. (10.41)

What is the need for this detailed knowledge, O Arjuna? I continually support the entire universe by a very small fraction of My divine power. (10.42)

Thus Ends Chapter 10

11. VISION OF THE COSMIC FORM

Arjuna said: My illusion is dispelled by the profound words of wisdom You spoke out of compassion for me about the supreme secret of the Self. (11.01)

O Krishna, I have heard from You in detail about the origin and dissolution of beings and Your immutable glory. (11.02)

VISION OF GOD IS THE ULTIMATE AIM OF A SEEKER

O Lord, You are as You have said; yet I wish to see Your divine cosmic form, O Supreme Being. (11.03)

O Lord, if You think it is possible for me to see Your universal form, then, O Lord of the yogis, show me Your transcendental form. (11.04)

Lord Krishna said: O Arjuna, behold My hundreds and thousands of multifarious divine forms of different colors and shapes. Behold all the celestial beings and many wonders never seen before. Also behold the entire creation---animate, inanimate, and whatever else you would like to see---all at one place in My body. (11.05-07)

But you are not able to see Me with your physical eye; therefore, I give you the divine eye to see My majestic power and glory. (11.08)

LORD SHOWS HIS COSMIC FORM TO ARJUNA

Sanjaya said: O King, having said this, Lord Krishna, the great Lord of the mystic power of yoga, revealed His supreme majestic form to Arjuna. (11.09)

Arjuna saw the Universal Form of the Lord with many mouths and eyes, and many marvelous visions with numerous divine ornaments, holding many divine weapons, wearing divine garlands and apparel, anointed with celestial perfumes and ointments, full of all wonders---the limitless God with faces on all sides. (11.10-11)

If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would not resemble the splendor of that exalted being. (11.12)

Arjuna saw the entire universe, divided in many ways and standing as One in the transcendental body of Krishna, the Lord of celestial rulers. (See also 13.16, and 18.20) (11.13)

ONE MAY NOT BE PREPARED TO SEE THE LORD

Having seen the cosmic form of the Lord, Arjuna was filled with wonder and his hairs standing on end, bowed his head to the Lord and prayed with folded hands. (11.14)

Arjuna said: O Lord, I see in Your body all supernatural controllers, Brahmā seated on the lotus and multitudes of beings, sages, and celestials. (11.15)

O Lord of the universe, I see You everywhere with infinite forms, with many arms, stomachs, faces, and eyes. O Universal Form, I see neither your beginning nor the middle nor the end. (11.16)

I see You with Your crown, club, discus, and massive radiance, difficult to behold, shining all around like the immeasurable brilliance and blazing fire of the sun. (11.17)

I believe You are the Supreme Being to be realized. You are the ultimate resort of the universe. You are the Spirit and protector of the eternal order (Dharma). (11.18)

I see You with infinite power, without beginning, middle, or end; with many arms; with the sun and the moon as Your eyes; with Your mouth as a blazing fire, scorching all the universe with Your radiance. (11.19)

O Lord, You pervade the entire space between heaven and earth in all directions. Seeing Your marvelous and terrible form, the three worlds are trembling with fear. (11.20)

Hosts of supernatural rulers enter into You. Some with folded hands sing Your names and glories in fear. A multitude of perfected beings hail and adore You with abundant praises. (11.21)

All the celestial beings gaze at You in amazement. Seeing your infinite form with many mouths, eyes, arms, thighs, feet, stomachs, and many fearful tusks, the worlds are trembling with fear, and so do I, O mighty Lord. (11.22-23)

ARJUNA IS FRIGHTENED TO SEE THE COSMIC FORM

I am frightened and find neither peace nor courage, O Krishna, after seeing Your effulgent and colorful form touching the sky and Your wide open mouth with large shining eyes. (11.24)

I lose my sense of direction and find no comfort after seeing Your mouths with fearful tusks glowing like fires of cosmic dissolution. Have mercy on me, O Lord of celestial rulers, and refuge of the universe! (11.25)

All my cousin brothers, along with the hosts of other kings and warriors of the other side, together with chief warriors on our side, are also quickly entering into Your fearful mouths with terrible tusks. Some are seen caught in between the tusks with their heads crushed. (11.26-27)

These warriors of the mortal world are entering Your blazing mouths as many torrents of rivers enter into the ocean. (11.28)

All these people are rapidly rushing into Your mouths for destruction as moths rush with great speed into the blazing flame for destruction. (11.29)

You are licking up all the worlds with Your flaming mouths, swallowing them from all sides. Your powerful radiance is filling the entire universe with effulgence and burning it, O Krishna. (11.30)

Tell me, who are You in such a fierce form? My salutations to You, O best of all celestial rulers. Be merciful! I wish to understand You, O primal Being, because I do not know Your mission. (11.31)

Lord Krishna said: I am death, the mighty destroyer of the world. I have come here to destroy all these people. Even without your participation in the war, all the warriors standing arrayed in the opposing armies shall cease to exist. (11.32)

Therefore, get up and attain glory. Conquer your enemies, and enjoy a prosperous kingdom. I have already destroyed all these warriors. You be a mere instrument, O Arjuna. (11.33)

Kill all these great warriors, who are already killed by Me. Do not fear. You will certainly conquer the enemies in the battle; therefore, fight! (11.34)

ARJUNA’S PRAYERS TO THE COSMIC FORM

Sanjaya said: Having heard these words of Krishna, the crowned Arjuna, trembling with folded hands, prostrated with fear, spoke to Krishna in a choked voice. (11.35)

Arjuna said: Rightly, O Krishna, the world delights and rejoices in glorifying You. Terrified demons flee in all directions. The hosts of sages bow to You in adoration. (11.36)

Why should they not, O great soul,  bow to You---the original Creator---who is even greater than Brahmā, the creator of material worlds? O infinite Lord, O God of all celestial rulers, O abode of the universe, You are both Eternal and Temporal, and the Supreme Being that is beyond Eternal and Temporal. (See also 9.19, and 13.12 for a commentary) (11.37)

You are the primal God, the most ancient Person. You are the ultimate resort of the entire universe. You are the knower, the object of knowledge, and the Supreme Abode. O Lord of the infinite form, You pervade the entire universe. (11.38)

You are the fire, the wind, the water god, the moon god, the Creator (Brahmā), as well as the father of the Creator (Brahmā), and the controller of death. Salutations to You a thousand times, and again and again salutations to You. (11.39)

