ABSTRACT: In this study, four popular translations of the Bhagavad Gita are reproduced for the sake of study and research by serious students of the bhagavad Gita who may want to compare the English translations of the teachings of Lord Krishna in the Bhagavad Gita. The bhagavad Gita gives the essence of the teachings of Hinduism. The four translations are: (1)Translations by A.C.Bhaktivedanta Swami Prabhupada, the founder of the International Society for Krishna Consciousness (ISKCON) (2) American/International Gita Society's translation of the Gita by Dr. Ramananda Prasad, the founder of the Gita Society.(3) Rendition by Dr. S. Radhakrishnan, former Vice President of India, and (4) Translation by Swami Gambhirananda of the Vedanta Society.INTRODUCTION [Home] NOTE: Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion.
Most of the translations are copyrighted and
commercial use is prohibited. Compilation was done by Harry Bhalla, who took great care in typing and double checking. Typo-errors found in this document will be immediately corrected if notified to:
Gita Society The motivation for comparing
translation of the Sanskrit verses, by different authors, came from a “want” of
better understanding of the Bhagavad-Gita. I had just finished abbreviating the
Gita, when this desire to compare translations of the verses from Sanskrit to
English took hold. I find it easier to read books on my computer screen for various
reasons, I can change the font to suit reading conditions, I have access to a
thesaurus at a click of a button, a notebook weighs considerably less, I can
search for words, verses etc. Often people say that the epics are
merely a translation or an author’s understanding of the real text. A verse by
verse comparison of various authors translations help alleviate this doubt. The translations of the Bhagavad-Gita I
have compared so far are very similar even though the authors wrote their
versions of the Gita miles apart from each other and in different time frames.
The subtle differences between the translations make for good discussion
leading to better understanding of the teachings of the Bhagavad-Gita. As far
as possible, the verses have been copied exactly as they appeared in
publications, except possibly for “typos”. Verses typed in red color are
considered important by Dr. Prasad. Example of differences; verse 7.24, 15.16-18. Also it appears that in Iskon (Bhagavad-Gita as it is) the word “Yoga” means bhakti in most cases. Where Dr. Prasad has used deity worship for Upasanaa, Iskon says worship of the Supreme Lord, as they do not seem to believe in the existence of deities, even though we know that deity worship exists. The Gita says; ·
“Do your duty to the best of your ability without worrying
about the results.” A farmer has control over how he works his land, yet no
control over the harvest. But, he cannot expect a harvest if he does not work
his land. ·
“Perceive that God is present equally in all beings” ·
“Treat all beings equally.” ·
The four goals of human life are: ·
Doing one’s duty ·
Earning wealth ·
Material and sensual enjoyment (with senses under control) ·
Attaining salvation. It seems to me
that the Gita differentiates between knowledge required to earn wealth from
knowledge required to attain salvation. The aim of the Gita doctrine is to lead one to tranquility, happiness and equanimity. No rituals are prescribed. The Gita says that the world needs different religions, cults and deities to meet the vastly different needs of individuals. For those who have never read the Gita, or are interested to know what the Gita is about, we suggest that you read “Beyond Religion”, our BlueBook, available free of charge from The International Gita Society or www.gita4free.com. Those who wish to buy a copy for the Gita, may find the comparison of verses helpful in determining which publication to purchase. ARJUNA'S DILEMMA Verse 1.01 Dr. Prasad The King inquired: Sanjaya, please now
tell me, in details, what did my people (the Kauravas) and the Pandavas do in
the battlefield before the war started? (1.01) Gita as it is Dhrtarastra said: O Sanjaya, after my sons and the sons of Pandu
assembled in the place of pilgrimage at Kuruksetra, desiring to fight, what did
they do? (1.01) PROFESSOR S. RADHAKRISHNAN Dhrtarastra said: (1) In the field of righteousness, the field
of the Kurus, when my people and the sons of Pandu had gathered together, eager
for battle, what did they do, O Samjaya? Swami Gambhirananda O Sanjaya, what did my
sons (and others) and Pandu’s sons (and others) actually do when, eager for
battle, they assembled on the sacred field, the Kuruksetra? (1.01) Verse 1.02-11
Dr. Prasad Sanjaya said: O King, After seeing the
battle formation of the Pandava's army, your son approached his guru and spoke
these words: 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) Also there are many heroes on my side
who have risked their lives for me. I shall name 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) Our army is invincible, while their army is easy to conquer.
Therefore all of you, occupying your respective positions, protect our
commander-in-chief. (1.10-11) Gita as it is Sanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words. (1.02) O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada. (1.03) Here in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata and Drupada. (1.04) There are also great, heroic, powerful fighters like Dhrstaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya. (1.05) There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters. (1.06) But for your information, O best of the brahmanas, let me tell you about the captains who are especially qualified to lead my military force. (1.07) There are personalities like you, Bhisma, Karna, Krpa, Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle. (1.08) There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science. (1.09) Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited. (1.10) All of you must now give full support to Grandfather Bhisma, as you stand at your respective strategic points of entrance into the phalanx of the army. (1.11) PROFESSOR S. RADHAKRISHNAN Samjaya said: (2) Then, Duryodhana the prince, having seen
the army of the Pandavas drawn up in battle order, approached his teacher and
spoke this word: (3) Behold, O Teacher, this mighty army of
the sons of Pandu organized by thy wise pupil, the son of Drupada. (4) Here are heroes, great bowmen equal in
battle to Bhima, Arjuna, Yuyudhana, Virata and Drupada, a mighty warrior. (5) Dhrstaketu, Cekitana and the valiant
King of Kasi, also Purujit, kuntibhoja and Siaibya the foremost of men. (6) Yudhamanyu, the strong and Uttamauja,
the brave; and also the son of Subhadra and sons of Draupadi, all of great
warriors. (7) Know also, O Best of the twiceborn, the
leaders of my army those who are most distinguished among us. I will name them
now for thy information. (8) Thyself and Bhisma and Karna and Karpa,
ever victorious in battle; Asvatthaman, Vikarna, and also the son Somadatta. (9) And many other heroes who have risked
their lives for my sake. They are armed with many kinds of weapons and are all
well skilled in war. (10) Unlimited is this army of ours which is
guarded by Bhisma, while that army of theirs which is guarded by Bhima is
limited. (11) Therefore do ye all
support Bhisma, standing firm in all the fronts, in your respective ranks. Swami Gambhirananda But then, seeing the army
of the Pandavas in battle array, King Duryodhana approached the teacher (Drona)
and uttered a speech: (1.02) O teacher, (please) see
this vast army of the sons of Pandu, arrayed for battle by the son of Drupada,
your intelligent disciple. (1.03) Here are the heroes
wielding great bows, who in battle are compeers of Bhima and Arjuna : Yuyudhana
(Satyaki) and Virata, and the maharatha (great chariot rider) Drupada : (1.04) Dhrstaketu, Cekitana, and
the valiant king of Kasi (Varanasi) ; Purujit and Kuntibhoja, and Saibya the
choicest among men ; (1.05) And the Chivalrous
Yudhamanyu, and the valiant Uttamaujas
; son of Subhadra (Abhimanyu) and the son of Draupadi, - all (of whom) are
verily, maharathas (1.06) But, O best among the
Brahmanas, please be appraised of those who are foremost among us, the
commanders of my army. I speak of them to you by way of example (1.07) (They are;) Your
venerable self, Bhisma and Karna who is ever victorious in battle ;Asvatthama,
Vikarna, Saumadatti and Jayadratha. (1.08) There are many other
heroes dedicated their lives for my sake, who possess various kinds of weapons
and missiles (and) all of whom are skilled in battle (1.09) Therefore, our army under
the complete protection of Bhisma and others is unlimited. But this army of
these (enemies) under the protection of Bhima and others is limited. (1.10) However, venerable sirs,
all of you without exception while occupying all the positions in the different
directions as allocated (to you respectively), please fully protect Bhisma in
particular. (1.11) Verse 1.12-19 Dr. Prasad
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 first, and 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) Gita as it is Then Bhisma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy. (1.12) After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous. (1.13) On the other side, both Lord Krsna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells. (1.14) Lord Krsna blew His conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Paundra. (1.15) King Yudhisthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the mighty-armed son of Subhadra, all blew their respective conchshells. (1.16-18) The blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhrtarastra. (1.19) PROFESSOR S. RADHAKRISHNAN (12) In order to cheer him up, the aged
kuru, his valiant grandsire roared aloud like a lion and blew his conch. (13) Then conches and kettledrums, tabors
and drums and horns suddenly were struck and the noise was tumultuous. (14) When stationed in their great chariot, yoked
to white horses, Krsana and Ariuna blew their celestial conches. (15) Krsna blew his Pancajanya and Arjuna
his Devadatta and Bhima of terrific deeds blew his mighty conch, Paundra. (16) Prince Yudhisthira, the son of Kunti,
blew his Ananta-vijaya and Nakula and Sahadeva blew their Sughosa and
Manipuspaka. (I7) And the king of Kasi, the Chief of
archers, Sikhandin, the great warrior, Dhrstadyumna and Virata and the
invincible Satyaki. (18) Drupada and the sons of Draupadi, O
Lord of earth, the strong-armed son of Subhaadra, on all sides blew their
respective conches. (19) The tumultuous
uproar resounding through earth and sky rent the hearts of Dhrtarastra's sons. Swami Gambhirananda The valiant grandfather,
the eldest of the Kurus, sounding a lion roar, blew the conch to raise his
(Duryodhana’s) spirits. (1.12) Just immediately after
that conchs and kettle drums , and tabors, trumpets and cow-horns blared forth.
The sound became tumultuous. (1.13) Then, Madhava (Krsna) and
the son of Pandu (Arjuna) stationed in their magnificent chariot with white
horses yoked to it, loudly blew their divine conchs. (1.14) Hrsikesa (Krsna) (blew
the conch) Pancajanya ; Dhananjaya (Arjuna) (the conch) Devatta ; and Vrkodara
(Bhima) of terrible deeds blew the great conch Paundra; (1.15) King Yudhisthira, son of
Kunti, (blew) the Anantavijaya ; Nakula and Sahadeva, the Sughusa and the
Manipupaka (respectively) (1.16) And the King of Kasi,
wielding a great bow, and the great charioteer Sikhandi, Dhrstadyumna and
Virata and Satyaki the unconquerable ; (1.17) Drupada and the sons of
Draupadi and the son of Subhdra (Abhimanyu) the mighty-armed , - all (of them )
together , O King , blew their respective conchs. (1.18) That tremendous sound
pierced the hearts of Dhrtarastra as it reverberated through the skies. (1.19) Verse 1.20-1.26 Dr. Prasad
Seeing your sons standing, and the war
about to begin with the hurling of weapons; Arjuna, whose banner bore the
emblem of Lord Hanumana, 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) Gita as it is At that time Arjuna, the son
of Pandu, seated in the chariot bearing the flag marked with Hanuman, took up
his bow and prepared to shoot his arrows. O King, after looking at the sons of
Dhrtarastra drawn in military array, Arjuna then spoke to Lord Krsna these
words. (1.20) Arjuna said: O infallible
one, please draw my chariot between the two armies so that I may see those
present here, who desire to fight, and with whom I must contend in this great
trial of arms.(1.21-22) Let me see those who have
come here to fight, wishing to please the evil-minded son o Dhrtarastra.(1.23) Sanjaya said: O descendant
of Bharata, having thus been addressed by Arjuna, Lord Krsna drew up the fine
chariot in the midst of the armies of both parties.(1.24) In the presence of Bhisma,
Drona and all the other chieftains of the world, the Lord said, Just behold,
Partha, all the Kurus assembled here.(1.25) There Arjuna could see,
within the midst of the armies of both parties, his fathers, grandfathers,
teachers, maternal uncles, brothers, sons, grandsons, friends, and also his
fathers-in-law and well-wishers.(1.26) PROFESSOR S. RADHAKRISHNAN (20) Then Arjuna, whose banner bore the
crest of Hanuman, looked at the sons of Dhrtarastra drawn up in battle order;
and as the flight of missiles (almost) started, he took up his bow. (21) And, O Lord of earth, he spoke this
word to Hrsikesa (Krsna): Draw up my chariot, O Acyuta (Krsna), between the two
armies. (22) So that I may observe these men
standing eager for battle, with whom I have to contend in this strife of war. (23) I wish to look at those who are
assembled here, ready to fight and eager to achieve in battle what is dear to
the evil-minded son of Dhrtarastra. (24) Thus addressed by Gudakesa (Arjuna),
Hrsikeasa (Krsana) drew up that best of chariots, O Bharata (Dhrtarastra)
betweens the two armies. (25) In front of Bhisma, Drona and all the
chiefs he said: “Behold, O Partha (Arjuna), these Kurus assembled (here)." (26) There saw
Arjuna standing fathers and grandfathers, teachers, uncles, brothers, sons and
grandsons as also companions. Swami Gambhirananda O king, thereafter,
seeing Dhrtarastra’s men standing in their positions, when all the weapons were
ready for action, the son of Pandu (Arjuna) who had the insignia of Hanuman on
his chariot flag, raising up his bow, said the following to Hrsikesa. (1.20) O Acyuta, please place my
chariot between both the armies –
(1.21) until I survey these who
stand intent on fighting, and those who are going to engage in battle with me
in the impending war. (1.22) I wish to survey these
who have assembled here with the intention of fighting, and who want to
accomplish in the war what is dear to the perverted son of Dhrtarastra (1.23) Sanjaya said: O scion of
the line of Bharata (Dhrtarastra) Hrsikesa being told so by Gudakesa (Arjuna)
placed the excellent chariot between the two armies, in front of Bhisma Drona
as also the other rulers of the earth, and said, ‘O Partha (Arjuna), see these
assembled people of the Kuru dynasty. (1.24-25) Then Partha (Arjuna) saw,
marshaled among both the armies, (his) uncles as also grandfathers, teachers,
maternal uncles, brothers, (and cousins), sons grandsons, as well as comrades
and fathers-in-law and friends. (1.26) Verse 1.27-39 Dr. Prasad 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
sin only. (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) Gita as it is When the son of Kunti,
Arjuna, saw all these different grades of friends and relatives, he became
overwhelmed with compassion and spoke thus.(1.27) Arjuna said: My dear Krsna,
seeing my friends and relatives present before me in such a fighting spirit, I
feel the limbs of my body quivering and my mouth drying up.(1.28) My whole body is trembling, my hair is standing on end, my bow
Gandiva is slipping from my hand, and my skin is burning.(1.29) I am now unable to stand
here any longer. I am forgetting myself, and my mind is reeling. I see only
causes of misfortune, O Krsna, killer of the Kesi demon.(1.30) I do not see how any good
can come from killing my own kinsmen in this battle, nor can I, my dear Krsna,
desire any subsequent victory, kingdom, or happiness.(1.31) O Govinda, of what avail to
us are a kingdom, happiness or even life itself when all those for whom we may
desire them are now arrayed on this battlefield? O Madhusudana, when teachers,
fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons,
brothers-in-law and other relatives are ready to give up their lives and
properties and are standing before me, why should I wish to kill them, even
though they might otherwise kill me? O maintainer of all living entities, I am
not prepared to fight with them even in exchange for the three worlds, let
alone this earth. What pleasure will we derive from killing the sons of
Dhrtarastra?(1.32-35) Sin will overcome us if we
slay such aggressors. Therefore it is not proper for us to kill the sons of
Dhrtarastra and our friends. What should we gain, O Krsna, husband of the
goddess of fortune, and how could we be happy by killing our own kinsmen?(1.36) O Janardana, although these
men, their hearts overtaken by greed, see no fault in killing one's family or quarreling
with friends, why should we, who can see the crime in destroying a family,
engage in these acts of sin?(1.37-38) With the destruction of
dynasty, the eternal family tradition is vanquished, and thus the rest of the
family becomes involved in irreligion.(1.39) PROFESSOR S. RADHAKRISHNAN (27) And also fathers-in-law and friends in
both the armies. When the son of Kunti (Arjuna) saw all these kinsmen thus
standing arrayed. (28) He was overcome with great compassion
and uttered this in sadness: (29) My limbs quail, my mouth goes dry, my
body shakes my hair stands on end. (30) (The bow) Gandiva slips from my hand
and my skin is burning all over. I am not able to stand steady. My mind is
reeling. (31) And I see evil omens, O Kesava (Krsna),
nor do I foresee any good by slaying my own people in the fight. (32) I do not long for victory, O Krsna, nor
kingdom nor pleasures. Of what use is kingdom to us, O Krsna, or enjoyment or
even life? (33) Those for whose sake we desire kingdom,
enjoyments pleasures, they stand here in battle, renouncing their lives and
riches. (34) Teachers, fathers, sons and also
grandfathers; uncles fathers-in-law, grandsons and brothers-in-law and (other)
kinsmen. (35) These I would not consent to kill,
though they kill me, O Madhusudana (Krsna), even for the kingdom of the three
worlds how much less for the sake of the earth? (36) What pleasure can be ours, O Krsna,
after we have slain the sons of Dhrtarastra? Only sin will accrue to us if kill
these malignants. (37) So it is not right that we slay our
kinsmen, the sons of Dhrtarastra. Indeed. How can we be happy? O Madhava
(Krsna), if we kill our own people? (38) Even if these whose minds are
overpowered by greed, see no wrong in the destruction of the family and no
crime in treachery to fiends: (39) Why should we not have the wisdom to
turn away from this sin, O Janardana (Krsana), we who see the wrong in the
destruction of the family? Swami Gambhirananda The son of Kunti
(Arjuna), seeing all those relatives arrayed (there), became overwhelmed by
supreme compassion and said this sorrowfully; (1.27) O Krsna, seeing these
relatives and friends who have assembled here with the intention of fighting,
my limbs become languid and my mouth becomes completely dry. (1.28) And there is trembling in
my body, and there is horripillation; the Gandiva (bow) slips from the hand and
even the skin burns intensely. (1.29) Moreover, O kesava
(Krsna), I am not able to stand firmly, and my mind seems to be whirling. And I
notice the omens to be adverse. (1.30) Besides I do not see any
good (to be derived) from killing my own people in battle. O Krsna, I do not
hanker after victory, nor even a kingdom nor pleasures. (1.31) O Govinda ! What need do
we have of a kingdom, or what (need) of enjoyments and livelihood? Those for
whom kingdom, enjoyments and pleasures are desired by us, viz teachers, uncles,
sons, and so also grandfathers, maternal uncles. Fathers-in-law, grandsons,
brothers-in-law, and also relatives, - those very ones stand arrayed for battle
risking their lives and wealth. (1.32-34) O Madhusudana, even if I
am killed, I do not want to kill these even for the sake of a kingdom extending
over three worlds; what to speak of doing so for the earth ! (1.35) O Janardana, what
happiness shall we derive by killing those sons of Dhrtarastra? Sin alone will
accrue to us by killing these felons. (1.36) Therefore, it is not
proper for us to kill the sons of Dhrtarastra who are our own relatives. For, O
Madhava, how can we be happy by killing our kinsman ? (1.37) O Janardana, although
these people, whose hearts have become perverted by greed, do not see the evil
arising from destroying the family and sin in hostility towards friends, yet
how can we who clearly see the evil arising from destroying the family remain
unaware of (the need for) abstaining from all sin? (1.38-39) Verse 1.40-46 Dr. Prasad Eternal family traditions and codes of
moral conduct are destroyed with the destruction of the family. And immorality
prevails in the family due to the destruction of family traditions. (1.40) And when immorality prevails, O
Krishna, the women of the family become corrupted; when women are corrupted,
unwanted progeny is 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) Gita as it is When irreligion is prominent
in the family, O Krsna, the women of the family become polluted, and from the
degradation of womanhood, O descendant of Vrsni, comes unwanted progeny. (1.40)
An increase of unwanted
population certainly causes hellish life both for the family and for those who
destroy the family tradition. The ancestors of such corrupt families fall down,
because the performances for offering them food and water are entirely
stopped.(1.41) By the evil deeds of those
who destroy the family tradition and thus give rise to unwanted children, all
kinds of community projects and family welfare activities are devastated.
