CONTENTS

     Introduction...................... ........... ....1

1. Arjun's Dilemma ..... . . 11

Arjun wants to inspect the army .1.23

Arjun's dilemma ..1.27

Arjun gets deluded . 1.45

2. Transcendental Knowledge ... . ..16

The spirit is eternal, body is transitory .. 2.13

Death and transmigration of soul .. 2.22

Theory and practice of KarmaYog .... 2.47

Marks of a Self-realized person . 2.55

Dangers of unrestrained senses . . 2.60

Sense control and Self-knowledge . 2.64

3. Path of KarmaYog ..... ....27

Why one should serve others? .... 3.07

The first commandment of Hinduism 3.10

All works are the works of nature .. 3.27

Two stumbling blocks on the path . 3.34

Origin and control of sin or lust . ..... 3.36

4. Path of Renunciation with Knowledge .. 33

Why God incarnates? ... .. 4.07

Attached, detached, and forbidden action... 4.17

A KarmaYogi is not bound by karm .. .4.20

A simple method of Self-realization ... 4.24

The gift of knowledge is the best gift .4.33

A KarmaYogi obtains Self-knowledge ... 4.38

Need for both Self-knowledge and Seva . 4.42

5. Path of Renunciation ... . .40

KarmaYog leads to Samnyasa 5.06

The saint and sinner is same for the wise 5.18

6. Path of Meditation ... ... .. .. ..45

A KarmaYogi is a renunciant 6.02

Mind is both a friend and an enemy ...6.05

Who is the best yogi? . 6.32

Two methods to subdue the mind ... 6.35

7. Self-knowledge and Enlightenment . 52

Matter, consciousness, and spirit 7.05

The Supreme spirit is everything 7.07

Who seeks God? ..7.16

God can be seen by deity worship .. 7.21

8. The Eternal Being (Brahma) . . ..56

Spirit, individual soul, and Karma .. 8.03

A simple method of God-realization ..8.07

How to attain salvation ... 8.12

Paths of departure from world . ... 8.24

Self-knowledge leads to salvation .. 8.26

9. Supreme Knowledge and Big Mystery ....61

The theory of evolution and involution ..9.07

The ways of the wise and of the ignorant ...9.11

Everything is a manifestation of God .9.16

Attaining salvation by devotional love ...9.22

The Lord accepts the offering of love .9.26

There is no unforgivable sinner .... ..9.30

10. Manifestation of the Absolute .. .. 67

God gives knowledge to His devotees ..10.11

Nobody can know the Reality . ..10.15

Everything is His manifestation ....10.32 

Creation is a small fraction of Maya . 10.42

11. Vision of the Cosmic Form ..... ... .72

The vision of God is the aim of a seeker ..11.03

Lord Krishn shows His cosmic form 11.12

We are only a divine instrument ... 11.33

One may see God in any form .. . .. 11.54

12. Path of Devotion ....... ... 81

Worship a personal or impersonal God ... 12.02

KarmaYog is the best way ... 12.12

One should develop divine qualities .12.20

13. Creation and the Creator .... ... ....84

The theory of creation     . . 13.05

The fourfold noble truth and nirvana ....13.08

God can be described only by parables .13.13

14. Three Modes of Nature ....... ....90

Three modes bind the soul ... .14.04

Three modes and transmigration . .14.14

Rising above the three modes .. 14.26

15. The Supreme Person . . . . ...95

Creation is like a tree of Maya ..15.01

How to attain salvation ..... 15.03

The supreme spirit, spirit, and the soul 15.18

16. Divine and the Demonic Qualities .. 99

A list of major divine qualities .. ... 16.01

There are only two types of humans .16.06

Three gates to hell . .. 16.21

Follow the scriptural injunctions .. 16.24

17. Threefold Faith ..... . .102

Three types of sacrifices .. . 17.11

Austerity of thought, word, and deed .. 17.15

Three types of charity .. .17.20

18. Liberation Through Renunciation . ......107

Definition of renunciation and sacrifice .. 18.02

The four  goals of human life ...... 18.34

Three types of pleasure .. . . 18.38

The ultimate path to God . 18.66

The highest service to God ...... 18.68

The Grace of  Gita ... 18.70

The Farewell Message of Krishn . . 119

Meditation . .. ....121

THE BHAGAVAD-GITA

(Third Edition)