My salutations to You from front and from behind. O Lord, my obeisance to You from all sides. You are infinite valor and boundless might. You pervade everything, and, therefore, You are everywhere and in everything. (11.40)

Considering You merely as a friend and not knowing Your greatness, I have inadvertently addressed You as O Krishna, O Yadava, and O friend merely out of affection or carelessness. (11.41)

In whatever way I may have insulted You in jokes while playing, reposing in bed, sitting, or at meals; when alone or in front of others, O Krishna, the immeasurable One, I implore You for forgiveness. (11.42)

You are the father of this animate and inanimate world and the greatest guru to be worshipped. No one is even equal to You in the three worlds; how can there be one greater than You, O Being of incomparable glory? (11.43)

Therefore, O adorable Lord, I seek Your mercy by bowing down and prostrating my body before You. Bear with me as a father to his son, as a friend to a friend, and as a husband to his wife, O Lord. (11.44)

Beholding that which has never been seen before delights me, and yet my mind is tormented with fear. Therefore, O God of celestial rulers, the refuge of the universe, have mercy on me and show me your four-armed form. (11.45)

ONE MAY SEE GOD IN ANY FORM

I wish to see You with a crown, holding mace and discus in Your hand. Therefore, O Lord, with thousand arms and universal form, please appear in the four-armed form. (11.46)

Lord Krishna said: O Arjuna, being pleased with you I have shown you, through My own yogic powers, My particular supreme, shining, universal, infinite, and primal form that has never been seen before by anyone other than you. (11.47)

is not the ultimate state of realization. O Arjuna, neither by study of the Vedas nor by sacrifice nor by charity nor by rituals nor by severe austerities can I be seen in this cosmic form by any one other than you in this human world. (11.48)

LORD SHOWS ARJUNA HIS FOUR-ARMED AND THE HUMAN FORM

Do not be perturbed and confused by seeing such a terrible form of Mine as this. With fearless and cheerful mind, now behold My four-armed form. (11.49)

Sanjaya said: After speaking like this to Arjuna, Krishna revealed His four-armed form. And then assuming His pleasant human form, Lord Krishna, the Great One, consoled Arjuna, who was terrified. (11.50)

Arjuna said: O Krishna, seeing this lovely human form of Yours, I have now become tranquil and normal again. (11.51)

LORD CAN BE SEEN BY DEVOTIONAL LOVE

Lord Krishna said: This four-armed form of Mine that you have seen is very difficult, indeed, to see. Even celestial controllers are ever longing to see this form. (11.52)

This four-armed form of Mine that you have just seen cannot be seen even by study of the Vedas or by austerity or by acts of charity or by the performance of rituals. (11.53)

But by unswerving devotion, I can be seen in this form, can be known in essence, and also can be reached, O Arjuna. (11.54)

One who dedicates all works to Me and to whom I am the supreme goal, who is my devotee, who has no attachment, and who is free from malice toward any creature---reaches Me, O Arjuna. (See also 8.22) (11.55)

Thus Ends Chapter 11

12. PATH OF DEVOTION

SHOULD ONE WORSHIP A PERSONAL OR AN IMPERSONAL GOD?

Arjuna asked: Which of these has the best knowledge of yoga---those ever-steadfast devotees who worship Your personal aspect, or those who worship Your impersonal aspect, the formless Absolute? (12.01)

Lord Krishna said: I consider the best yogis to be those ever steadfast devotees who worship with supreme faith by fixing their mind on Me as their personal God. (See also 6.47) (12.02)

They also attain Me who worship the unchangeable, the inexplicable, the invisible, the omnipresent, the inconceivable, the unchanging, the immovable, and eternal---restraining all the senses, even-minded under all circumstances, engaged in the welfare of all creatures. (12.03-04)

REASONS FOR WORSHIPPING A PERSONAL FORM OF GOD

Self-realization is more difficult for those who fix their mind on the impersonal, unmanifest, and formless Absolute, because worship of the unmanifest is difficult for ordinary human beings. (12.05)

But to those who worship Me meditating on My personal form with unswerving devotion, setting Me as their supreme goal, offering all actions  to Me---I swiftly become their savior from the world that is the ocean of death and transmigration, O Arjuna. (12.06-07)

FOUR PATHS TO GOD

Therefore, focus your mind on My personal form and let your intellect dwell upon Me alone through meditation and contemplation. Thereafter, you shall certainly attain Me. (12.08)

If you are unable to focus your mind steadily on Me, then long to attain Me by practice of any other spiritual discipline, such as a ritual, or deity worship that suits you. (12.09)

If you are unable even to do any spiritual discipline, then dedicate all your work to Me (or do your duty just for Me). You shall attain perfection by doing your prescribed duty for Me (without any personal motive, just as an instrument, to serve and please Me). (12.10)

If you are unable to dedicate your work to Me, then just surrender unto My will with subdued mind and renounce (the attachment to and the anxiety for) the fruits of all work (by learning to accept all results with equanimity as God's grace). (12.11)

KARMA-YOGA IS THE EASIEST WAY TO START WITH

Knowledge of scriptures is better than mere ritualistic practice; meditation is better than plain scriptural knowledge; renunciation of (attachment to) the fruits of work is better than meditation because peace immediately follows renunciation of all motives. (See more on renunciation in 18.02, and 18.09) (12.12)

THE ATTRIBUTES OF A DEVOTEE

One is dear to Me who does not hate any creature, who is friendly and compassionate, who is free from the notion of ‘I’ and ‘my’, who is even-minded in pain and pleasure, who is forgiving, who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, and who is devoted to Me. (12.13-14)

One is also dear to Me who does not agitate others and who is not agitated by them, who is free from joy, envy, fear, and anxiety. (12.15)

One who is desireless, pure, wise, impartial, and free from anxiety; who has renounced the doership in all undertakings---such a devotee is dear to Me. (12.16)

One who neither rejoices nor grieves, neither likes nor dislikes, has renounced both the good and the evil, and is full of devotion---is also dear to Me. (12.17)

One who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; who is indifferent to censure or praise; who is quiet, and content with whatever one has, unattached to a place, a country, or a house; who is tranquil, and full of devotion---that person is dear to Me. (12.18-19)