(1.42) O Krsna, maintainer of the
people, I have heard by disciplic succession that those who destroy family
traditions dwell always in hell. (1.43) Alas, how strange it is that
we are preparing to commit greatly sinful acts. Driven by the desire to enjoy
royal happiness, we are intent on killing our own kinsmen.(1.44) Better for me if the sons of
Dhrtarastra, weapons in hand, were to kill me unarmed and unresisting on the
battlefield.(1.45) Better for me if the sons of
Dhrtarastra, weapons in hand, were to kill me unarmed and unresisting on the
battlefield. It is the custom--according to ksatriya fighting principles--that
an unarmed and unwilling foe should not be attacked. Arjuna, however, decided
that even if attacked by the enemy in such an awkward position, he would not
fight. He did not consider how much the other party was bent upon fighting. All
these symptoms are due to soft-heartedness resulting from his being a great
devotee of the Lord. Sanjaya said: Arjuna, having thus spoken on the
battlefield, cast aside his bow and arrows and sat down on the chariot, his
mind overwhelmed with grief.(1.46)
PROFESSOR S. RADHAKRISHNAN (40) In the ruin of a family, its ancient
laws are destroyed: and when the laws perish, the whole family yields to
lawless-ness. (41) And when lawlessness prevails, O
Varsneya (Krsna), the women of the family become corrupted and when women are
corrupted, confusion of castes arises. (42) And to hell does this confusion bring
the family itself, as well as those who have destroyed it. For the spirits of
their ancestors fall, deprived of their offerings of rice and water. (43) By the misdeeds of those who destroy a
family and create confusion of varanas, the immemorial laws of the caste and
the family are destroyed. (44) And we have heard it said, O Janardana
(Krsna), that the men of the families whose laws are destroyed needs must live
in hell. (45) Alas, what a great sin have we resolved
to commit in striving to slay our own people through our greed for the
pleasures of the kingdom! (46) Far better would it be for me if the
sons of Dhrtarastra, with weapons in hand, should slay me in the battle, while
I remain unresisting and unarmed. Swami Gambhirananda From the ruin of the family
are totally destroyed the traditional rites and duties of the family. When
rites and duties are destroyed, vice overpowers the entire family also. (1.40) O Krsna, when vice
predominates the women of the family become corrupt. O descendant of the
Vrsnis, when women become corrupted, it results in the intermingling of castes.
(1.41) And the intermingling in
the family leads the ruiners of the family verily into hell. The forefathers of
these fall down (into hell) because of being deprived of the offerings of
rice-ball and water. (1.42) Due to these misdeeds of
the ruiners of the family, which cause intermingling of castes, the traditional
rites and duties of the castes and families become destroyed. (1.43) O Janardana, we have
heard that living in hell becomes inevitable for those persons whose family
duties get destroyed. (1.44) What a pity that we have
resolved to commit a great sin by being eager to kill our own kith and kin out
of greed for the pleasures of a kingdom! (1.45) If, in this battle, the
sons of Dhrtarastra armed with weapons kill me who am non resistant and
unarmed, that will be more beneficial to me. (1.46) Verse 1.47 Dr. Prasad 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) PROFESSOR S. RADHAKRISHNAN (47) Having spoken thus on the (field of)
battle, Ariuna sank down on the seat of his chariot, casting away his bow and
arrow, his spirit overwhelmed by sorrow. Swami Gambhirananda Having said so, Arjuna,
with a mind afflicted with sorrow, sat down on the chariot in the midst of the
battle, casting aside the bow along with the arrows. (1.47) TRANSCENDENTAL KNOWLEDGE
Verse 2.01-2.03 Dr. Prasad 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) Gita as it is Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana, Krsna, spoke the following words. (2.01) The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy. (2.02) O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy. (2.03) PROFESSOR S. RADHAKRISHNAN (1) Samjaya said: To him (who was) thus overcome by pity,
whose eyes were filled with tears and troubled and (who was) much depressed in
mind, Madhusudana (Krsna) spoke this word. (2) The Blessed Load said: Whence has come to thee this stain (this
dejection) of spirit in this hour of crisis? It is unknown to men of noble mind
(not cherished by the Aryans); it does not lead to heaven; (on earth) it causes
disgrace, O Arjuna. (3) Yield not to this unmanliness, O Partha
(Ariuna), for it does not become thee. Cast off this petty faintheartedness and
arise, O Oppressor of the foes (Arjuna). Swami Gambhirananda Sanjaya said: To him who
had been thus filled with pity, whose eyes were filled with tears and showed
distress, and who was sorrowing, Madhusudana uttered these words; (2.01) O Arjuna, in this
perilous place, whence has come to you this ignominious sentiment entertained
by unenlightened persons, which does not lead to heaven and which brings infamy
? (2.02) O Partha, yield not to
unmanliness. This does not befit you. O scorcher of foes, arise, giving up the
petty weakness of the heart. (2.03) Verse 2.04-10 Dr. Prasad 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 shall
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) 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) Gita as it is Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhisma and Drona, who are worthy of my worship? (2.04) It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood. (2.05) Nor do we know which is better--conquering them or being conquered by them. If we killed the sons of Dhrtarastra, we should not care to live. Yet they are now standing before us on the battlefield. (2.06) Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me. (2.07) I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven. (2.08) Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, “Govinda, I shall not fight," and fell silent. (2.09) O descendant of Bharata, at that time Krsna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna. (2.10) PROFESSOR S. RADHAKRISHNAN (4) Arjuna said: How shall I strike Bhisma and Drona who are
worthy worship, O Madhusadana (Krsna), with arrows in battle, O Slayer of foes
(Krsna)? (5) It is better to live in this world by
begging than to slay these honoured teachers. Though they are mindful of their
gains, they are my teachers and by slaying them, only, I would enjoy in this
world delights which are smeared with blood. (6) Nor do we know which for us is better
whether we conquer them or they conquer us. The sons Dhrtarastra whom if we
slew we should not care to live, are standing before us in battle array. (7) My very being is stricken with weakness
of (sentimental) pity. With my mind bewildered about my duty. I ask Thee. Tell
me, for certain, which is better. I am Thy pupil; teach me, who am seeking
refuge in Thee. (8) I do not see what will drive away this
sorrow which dries up my senses even if I should attain rich and unrivalled
Kingdom on earth or even the sovereignty of the gods. (9)Samjaya said: Having thus addressed Hrisikesa (Krsna), the mighty Gudakesa
(Arjuna) said to Govinda (Krsna) "I will not fight" and became
silent. (10) To him thus depressed in the midst of
the two armies, O Bharata (Dhrtarastra), Hrisikesa (Krsna), smiling as it were,
spoke this word. Swami Gambhirananda O Madhusudana, O
destroyer of enemies, how can I fight with arrows in battle against Bhisma and
Drona who are worthy of adoration? (2.04) Rather than killing the
noble minded elders, it is better in this world to live on alms. But by killing
the elders we shall only be enjoying here pleasures of wealth and desirable
things drenched in blood. (2.05) And we do not know which
is better (course) for us; whether we shall win, or whether they shall conquer
us. Those very sons of Dhrtarastra, by killing whom we do not wish to live,
stand in confrontation. (2.06) With my nature
overpowered by weak commiseration, with a mind bewildered about duty, I
supplicate to you. Tell me for certain that which is better; I am your
disciple. Instruct me who have taken refuge in You. (2.07) Because, I do not see
that which can, even after acquiring on this earth a prosperous kingdom free
from enemies and even sovereignty over the gods, remove my sorrow (which is)
blasting the senses. (2.08) Sanjaya said; Having
spoken thus to Hrsikesa (krsna), Gudakesa (Arjuna), the afflictor of foes,
verily became silent, telling Him ( Govinda), ‘I shall not fight’. (2.09) O descendant of Bharata,
to him who was sorrowing between the two armies, Hrsikesa, mocking as it were,
said these words: (2.10) Verse 2.11-15 Dr. Prasad Lord Krishna said: You
grieve for those who are not worthy of grief, and yet speak words of wisdom.
The wise grieves 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. (2.13) The
contacts of the senses with the sense objects give rise to the feelings of heat
and cold, and pain and pleasure. They are transitory and impermanent.
Therefore, one should learn to endure them. (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) Gita as it is The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead. (2.11) Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. (2.12) As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change. (2.13) O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. (2.14) O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation. (2.15) PROFESSOR S. RADHAKRISHNAN (11) The Blessed Lord said: Thou grievest for those whom thou shouldst
not grieve for, and yet thou speakest words about wisdom. Wise men do not
grieve for the dead or for the living. (12) Never was there a time when I was not,
nor thou, nor these lords of men, nor will there ever be a time hereafter when
we all shall cease to be. (13) As the soul passes in this body through
childhood, youth and aged even so is its taking on of another body. The sage is
not perplexed by this. (14) Contacts with their objects. O Son of
Kunti (Arjuna), give rise to cold and heat, pleasure and pain. They come and go
and do not last forever, these learn to endure, O Bharata (Arjuna). (15) The man who is not troubled by these, O
Chief of men (Arjuna), who remains the same in pain and pleasure, who is wise
makes himself fit for eternal life. Swami Gambhirananda You grieve for those who
are not to be grieved for, and you speak words of wisdom ! The learned do not
grieve for the departed and those who have not departed. (2.11) But certainly (it is) not
( a fact) that I did not exist at any time; nor you, nor these rulers of men.
And surely it is not that we all shall cease to exist after this. (2.12) As are boyhood, youth and
decrepitude to an embodied being in this (present) body so, an intelligent
person does not get deluded. (2.13) But, the contacts of the
organs with the objects are the producers of cold and heat, happiness and
sorrow. They have a beginning and an end, (and) are transient. Bear them, O
descendant of Bharata. (2.14) O (Arjuna, who are)
foremost among men, verily, the person whom these do not torment, the wise man
to whom sorrow and happiness are the same, - he is fit for Immorality. (2.15) Verse 2.16-21
Dr. Prasad The invisible Spirit (Atma, Atman) is
eternal, and the visible physical body, is transitory. The reality of these two
is indeed certainly seen by the seers of truth. (2.16) The Spirit by whom this entire universe
is pervaded is indestructible. No one can destroy the imperishable Spirit.