ONE SHOULD SINCERELY STRIVE TO DEVELOP DIVINE QUALITIES

But those devotees, who set Me as their supreme goal of life and make sincere effort to develop above mentioned nectar of values with faith, are very dear to Me. (12.20)

Thus Ends Chapter 12

13. CREATION AND THE CREATOR

THEORY OF CREATION

O Arjuna, know Me to be the Creator of all the creation. I consider the true understanding of both the Creator and the creation to be transcendental knowledge. (13.02)

What creation is, what it is like, what its transformations are, where the source of creation is, who that Creator is, and what His powers are---hear all these from Me in brief. (13.03)

The seers have separately described the creation and the Creator in different ways in the Vedic hymns and also in the conclusive and convincing verses of other scriptures. (13.04)

The five basic elements, ‘I’ consciousness or ego, intellect, unmanifest Nature,  ten organs, mind, five sense objects, and desire, hatred, pleasure, pain, the physical body, consciousness, and willpower---thus the entire field has been briefly described with its transformations. (See also 7.04) (13.05-06)

THE FOURFOLD NOBLE TRUTH AS  MEANS OF NIRVANA

Humility, modesty, nonviolence, forgiveness, honesty, service to guru, purity of thought, word, and deed, steadfastness, self-control, aversion for sense objects, absence of ego, constant reflection on pain and suffering inherent in birth, old age, disease, and death. (13.07-08)

Detachment with family members, home, etc.; unfailing equanimity upon attainment of the desirable and the undesirable and unswerving devotion to Me through single-minded contemplation; taste for solitude; distaste for social gatherings and gossips; steadfastness in acquiring the knowledge of the Self; and seeing the omnipresent Supreme Being everywhere---this is said to be (the means of) Self-knowledge. That which is contrary to this is ignorance. (13.09-11)

THE SUPREME CAN BE DESCRIBED BY PARABLES,  AND NOT IN ANY OTHER WAY

I shall fully describe the Supreme Being---the object of knowledge. By knowing this one attains immortality. The beginningless Supreme Being is said to be neither eternal nor temporal. (See also 9.19, 11.37, and 15.18) (13.12)

The Supreme Being has His hands, feet, eyes, head, mouth, and ears everywhere because He is all-pervading and omnipresent. (13.13)

He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the sustainer of all; devoid of the three modes of material Nature, and yet the enjoyer of the modes of material Nature by becoming the living entity. (13.14)

He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. And because of His omnipresence, He is very near---residing in our inner psyche---as well as far away in the Supreme Abode. (13.15)

He is undivided, yet appears to exist as if divided in living beings. He is the object of knowledge and appears as the Creator (Brahmā), Sustainer (Vishnu), and Destroyer (Mahesha) of all beings. (See also 11.13, and 18.20) (13.16)

The Supreme Being is the source of all lights. He is said to be beyond darkness of ignorance. He is Self-knowledge, the object of Self-knowledge, and seated in the inner psyche as consciousness (or Ishvara in verse 18.61) of all beings, He is to be realized by Self-knowledge. (13.17)

Thus, I have briefly described creation, as well as Self-knowledge and the object of Self-knowledge. Understanding this, My devotee attains My Supreme Abode. (13.18)

SUPREME SPIRIT, SPIRIT, MATERIAL NATURE, AND THE INDIVIDUAL SOULS

Know that both the material Nature and the Spiritual Being are beginningless. All manifestations and three dispositions of mind and matter, called modes or Gunas, are born of material Nature. Material Nature is said to be the cause of production of the physical body and organs of perception and action. Spirit (or Consciousness) in the individual soul is said to be the cause of experiencing pleasure and pain. (13.19-20)

Spiritual Being (by becoming jiva) enjoys three modes of material Nature by associating with the material Nature. Attachment to the three modes of material Nature (due to ignorance) is the cause of birth of the living entity in good and evil wombs. (13.21)

The One and the same Spirit in the body is called the witness, the guide, the supporter, the enjoyer (Jiva), the great Lord and also the Supreme Self. (13.22)

One who knows Spirit and material Nature with its three modes is not born again, regardless of their way of life. (13.23)

Some perceive the Supersoul in their inner psyche with the help of intellect through meditation, others through metaphysical knowledge and others through selfless service. (13.24)

FAITH AND DEVOTION CAN ALSO LEAD TO NIRVANA

Others who are unable to follow any one the above mentioned paths can also transcend death by performing any other spiritual practice---prescribed by a bona fide master or scriptures---with conviction. (13.25)

Whatever is born---animate or inanimate---know them to be born from the union of Spirit and matter, O Arjuna. (See also 7.06) (13.26)

One who sees the one and the same imperishable Supreme Lord dwelling equally within all perishable beings, truly sees. (13.27)

When one beholds One and the same Lord existing equally in every being, one does not harm anybody because one considers everything as one’s own self, and thereupon attains the Supreme Abode. (13.28)

One who perceives that all works are done by the powers of material Nature, truly understands and does not consider oneself as the doer. (See also 3.27, 5.09, and 14.19) (13.29)

When one sees the diverse variety of beings as rooted in One and spreading out from That alone, one attains the Supreme Being. (13.30)

ATTRIBUTES OF THE SPIRIT (BRAHMA)

Because of being beginningless and unaffectable by the three modes of material Nature, the eternal Supersoul---even though dwelling in the body as a living entity---neither does anything nor becomes tainted by Karma, O Arjuna. (13.31)

Just as the all-pervading space is not tainted because of its subtlety, similarly, the Spirit abiding in all bodies is not tainted. (13.32)

Just as one Sun illuminates the entire world, similarly, Spirit gives life to the entire creation, O Arjuna. (13.33)

They attain the Supreme, who know---with the eye of Self-knowledge---the difference between creation (or the body) and the Creator (or the Spirit) as well as the techniques of liberation (See verses 13.24-13.25) of the living entity from the trap of divine illusory energy, Maya. (13.34)

Thus Ends Chapter 13

14. THREE MODES OF MATERIAL NATURE

Lord Krishna said: I shall further explain to you the supreme knowledge, the best of all knowledge; knowing this, all the sages have attained salvation. (14.01)

Those who have taken refuge in this transcendental knowledge attain unity with Me and are neither born at the time of creation nor afflicted at the time of dissolution. (14.02)

ALL BEINGS ARE BORN FROM THE UNION OF SPIRIT AND MATTER

My material Nature is the womb of creation wherein I place the seed of Consciousness from which all beings are born, O Arjuna. (See also 9.10) (14.03)

Whatever forms are produced in all different wombs, O Arjuna, the material Nature is their body-giving cosmic mother; and the Spirit or Consciousness is the life-giving father. (14.04)

HOW THREE MODES OF MATERIAL NATURE BIND THE SPIRIT SOUL TO THE BODY

Goodness, passion (or activity), and ignorance (or inertia)---these three modes (or ropes) of material Nature fetter the eternal individual soul to the body, O Arjuna. (14.05)

Of these, the mode of goodness is illuminating and good because it is pure. The mode of goodness fetters the living entity by attachment to happiness and knowledge, O sinless Arjuna. (14.06)

Arjuna, know that the mode of passion is characterized by intense craving for sense gratification and is the source of material desire and attachment. The mode of passion binds the living entity by attachment to the fruits of work. (14.07)

Know O Arjuna, that the mode of ignorance---the deluder of the living entity---is born of inertia. The mode of ignorance binds the living entity by carelessness, laziness, and excessive sleep. (14.08)

O Arjuna, the mode of goodness attaches one to happiness of learning and knowing the Spirit; the mode of passion attaches to action; and the mode of ignorance attaches to negligence by covering Self-knowledge. (14.09)

CHARACTERISTICS OF THREE MODES OF NATURE

Goodness prevails by suppressing passion and ignorance; passion prevails by suppressing goodness and ignorance; and ignorance prevails by suppressing goodness and passion, O Arjuna. (14.10)

When the light of Self-knowledge illuminates all the senses in the body, then it should be known that goodness is predominant. (14.11)

O Arjuna, when passion is predominant, greed, activity, undertaking of selfish work, restlessness, and excitement arise. (14.12)

O Arjuna, when inertia is predominant, ignorance, inactivity, carelessness, and delusion arise. (14.13)

THREE MODES ARE THE VEHICLES OF TRANSMIGRATION FOR THE INDIVIDUAL SOUL

One who dies when goodness dominates goes to heaven---the pure world of knowers of the Supreme. (14.14)

One, who dies when passion dominates, is reborn as person attached to action on earth. One who dies in ignorance is reborn as a lower creature. (14.15)

The fruit of good action is said to be beneficial and pure; the fruit of passionate action is pain; and the fruit of ignorant action is laziness. (14.16)

Self-knowledge arises from the mode of goodness; greed arises from the mode of passion; and negligence, delusion, and slowness of mind arise from the mode of ignorance. (14.17)

They who are established in goodness go to higher world or heaven; passionate persons are reborn in this mortal world; and the insipid ones, abiding in the mode of ignorance, go to lower planets of hell. (14.18)

When visionaries perceive no doer other than the three modes of material Nature (Gunas) and know the Supreme, which is above and beyond these modes, then they attain Nirvana or salvation. (See also 3.27, 5.09, and 13.29) (14.19)

When one rises above, or transcends the three modes of material Nature that originate in the body, one attains immortality or salvation and is freed from the pains of birth, old age, and death. (14.20)

THE PROCESS OF RISING ABOVE THE THREE MODES

Arjuna said: What are the marks of those who have transcended the three modes of material Nature, and what is their conduct? How does one transcend these three modes of material Nature, O Lord Krishna? (14.21)

Lord Krishna said: One has transcended the modes of material Nature who neither hates the presence of enlightenment, activity, and delusion nor desires them when they are absent; who remains like a witness without being affected by the modes of material Nature; who stays firmly attached to the Lord without wavering---thinking that only the modes of material Nature are operating. (14.22-23)

And one who depends on the Lord and is indifferent to pain and pleasure; to whom a clod, a stone, and gold are alike and to whom the dear and the unfriendly are alike; who is of firm mind; who is calm in censure and in praise and indifferent to honor and disgrace; who is impartial to friend and foe; and who has relinquished all undertakings (for personal gain)---is said to have transcended the modes of material nature. (14.24-25)

BONDS OF THREE MODES CAN BE CUT BY DEVOTIONAL LOVE

One who serves Me with love and unswerving devotion transcends the three modes of material Nature and becomes fit for Nirvana. (See also 7.14 and 15.19) (14.26)

Because I am the source of the immortal Spirit (Brahma), of everlasting cosmic order (Dharma), and of the absolute bliss. (14.27)

Thus Ends Chapter 14

15. THE SUPREME BEING

CREATION IS LIKE A TREE CREATED BY THE POWERS OF MAYA

Lord Krishna said: The sages talk about an imperishable, ever-changing tree (or the creation) having its Source above (in the Supreme Being) and countless cosmos as its branches below. The Vedic hymns are the leaves. One who truly understands this tree is a knower of the Vedas. (See also KaU 2.3.01) (15.01)

The branches of “the tree of human life” spread below and above (or all over the cosmos). This tree is nourished by the energy of material Nature and the sense objects are its sprouts. Its sustaining roots---ego and attachment---stretch deep in human world causing Karmic bondage. (15.02)

HOW TO CUT THE TREE OF LIFE AND ATTAIN SALVATION BY TAKING REFUGE IN GOD

The beginning, the end, the basis, or the real form of this tree of human life is not perceptible on earth. Having cut its deep sustaining roots---ego and attachment---by the axe of (Self-knowledge and) strong detachment, the Supreme goal should be sought, reaching which one does not come back to the mortal world again. One should be always thinking: I take refuge in that very primal person from which this primal manifestation comes forth. (15.03-04)

The Supreme goal is reached by the wise who are free from pride and delusion, who have conquered the evil of attachment, who are ever Self-conscious with all lust completely stilled, and who are free from dualities of pleasure and pain. (15.05)

The sun does not illumine My Supreme Abode, nor does the moon, nor the fire. Having reached there, people attain permanent liberation (Moksha) and do not come back to this temporal world. (See also 13.17 and 15.12, and KaU 5.15, ShU 6.14, MuU 2.02.10) (15.06)

THE EMBODIED SOUL IS THE ENJOYER

The eternal individual soul (Jiva, Jivātmā) in the body of living beings is, indeed, My integral part. Abiding in material nature or the body, it activates the six senses, including the mind. (15.07)

subtle bodyPhysical bodiescausal bodyThe living entity enjoys sense objects using six sensory faculties of hearing, touch, sight, taste, smell, and mind. The ignorant cannot perceive the living entity departing from the body or staying in the body and enjoying sense pleasures by associating with the material body. But those who have the eye of Self-knowledge can see it. (15.09-10)

The yogis, striving for perfection, behold the living entity abiding in their inner psyche as consciousness, but the ignorant whose inner psyche is not pure, even though striving, cannot perceive Him. (15.11)

SPIRIT IS THE ESSENCE OF EVERYTHING

The light energy of the sun which illumines the entire world, which is in the moon and in fire, know that light to be Mine. (See also 13.17 and 15.06) (15.12).