(2.17) The physical bodies of the eternal,
immutable, and incomprehensible Spirit are perishable. Therefore fight, O
Arjuna. (2.18) The one who thinks that the
Spirit is a slayer, and the one who thinks the Spirit is slain, both are
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, or cease to exist. It is unborn,
eternal, permanent, and primeval. The Spirit is not destroyed when the body is
destroyed. (2.20) O Arjuna, how can a person who knows
that the Spirit is indestructible, eternal, unborn, and immutable, kill anyone
or causes anyone to be killed? (2.21) Gita as it is Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both. (2.16) That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul. (2.17) The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata. (2.18) Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain. (2.19) For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain. (2.20) O Partha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill? (2.21) PROFESSOR S. RADHAKRISHNAN (16) Of the non-existent there is no coming
to be; of the existent there is no ceasing to be. The conclusion about these
two has been perceived by the seers of truth. (17) Know thou that that by which all this
is pervaded is indestructible. Of this immutable being, no one can bring about
the destruction. (18) It is said that these bodies of the
eternal embodied (soul) which is indestructible and incomprehensible come to
end. Therefore fight, O Bharata (Arjuna). (19) He who thinks that this slays and he
who thinks that is slain; both of them fail to perceive the truth; this one
neither slays nor is slain. (20) He is never born, nor does he die at
any time, nor having (once) come to be will he again cease to be. He is unborn,
eternal, permanent and primeval. He is not slain when the body is slain. (21) He who knows that it is indestructible
and eternal, uncreate and unchanging, how can such a person slay anyone, O
Partha (Arjuna), or cause any one to slay? Swami Gambhirananda Of the unreal there is no
being; the real has no nonexistence. But the nature of both these, indeed, has
been realized by the seers of Truth. (2.16) But know That to be
indestructible by which all this is pervaded. None can bring about the
destruction of this Immutable. (2.17) These destructible bodies
are said to belong to the everlasting, indestructible, indeterminable, embodied
One. Therfore, O descendant of Bharata, join the battle. (2.18) He who thinks of this One
as the killer, and he who thinks of this One as the killed, - both of them do
not know. This One does not kill nor is it Killed. (2.19) Never is this One born,
and never does It die; nor is it that having come to exist, It will again cease
to be. This One is birthless, eternal, undecaying, ancient; It is not killed
when body is killed. (2.20) O Partha, he who knows
this One as indestructible, eternal birthless and undecaying, how and whom does
that person kill, or whom does he consider to be killed ! (2.21) Verse 2.22-28 Dr. Prasad Just as a person puts on new
garments after discarding the old ones; similarly, the living entity or the
individual soul acquires new bodies after casting away the old bodies. (2.22) Weapons do not cut this Spirit, fire
does not burn it, water does not make it wet, and the wind does not make it
dry. The Spirit cannot be cut, burned, wetted, or dried. It is eternal, all
pervading, unchanging, immovable, and primeval. (2.23-24) The Spirit is said to be unexplainable,
incomprehensible, and unchanging. Knowing the Spirit as such you should not
grieve. (2.25) Even 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 the one who is born, and birth
is certain for the one who dies. Therefore, you should not lament over the
inevitable. (2.26-27) All beings are unmanifest, or
invisible to our physical eyes before birth and after death. They manifest
between the birth and the death only. What is there to grieve about? (2.28) Gita as it is As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones. (2.22) The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind. (2.23) This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same. (2.24) It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body. (2.25) If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed. (2.26) One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament. (2.27) All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation? (2.28) PROFESSOR S. RADHAKRISHNAN (22) Just as a person casts off worn-out
garments and puts on others that are new, even so does the embodied soul cast
off worn-out bodies and take on others that are new. (23) Weapons do not cleave this self, fire
does not burn him; water does not make him wet; nor does the wind make him dry. (24) He is uncleavable, He cannot be burnt.
He can be neither wetted nor dried. He is eternal, all pervading, unchanging
and immovable. He is the same forever. (25) He is said to be unmanifest,
unthinkable and unchanging. Therefore, knowing him as such thou shouldst not
grieve. (26) Even if thou thinkest that the self is
perpetually born and perpetually dies, even then, O Mighty-armed (Arjuna), thou
shouldst not grieve. (27) For to the one that is born death is
certain and certain is birth for the one that has died. Therefore for what is
unavoidable, thou shouldst not grieve. (28) Beings are unmanifest in their
beginnings, manifest in the middles and unmanifest again in their ends, O
Bharata (Arjuna), what is there in this for lamentation? Swami Gambhirananda As after rejecting worn
out clothes, a man takes up other new ones, likewise after rejecting worn out
bodies, the embodied one unites with other new ones. (2.22) Weapons do not cut It,
fire does not burn It, water does not moisten It, and air does not dry It.
(2.23) It cannot be cut, It
cannot be burnt cannot be moistened, and surely cannot be dried up. It is
eternal, omnipresent, stationary, unmoving and changeless. (2.24) It is said that This is
unmanifest; This is inconceivable; This is unchangeable. Therefore, having
known This you ought not to grieve. (2.25) On the other hand, if you
think this One is born continually or dies constantly, even then, O
mighty-armed one, you ought not to grieve thus. (2.26) For, death of anyone born
is certain, and of dead (re)birth is certainty. Therefore you ought not to
grieve over an inevitable fact. (2.27) O descendant of Bharata,
all beings remain unmanifesr in the beginning; they become manifest in the
middle. After death they certainly become unmanifest. What lamentation can
there be with regard to them? (2.28) Verse 2.29-30 Dr. Prasad 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) Gita as it is Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all. (2.29) O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being. (2.30) PROFESSOR S. RADHAKRISHNAN (29) One looks upon Him as a marvel, another
likewise speaks of Him as a marvel; another hears of Him as a marvel; and even
after hearing, no one whatsoever has known Him. (30) The dweller in the body of every one, O
Bharata (Arjuna), is eternal and can never be slain, Therefore thou shouldst
not grieve for any creature. Swami Gambhirananda Someone visualizes It as
a wonder; and similarly indeed, someone else talks of It as a wonder; and
someone else hears of It as a wonder. And someone else indeed, does not realize
It even after hearing about It. (2.29) O descendant of Bharata,
this embodied Self existing in everyone’s body can never be killed. Therefore
you ought not to grieve for all (these) beings. (2.30) Verse 2.31-38 Dr. Prasad Considering also your duty as a warrior
you should not waver like this. Because there is nothing more auspicious for a
warrior than a righteous war. (2.31) Only the fortunate warriors, O Arjuna,
get such an opportunity for an unsought war that is like an open door to
heaven. (2.32) If you will not fight this righteous
war, then you will fail in your duty, lose your reputation, and incur sin.
(2.33) People will talk about your disgrace
forever. To the honored, dishonor is worse than death. (2.34) The great warriors will think that you
have retreated from the battle out of fear. Those who have greatly esteemed you
will lose respect for you. (2.35) Your enemies will speak many
unmentionable words and scorn your ability. What could be more painful to you
than this? (2.36) You will go to heaven if killed on the
line of duty, or you will enjoy the kingdom on the earth if victorious.
Therefore, get up with a determination to fight, O Arjuna. (2.37) Treating pleasure and pain,
gain and loss, and victory and defeat alike, engage yourself in your duty. By
doing your duty this way you will not incur sin. (2.38) Gita as it is Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation. (2.31) O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets. (2.32) If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter. (2.33) People will always speak of your infamy, and for a respectable person, dishonor is worse than death. (2.34) The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant. (2.35) Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? (2.36) O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight. (2.37) Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat--and by so doing you shall never incur sin. (2.38) PROFESSOR S. RADHAKRISHNAN (31) Further, having regard for thine own
duty, thou shouldst not falter, there exists no greater good for a Ksatriya
than a battle enjoined by duty. (32) Happy are the Ksatriyas, O Partha (Arjuna),
for whom such a war comes of its own accord as an open door to Heaven. (33) But if thou doest not this lawful
battle, then thou wilt fail thy duty and glory and will incur sin. (34) Besides, men will ever recount thy ill
fame and for one who has been honoured. Ill-fame is worse than death. (35) The great warriors will think that thou
hast abstained from battle through fear and they by whom thou wast highly
esteemed will make light of thee. (36) Many unseemly words will be uttered by
thy enemies, slandering thy strength. Could anything be sadder than that? (37) Either slain thou shalt go to heaven;
or victorious thou shalt enjoy the earth; therefore arise, O Son of Kunti
(Arjuna), resolved on battle. (38) Treating alike pleasure and pain, gain
and loss, victory and defeat, then get ready for battle. Thus thou shalt not
incur sin. Swami Gambhirananda Even considering your own
duty you should not waver, since there is nothing else better for a Ksatriya
than a righteous battle. (2.31) O son of Partha, happy
are the Ksatriyas who come across this kind of a battle, which presents itself
unsought for and which is an open gate to heaven. (2.32) On the other hand, if you
will not fight this righteous battle, then, forsaking your own duty and fame,
you will incur sin. (2.33) People also will speak of
your unending infamy. And to an honored person infamy is worse than death.
(2.34) The great chariot-riders
will think of you as having desisted from the fight out of fear; and you will
fall into disgrace before them to whom you had been estimable. (2.35) And your enemies will
speak many indecent words while denigrating your might/ What can be more
painful than that? (2.36) Either by being killed
you will attain heaven, or by winning you will enjoy the earth. Therfore, O
Arjuna, rise up with determination for fighting. (2.37) Treating happiness and
sorrow, gain and loss, and conquest and defeat with equanimity, then engage in
battle. Thus you will not incur sin. (2.38) Verse 2.39-41 Dr. Prasad The science of transcendental knowledge
has been imparted to you, O Arjuna. Now listen to the science of selfless
service (Seva), endowed with which you will free yourself from all 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 the
discipline of selfless service protects one from the great fear of repeated
birth and death. (2.40) A selfless worker has resolute
determination for God-realization, but the desires of the one who works to
enjoy the fruits of work are endless. (2.41) Gita as it is Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Prtha, when you act in such knowledge you can free yourself from the bondage of works. (2.39) In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.(2.40) Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched. (2.41) PROFESSOR S. RADHAKRISHNAN (39) This is the wisdom of the Samkhya given
to thee, O Partha (Ariuna). Listen now to the wisdom of the Yoga. If your
intelligence accepts it, thou shalt cast away the bondage of works. (40) In this path, no effort is ever lost
and no obstacle prevails; even a little of this righteousness (dharma) saves
from great fear. (4I) In this, O joy of the kurus (Arjuna),
the resolute (decided) understanding is single; but the thoughts of the
irresolute (undecided) are many-branched and endless. Swami Gambhirananda O Partha, this wisdom has
been imparted to you from the standpoint of Self-realization. But listen to
this (wisdom) from the standpoint of Yoga, endowed with which wisdom you will
get rid of the bondage of action. (2.39) Here there is no waste of
attempt; nor is there (any) harm. Even a little of this righteousness saves
(one) from great fear. (2.40) O scion of the Kuru
dynasty, in this there is a single, one-pointed conviction. The thoughts of
irresolute ones have many branches indeed, and are innumerable. (2.41) Verse 2.42-46 Dr. Prasad The misguided ones who delight in the
melodious chanting of the Veda without understanding the real purpose of the
Vedas think, O Arjuna, as if there is nothing else in the Vedas except the
rituals for the sole purpose of obtaining heavenly enjoyment. (2.42) They are dominated by material desires,
and consider the attainment of heaven as the highest goal of life. They engage
in specific rites for the sake of prosperity and enjoyment. Rebirth is the
result of their action. (2.43) The resolute determination of
Self-realization is not formed in the minds of those who are attached to
pleasure and power, and whose judgment is obscured by ritualistic activities.
(2.44) A portion of the Vedas deals with three
modes - goodness, passion, and ignorance - of material Nature. Become free from
pairs of opposites, be ever balanced and unconcerned with the thoughts of
acquisition and preservation. Rise above these three modes, and be
Self-conscious, O Arjuna. (2.45) To a Self-realized person the Vedas are
as useful as a small reservoir of water when the water of a huge lake becomes
available. (2.46) Gita as it is Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this. (2.42-43) In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place. (2.44) The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self. (2.45) All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them. (2.46) PROFESSOR S. RADHAKRISHNAN (42-43) The undiscerning who rejoice in the
letter of the Veda, who contend that there is nothing else, whose nature is
desire and who are intent on heaven, proclaim these flowery words that result
in rebirth as the fruit of actions and (lay down) various specialized rites for
the attainment of enjoyment and power. (44) The intelligence which discriminates
between right and wrong, of those who are devoted to enjoyment and power and
whose minds are carried away by these words (of the Veda) is not well-established
in the Self (or concentration). (45) The action of the three-fold modes is
the subject matter of the Veda; but do thou become free, O Ariuna, from this
threefold nature; be free from the dualities (the pairs of opposites), be
firmly fixed in purity, not caring for acquisition and preservation, and be
possessed of the Self. (46) As is the use of a pond in a place
flooded with water everywhere, so is that of all the Vedas for the Brahmin who
understands. Swami Gambhirananda O son of Partha, those
undiscerning people who utter this flowery talk – which promises birth as a
result of rites and duties, and full of various special rites meant for the
attainment of enjoyment and affluence -, they remain engrossed in the
utterances of the Vedas and declare that nothing else exists; their minds are
full of desires and they have heaven as the goal. (2.42 -43) One pointed conviction
does not become established in the minds of those who delight in enjoyment and
affluence, and whose intellects are carried away by that (speech). (2.44) O Arjuna, the Vedas have
the three qualities as their object. You become free from worldliness, free
from the pairs of, ever-poised in the quality of sattva, without (desire for)
acquisition and protection and self-collected. (2.45) A Brahmana with
realization has that much utility in all the Vedas as a man has in a well when
there is flood all around. (2.46) Verse 2.47-54 Dr. Prasad You have control over doing
your respective duty only, but no control or claim over the results. 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 worry
and selfish attachment to the results, and remaining calm in both success and
failure. The selfless service is a yogic practice that brings peace and
equanimity of mind. (2.48) Work done with selfish motives is
inferior by far to the selfless service. Therefore be a selfless worker, O
Arjuna. Those who work only to enjoy the fruits of their labor are verily
unhappy, because one has no control over the results. (2.49) A Karma-yogi 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 selfishly attached to the fruits of work is called Karma-yoga or Seva.
(2.50) Karma-yogis are freed from the bondage
of rebirth due to renouncing the selfish attachment to the fruits of all work,
and attain blissful divine state of salvation or Nirvana. (2.51) When your intellect will completely
pierce the veil of confusion, then you will become indifferent to what has been
heard and what is to be heard from the scriptures. (2.52) When your intellect, that is confused by
the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay
steady and firm on concentration of the Supreme Being, then you shall attain
union with the Supreme in trance. (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) Gita as it is You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty. (2.47) Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga. (2.48) O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers. (2.49) A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work. (2.50) By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead]. (2.51) When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard. (2,52) When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness. (2.53) Arjuna said: O Krsna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk? (2.54) PROFESSOR S. RADHAKRISHNAN (47) To action alone hast thou a right and
never at all to its fruits; let not the fruits of action be thy motive; neither
let there be in thee any attachment to inaction. (48) Fixed in yoga, do thy work, O Winner of
wealth (Arjuna), abandoning attachment, with an even mind in success and
failure, for evenness of mind is called yoga. (49) Far inferior indeed is mere action to
the discipline of intelligence (buddhiyoga), O Winner of wealth (Ariuna), seek
refuge in intelligence. Pitiful are those who seek for the fruits (of their
action). (50) One who has yoked his intelligence
(with the Divine) (or is established in his intelligence) casts away even here
both good and evil. Therefore strive for yoga, yoga is skill in action. (51) The wise who have united their
intelligence (with the Divine) renouncing the fruits which their action yields
and freed from the bonds of birth reach the sorrowless state. (52) When thy intelligence shall cross the
turbidity of delusion, then shalt thou become indifferent to what has been
heard and what is yet to be heard. (53) When thy intelligence, which is
bewildered by the Vedic texts, shall stand unshaken and stable (samadhi), then
shalt thou attain to insight (yoga). (54) Arjuna said: What is the description of
the man who has this firmly founded wisdom, whose being is steadfast in spirit,
O Kesava (Krsna)? How should the man of settled intelligence speak, how should
he sit, how should he walk? Swami Gambhirananda Your right is for action
alone, never for the results. Do not become the agent of the results of action.
May you not have any inclination for inaction. (2.47) By being established in
Yoga, O Dhananjaya (Arjuna) undertake actions, casting off attachments and
remaining equipoised in success and failure. Euanimity is called Yoga. (2.48) O Dhananjaya, indeed,
action is quite inferior to the Yoga of wisdom. Take resort to wisdom. Those
who thirst for rewards are pitiable. (2.49) Possessed of wisdom, one
rejects here both virtue and vice. Therefore devote yourself to (Karma-) yoga.
Yoga is skillfulness in action. (2.50) Because, by giving up the
results produced by actions, the men of knowledge who are devoted to wisdom and
are freed from the bondage of birth, reach the state beyond evils. (2.51) When your mind will go
beyond the turbility of delusion, then you will acquire dispassion for what has
to be heard and what has been heard. (2.52) When your mind that has
become bewildered by hearing will become unshakable and steadfast in the Self,
then you will attain Yoga that arises from discrimination. (2.53) Arjuna said: O Kesava,
what is the description of a man of steady wisdom who is Self-absorbed? How
does the man of steady wisdom speak? How does he sit? How does he move about?
(2.54) Verse 2.55-59 Dr. Prasad Lord Krishna said: When one is completely
free from all desires of the mind and is satisfied with the Supreme Being by
the joy of Supreme Being, then one is called an enlightened person, O Arjuna.