Entering the earth, I support all beings with My energy. Becoming the sap-giving moon, I nourish all the plants. (15.13)

Becoming the digestive fire, I remain in the body of all living beings. Uniting with vital breaths or bioimpulses, I digest all types of food. (15.14)

And I am seated in the inner psyche of all beings. Memory, Self-knowledge, and removal of doubts and wrong notions about God come from Me. I am, in truth, that which is to be known by the study of all the Vedas. I am, indeed, the author as well as the student of the Vedas. (See also 6.39) (15.15)

WHAT ARE THE SUPREME SPIRIT, SPIRIT AND THE INDIVIDUAL SOUL?

There are two entities () in the cosmos: The changeable or temporal Divine Beings () and the unchangeable Eternal Being (Spirit, ). All created beings are subject to change, but the Spirit does not change. (15.16)

The Supreme Being is beyond both the temporal Divine Beings and the Eternal Being. He is also called the eternal Lord (Ishvara), who pervades the three worlds and supports them. (15.17)

Because I, the Supreme Being, am beyond both the Temporal (Divine) Beings and the Eternal Being, therefore I am known in this world and in the scriptures as the Supreme Being (Absolute Reality, Truth, Supersoul, ) (15.18)

The wise, who truly understand Me as the Supreme Being, know everything and worship Me wholeheartedly, O Arjuna. (See also 7.14, 14.26, and 18.66) (15.19)

Thus, I have explained this most secret transcendental science of the Absolute. Having understood this, one becomes enlightened, one’s all duties are accomplished, (and the goal of human life is achieved) O Arjuna. (15.20)

Thus Ends Chapter 15

16. DIVINE AND THE DEMONIC QUALITIES

MAJOR DIVINE QUALITIES THAT SHOULD BE CULTIVATED FOR SALVATION

Lord Krishna said: Fearlessness, purity of the inner psyche, perseverance in the yoga of Self-knowledge, charity, sense-restraint, sacrifice, study of the scriptures, austerity, honesty; nonviolence, truthfulness, absence of anger, renunciation, equanimity, abstinence from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness, splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride---these are some of the qualities of those endowed with divine virtues, O Arjuna. (16.01-03)

DEMONIC QUALITIES THAT SHOULD BE GIVEN UP BEFORE SPIRITUAL JOURNEY

O Arjuna, the marks of those who are born with demonic qualities are: hypocrisy, arrogance, pride, anger, harshness, and ignorance. (16.04)

Divine qualities lead to salvation, the demonic qualities are said to be for bondage. Do not grieve, O Arjuna---you are born with divine qualities. (16.05)

TWO TYPES OF  HUMAN BEINGS

There are only two types (or castes) of human beings in this world: The divine, or the wise; and the demonic, or the ignorant. The divine has been described at length; now hear from Me about the demonic, O Arjuna. (16.06)

Persons of demonic nature do not know what to do and what not to do. They have neither purity nor good conduct nor truthfulness. (16.07)

They say: The world is unreal, without a substratum, without a God, and without an order. Sexual union of man and woman alone and nothing else causes the world. (16.08)

Adhering to this view, these degraded souls---with small intellect and cruel deeds---are born as enemies for the destruction of the world. (16.09)

Filled with insatiable desire, hypocrisy, pride, and arrogance; holding wrong views due to delusion, they act with impure motives. (16.10)

Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, and convinced that sense pleasure is everything, bound by hundreds of ties of desire and enslaved by lust and anger, they strive to obtain wealth by unlawful means to fulfill sensual pleasures. They think: (16.11-12)

This has been gained by me today; I shall fulfill this desire; I have this much wealth and will have more wealth in the future; (16.13)

That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; (16.14)

I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus they are deluded by ignorance, bewildered by many fancies, entangled in the net of delusion, addicted to the enjoyment of sensual pleasures, they fall into a foul hell. (16.15-16)

Self-conceited, stubborn, filled with pride and intoxication of wealth, they perform sacrifices only in name for show, not according to scriptural injunction. (16.17)

These malicious people cling to egoism, power, arrogance, lust, and anger; and they deny My presence in their own body and in others' bodies. (16.18)

SUFFERING IS THE DESTINY OF THE IGNORANT

I hurl these haters, these cruel, sinful, and mean people, into the cycles of death and birth in the womb of demons (or degraded parents) again and again, according to their Karma. (16.19)

O Arjuna, entering the wombs of demons, birth after birth, the deluded ones sink to the lowest level without ever attaining Me (until their minds turn Godward by His Grace). (16.20)

LUST, ANGER, AND GREED ARE THE THREE GATES TO HELL

Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of the individual. Therefore, one must (learn to) give up these three. (16.21)

One who is liberated from these three gates of hell, O Arjuna, does what is best and consequently reaches Me. (16.22)

ONE MUST FOLLOW THE SCRIPTURAL INJUNCTIONS

One who acts under the influence of desires, disobeying scriptural injunctions, neither attains perfection nor happiness, nor the Supreme Abode. (16.23)

Therefore, let the scripture be your guide in determining what should be done and what should not be done. You should perform your duty following the scriptural injunction. (16.24)

Thus Ends Chapter 16

17. THREEFOLD FAITH

Arjuna said: What is the mode of devotion of those who perform spiritual practices with faith but without following the scriptural injunctions, O Krishna? Is it in the mode of goodness, passion, or ignorance? (17.01)

THREE TYPES OF FAITH

Lord Krishna said: The natural faith of embodied beings is of three kinds: Goodness, passion, and ignorance. Now hear about these from Me. (17.02)

O Arjuna, the faith of each is in accordance with one’s own natural disposition (that is governed by latent Karmic impressions (Samskāra)). One is known by one’s faith. One can become whatever one wants to be (if she or he constantly contemplates (or visualizes) the object of desire with deep faith in God and a burning desire). (17.03)

Ignorant persons of demonic nature are those who practice severe austerities without following the prescription of the scriptures, who are full of hypocrisy and egotism, who are impelled by the force of desire and attachment, and who senselessly torture the elements in their body and also Me who dwells within the body. (17.05-06)

THREE TYPES OF FOOD

The food preferred by all of us is also of three types. So are the sacrifice, austerity, and charity. Now hear the distinction between them. (17.07)

The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Persons in the mode of goodness like such foods. (17.08)

People in the mode of passion like foods that are very bitter, sour, salty, hot, pungent, dry, and burning, and cause pain, grief, and disease. (17.09)

People in the mode of ignorance like foods that are stale, tasteless, putrid, rotten, refuses, and impure (such as meat and alcohol). (17.10)

THREE TYPES OF SACRIFICES

Sacrifice, enjoined by the scriptures and performed without the desire for the fruit, with a firm belief and conviction that it is a duty, is in the mode of goodness. (17.11)

Sacrifice that is performed only for show and aiming for fruit, is in the mode of passion, O Arjuna. (17.12)

Sacrifice that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, faith, and gift, is said to be in the mode of ignorance. (17.13)

AUSTERITY OF THOUGHT, WORD,  AND DEED

The worship of celestial controllers (Devas), reverence to others, the guru, and the wise; purity, honesty, celibacy, and nonviolence---these are said to be the austerity of deed. (17.14)

Speech that is non-offensive, truthful, pleasant, beneficial, and is used for regular study of scriptures is called the austerity of word. (17.15)

The austerity of thought includes serenity of mind, gentleness, equanimity or silence, self-control, and the purity of thought. (17.16)

THREE TYPES OF AUSTERITY

The above mentioned threefold austerity (of thought, word, and deed) practiced by yogis with supreme faith, without a desire for the fruit, is said to be in the mode of goodness. (17.17)

Austerity that is performed for gaining respect, honor, reverence, and for the sake of show, yielding an uncertain and temporary result, is said to be in the mode of passion. (17.18)

Austerity performed with foolish stubbornness or with self-torture or for harming others, is said to be in the mode of ignorance. (17.19)

THREE TYPES OF CHARITY

Charity given as a matter of duty, when and where help is needed, to a deserving person or organization who does nothing in return; is considered to be in the mode of goodness. (17.20)

Charity that is given unwillingly or to get something in return or looking for some fruit, is said to be in the mode of passion. (17.21)

Charity that is given at the wrong place and time to unworthy persons, without paying respect to the receiver and with contempt, is said to be in the mode of ignorance. (17.22)

THREEFOLD ASPECT OF GOD

“AUM (or OM) TAT SAT” is the threefold designation of Brahma. The Brāhmans, the Vedas, and the sacrifices were created ordained by Brahma in the ancient times. (17.23)

Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering any one of the many names of God (such as AUM, Amen, or Allah)  by the knowers of the Supreme. (17.24)

The seekers of salvation perform various types of sacrifice, charity, and austerity by uttering: He is all or ‘TAT’ without seeking a reward. (17.25)

The word 'SAT or Truth' is used in the sense of Reality and goodness. The word ‘SAT’ is also used for an auspicious act, O Arjuna. (17.26)

Faith in sacrifice, charity, and austerity is also called Truth. Selfless service for the sake of the Supreme is verily  termed as ‘SAT’. (17.27)

Whatever is done without faith---whether it is sacrifice, charity, austerity, or any other act---is useless. It has no value here or hereafter, O Arjuna. (17.28)

Thus Ends Chapter 17

18. NIRVANA BY GIVING UP EGO

Arjuna said: I wish to know the nature of renunciation (Samnyasa) and sacrifice (Tyāga), and the difference between the two, O Lord Krishna. (18.01)

DEFINITION OF RENUNCIATION AND SACRIFICE

Lord Krishna said: The sages define renunciation (Samnyāsa) as abstaining from any work with a personal motive. The wise define sacrifice or relinquishment (Tyāga) as giving up (attachment to) the fruits of all work. (See also 5.01, 5.05, and 6.01) (18.02)

Some philosophers say that all work is full of faults and should be given up, while others say that acts of sacrifice, charity, and austerity should not be abandoned. (18.03)

O Arjuna, listen to My conclusion about sacrifice. Sacrifice is said to be of three types. (18.04)

Acts of service, charity, and austerity should not be abandoned, but should be performed because service, charity, and austerity purify our mind. (18.05)

Even these obligatory works should be performed without attachment to the fruits. This is My definite supreme advice, O Arjuna. (18.06)

THREE TYPES OF SACRIFICE

Giving up one's duty is not proper. The abandonment of any obligatory work is due to delusion, and is declared to be in the mode of ignorance. (18.07)

One who abandons duty merely because it is difficult or because of fear of bodily affliction, does not gain any benefit of sacrifice by performing such a sacrifice, and is in the mode of passion. (18.08)

Obligatory work performed as duty, renouncing attachment to the fruit, is alone to be regarded as sacrifice in the mode of goodness, O Arjuna. (18.09)

One who neither hates a disagreeable work, nor is attached to an agreeable work, is considered a relinquisher (Tyāgi), imbued with the mode of goodness, intelligent, and free from all doubts about the Supreme Being. (18.10)

Human beings cannot completely abstain from work. Therefore, one who gives up (attachment to) the fruit of work is considered a relinquisher (Tyāgi). (18.11)

The threefold fruit of works---desirable, undesirable, and mixed---accrues after death to a non-relinquisher (non-Tyāgi) but never to a renouncer (Samnyāsi). (18.12)

FIVE CAUSES OF ANY ACTION

Learn from Me, O Arjuna, the five causes, as described in the Samkhya doctrine, for the accomplishment of all actions. They are: the physical body (the seat of Karma), the modes of material Nature (Gunas, the doer), the eleven organs of perception and action (the instruments), various life forces (Prāna), and the fifth is the Kārmic impressions (or Samskāras, fate). (18.13-14)

These are the five causes of whatever action, whether right or wrong, one performs by thought, word, and deed. (18.15)