(2.55) A person whose mind is
unperturbed by sorrow, who does not crave pleasures, and who is completely free
from attachment, fear, and anger, is called an enlightened sage of steady
intellect. (2.56) The mind and intellect of a person
become steady who is not attached to anything, who is neither elated by getting
desired results, nor perturbed by undesired results. (2.57) When one can completely withdraw the
senses from the 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 the one who knows the Supreme Being. (2.59) Gita as it is The Supreme Personality of Godhead said: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness. (2.55) One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.(2.56) In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.(2.57) One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness (2.58). The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. (2.59) PROFESSOR S. RADHAKRISHNAN (55) The blessed Lord said: When a man puts
away all the desires of his mind O Partha (Arjuna), and when his spirit is
content in itself, then is he called stable in intelligence. (56) He whose mind is untroubled in the
midst of sorrows and is free from eager desire amid pleasures, he from whom
passion, fear, and rage have passed away, he is called a sage of settled
intelligence. (57) He who is without affection on any
side, who does not rejoice or loathe as he obtains good or evil, his
intelligence is-firmly set (in wisdom). (58) He who draws away the senses from the
objects of sense on every side as a tortoise draws in his limbs (into the
shell), his intelligence is firmly set (in wisdom). (59) The objects of sense turn away from the
embodied soul who abstains from feeding on them but the taste for them remains.
Even the taste turns away when the Supreme is seen. Swami Gambhirananda The Blessed lord said: O
Partha, when one fully renounces all the desires that have entered the mind,
and remains satisfied in the Self alone by the Self, then he is called a man of
steady wisdom. (2.55) That monk is called a man
of steady wisdom when his mind unperturbed in sorrow, he is free from longing
for delights, and has gone beyond attachment, fear and anger. (2.56) The wisdom of that person
remains established, who has no attachment for anything anywhere, who neither
welcomes nor rejects anything what ever good or bad when he comes across it.
(2.57) And when this one fully
withdraws the senses from the object of the senses, as a tortoise wholly
(withdraws) the limbs, then his wisdom remains established. (2.58) The objects recede from
an abstinent man, with the exception of the taste (for them). Even the taste of
this person falls away after realizing the absolute. (2.59) Verse 2.60-63 Dr. Prasad Restless senses, O Arjuna,
forcibly carry away the mind of even a wise person striving for perfection.
(2.60) One should fix one's mind on
God with loving contemplation after bringing the senses under control. One's
intellect becomes steady when one's senses are under complete control. (2.61) One develops attachment to
sense objects by thinking about sense objects. Desire for sense objects comes
from attachment to sense objects, and anger comes from unfulfilled desires. (2.62) Delusion or wild idea arises from
anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind
is bewildered. One falls down from the right path when reasoning is destroyed.
(2.63) Gita as it is The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them. (2.60) One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence. (2.61) While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. (2.62) From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool. (2.63) PROFESSOR S. RADHAKRISHNAN (60) Even though a man may ever strive (for
perfection) and be ever so discerning, O Son of Kunti (Arjuna), his impetuous
senses will carry off his mind by force. (61) Having brought all (the senses) under
control, he should remain firm in yoga intent on Me; for he, whose senses are
under control, his intelligence is firmly set. (62) When a man dwells in his mind on the
objects of sense, attachment to them is produced. From attachment springs
desire and from desire comes anger. (63) From anger arises bewilderment, from
bewilderment loss of memory; and from loss of memory, the destruction of intelligence
and from the destruction of intelligence he perishes. Swami Gambhirananda For, O son of Kunti, the
turbulent organs violently snatch away the mind of an intelligent person, even
while he is striving diligently. (2.60) Controlling all of them,
one should remain concentrated on Me as the supreme. For the wisdom of one
whose organs are under control becomes steadfast. (2.61) In the case of a person
who dwells on objects, there arises attachment for them. From attachment grows
hankering, from hankering springs anger. (2.62) From anger follows
delusion; from delusion, failure of memory; from failure of memory, the loss of
understanding; from loss of understanding he perishes. (2.63) Verse 2.64-73 Dr. Prasad A disciplined person, enjoying sense objects
with senses that are under control and free from attachments and aversions,
attains tranquillity. (2.64) All sorrows are destroyed upon
attainment of tranquillity. 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 to 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) Because 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 whose senses are completely withdrawn from the 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, within
whose mind all desires dissipate without creating any mental disturbance, as
river waters enter the full ocean without creating any disturbance. One who
desires material objects is never peaceful. (2.70) One who abandons all desires, and
becomes free from longing and the feeling of 'I' and 'my', attains peace.
(2.71) O Arjuna, this is the superconscious
state of mind. Attaining this state, one is no longer deluded. Gaining this
state, even at the end of one's life, a person becomes one with the Absolute.
(2.72). Gita as it is But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord. (2.64) For one thus satisfied [in Krsna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established. (2.65) One who is not connected with the Supreme [in Krsna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace? (2.66) As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man's intelligence. (2.67) Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.(2.68) What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage. (2.69) A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean, which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy such desires.(2.70) A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.(2.71) That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.(2.72) PROFESSOR S. RADHAKRISHNAN (64) But a man of disciplined mind, who
moves among the objects of sense, with the senses under control and free from
attachment and aversion, be attains purity of Spirit. (65) And in that purity of spirit, there is
produced for him an end of all sorrow; the intelligence of such a man of pure
spirit is soon established (in the peace of the self). (66) For the uncontrolled, there is no
intelligence; nor for the uncontrolled is there the power of concentration and
for him without concentration, there is no peace and for the unpeaceful, how
can there be happiness? (67) When the mind runs after the roving
senses, it carries away the understanding, even as a wind carries away a ship
on the waters. (68) Therefore, O Mighty-armed (Arjuna), he
whose senses are all withdrawn from their objects his intelligence is firmly
set. (69) What is night for all beings is the
time of waking for, the disciplined soul; and what is the time of waking for
all beings is night for the sage who sees (or the sage of vision). (70) He unto whom all desires enter as
waters into the sea, which, though ever being filled is ever motionless,
attains to peace and not he who hugs his desires. (71) He who abandons all desires and acts
free from longing without any sense of mineness or egotism, he attains to
peace. (72) This is the divine state (brahmisthiti)
O Partha (Ariuna), having attained thereto, one is (not again) bewildered;
fixed in that state at the end (at the hour of death) one can attain to the
bliss of God (brahmanirvana). Swami Gambhirananda But by
perceiving objects with the organs that are free from attraction and repulsion,
and are under control, the self-controlled man attains serenity. (2.64) When there
is serenity, there follows eradication of all his sorrows, because the wisdom
of one who has serene mind soon becomes firmly established. (2.65) For the
unsteady there is no wisdom, and there is no meditation for the unsteady man.
And for an unmeditative man there is no peace. How can there be happiness for
one without peace? (2.66) For the
mind which follows in the wake of the wandering senses, that (mind) carries
away his wisdom like the wind (diverting) a boat on the waters. (2.67) Therefore,
O mighty-armed one, his wisdom becomes established whose organs are completely
withdrawn from the objects. (2.68) The
self-restrained man keeps awake during that which is night for all creatures.
That during which creatures keep awake, it is night to the seeing sage. (2.69) The man
attains peace, into whom all desires enter the same way as waters flow into a
sea that remains unchanged (even) when being filled up from all sides. Not so
one who is desirous of objects. (2.70) The man
attains peace, who after rejecting all desires, moves about free from
hankering, without the idea of (‘me’ and) ‘mine’, and devoid of pride. (2.71) O Partha,
this is the state of being established in Brahman. One does not become deluded
after attaining this. One attains identification with Brahman by being
established in this state even in the closing years of one’s life. (2.72) CHAPTER 3
PATH OF SERVICE Verse 3.01-06 Dr. Prasad
Arjuna asked: If You consider that
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 the past. The
path of Self-knowledge for the contemplative ones, and the path of unselfish
work (Seva, Karma-yoga) 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.
Everyone is driven to action helplessly indeed by the forces of Nature.
(3.04-05) Anyone, who restrains the senses but
mentally dwells upon the sense objects, is called a pretender. (3.06) Gita as it is Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work? (3.01) My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me. (3.02) The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service. (3.03) Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection. (3.04) Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment. (3.05) One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender. (3.06) PROFESSOR S. RADHAKRISHNAN (1) Arjuna said: If thou deemest that (the
path of) understanding is more excellent than (the path of) action, O Janardana
(Krsna), why then dost thou urge me to do this savage deed, O Kesava (Krsana)? (2) With an apparently confused utterance
thou seemest to bewilder my intelligence. Tell (me) then decisively the one
thing by which I can attain to the highest good. (3) The Blessed Lord said: O, blameless One,
in this world a two-fold way of life has been taught of yore by Me, the path of
knowledge for men of contemplation and that of works for men of action. (4) Not by abstention from work does a man
attain freedom from action; nor by mere renunciation does he attain to his
perfection. (5) For no one can remain even for a moment
without doing work; every one is made to act helplessly by the impulses born of
nature. (6) He who restrains his organs of action but
continues in his mind to brood over the objects of sense, whose nature is
deluded is said to be a hypocrite (a man of false conduct). Swami Gambhirananda O Janardana (Krsna), if
it be Your opinion that Wisdom is superior to action, why then do you urge me
to horrible action? (3.01) You bewilder my
understanding, as it were, by a seemingly conflicting statement ! Tell me for
certain one of these by which I may attain the highest Good. (3.02) O unblemished one, two
kinds of steadfastness in this world were spoken by Me in the days of yore –
through the Yoga of Knowledge for the men of realization; through the Yoga of
Action for the yogis. (3.03) A person does not attain
freedom from action by abstaining from action; nor does he attain fulfillment
merely through renunciation. (3.04) Because no one ever
remains even for a moment without doing work. For all are made to work under
compulsion by the gunas born of Nature. (3.05) One who, after
withdrawing the organs of action, sits mentally recollecting the objects of the
senses, that one, of deluded mind, is called a hypocrite. (3.06) Verse 3.07-09 Dr. Prasad The one who controls the
senses by the trained and purified mind and intellect, and engages the organs
of action to selfless service is considered superior. (3.07) Perform your obligatory duty, because
working is indeed better than sitting idle. Even the maintenance of your body
would not be possible without work. (3.08) Work other than those done as
a selfless service (Seva) binds human beings. Therefore, becoming free from
selfish attachment to the fruits of work, do your duty efficiently as a service
to Me. (3.09) Gita as it is On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krsna consciousness] without attachment, he is by far superior. (3.07) Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work. (3.08) Work done as a sacrifice for Visnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage. (3.09) PROFESSOR S. RADHAKRISHNAN (7) But he who controls the senses by the
mind, O Ariuna, and without attachment engages the organs of action in the path
of work, he is superior. (8) Do thou thy allotted work, for action is
better than inaction; even the maintenance of thy physical life cannot be
effected without action. (9) Save work done as and for a sacrifice
this world is in bondage to work. Therefore, O son of Kunti (Arjuna), do thy
work as a sacrifice, becoming free from all attachment. Swami Gambhirananda But, O Arjuna, one who
engages in Karmayoga with the organs of action, controlling the organs with the
mind and becoming unattached, - that one excels. (3.07) You perform the
obligatory duties, for action is superior than in action. And through inaction,
even the maintenance of your body will
not be possible. (3.08) This man becomes bound by
actions other than that action meant for God. Without being attached, O son of
Kunti, you perform actions for Him. (3.09) Verse 3.10-18 Dr. Prasad In the beginning the creator created
human beings together with selfless service (Seva, sacrifice) and said: By
serving each other you shall prosper and the sacrificial service shall fulfill
all your desires. (3.10) Nourish the celestial controllers with
selfless service, and they will nourish you. Thus nourishing one another you
shall attain the Supreme goal. (3.11) The celestial controllers, served 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 feeding
others are freed from all sins, but the impious who cook food only for
themselves without first offering to God, or sharing with others verily eat
sin. (3.13) The living beings are born from food
grains, grains are produced by sacrificial work or duty performed by farmers
and other field workers. Duty is prescribed in the scriptures. Scriptures (such
as the Vedas, the Holy Bible, the Holy Koran) come from the Supreme Being. Thus
the all-pervading Supreme Being or God is ever present in selfless service.
(3.14-15) The one who does not help to
keep the wheel of creation in motion by sacrificial duty (Seva), and rejoices
sense pleasures, that sinful person lives in vain. (3.16) The one who rejoices the Supreme Being,
who is delighted 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) Gita as it is In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, " Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation." (3.10) The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.(3.11) In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.(3.12) The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin. (3.13) All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.(3.14) Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.(3.15) My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.(3.16) But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated -- for him there is no duty. (3.17) A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being. (3.18) PROFESSOR S. RADHAKRISHNAN (10) In ancient days the Lord of creatures
created men along with sacrifice and said, "By this shall ye bring forth
and this shall be unto you that which will yield the milk of your desires.” (11) By this foster ye the gods and let the
gods foster you; thus fostering each other you shall attain to the supreme
good. (12) Fostered by sacrifice the gods will
give you the enjoyments you desire. He who enjoys these gifts without giving to
them in return is verily a thief. (13) The good people who eat what is left
from the sacrifice are released from all sins but those wicked people who
prepare food for their own sake -verily they eat sin. (I4) From food creatures come into being;
from rain is the birth of food; from sacrifice rain comes into being and
sacrifice is born of work. (15) Know the origin of karma (of the nature
of sacrifices) to be in Brahma (the Veda) and the Brahma springs from the
Imperishable. Therefore the Brahma, which comprehends all, ever centres round
the sacrifice. (I6) He who does not, in this world, help to
turn the wheel thus set in motion, is evil in his nature, sensual in his
delight, and he, O Partha (Arjuna), lives in vain. (17) But the man whose delight is in the
Self alone. Who is content with the Self, who is satisfied with the Self, for
him there exists no work that needs to be done. (18) Similarly, in this world he has no
interest whatever to gain by the actions that he has done and none to be gained
by the actions that he has not done. He does not depend on all these beings for
any interest of his. Swami Gambhirananda In the days of yore,
having created the beings together with the sacrifices, Prajapati said: “ By
this you multiply. Let this be your yielder of coverted objects of desire.”
(3.10) “you nourish the gods
with this. Let those gods nourish you. Nourishing one another, you shall attain
the supreme Good.” (3.11) “Being nourished by
sacrifices, the gods will indeed give you the coveted enjoyments. He is
certainly a thief who enjoys what have been given by them without offering
(these) to them.” (3.12) By becoming partakers of
the remnants of sacrifices, they become freed from all sins. But the unholy
persons who cook for themselves, they incur sin. (3.13) From food are born the
creatures; the origin of food is from rainfall; rainfall originates from sacrifice;
sacrifice has action in origin. (3.14) Know that action has the
Vedas as its origin; the Vedas have the Immutable as their source. Hence, the
all-pervading Vedas are for ever based on sacrifice. (3.15) O Partha, he lives in
vain who does not follow here the wheel thus set in motion., whose life is
sinful, and who indulges in the senses. (3.16) But, that man who
rejoices only in the Self and is satisfied with the Self, and is contented only
in the Self, - for him there is no duty to perform. (3.17) For him there is no
concern here at all with performing an action; nor any (concern) with
non-performance. Moreover, for him there is no dependence on any object to
serve any purpose. (3.18) Verse 3.19-24 Dr. Prasad Always perform your duty
efficiently and without any selfish attachment to the results, because by doing
work without attachment one attains Supreme. (3.19) King Janaka and others
attained perfection of Self-realization by selfless service (Karma-yoga) alone.