Therefore, the one who considers one’s body or the Spirit (Atmā, soul) as the sole doer, does not understand, due to imperfect knowledge. (18.16)

One who is completely free from ego and whose intellect is not tainted by the attachment to the fruit, even after killing these people, he does not kill and is not bound by the act of killing. (18.17)

Knowledge or the subject, the object (of knowledge), and the action of seeking the knowledge are the threefold driving force to an action. The eleven organs, the action, and the actor or the modes of material Nature are the three mechanisms of action. (18.18)

THREE TYPES OF KNOWLEDGE

Knowledge, action, and actor are said to be of three types, according to Sankhya doctrine. Hear duly about these also. (18.19)

The knowledge by which one sees one and the same  immutable, undivided divinity in all creatures---such knowledge is in the mode of goodness. (See also 11.13, and 13.16) (18.20)

The knowledge by which one sees each individual as different and separate from one another---such knowledge is in the mode of passion. (18.21)

The irrational, baseless, and worthless knowledge by which one clings to one single effect, such as the body, as if it is everything---such knowledge is in the mode of darkness of ignorance. (18.22)

THREE TYPES OF ACTION

Obligatory duty performed without likes and dislikes and without attachment and desire for the fruit, is in the mode of goodness. (18.23)

Action performed with ego, with personal motive, and with too much effort, is in the mode of passion. (18.24)

Action that is undertaken because of delusion, disregarding consequences, loss, injury to others, as well as one’s own ability, is in the mode of ignorance. (18.25)

THREE TYPES OF PEOPLE

The person who is free from attachment, is non-egotistic, endowed with willpower and enthusiasm, and unperturbed in success or failure is called good. (18.26)

The person who is impassioned, who desires the fruits of work, who is greedy, violent, impure, and affected by joy and sorrow, is called passionate. (18.27)

The person who is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating is called ignorant. (18.28)

THREE TYPES OF INTELLECT

Now hear Me explain, fully and separately, the threefold division of intellect and resolve, based on modes of material Nature, O Arjuna. (18.29)

O Arjuna, that intellect is in the mode of goodness which understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation. (18.30)

That intellect is in the mode of passion which cannot distinguish between righteousness (Dharma) and unrighteousness (Adharma), and right and wrong action, O Arjuna. (18.31)

That intellect is in the mode of ignorance which accepts unrighteousness (Adharma) as righteousness (Dharma) and thinks everything to be that which it is not, O Arjuna. (18.32)

THREE TYPES OF RESOLVE, AND THE FOUR GOALS OF HUMAN LIFE

That resolve or willpower is in the mode of goodness by which one manipulates the functions of the mind, Prāna (Life forces, bioimpulses) and senses for God-realization only, O Arjuna. (18.33)

That resolveby which a person hankering for the fruits of work sticks to duty, wealth, and pleasure with great attachment---is in the mode of passion. (18.34)

That resolve is in the mode of ignorance by which a dull person does not give up sleep, fear, grief, despair, and carelessness, O Arjuna. (18.35)

THREE TYPES OF PLEASURE

And now hear from Me, O Arjuna, about the threefold pleasure. The pleasure that one enjoys from spiritual practice results in cessation of all sorrows. (18.36)

The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by Self-knowledge and is in the mode of goodness. (18.37)

Sensual pleasures that appear as nectar in the beginning, but become poison in the end, are in the mode of passion. (See also 5.22) (18.38)

Pleasure that befools a person in the beginning and in the end as a result of sleep, laziness, and carelessness, is in the mode of ignorance. (18.39)

There is no being, either on the earth or among the celestial controllers in the heaven, who can remain free from these three modes of material Nature. (18.40)

DIVISION OF LABOR IS BASED ON ONE’S ABILITY

The division of human labor into four categories is also based on the qualities inherent in peoples’ nature or their make up. (See also 4.13) (18.41)

Intellectuals who have serenity, self-control, austerity, purity, patience, honesty, transcendental knowledge, transcendental experience, and belief in God are labeled as intellectuals (Brāhmanas). (18.42)

Those having the qualities of heroism, vigor, firmness, dexterity, steadfastness in battle, charity, and administrative skills are called leaders or protectors (Kshatriyas). (18.43)

Those who are good at cultivation, cattle rearing,  and business (including trade, finance, and industry) are known as business men (Vaishyas). Those who are very good in service and labor are classed as workers (Shudras). (18.44)

ATTAINMENT OF SALVATION THROUGH DUTY, DISCIPLINE, AND DEVOTION

One can attain the highest perfection by devotion to one’s natural work. Listen to Me how one attains perfection while engaged in one’s natural work. (18.45)

One attains perfection by worshipping the Supreme Being---from whom all beings originate and by whom all this universe is pervaded---through performance of one’s natural duty dedicated to God. (See also 9.27, 12.10) (18.46)

One’s defective, imperfectly performed, natural work is better than faultless, perfectly performed, unnatural work. One who does the work ordained by one’s inherent nature incurs no sin or Karmic bondage. (See also 3.35, 5.10, 18.07, 18.09, 18.17, 18.23) (18.47)

One’s natural work, even though defective, should not be abandoned because all undertakings are enveloped by defects as fire is covered by smoke, O Arjuna. (18.48)

KARMA YOGA AND ATTAINING PERFECTION

The person whose mind is always free from attachment, who has subdued the mind and senses, and who is free from desires, attains the supreme perfection of complete freedom from the notion of doership by right knowledge or renunciation. (18.49)

Learn from Me briefly, O Arjuna, how one who has attained such perfection, attains the Supreme Being, the noble goal of transcendental knowledge. (18.50)

Endowed with purified intellect; subduing the mind with firm resolve; turning away from sound and other objects of the senses; giving up likes and dislikes; living in solitude; eating lightly; controlling the mind, speech, and organs of action; ever absorbed in yoga of meditation; taking refuge in detachment; and relinquishing egotism, violence, pride, lust, anger, and proprietorship---one becomes peaceful, free from the notion of ‘I, me, and my’, and fit for attaining oneness with the Supreme Being. (18.51-53)

THE HIGHEST DEVOTIONAL LOVE

Absorbed in the Supreme Being, the serene one neither grieves nor desires. Becoming impartial to all beings, one obtains the highest devotional love, Parā Bhakti, for God. (18.54)

By Parā Bhakti one truly understands what and who I am in essence. Having known Me in essence, one immediately becomes one with Me. (See also 4.39) (18.55)

There is no doubt God can be known only through faith and unswerving devotion (BP 11.14.21). There are numerous spiritual practices---not just one---prescribed in the scriptures to get that faith and unswerving devotion. Self-knowledge and devotion are one and the same like a seed and its tree. The process of spirituality gets started by the sparks of Self-knowledge and surrender that bring faith and devotion. The law of surrender and divine grace is beyond human comprehension. Divine grace has to be earned by Seva and surrender to His Will.