You should also perform your duty with a view to guide people, and for the
welfare of the 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) Because, if I do not engage in action
relentlessly, O Arjuna, people would follow My path in everyway. These worlds
would perish if I do not work, and I shall be the cause of confusion and
destruction of all these people. (3.23-24) Gita as it is Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme. (3.19) Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work. (3.20) Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues. (3.21) O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything--and yet I am engaged in prescribed duties. (3.22) For if I ever failed to engage in carefully performing prescribed duties, O Partha, certainly all men would follow My path. (3.23) If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings. (3.24) PROFESSOR S. RADHAKRISHNAN (19) Therefore, without attachment, perform
always the work that has to be done, for man attains to the highest by doing
work without attachment. (20) It was even by works that Janaka and
others attained to perfection. Thou shouldst do works also with a view to the
maintenance of the world. (21) Whatsoever a great man does, the same
is done by others as well. Whatever standard be sets, the world follows. (22) There is not for me, O Partha (Arjuna),
any work in the three worlds which has to be done nor anything to be obtained
which has not been obtained; yet I am engaged in work. (23) For, if ever I did not engage in work
unwearied, O Partha (Arjuna), men in every way follow my path. (24) If I should cease to work, these worlds
would fall in ruin and I should be the creator of disordered life and destroy
these people. Swami Gambhirananda Therefore, remaining
unattached, always perform the obligatory duty, for, by performing (one’s) duty
without attachment, a person attains the Highest. (3.19) For Janaka and others
strove to attain Liberation through action itself. You ought to perform (your
duty) also with a view to preventing mankind from going astray. (3.20) Whatever a superior
person does. Another person that very thing ! Whatever he upholds as authority,
an ordinary person follows that. (3.22) In all the three worlds,
O Partha, there is no duty whatsoever for Me (to fill); nothing remains
unachieved or to be achieved. Still do I continue in action. (3.23) For O Partha, if at any
time I do not continue vigilantly in action, men will follow My path in every
way. These worlds will be
ruined if I do not perform action. And I shall become the agent of
intermingling (of castes), and shall be destroying these beings. (3.24) Verse 3.25-26 Dr. Prasad As the ignorant work with attachment to
the fruits of work, so the wise should work without attachment, for the welfare
of the society. (3.25) The wise should not unsettle
the mind of the ignorant ones who are attached to the fruits of work, but the
enlightened one should inspire others by performing all works efficiently
without selfish attachment. (See also 3.29) (3.26) Gita as it is As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path. (3.25) So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krsna consciousness]. (3.26) PROFESSOR S. RADHAKRISHNAN (25) As the unlearned act from attachment to
their work should the learned also act, O Bharata (Arjuna), but without any
attachment, faith the desire to maintain the world-order. (26) Let him (jnanin) not unsettle the minds
of the ignorant who are attached to action. The enlightened man doing all works
in a spirit of yoga should set others to act (as well). Swami Gambhirananda O scion of the Bharata
dynasty, as the unenlightened people act with attachment to work, so should the
enlightened person act, without attachment, being desirous of prevention of
people from going astray. (3.25) The enlightened man
should not create any disturbance in the beliefs of the ignorant, who are
attached to work. Working, while himself remaining diligent, he should make
them do all the duties. (3.26) Verse 3.27-33 Dr. Prasad The forces of Nature do all
works. But due to delusion of ignorance people assume themselves to be the
doer. (See also 5.09, 13.29, and 14.19) (3.27) The one who knows the truth about the
role of the forces of Nature in getting work done does not become attached to
the work. Such a person knows that it is the forces of Nature that get their
work done by using our organs as their instruments. (3.28) But those who are deluded by the
illusive power (Maya) of Nature become attached to the works done by the forces
of Nature. The wise should not disturb the mind of the ignorant whose knowledge
is imperfect. (See also 3.26) (3.29) Do your duty dedicating all
works to God 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 are free from cavil become free from the bondage of
Karma. But those who carp at this teaching and do not practice it, consider
them ignorant, senseless, and lost. (3.31-32) All beings follow their nature. Even
the wise act according to their own nature. What, then, is the value of sense
restraint? (3.33) Gita as it is The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature. (3.27) One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results. (3.28) Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge. (3.29) Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight. (3.30) Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions. (3.31) But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection. (3.32) Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish? (3.33) PROFESSOR S. RADHAKRISHNAN (27) While all kinds of work are done by the
modes of nature, be whose soul is bewildered by the self-sense thinks "I
am the doer." (28) But he who knows the true character of
the two distinctions (of the soul) from the modes of nature acid their works, O
Mighty-armed (Arjuna), understanding that it is the modes which are acting on
the modes, does not get attached. (29) Those who are misled by the modes of
nature get attached to the works produced by them. But let no one who knows the
whole unsettle the minds of the ignorant who know only a part. (30) Resigning all thy works to Me, with thy
consciousness fixed in the Self, being free from desire and egoism, fight,
delivered from thy fever. (31) Those men, too, who, full of faith and
free from cavil constantly follow this teaching of Mine are released from (the
bondage of) works. (32) But those who slight My teaching and do
not follow it, know them to be blind to all wisdom, lost and senseless. (33) Even the man of knowledge acts in
accordance with his own nature. Beings follow their nature. What can repression
accomplish? Swami Gambhirananda While actions are being
done in every way by the gunas (qualities) of Nature, one who is deluded by egotism
thinks thus: “I am the doer”. (3.27) But, O mighty-armed one,
the one who is a knower of the facts about the varieties of the gunas
(qualities) and actions, does not become attached, thinking thus; ‘The organs
rest (act) on the objects of the organs’. (3.28) Those who are wholly
deluded by the gunas of Nature become attached to the activities of the gunas.
The knower of the All should not disturb those of dull intellect, who do not
know the All. (3.29) Devoid of the fever of
the soul, engage in battle by dedicating all actions to Me, with (your) mind
intent on the Self, and becoming free from expectations and egoism. (3.30) Those men who ever follow
this teaching of Mine, with faith and without cavil, they also become freed
from actions. (3.31) But those who, decrying
this, do not follow My teaching, Know them – who are deluded about all
knowledge and who are devoid of discrimination – to have gone to ruin. (3.32) Even a man of wisdom
behaves according to his own nature. What can restraint do? (3.33) Verse 3.34-35 Dr. Prasad Attachments and aversions for
the sense objects remain in the senses. One should not come under the control
of these two, because they are two major stumbling blocks, indeed, on one's
path of Self-realization. (3.34) One's inferior natural work is better
than superior unnatural work. Death in carrying out one's natural work is
useful. Unnatural work produces too much stress. (See also 18.47) (3.35) Gita as it is There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization. (3.34) It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another' duties, for to follow another's path is dangerous. (3.35) PROFESSOR S. RADHAKRISHNAN (34) For (every) sense attachment and
aversion are fixed (in regard) to the objects of (that) sense. Let no one come
under their sway for they are his (two) waylayers. (35) Better is one's own law though
imperfectly earned out than the law of another carried out perfectly. Better is
death in (the fulfillment of) one's own law for to follow another's law is
perilous. Swami Gambhirananda Attraction and repulsion
are ordained with regard to the objects of all the organs. One should not come
under the sway of these two because they are his adversaries. (3.34) One’s own duty, though
defective, is superior to another’s duty well performed. Death is better while
engaged in one’s own duty; another’s duty is fraught with fear. (3.35) Verse 3.36-41 Dr. Prasad Arjuna said: O Krishna, what impels one
to commit sin as if unwillingly and forced against one's will? (3.36) Lord Krishna said: It is the
lust born out of passion that becomes anger when unfulfilled. Lust is
insatiable and is a great devil. Know this as the enemy. (3.37) As the fire is covered by smoke,
as a mirror by dust, and as an embryo by the amnion; similarly, Self-knowledge
gets covered by different degrees of this insatiable lust, the eternal enemy of
the wise. (3.38-39) The senses, the mind, and the
intellect are said to be the abode of lust; with these it deludes a person by
veiling the Self-knowledge. (3.40) Therefore, O Arjuna, by controlling the
senses first, kill this devil of material desire that destroys Self-knowledge
and Self-realization. (3.41) Gita as it is Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force? (3.36) The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world. (3.37) As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust. (3.38) Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.(3.39) The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.(3.40) Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization. (3.41) PROFESSOR S. RADHAKRISHNAN (36) Arjuna said: But by what is a man
impelled to commit sin, as if by force, even against his will, O Varsneya
(Krsna)? (37) The Blessed Lord said: This is craving,
this is wrath, born of the mode of passion, all devouring and most sinful. Know
this to be the enemy here. (38) As fire is covered by smoke, as a
mirror by dust, as an embryo is enveloped by the womb, so is this covered by
that (passion). (39) Enveloped is wisdom, O Son of Kunti
(Arjuna), by this insatiable fire of desire, which is the constant foe of the
wise. (40) The senses, the mind and the
Intelligence are said to be its seat. Veiling wisdom by these, it deludes the
embodied (soul). (41) Therefore, O Best of Bharatas (Arjuna)
control thy senses from the beginning and slay this sinful destroyer of wisdom
and discrimination. Swami Gambhirananda Now
then, O scion of the Vrsni dynasty (Krsna), impelled by what does this man
commit sin even against his wish, being constrained by force, as it were? (3.36) This
desire, this anger, born of the quality of rajas, is a great devourer, a great
sinner. Know this to be the enemy here. (3.37) As
fire is enveloped by smoke, as a mirror by dirt, and as a fetus remains
enclosed in the womb, so is this shrouded by that. (3.38) O
son of Kunti, Knowledge is covered by this constant enemy of the wise, in the
form of desire which is an insatiable fire. (3.39) The
organs, mind, and the intellect are said to be its abode. This one diversely
deludes the embodied being by veiling Knowledge with the help of these. (3.40) Therefore,
O scion of the Bharata dynasty, after first controlling the organs, renounce
this one which is sinful and a destroyer of learning and wisdom. (3.41) Verse 3.42-43 Dr. Prasad The senses are said to be superior to
the body, the mind is superior to the senses, the intellect is superior to the
mind, transcendental knowledge is superior to the intellect, and the Self is
superior to transcendental knowledge. (3.42) Thus, knowing the Self to be
superior to the intellect, and controlling the mind by the intellect that is
purified by spiritual practices, one must kill this mighty enemy, lust, O
Arjuna. (3.43) Gita as it is The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.(3.42) Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krsna consciousness] and thus--by spiritual strength--conquer this insatiable enemy known as lust. (3.43) (42) The senses, they say, are great,
greater than the senses is the mind, greater than the mind is the intelligence
but greater than the intelligence is He. (43) Thus knowing Him who is beyond the
intelligence, steadying the (lower) self by the Self, smite, O Mighty-armed
(Arjuna), the enemy in the form of desire, so hard to get at. Swami Gambhirananda They say that the organs
are superior (to the gross body); the mind is superior to the organs; but the
intellect is superior to the mind. However, the one who is superior to the
intellect is He. (3.42) Understanding the Self
thus as superior to the intellect, and completely establishing (the Self) in
spiritual absorption with the (help of) mind, O mighty armed one, vanquish the
enemy in the form of desire, which is difficult to subdue. (3.43) CHAPTER 4
PATH OF RENUNCIATION WITH KNOWLEDGE Verse 4.01-04 Dr. Prasad Lord Krishna said: I taught this
Karma-yoga, the eternal science of right action, to King Vivasvan. Vivasvan
taught it to Manu. Manu taught it to Ikshvaku. Thus handed down in succession
the saintly Kings knew this science of proper action (Karma-yoga). 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) Gita as it is The Personality of Godhead, Lord Sri Krsna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku. (4.01) This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost. (4.02) That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science. (4.03) Arjuna said: The sun-god Vivasvan is senior by birth to
You. How am I to understand that in the beginning You instructed this science
to him? (4.04) PROFESSOR S. RADHAKRISHNAN (1) The Blessed Lord said: I proclaimed this imperishable yoga to
Vivasvan; Vivasvan told it to Manu and Manu spoke it to Iksvaku. (2) Thus handed down from one to another the
royal sages knew it till that yoga was lost to the world through long lapse of
time, O Oppressor of the foe (Arjuna). (3) This same ancient yoga has been today
declared to thee by Me; for thou art My devotee and My friend; and this is the
supreme secret. (4) Arjuna said; Later was Thy birth and earlier was the
birth of Vivasvat. How then am I to understand that thou didst declare it to
him in the beginning? Swami Gambhirananda I imparted this
imperishable Yoga to Vivasvan. Vivasvan taught it to Manu, Manu transmitted
this to Iksvaku. (4.01) The king sages knew this
(Yoga) which was received thus in regular succession. That Yoga, O destroyer of
foes, is now lost owing to a long lapse of time. (4.02) The ancient Yoga itself,
which is this, has been taught to you by Me today, considering that you are My
devotee and friend. For this (Yoga) is a profound secret. (4.03) Your birth was later,
(whereas) the birth of Vivasvan was earlier. How am I to understand this that
You instructed (him) in the beginning? (4.04) Verse 4.05-10 Dr. Prasad 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 of all beings, yet I manifest Myself by controlling the material Nature
using My own divine potential energy (Maya). (See also 10.14) (4.06) Whenever there is a decline
of Dharma (Righteousness) and a predominance of Adharma (Unrighteousness), O
Arjuna, then I manifest Myself. I appear from time to time for protecting the
good, for transforming the wicked, and for establishing world order (Dharma).
(4.07-08) The one who truly understands My
transcendental appearance, and activities of creation, maintenance, and
dissolution attains My Supreme Abode and is not born again after leaving this
body, O Arjuna. (4.09) Many have become free from attachment,
fear, anger, and attained salvation by taking refuge in Me, by becoming fully
absorbed in My thoughts, and by getting purified by the fire of Self-knowledge.
(4.10) Gita as it is The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy! (4.05) Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form. (4.06) Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself. (4.07) To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.(4.08) One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna. (4.09) Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me--and thus they all attained transcendental love for Me.(4.10) PROFESSOR S. RADHAKRISHNAN (5) The Blessed Lord said: Many are My lives that are past, and thine
also, O Arjuna; all of them I know but thou knowest not, O Scourge of the foe
(Arjuna). (6) Though (I am) unborn, and My self (is)
imperishable, though (I am) the lord of all creatures, yet establishing Myself
in My own nature, I come into (empiric) being through My power (maya). (7) Whenever there is a decline of
righteousness and rise of unrighteousness, O Bhrata (Arjuna), then I send forth
(create incarnate) Myself. (8) For the protection of the good, for the
destruction of the wicked and for the establishment of righteousness, I come
into being from age to age. (9) He who knows thus in its true nature My
divine birth and works, is not born again, when he leaves his body but comes to
Me, O Arjuna. (10) Delivered from passion, fear and anger,
absorbed in Me, taking refuge in Me, many purified by the austerity of Wisdom,
have attained to My state of being. Swami Gambhirananda O Arjuna, many lives of
Mine have passed, and so have yours. I know them all, (but) you know not, O
scorcher of enemies ! (4.05) Though I am birthless,
undecaying by nature, and the Lord of beings, (still) by subjugating My
Prakrti, I take birth by means of My own Maya. (4.06) O scion of the Bharata
dynasty, whenever there is a decline of virtue and increase of vice, then do I
manifest Myself. (4.07) For the protection of the
pious, the destruction of the evil-doers, and establishing virtue, I manifest
Myself in every age. (4.08) He who thus knows truly
the divine birth and actions of Mine, does not get rebirth after casting off
the body. He attains Me, O Arjuna. (4.09) Many who were devoid of
attachment, fear and anger, who were absorbed in Me, who had taken refuge in
Me, and were purified by the austerity of Knowledge, have attained My state.
(4.10) Verse 4.11-12 Dr. Prasad With whatever motive people worship Me,
I fulfill their desires accordingly. People worship Me with different motives.