An enlightened devotee attains the eternal immutable abode by My grace---even while doing all duties---just by taking refuge in Me (by dedicating all action to Me with loving devotion). (18.56)

Mentally offer all actions with love to Me and set Me as the highest goal. Always reflect on Me by keeping the mind ever absorbed in My thoughts. (See also 2.49, 10.10) (18.57)

You shall overcome all difficulties by My grace when your mind becomes fixed on Me. But if you do not listen to Me due to ego, you shall not attain Moksha or Nirvana. (18.58)

KARMIC BONDAGE AND THE FREE WILL

If due to ego you think: I shall not fight, your resolve is vain because your own nature will compel you to fight. (18.59)

O Arjuna, you are bound by your own nature-born Karmic impressions (Samskāra). Therefore, you shall do---even against your will---what you do not wish to do out of delusion. (18.60)

WE BECOME THE PUPPETS OF OUR OWN FREEWILL

The Supreme Lord abides in the causal heart of all beings, O Arjuna, causing all beings to act (or work out their Karma) by His power of Māyā as if they are (puppets of Karma) mounted on a machine. (18.61)

Seek refuge in the Supreme Lord (Ishvara)  alone, with loving devotion, O Arjuna. By His grace you shall attain supreme peace and the Eternal Abode. (18.62)

Thus I have explained the knowledge that is more secret than the secret. After fully reflecting on this, do as you wish. (18.63)

Hear once again My most secret, supreme word. You are very dear to Me; therefore, I shall tell this for your benefit. (18.64)

Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me. I promise you because you are My very dear friend. (18.65)

THE ULTIMATE PATH TO GOD

Setting aside all Dharmas, just surrender to My Will. I shall liberate you from all sins or bonds of Karma. Do not grieve. (See also 2.07, 3.18, 7.01, 7.14, 7.15, 7.18, 7.19, 7.29, 9.32, 15.04, 18.17, 18.56 and 18.62) (18.66)

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This knowledge should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me. (18.67)

THE HIGHEST SERVICE TO GOD, AND THE BEST CHARITY

One who shall study and help propagate this supreme secret philosophy amongst My devotees, shall be performing the highest devotional service (Parā Bhakti) to Me and shall certainly come to Me. No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me. (18.68-69)

GRACE OF THE GITA

Those who study our sacred dialogue shall be performing a holy act of propagation and acquisition of Self-knowledge. This is My promise. (18.70)

Whoever even hears this sacred dialogue with faith and without cavil becomes free from sin, and attains the higher worlds of those whose actions are pure and virtuous. (18.71)

O Arjuna, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed? (18.72)

Arjuna said: By Your grace my delusion is destroyed; I have gained Self-knowledge; my confusion with regard to body and Spirit is dispelled and I shall obey Your command. (18.73)

Sanjaya said: Thus, I heard this wonderful dialogue between Lord Krishna and Arjuna, causing my hair to stand on end. (18.74)

By the grace of sage Vyasa, I heard this most secret and supreme yoga directly from Krishna, the Lord of yoga, Himself speaking to Arjuna before my very eyes of clairvoyance granted by sage Vyasa. (18.75)

O King, by repeated remembrance of this marvelous and sacred dialogue between Lord Krishna and Arjuna, I am thrilled at every moment. (18.76)

Recollecting again and again, O King, that marvelous form of Krishna, I am greatly amazed, and I rejoice over and over again. (18.77)

BOTH SELF-KNOWLEDGE AND DUTY ARE NEEDED

Wherever there will be both Krishna, the Lord of yoga (or Dharma in the form of Self-knowledge), and Arjuna with the weapons of duty and protection, there will be material prosperity, victory, opulence, and firm policy. This is my opinion. (18.78)

Thus Ends The Bhagavad-Gita

OM TAT SAT

*****************************************

Glossary of important Sanskrit words.

Apāna: The exhalation, efferent bioimpulse.

Atmā, Atman: The Spirit soul, Eternal Brahma, Brahman.

Bhakti: Devotional service to God.

Brahma, Brahman: The Eternal Being, the cause of all causes.

Brahmā: Creator or the creative power (Cosmic mind) of

Brahma.

ChittaVritti: Thought waves of mind.

Devas, Devis: Celestial controlling forces.

Dharma: Duty, righteousness, order. Antonym: Adharma

Ishvara: Divine Controller, The Lord of the Universe.

Jāpa, Japa: Silent chanting of a mantra or Lord’s name.

Jiva, Jivātmā: The individual soul in living beings.

Jnāna: Metaphysical or spiritual knowledge of the Self.

KarmaYogi: A personal who does selfless service.

Maya: The creative power of God, divine kinetic Energy.

Nādi: The invisible astral channel of flow of cosmic energy

in astral plane of living beings.

ParaBrahma, Paramātmā: The Supreme Being, the highest

Reality.

Prakriti: Material Nature or matter.

Prāna: The life force, cosmic bioimpulse, inhalation.

Prārabdha: Fate, a part of accumulated karma that has to be

exhausted in the present human birth.

Purusha: Spiritual energy, Spirit, consciousness.

Sādhanā: Any spiritual practice for Self-realization.

Samādhi: The superconscious state of mind. The highest

stage of meditation is called Nirvikalpa Samādhi.

Samnyāsa, Sannyāsa: Renunciation of ego and attachment.

Samskāra, Sanskāra : Latent Kārmic impressions/footprints.

Sevā: Selfless service to humanity, Karma Yoga.

Tyāga: Giving up attachment, sacrifice, relinquishment.

Vairāgya: Attitude of sacred dispassion, the fruit of Jnāna.

Vāsanā: Residual, subtle, dormant desires for sensual pleasures.

Vijnāna: Enlightenment, the fruit of Self-knowledge.

Viveka: Power of analysis and reasoning.