(4.11) Those who long for success in their
work here on the earth worship the celestial controllers. Success in work comes
quickly in this human world. (4.12) Gita as it is As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha.(4.11) Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, men get results from fruitive work in this world.(4.12) PROFESSOR S. RADHAKRISHNAN (11) As men approach me so do I accept them:
men on all sides follow my path, O Partha (Ariuna). (12) Those who desire the fruition of their
works on earth offer sacrifices to the gods (the various forms of the one
Godhead) for the fruition of works in this world of men is very quick. Swami Gambhirananda According to the manner
in which they approach Me, I favour them in that very manner. O son of Partha,
human beings follow My path in every way. (4.11) Longing for the fruition
of actions (of their rites and duties), they worship the gods here. For, in the
human world, success from action comes quickly. (4.12) Verse 4.13-15 Dr. Prasad I created the four divisions
of human society based on aptitude and vocation. Though I am the author of this
system of the division of labor, one should know that I do nothing directly and
I am eternal. (See also 18.41) (4.13) Works do not bind Me, because I have no
desire for the fruits of work. The one who fully understands and practices this
truth is also not bound by Karma. (4.14) The ancient seekers of salvation also
performed their duties with this understanding. Therefore, you should do your
duty as the ancients did. (4.15) Gita as it is According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.(4.13) There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.(4.14) All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.(4.15) PROFESSOR S. RADHAKRISHNAN (13) The fourfold order was created by Me
according to the divisions of quality and work. Though I am its creator know Me
to be incapable of action or change. (14) Works do not defile Me; nor do I have
yearning for their fruit. He who knows Me thus is not bound by works. (15) So knowing was work done also by the
men of old who sought liberation. Therefore do thou also work as the ancients
did in former times. Swami Gambhirananda The four castes have been
created by Me through the classification of the gunas and duties. Even though I
am the agent of that (act of classification), still know Me to be a non-agent
and changeless. (4.13) Actions do not taint Me;
for Me there is no hankering for the results of actions. One who knows Me thus,
does not become bound by actions. (4.14) Having known me thus,
duties were performed even by the ancient
seekers of Liberation. Therefore, you undertake action itself as was
performed earlier by the ancient ones. (4.15) Verse 4.16-17 Dr. Prasad Even the wise ones are confused about
what is action and what is inaction. Therefore, I shall clearly explain what is
action, knowing that one shall be liberated from the evil of birth and death.
(4.16) The true nature of action is very
difficult to understand. Therefore, one should know the nature of attached
action, the nature of detached action, and also the nature of forbidden action.
(4.17) Gita as it is Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.(4.16) The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.(4.17) PROFESSOR S. RADHAKRISHNAN (16) What is action? What is inaction? -As
to this even the wise are bewildered I will declare to thee what action is,
knowing which thou shalt be delivered from evil. (17) One has to understand what action is,
and likewise one has to understand what is wrong action and one has to
understand about inaction. Hard to understand is the way of work. Swami Gambhirananda Even the intelligent are
confounded as to what is action and what is inaction. I shall tell you of that
action by knowing which you will become free from evil. (4.16) For there is something to
be known even about action, and something to be known about prohibited action;
and something has to be known about inaction. The true nature of action is
inscrutable. (4.17) Verse 4.18-24 Dr. Prasad The one who sees inaction in
action, and action in inaction, is a wise person. Such a person is a yogi and
has accomplished everything. (See also 3.05, 3.27, 5.08 and 13.29) (4.18) A person, whose desires have become
selfless by being roasted in the fire of Self-knowledge, is called a sage by
the wise. (4.19) The one who has abandoned
selfish attachment to the fruits of work, and remains ever content and
dependent on no one but God, such a person though engaged in activity does
nothing at all, and incurs no Karmic reaction. (4.20) The one who is free from desires, whose
mind and senses are under control, and who has renounced all proprietorship,
does not incur sin the Karmic reaction by doing bodily action. (4.21) A Karma-yogi who is content with
whatever gain comes naturally by His will, who is unaffected by pairs of
opposites, and free from envy, equanimous in success and failure is not bound
by Karma. (4.22) All Karmic bonds of a Karma-yogi who is
free from attachment, whose mind is fixed in Self-knowledge, and who does work
as a service to the Lord dissolves away (4.23) The Spirit shall be realized
by the one who considers everything as a manifestation, or an act, of the
Spirit. (Also see 9.16) (4.24) Gita as it is One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.(4.18) One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.(4.19) Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.(4.20) Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions, and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.(4.21) He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions. The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence. (4.22) The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.(4.23) A person who is fully absorbed in Krsna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.(4.24) PROFESSOR S. RADHAKRISHNAN (18) He who in action sees inaction and
action in inaction, he is wise among men, he is a yogin and he has accomplished
all his work. (19) He whose undertakings are all free from
the will of desire, whose works are burned up in the fire of wisdom, him the
wise call a man of learning. (20) Having abandoned attachment to the
fruit of works, ever content, without any kind of dependence, he does nothing
though he is ever engaged in work. (21) Having no desires, with his heart and
self under control, giving up all possessions, performing action by the body
alone, he commits no wrong. (22) He who is satisfied with whatever comes
by chance, who has passed beyond the dualities (of pleasure and pain), who is
free from jealousy, who remains the same in success and failure, even when he
acts, he is not bound. (23) The work of a man whose attachments are
sundered who is liberated, whose mind is firmly founded in wisdom, who does
work as a sacrifice, is dissolved entirely. (24) For him the act of offering is God, the
oblation is God. By God is it offered into the fire of God. God is that which
is to be attained by him who realizes God in his works. Swami Gambhirananda He who finds inaction in
action, and action in inaction, he is the wise one among men; he is engaged in
yoga and is a performer of all actions
! (4.18) The wise call him learned
whose actions are all devoid of desires and their thoughts, and whose actions
have been burnt away by the fire of wisdom. (4.19) Having given up
attachment to the results of action, he who is ever-contented, dependent on
nothing, he really does not do anything even though engaged in action. (4.20) One who is without
solicitation, who has the mind and organs under control, (and) is totally
without possessions, he incurs no sin by performing actions merely for the
(maintenance of the) body. (4.21) Remaining satisfied with
what comes unasked for, having transcended the dualities, being free from
spite, and equipoised under success and failure, he is not bound even by
performing actions. (4.22) Of the liberated person
who has got rid of attachment, whose mind is fixed on Knowledge, actions
undertaken for a sacrifice get totally destroyed. (4.23) The ladle is Brahman: the
oblation is Brahman, the offering is poured by Brahman in the fire of Brahman.
Brahman alone is to be reached by him who has concentration on Brahman as the
objective. (4.24) Verse 4.25-32 Dr. Prasad Some yogis perform the service of
worship to celestial controllers, while others study scriptures for
Self-knowledge. Some restrain their senses and give up their sensual pleasures.
Others perform breathing and other yogic exercises. Some give charity and offer
their wealth as a sacrifice. (4.25-28) Those who are engaged in yogic
practices, reach the breathless state of trance by offering inhalation into
exhalation and exhalation into inhalation as a sacrifice (by using short
breathing Kriya techniques). (4.29) Others restrict their diet and offer
their inhalations as sacrifice into their inhalations. All these people are the
knowers of sacrifice, and are purified by their sacrifice. (4.30) Those who perform selfless
service obtain the nectar of Self-knowledge as a result of their sacrifice and
attain the Supreme Being. O Arjuna, even this world is not a happy place for
the non-sacrificer, how can the other world be? (See also 4.38, and 5.06).
(4.31) Many types of spiritual disciplines are
described in the Vedas. Know 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) Gita as it is Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.(4.25) Some [the unadulterated brahmacaris] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.(4.26) Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.(4.27) Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.(4.28) Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Others, curtailing the eating process, offer the outgoing breath into itself as a sacrifice.(4.29) All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.(4.30) O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?(4.31) All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.(4.32) PROFESSOR S. RADHAKRISHNAN (25) Some yogins offer sacrifices to the
gods while others offer sacrifice by the sacrifice itself into the fire of the
Supreme. (26) Some offer hearing and the other senses
into the fires of restraint; others offer sound and the other objects of sense
in the fires of sense. (27) Some again offer all the works of their
senses and the works of the vital force into the fire of the yoga of
self-control, kindled by knowledge. (28) Some likewise offer as sacrifice their
material possessions, or their austerities or their spiritual exercises while
others of subdued minds and severe vows offer their learning and knowledge. (29) Others again who are devoted to breath
control, having restrained the paths of prana (the outgoing breath) and apana
(the incoming breath) pour as sacrifice prana into apana and apana into prana. (30) While others, restricting their food,
pour as sacrifice their life breaths into life breaths, All these are knowers
of sacrifice (know what sacrifice is) and by sacrifice have their sins
destroyed. (31) Those who eat the sacred food that
remains after a sacrifice attain to the eternal Absolute; this world is not for
him who offers no sacrifice, how then any other world, O Best of the Kurus
(Arjuna)? (32) Thus many forms of sacrifice are spread
out in the face of Brahman (i.e. set forth as the means of reaching the
Absolute). Know thou that all these are born of work, and so knowing thou shalt
be freed. Swami Gambhirananda Other yogis undertake
sacrifice to gods alone. Others offer the Self as a sacrifice by the Self
itself, in the fire of Brahman. (4.25) Others offer the organs,
viz ear etc., in the fire of self-control. Others offer the objects, viz sound
etc., in the fires of the organs. (4.26) Others offer all
activities of the organs and the activities of the vital forces into the fire
of the yoga of self-control which has been lighted by Knowledge. (4.27) Similarly, others are
performers of sacrifices through wealth, through austerity, through yoga, and
through study and knowledge; others are ascetics with severe vows. (4.28) Constantly practicing
control of the vital forces by stopping the movements of the outgoing and
incoming breaths, some offer as a sacrifice the outgoing breath in the incoming
breath; while still others, the incoming breath in the outgoing breath. (4.29) Others having their food
regulated, offer the vital forces in the vital forces. All of them are knowers
of the sacrifice and have their sins destroyed by sacrifice. (4.30) Those who partake of the
nectar leftover after a sacrifice, reach the eternal Brahman. This world ceases
to exist for one who does not perform sacrifices. What to speak of the other
(world), O best among the Kurus (Arjuna) ! (4.31) Thus, various kinds of
sacrifices lie spread at the mouth of the Vedas. Know them all to be born of
action. Knowing thus, you will become liberated. (4.32) Verse 4.33-37 Dr. Prasad Acquiring transcendental
knowledge is superior to any material sacrifice such as giving charity.
Because, purification of mind and intellect that eventually leads to the dawn
of transcendental knowledge and Self-realization is the sole purpose of any spiritual
action. (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 teach
you. (4.34) After knowing the transcendental
science, O Arjuna, you shall not again become deluded like this. With this
knowledge you shall see the entire creation within your own higher Self, and
thus within Me. (See also 6.29, 6.30, 11.07, 11.13) (4.35) Even if one is the most sinful of all
sinners, one shall yet cross over the ocean of sin by the raft of
Self-knowledge alone. (4.36) As the blazing fire reduces
wood to ashes; similarly, the fire of Self-knowledge reduces all bonds of Karma
to ashes, O Arjuna. (4.37) Gita as it is O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Prtha, all sacrifices of work culminate in transcendental knowledge.(4.33) Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.(4.34) Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.(4.35) Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.(4.36) As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.(4.37) PROFESSOR S. RADHAKRISHNAN (33) Knowledge as a sacrifice is greater
than any material sacrifice, O scourge of the foe (Arjuna), for all works
without any exception culminate in wisdom. (34) Learn that by humble reverence, by
inquiry and by service. The men of wisdom who have seen the truth will instruct
thee in knowledge. (35) When thou hast known it, thou shalt not
fall again into this confusion, O Pandava (Arjuna), for by this thou shalt see
all existences without exception in the Self, then in Me. (36) Even if thou shouldst be the most
sinful of all sinners, thou shalt cross over all evil by the boat of wisdom
alone. (37) As the fire which is kindled turns its
fuel to ashes, O Arjuna, even so does the fire of wisdom turn to ashes all
work. Swami Gambhirananda O destroyer of enemies,
Knowledge considered as a sacrifice is greater than sacrifice requiring
materials. O son of Partha, all actions in their totality culminate in
Knowledge. (4.33) Know that through
prostration, inquiry and service. The wise ones who have realized the Truth
will impart the Knowledge to you. (4.34) Knowledge which. O
Pandava (Arjuna), you will not come under delusion in this way, and through
which you will see all beings without exception in Self and also in Me. (4.35) Even if you be the worst
sinner among all sinners, still you will cross over all the wickedness with the
raft of Knowledge alone. (4.36) O Arjuna, as a blazing
fire reduces pieces of wood to ashes, similarly the power of Knowledge reduces
all actions to ashes. (4.37) Verse 4.38-40 Dr. Prasad Verily, there is no purifier
in this world like the true knowledge of the Supreme Being. One discovers this
knowledge within, naturally, in course of time when one's mind is cleansed of
selfishness by Karma-yoga. (See also 4.31, and 5.06, 18.78). (4.38) The one who has faith in God, is
sincere in yogic practices, 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) perishes. There is neither this world, nor the world
beyond, nor happiness for the disbeliever. (4.40) Gita as it is In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.(4.38) A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.(4.39) But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.(4.40) PROFESSOR S. RADHAKRISHNAN (38) There is nothing on earth equal in
purity to wisdom. He who becomes perfected by yoga finds this of himself, in
his self in course of time. (39) He who has faith, who is absorbed in it
(i.e. wisdom) and who has subdued his senses gains wisdom and having gained
wisdom he attains quickly the supreme peace. (40) But the man who is ignorant, who has no
faith, who is of a doubting nature, perishes. For the doubting soul, there is
neither this world nor the world beyond nor any happiness. Swami Gambhirananda Indeed there is nothing
purifying here comparable to Knowledge. One who has become perfected after a
(long) time through yoga, realizes That by himself in his own heart. (4.38) The man who has faith, is
diligent and has control over the organs, attains Knowledge. Achieving
Knowledge, one soon attains supreme peace. (4.39) One who is ignorant and
faithless, and has a doubting mind perishes. Neither this world, nor the next,
nor happiness exist for one who has doubting mind. (4.40) Verse 4.41-42 Dr. Prasad Work does not bind a person who has
renounced work by renouncing the fruits of work through Karma-yoga, and whose
confusion with regard to body and Spirit is completely destroyed by the
application of 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 Karma-yoga, and get up for the war, O Arjuna. (4.42) Gita as it is One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.(4.41) Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.(4.42) PROFESSOR S. RADHAKRISHNAN (41) Works do not bind him who has renounced
all works by yoga, who has destroyed all doubt by wisdom and who ever possesses
his soul, O winner of wealth (Arjuna). (42) Therefore having cut asunder with the
sword of wisdom this doubt in thy heart that is born of ignorance, resort to
yoga and stand up, O Bharata (Ariuna). Swami Gambhirananda O Dhananjaya ( Arjuna),
actions do not bind one who has renounced actions through yoga, whose doubt has
been dispelled by Knowledge, and who is not inadvertent. (4.41) Therefore, O scion of the
Baharta dynasty, take recourse to yoga and rise up, cutting asunder with a
sword of Knowledge this doubt of your own in the heart, arising from ignorance.
(4.42) PATH OF RENUNCIATION
Verse 5.01-03 Dr. Prasad Arjuna asked: O Krishna, You praise the
path of transcendental knowledge, and also the path of performance of selfless
service (Karma-yoga). 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. (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 attachment and aversion.
(5.03) Gita as it is Arjuna said: O Krsna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?(5.01) The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.(5.02) One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.(5.03) PROFESSOR S. RADHAKRISHNAN (1) Arjuna said: Thou praisest, O Krsna, the
renunciation of works and again their unselfish performance. Tell me for
certain which one is the better of these two. (2) The Blessed Lord said: The renunciation of works and
their unselfish performance both lead to the soul’s salvation. But of the two,
the unselfish performance of works is better than their renunciation. (3) He who neither loathes nor
desires should be known as one who had ever the spirit of renunciation: for
free from dualities he is released easily, O Mighty-armed (Arjuna), from
bondage. Swami Gambhirananda O Krsna, You praise
renunciation of actions, and again, (Karma) yoga ! Tell me for certain that which is better among these
two. (5.01) Both renunciation of
actions and Karma-yoga lead to Liberation. Among the two, Karma-yoga however,
excels over renunciation of actions. (5.02) He who does not hate and
does not crave should be known as a man of constant renunciation. For. O
mighty-armed one, he who is free from duality becomes easily freed from
bondage. (5.03) Verse 5.04-07 Dr. Prasad The ignorant - not the wise -
consider the path of Self-knowledge and the path of selfless service
(Karma-yoga) 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 Karma-yogi also reaches the same goal. Therefore, the one who sees
the path of renunciation and the path of unselfish work as the same really
sees. (See also 6.01 and 6.02) (5.05) But, true renunciation, O
Arjuna, is difficult to attain without Karma-yoga. A sage equipped with
Karma-yoga quickly attains Nirvana. (See also 4.31, and 4.38) (5.06) A Karma-yogi, 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) Gita as it is Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.(5.04) One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.(5.05) Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.(5.06) One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.(5.07) PROFESSOR S. RADHAKRISHNAN (4) The ignorant speak of
renunciation (Samkhya) and practice of works (Yoga) as different, not the wise.
He who applies himself well to one, gets the fruit of both. (5) The status which is obtained
by men of renunciation is reached by men of action also. He who sees that the
ways of renunciation and of action are one, he sees (truly). (6) But renunciation, O
Mighty-armed (Arjuna), is difficult to attain without yoga; the sage who is
earnest in yoga (the way of works) attains soon to the Absolute. (7) He who is trained in the way
of works, and is pure in soul, who is master of his self and who has conquered
the senses, whose soul becomes the self of all beings, he is not tainted by
works, though he works. Swami Gambhirananda The fools, not the
learned ones, speak of Sankhya (the Path of Knowledge) and (Karma) yoga as
different. Anyone who properly resorts to even one (of them), gets the result
of both. (5.04) The State that is reached
by the Sankhyas, that is reached by the yogis as well. He sees who sees Sankhya
as yoga one. (5.05) But, O mighty armed-one,
renunciation is hard to attain without (Karma-) yoga. The meditative man
equipped with yoga attains Brahman without delay. (5.06) Endowed with yoga, pure
in mind, controlled in body, a conqueror of the organs, the Self of the selves
of all beings, - he does not become tainted even while performing actions.
(5.07) Verse 5.08-09 Dr. Prasad The wise who knows the truth thinks:
"I do nothing at all." In seeing, hearing, touching, smelling,
eating, walking, sleeping, breathing; and speaking, giving, taking, as well as
opening and closing the eyes, the wise believes that only the senses are
operating upon their objects. (See also 3.27, 13.29, and 14.19) (5.08-09) Gita as it is A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.(5.08-09) PROFESSOR S. RADHAKRISHNAN (8) The man who is united with
the Divine and knows the truth thinks, "I do nothing at all" for in
seeing, hearing, touching, smelling, tasting. walking, sleeping, breathing; (9) In speaking, emitting,
grasping, opening and closing the eyes he holds that only the senses are
occupied with the objects of the senses. Swami Gambhirananda Remaining absorbed in the
Self, knower of Reality should think, ‘I certainly do not do anything’, even
while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing,
speaking, releasing, holding, opening and closing the eyes, - remembering that
the organs function in relation to the objects of the organs. (5.08-09) Verse 5.10-12 Dr. Prasad One who does all work as an
offering to God - abandoning selfish attachment to results - remains untouched
by Karmic reaction or sin as a lotus leaf never gets wet by water. (5.10) The Karma-yogis perform action without
selfish attachment with their body, mind, intellect, and senses only for the
purification of their mind and intellect. (5.11) A Karma-yogi attains Supreme
Bliss by abandoning attachment to the fruits of work; while others, who are
attached to the fruits of work, become bound by selfish work. (5.12) Gita as it is One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.(5.10) The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.(5.11) The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.(5.12) PROFESSOR S. RADHAKRISHNAN (10) He who works, having given
up attachment, resigning his actions to God, is not touched by sin, even as a
lotus leaf (is untouched) by water. (11) The yogins (men of action)
perform works merely with the body, mind, understanding or merely with the
senses, abandoning attachment, for the purification of their souls. (12) The soul earnest (or
devoted) attains to peace well-founded, by abandoning attachment to the fruits
of works, but he whose soul is not in union with the Divine is impelled by
desire, and is attached to the fruit (of action) and is (Therefore) bound. Swami Gambhirananda One who acts by
dedicating actions to Brahman and renouncing attachment, he does not become
polluted by sin, just as a lotus leaf is not by water. (5.10) By giving up attachment,
the yogis undertake work merely through the body, mind intellect and even the
organs, for the purification of themselves. (5.11) By renouncing the result
of work, one who is resolute in faith attains Peace arising from steadfastness.
One who is lacking in resolute faith, being attached to the result under the
impulsion of desire, becomes bound. (5.12) Verse 5.13-17 Dr. Prasad A person, who has completely renounced
the fruits of all works, 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 the
responsibility for the good or evil deeds of anybody. The veil of ignorance
covers the Self-knowledge; thereby people become deluded and do evil deeds.
(5.15) Transcendental knowledge destroys the
ignorance of the Spirit 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 Supreme 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) Gita as it is When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.(5.13) The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.(5.14) Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.(5.15) When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.(5.16) When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.(5.17) PROFESSOR S. RADHAKRISHNAN (13) The embodied (soul), who
has controlled his nature having renounced all actions by the mind (inwardly)
dwells at ease in the city of nine gates, neither working nor causing work to
be done. (14) The Sovereign Self does not
create for the people agency, nor does He act. Nor does He connect works with
their fruits. It is nature that works out (these). (15) The All-pervading Spirit
does not take on the sin or the merit of any. Wisdom is enveloped by ignorance;
thereby creatures are bewildered. (16) But for those in whom
ignorance is destroyed by wisdom, for them wisdom lights up the Supreme Self
like the sun. (17) Thinking of That, directing
one's whole conscious being to That, making That their whole aim, with That as
the sole object of their devotion, they reach a state from which there is no
return, their sins washed away by wisdom. Swami Gambhirananda The embodied man of
self-control, having given up all actions mentally, continues happily in the
town of nine gates, without doing or causing (others) to do anything at all.
(5.13) The Self does not create agentship
or any objects (of desire) for anyone; nor association with the result of
actions. But it is Nature that acts. (5.14) The Omnipresent neither
accepts anybody’s sin nor even virtue. Knowledge remains covered by ignorance.
Thereby the creatures become deluded. (5.15) But in the case of those
of whom that ignorance of theirs becomes destroyed by the Knowledge of the
Self, their Knowledge, like the sun, reveals that supreme Reality. (5.16) Those who have their
intellect absorbed in That, who are steadfast in That, who have That as their
supreme goal, - they attain the state of non-returning, their dirt having been
removed by Knowledge. (5.17) Verse 5.18-26 Dr. Prasad 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 the 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 verily the source
of misery, and have a beginning and an end. Therefore the wise, O Arjuna, does
not rejoice in sensual pleasures. (See also 18.38) (5.22) One who is able to withstand the
impulse of lust and anger before death is a yogi, and a happy person. (5.23) One who finds happiness with the
Supreme Being, who rejoices 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 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 known the Self, easily
attain Nirvana. (5.26) Gita as it is The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].(5.18) Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.(5.19) A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.(5.20) Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.(5.21) An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.(5.22) Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.(5.23) One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.(5.24) Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme.(5.25) Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.(5.26) PROFESSOR S. RADHAKRISHNAN (18) Sages see with an equal
eye, a learned and humble Brahmin, a cow, an elephant or even a dog or an
outcaste. (19) Even here (on earth) the
created (world) is overcome by those whose mind is established in equality. God
is flawless and the same in all. Therefore are these (persons) established in
God. (20) One should not rejoice on
obtaining what is pleasant nor sorrow on obtaining what is unpleasant. He who
is (thus) firm of understanding and unbewildered, (such a) knower of God is
established in God. (21) When the soul is no longer
attached to external contacts (objects) one finds the happiness that is in the
Self. Such a one who is self-controlled in Yoga on God (Brahma) enjoys undying
bliss. (22) Whatever pleasures are born
of contacts (with objects) are only sources of sorrow, they have a beginning
and an end, O Son of Kunti (Arjuna), no wise man delights in them. (23) He who is able to resist
the rush of desire and anger, even here before he gives up his body, he is a
yogin, he is the happy man. (24) He who finds his happiness
within, his joy within and likewise his light only within, that yogin becomes
divine and attains to the beatitude of God (brahmanirvana). (25) The holy men whose sins are
destroyed, whose doubts (dualities) are cut asunder, whose minds are
disciplined and who rejoice in (doing) good to all creatures, attain to the
beatitude of God. (26) To those austere souls
(yatis) who are delivered from desire and anger and who have subdued their
minds and have knowledge of the Self, near to them lies the beatitude of God. Swami Gambhirananda The learned ones look
with equanimity on a Brahman endowed with learning and humility, a cow, an
elephant and even a dog as well as an eater of dog’s meat. (5.18) Here itself is rebirth
conquered by them whose minds are established on sameness. Since Brahman is the
same (in all) and free from defects, therefore they are established in Brahman.
(5.19) A knower of Brahman, who
is established in Brahman, should have his intellect steady and should not be
deluded. He should not get delighted by getting what is desirable, nor get
dejected by getting what is undesirable. (5.20) With his heart unattached
to external objects, he gets the bliss that is in the Self. With his heart
absorbed in meditation on Brahman, he acquires undecaying bliss. (5.21) Since enjoyments that
result from contact with objects are verily the source of sorrow and have a
beginning and an end, (therefore) O son of Kunti, the wise one does not delight
in them. (5.22) One who can withstand
here itself – before departing from the body – the impulse arising from desire
and anger, that man is a yogi; he is happy. (5.23) One who is happy within,
whose pleasure is within, and who has his light only within, that yogi having
become Brahman, attains absorption in Brahman. (5.24) The seers whose sins have
been attenuated, who are freed from doubt, whose organs are under control, who
are engaged in doing good to all beings, attain absorption in Brahman. (5.25) To the monks who have
control over their internal organ, who are free from desire and anger, who have
known the Self, there is absorption in Brahman either way. (5.26) Verse 5.27-29 Dr. Prasad A sage is verily liberated by
renouncing all sense enjoyments, fixing the eyes and the mind at an imaginary
black dot 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) My devotee attains peace by knowing 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) Gita as it is Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.(5.27-28) A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.(5.30) PROFESSOR S. RADHAKRISHNAN (27) and (28). Shutting out all
external objects, fixing the vision between the eyebrows, making even the
inward and the outward breaths moving within the nostrils, the sage who has
controlled the senses, mind and understanding, who is intent on liberation, who
has cast away desire, fear and anger, he is ever freed. (29) And having known Me as the
Enjoyer of sacrifices and austerities, the Great Lord of all the worlds, the
Friend of all beings, he (the sage) attains peace. Swami Gambhirananda Keeping the external
objects outside, the eyes at the juncture of the eye-brows, and making equal
the outgoing and incoming breaths that move through the nostrils, the
contemplative who has control over his organs, mind and intellect should be
fully intent on Liberation and free from desire, fear and anger. He who is ever
thus is verily free. (5.27-28) One attains Peace by
knowing Me who, as the great Lord of all the worlds, am enjoyer of sacrifices
and austerities, (and) who am the friend of all creatures. (5.29) CHAPTER 6
PATH OF MEDITATION Verse 6.01-02 Dr. Prasad Lord Krishna said: One who performs the
prescribed duty without seeking its fruit for personal enjoyment is a
renunciant and a Karma-yogi. 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
same as Karma-yoga. Because, no one becomes a Karma-yogi who has not renounced
the selfish motive behind an action. (See also 5.01, 5.05, 6.01, and 18.02)
(6.02) Gita as it is The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.(6.01) What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification.(6.02) PROFESSOR S. RADHAKRISHNAN (1) The Blessed Lord said: He who does the work which he
ought to do without seeking its fruit he is the samnyasin, he is the yogin, not
he who does not light the sacred fire, and performs no rites. (2) What they call renunciation,
that know to be disciplined activity, O Pandava (Arjuna), for no one becomes a
yogin who has not renounced his (selfish) purpose. Swami Gambhirananda He who performs an action
which is his duty, without depending on the result of the action, he is a monk
and a yogi; (but) not (so is) he who does not keep a fire and is actionless.
(6.01) That which they call
monasticism, know that to be Yoga. O Pandava. For nobody who has not given up
expectations can be a yogi. (6.02) Verse 6.03-04 Dr. Prasad For the wise, who seeks to
attain yoga of meditation, or the equanimity of mind, Karma-yoga is said to be
the means. For the one who has attained yoga, the equanimity becomes the means
of Self-realization. A person is said to have attained yogic perfection when he
or she has no desire for sensual pleasures, or attachment to the fruits of
work, and has renounced all personal selfish motives. (6.03-04) Gita as it is For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.(6.03) A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.(6.04) PROFESSOR S. RADHAKRISHNAN (3) Work is said to be the means
of the sage who wishes to attain to yoga; when he has attained to yoga,
serenity is said to be the means. (4) When one does not get
attached to the objects of sense or to works, and has renounced all purposes,
then be is said to have attained to yoga. Swami Gambhirananda For the sage who wishes
to ascend to (Dhyana-) yoga, action is said to be the means. For that person,
when he has ascended to ( Dhyana-) yoga, inaction alone is said to be the
means. (6.03) Verily, when a man who
has given up thought about everything does not get attached to actions or
sense-objects, he is then said to be established in Yoga. (6.04) Verse 6.05-09 Dr. Prasad One must elevate and not
degrade oneself by one's own mind. The mind alone is one's friend as well as
one's enemy. The mind is the friend of those who have control over it, and the
mind acts like an enemy for those who do not control it. (6.05-06) One who has control over the lower self
the mind and senses is tranquil in heat and cold, in pleasure and pain, and in
honor and dishonor, and remains ever steadfast with the supreme Self. (6.07) A person is called yogi who has both
Self-knowledge and Self-realization, who is equanimous, who has control over
the mind and senses, and to whom a clod, a stone, and gold are the same. (6.08) A person is considered
superior who is impartial towards companions, friends, enemies, neutrals,
arbiters, haters, relatives, saints, and sinners. (6.09) Gita as it is One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.(6.05) For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.(6.06) For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.(6.07) A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything--whether it be pebbles, stones or gold--as the same.(6.08) A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.(6.09) PROFESSOR S. RADHAKRISHNAN (5) Let a man lift himself by
himself; let him not degrade himself; for the Self alone is the friend of the
self and the Self alone is the enemy of the self. (6) For him who has conquered
his (lower) self by the (higher) Self his Self is a friend but for him who has
not possessed his (higher) Self, his very Self will act in enmity like an
enemy. (7) When one has conquered one's
self (lower) and has attained to the calm of self-mastery, his Supreme Self
abides ever concentrate, he is at peace in cold and heat, in pleasure and pain,
in honour and dishonour. (8) The ascetic (yogi) whose
soul is satisfied with wisdom and knowledge, who is unchanging and master of
his senses, to whom a clod, a stone and a piece of gold are the same, is said
to be controlled (in yoga). (9) He who is equal-minded among
friends, companions and foes, among those who are neutral and impartial, among
those who are hateful and related, among saints and sinners, he excels Swami Gambhirananda One should save oneself
by oneself; one should not lower oneself. For oneself is verily one’s own
friend; oneself is verily one’s own enemy. (6.05) Of him, by whom has been
conquered his very self by the self, his self is the friend of his self. But,
for one who has not conquered his self, his self itself acts inimically like an
enemy. (6.06) The supreme Self of one
who has control over aggregate of his body and organs, and who is tranquil,
becomes manifest. (He should be equipoised) in the midst of cold and heat,
happiness and sorrow, as also honor and dishonor. (6.07) One whose mind is
satisfied with knowledge and realization, who is unmoved, who has his organs
under control, is said to be Self-absorbed. The yogi treats equally a lump of
earth, a stone, and gold. (6.08) He excels who has
sameness of view with regard to a benefactor, a friend, a foe, a neutral, an
arbiter, the hateful, a relative, good people and even sinners. (6.09) Verse 6.10-26 Dr. Prasad A yogi, seated in solitude and alone,
should constantly try to contemplate on a mental picture or just the majesty of
the Supreme Being after bringing the mind and senses under control, and
becoming free from desires and proprietorship. (6.10) One should sit on his or her own firm
seat that is neither too high nor too low, covered with grass, a deerskin, and
a cloth, one over the other, in a clean spot. Sitting there in a comfortable
position and concentrating the mind on God, controlling the thoughts and the activities
of the senses, one should practice meditation for self-purification. (6.11-12) One should sit by holding the waist,
spine, chest, neck, and head erect, motionless and steady; fix the eyes and the
mind steadily on the front of the nose, without looking around; make your mind
serene and fearless, practice celibacy; have the mind under control, think of
Me, and have Me as the supreme goal. (See also 4.29, 5.27, 8.10, and 8.12)
(6.13-14) Thus, by always practicing to keep the
mind fixed on Me, the yogi whose mind is subdued attains peace of Nirvana and
comes to Me. (6.15) This yoga is not possible, O Arjuna,
for the one who eats too much, or who does not eat at all; who sleeps too much
or 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,
the union with the Spirit, when the perfectly disciplined mind becomes free
from all desires, and gets completely united with the Spirit in trance. (6.18) A lamp in a spot sheltered by the
Spirit from the wind of desires does not flicker. This simile is used for the
subdued mind of a yogi practicing meditation on the Spirit. (6.19) When the mind disciplined by the
practice of meditation becomes steady, one becomes content with the Spirit by
beholding the Spirit of God with purified intellect. (6.20) One feels infinite bliss that is
perceivable only through the intellect, and is beyond the reach of the senses.
After realizing the 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 of union with
sorrow is called yoga. This yoga should be practiced with firm determination,
and without any mental reservation. (6.23) One gradually attains tranquillity of
mind by totally abandoning all selfish desires, completely restraining the
senses from the sense objects by the intellect, and keeping the mind fully
absorbed in the Spirit by means of a well-trained and purified intellect and
thinking of nothing else. (6.24-25) Wheresoever this restless and
unsteady mind wanders away, one should gently bring it back to the reflection
of God. (6.26) Gita as it is A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness.(6.10) To practice yoga, one should go to a secluded place and should lay kusa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point.(6.11-12) One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.(6.13-14) Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Krsna] by cessation of material existence.(6.15) There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.(6.16) He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.(6.17) When the yogi, by practice of yoga, disciplines his mental activities and becomes situated in transcendence--devoid of all material desires--he is said to be well established in yoga.(6.18) As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self.(6.19) In the stage of perfection called trance, or samadhi, one's mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.(6.20-23) One should engage oneself in the practice of yoga with determination and faith and not be deviated from the path. One should abandon, without exception, all material desires born of mental speculation and thus control all the senses on all sides by the mind.(6.24) Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be fixed on the self alone and should think of nothing else.(6.25) From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the self.(6.26) PROFESSOR S. RADHAKRISHNAN (10) Let the yogin try
constantly to concentrate his mind (on the Supreme Self) remaining in solitude
and alone, self-controlled, free from desires and (longing for) possessions. (11) He should set in a clean
place his firm seat, neither too high nor too low, covered with sacred grass, a
deerskin and a cloth, one over the other. (12) There taking his place on
the seat, making his mind one-pointed and controlling his thought and sense,
let him practice yoga for the purification of the soul. (13) Holding the body, head and
neck, erect and still, looking fixedly at the tip of his nose, without looking
around (without allowing his eyes to wander). (14) Serene and fearless, firm
in the vow of celibacy, subdued in mind, let him sit, harmonized, his mind
turned to Me and intent on Me alone. (15) The yogin of subdued mind,
ever keeping himself thus harmonized, attains to peace, the supreme, nirvana,
which abides in Me. (16) Verily, yoga is not for him
who eats too much or abstains too much from eating. It is not for him, O
Arjuna, who sleeps too much or keeps awake too much. (17) For the man who is
temperate in food and recreation, who is restrained in his actions, whose sleep
and waking are regulated, there ensues discipline (yoga) which destroys sorrow. (18) When the disciplined mind
is established in the Self alone, liberated from all desires, then is he said
to be harmonized (in yoga). (19) As a lamp in a windless
place flickereth not, to such is likened the yogi of subdued thought who
practices union with the Self (or discipline of himself). (20) That in which thought is at
rest, restrained by the practice of concentration, that in which he beholds the
Self through the self and rejoices in the Self; (21) That in which he finds this
supreme delight, perceived by the intelligence and beyond the reach of the
senses, wherein established, he no longer falls away from the truth; (22) That, on gaining which he
thinks that there is no greater gain beyond it, wherein established he is not
shaken even by the heaviest sorrow; (23) Let that be known by the
name of yoga, this disconnection from union with pain. This yoga should be
practiced with determination, with heart undismayed. (24) Abandoning without
exception all desires born of (selfish) will, restraining with the mind all the
senses on every side; (25) Let him gain little by
little tranquility by means of reason controlled by steadiness and having fixed
the mind on the Self, let him not think of anything (else). (26) Whatsoever makes the
wavering and unsteady mind wander away let him restrain and bring it back to
the control of the Self alone. Swami Gambhirananda A yogi should constantly
concentrate his mind by staying in a solitary place, alone, with mind and body
controlled, free from expectations (and) free from acquisition. (6.10) Having firmly established
in a clean place his seat, neither too high nor too low, and made of cloth,
skin and kus-grass, placed successively one below the other; (6.11) (and) sitting on that
seat, he should concentrate his mind for the purification of the internal
organ, making the mind one-pointed and keeping the actions of the mind and
senses under control. (6.12) Holding the body, head
and neck erect and still being steady, looking at the tip of his own nose – and
not looking around; (6.13) He should remain seated
with a placid mind, free from fear, firm in vow of a celibate, and with mind
fixed on Me by controlling it through concentration, having Me as the supreme
Goal. (6.14) Concentrating the mind
thus forever, the yogi of controlled mind achieves the Peace which culminates
in Liberation and which abides in Me.
(6.15) But, O Arjuna, Yoga is
not for one who eats too much, nor for one who does not eat at all; neither for
one who habitually sleeps too long, nor surely for one who keeps awake. (6.16) Yoga becomes a destroyer
of sorrow of one whose eating and movements are regulated, whose effort in work
is moderate, and whose sleep and wakefulness is temperate. (6.17) A man who has become free
from hankering for all desirable objects is then said to be Self-absorbed when
the controlled mind rests on the Self alone. (6.18) As a lamp kept in a
windless place does not flicker, such is the simile thought of for the yogi
whose mind is under control, and who is engaged in concentration on the Self.
(6.19) At the time when the
mind, restrained through the practice of Yoga, gets withdrawn, and just when by
seeing the Self by the self one remains contented in the Self alone; (6.20) When one experiences that
absolute Bliss which can be intuited by the intellect and which is beyond the
senses, and being established thus, this person surely does not swerve from
Reality; (6.21) Obtaining which one does
not think of any other acquisition to be superior to that, and being
established in which one is not perturbed even by great sorrow; (6.22) One should know that
severance of contact with sorrow to be what is called Yoga. That Yoga has to be
practiced with perseverance and with an undepressed heart. (6.23) By totally eschewing all
desires which arise from thoughts, and restraining with the mind itself all the
organs from every side; (6.24) One should gradually
withdraw with the intellect endowed with steadiness. Making the mind fixed in
the Self, one should not think of anything whatsoever. (6.25) (The yogi) should bring
(the mind) under the subjugation of the Self Itself by restraining it from all
those causes whatever, due to which the restless, unsteady mind wanders away.
(6.26) Verse 6.27-32 Dr. Prasad Supreme bliss comes to a Self-realized
yogi whose mind is tranquil, whose desires are under control, and who is free
from faults. (6.27) Such a sinless yogi, who constantly
engages his or her mind and intellect with the Spirit, easily enjoys the
infinite bliss of contact with The Spirit. (6.28) A yogi, who is in union with
the Supreme Being, sees every being with an equal eye because of perceiving the
omnipresent Spirit abiding in all beings, and all beings abiding in the Supreme
Being. (See also 4.35, 5.18) (6.29) Those who perceive Me in
everything, and behold everything in Me, are not separated from Me, and I am
not separated from them. (6.30) The non-dualists, who adore Me as abiding
in all beings, abide in Me irrespective of their mode of living. (6.31) One is considered the best
yogi who regards every being like oneself, and who can feel the pain and
pleasures of others as one's own, O Arjuna. (6.32) Gita as it is The yogi whose mind is fixed on Me verily attains the highest perfection of transcendental happiness. He is beyond the mode of passion, he realizes his qualitative identity with the Supreme, and thus he is freed from all reactions to past deeds.(6.27) Thus the self-controlled yogi, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.(6.28) A true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.(6.29) For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.(6.30) Such a yogi, who engages in the worshipful service of the Supersoul, knowing that I and the Supersoul are one, remains always in Me in all circumstances.(6.31) He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!(6.32) PROFESSOR S. RADHAKRISHNAN (27) For supreme happiness comes
to the yogin whose mind is peaceful, whose passions are at rest, who is
stainless and has become one with God. (28) Thus making the self ever
harmonized, the yogic, who has put away sin, experiences easily the infinite
bliss of contact with the Eternal. (29) He whose self is harmonized
by yoga seeth the Self abiding in all beings and all beings in the Self;
everywhere he sees the same. (30) He who sees Me every where
and sees all in Me; I am not lost to him nor is he lost to Me. (31) The yogin who established
in oneness, worships Me abiding in all beings lives in Me, howsoever he may be
active. (32) He, O Arjuna, who sees with
equality everything, in the Image of his own self, whether in pleasure or in
pain, he is considered a perfect yogi. Swami Gambhirananda Supreme Bliss comes to
this yogi alone whose mind has become perfectly tranquil, whose (quality of)
rajas has been eliminated, who has become identified with Brahman, and is
taintless. (6.27) By concentrating his mind
constantly thus, the taintless yogi easily attains the absolute Bliss of
contact with Brahman. (6.28) One who has his mind
Self-absorbed through Yoga, and who has the vision of sameness every-where,
sees his Self existing in everything, and everything in his Self. (6.29) One who sees Me in
everything, and sees all things in Me,- I do not go out of his vision, and he
also is not lost to My vision. (6.30) That yogi who, being
established in unity, adores Me as existing in all things, he exists in Me – in
whatever condition he may be. (6.31) O Arjuna, that yogi is
considered the best who judges what is happiness and sorrow in all beings, by
the same standard as he would apply to himself. (6.32) Verse 6.33-36 Dr. Prasad Arjuna said: O Krishna, You have said
that the yoga of meditation is characterized by the equanimity of mind, but due
to restlessness of mind I do not perceive the steady state of mind. 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) In My opinion, yoga is difficult for
the one whose mind is not subdued. However, yoga is attainable by the person of
subdued mind by striving through proper means. (6.36) Gita as it is Arjuna said: O Madhusudana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.(6.33) For the mind is restless, turbulent, obstinate and very strong, O Krsna, and to subdue it, I think, is more difficult than controlling the wind.(6.34) Lord Sri Krsna said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment.(6.35) For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion.(6.36) PROFESSOR S. RADHAKRISHNAN (33) Arjuna said: This yoga declared by you to be of the
nature of equality (evenness of mind), O Madhusudana (Krsna), I see no stable
foundation for, on account of restlessness. (34) For the mind is verily
fickle, O Krsna, it is impetuous, strong and obstinate. I think that it is as
difficult to control as the wind. (35) The Blessed Lord said:
Without doubt, O Mighty-armed (Arjuna), the mind is difficult to curb and
restless but it can be controlled, O Son of Kunti (Arjuna), by constant
practice and non-attachment. (36) Yoga is hard to attain, I
agreed, by one who is not self-controlled; but by the self-controlled it is
attainable by striving through proper means. Swami Gambhirananda Arjuna said; O
Madhusudana (Krsna), this Yoga that has been spoken by You as sameness, I do
not see its steady continuance, owing to the restlessness (of the mind). (6.33) For, O Krsna, the mind is
unsteady, turbulent, strong and obstinate, I consider its control to be as
greatly difficult as of the wind. (6.34) The Blessed Lord said; O
mighty armed-one, undoubtedly the mind is untractable and restless. But, O son
of Kunti, it is brought under control through practice and detachment. (6.35) My conviction is that
Yoga is difficult to be attained by one of uncontrolled mind. But it is
possible to be attained through the (above) means by one who strives and has a
controlled mind. (6.36) Verse 6.37-45 Dr. Prasad Arjuna said: The faithful who deviates
from the path of meditation and fails to attain yogic perfection due to
unsubdued mind - what is the destination of such a person, O Krishna? (6.37) 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 this doubt. (See also 15.15) (6.39) Lord Krishna said: There is no
destruction, O Arjuna, for a yogi either here or hereafter. A transcendentalist
is never put to grief, My dear friend. (6.40) The 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) There he or she regains the knowledge
acquired in the previous life, and strives again to achieve perfection, O
Arjuna. (6.43) The unsuccessful yogi is
instinctively carried towards God by virtue of the impressions of yogic
practices of previous lives. Even the inquirer of yoga the union with God
surpasses those who perform Vedic rituals. (6.44) The yogi, who diligently strives,
becomes completely free from all imperfections after gradually perfecting
through many incarnations, and reaches the Supreme Abode. (6.45) Gita as it is Arjuna said: O Krsna, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?(6.37) O mighty-armed Krsna, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?(6.38) This is my doubt, O Krsna, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.(6.39) The Supreme Personality of Godhead said: Son of Prtha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.(6.40) The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.(6.41) Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.(6.42) On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru.(6.43) By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles--even without seeking them. Such an inquisitive transcendentalist stands always above the ritualistic principles of the scriptures.(6.44) And when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal.(6.45) PROFESSOR S. RADHAKRISHNAN (37) Arjuna said: He who cannot
control himself though he has faith, with the mind wandering away from yoga,
failing to attain perfection in yoga, what way does he go, O Krsna? (38) Does he not perish like a
rent cloud, O Mighty-armed (Krsna), fallen from both and without any hold and
bewildered in the path that leads to the Eternal? (39) Thou shouldst dispel
completely this, my doubt, O Krsna, for there is none else than Thyself Who can
destroy this doubt. (40) The Blessed Lord said: O, Partha (Arjuna), neither in this life nor
hereafter is there destruction for him; for never does any one who does good,
dear friend, tread the path of woe. (41) Having attained to the
world of the righteous and dwelt there for very many years, the man who has
fallen away from yoga is again born in the house of such as are pure and
prosperous. (42) Or he may be born in the
family of yogins who are endowed with wisdom. For such a birth as this is more
difficult to obtain in the world. (43) There he regains the
(mental) impressions (of union with the Divine) which he had developed in his
previous life and with this (as the starting point) he strives again for
perfection, O Joy of the Kurus (Arjuna). (44) By his former practice, he
is carried on irresistibly. Even the seeker after the knowledge of yoga goes
beyond the Vedic rule. (45) But the yogi who strives
with assiduity, cleansed of all sins, perfecting himself through many lives,
then attains to the highest goal. Swami Gambhirananda O Krsna, failing to
achieve perfection in Yoga, what goal does one attain who, though possessed of
faith, is not diligent and whose mind becomes deflected from Yoga? (6.37) O Mighty-armed one,
fallen from both without support, deluded on the path to Brahman, does he not
get ruined like scattered cloud? (6.38) O Krsna, You should
totally eradicate this doubt of mine. For none other than Yourself can be the
dispeller of this doubt ! (6.39) The Blessed Lord said; O
Partha, there is certainly no ruin for him here or hereafter. For no one
engaged in good meets with deplorable end, My son ! (6.40) Attaining the worlds of
the righteous, and residing there for eternal years, the man fallen from Yoga
is born in the house of the pious and the prosperous. (6.41) Or he is born in the
family of wise yogis only. Such a birth as is of this kind is surely more
difficult to get in this world. (6.42) There he becomes endowed
with the wisdom acquired in the previous body. And he strives more than before
for perfection, O scion of the Kuru dynasty. (6.43) For, by that very past
practice, he is carried forward even in spite of himself ! Even a seeker of
Yoga transcends the results of Vedic rituals ! (6.44) However, the yogi,
applying himself assiduously, becoming purified from sin and attaining
perfection through many births, thereby achieves the highest Goal. (6.45) Verse 6.46-47 Dr. Prasad The yogi, who is devoted to meditation, is superior to the ascetics. The yogi is superior to the Vedic scholars. The y |