INTRODUCTION

The Gita is a doctrine of universal truth. Its message is universal, sublime, and non-sectarian although it is a part of the scriptural trinity of Sanaatan Dharm, commonly known as Hinduism. The Gita is very easy to understand in any language for a mature mind. A repeated reading with faith will reveal all the sublime ideas contained in it. A few abstruse statements are interspersed here and there, but they have no direct bearing on practical issues or the central theme of Gita. The Gita deals with the most sacred metaphysical science. It imparts the knowledge of the Self and answers two universal questions: Who am I, and how can I lead a happy and peaceful life in this world of dualities. It is a book of yog, the moral and spiritual growth for mankind based on the cardinal principles of Hindu religion.

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

In ancient times there was a king who had two sons, Dhritaraashtr and Paandu. The former was born blind; therefore, Paandu inherited the kingdom. Paandu had five sons. They were called the Paandavs. Dhritaraashtr had one hundred sons. They were called the Kauravs. Duryodhan was the eldest of the Kauravs.

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

Arjun ™s dilemma is, in reality, the universal dilemma. Every human being faces dilemmas, big and small, in their everyday life when performing their duties. Arjun ™s dilemma was the biggest of all. He had to make a choice between fighting the war and killing his most revered guru, very dear friends, close relatives, and many innocent warriors, or running away from the battlefield for the sake of preserving the peace and nonviolence. The entire seven hundred verses of the Gita is a discourse between Lord Krishn and the confused Arjun on the battlefield of Kurukshetr near New Delhi, India, in about 3,100 years BCE. This discourse was narrated to the blind king, Dhritaraashtr, by his charioteer, Sanjay, as an eye-witness war report.

The central teaching of the Gita is the attainment of freedom or happiness from the bondage of life by doing one ™s duty. Always remember the glory and greatness of the creator, and do your duty efficiently without being attached to or affected by the results, even if that duty may at times demand unavoidable violence. Some people neglect or give up their duty in life for the sake of a spiritual life while others excuse themselves from spiritual practices because they believe that they have no time. The Lord ™s message is to sanctify the entire living process itself. Whatever a person does or thinks ought to be done for the glory and satisfaction of the Maker. No effort or cost is necessary for this process. Do your duty as a service to the Lord and humanity and see God alone in everything in a spiritual frame of mind. In order to gain such a spiritual frame of mind, personal discipline, austerity, penance, good conduct, selfless service, yogic practices, meditation, worship, prayer, rituals, and study of scriptures, as well as the company of holy persons, pilgrimage, chanting of the holy names of God, and Self-inquiry are needed to purify the body, mind, and intellect. One must learn to give up lust, anger, greed, and establish mastery over the six senses (hearing, touch, sight, taste, smell, and mind) by the purified intellect. One should always remember that all works are done by the energy of nature and that he or she is not the doer but only an instrument. One must strive for excellence in all undertakings but remain calm in success and failure, gain and loss, and pain and pleasure.

The ignorance of metaphysical knowledge is humanity ™s greatest predicament. A scripture, being the voice of transcendence, cannot be translated. Language is incapable and translations are defective to clearly impart the knowledge of the Absolute. In this rendering, an attempt has been made to keep the style as close as possible to the original Sanskrit poetry and yet make it easy to read and understand. An attempt has been made to improve the clarity by adding words or phrases within parentheses in the English translation of the verses. The translations of one hundred and thirty-three (133) key verses are printed in bold for the convenience of beginners. We suggest that all our readers ponder, contemplate, and act upon these verses. The beginners and the busy executives should first read and understand the meaning of these key verses before delving deep into the bottomless ocean of transcendental knowledge of the Gita. It is said that there is no human mind that cannot be purified by the repeated study of the Gita --- just one Chapter a day.

This book is dedicated to all the gurus whose blessings, grace, and teachings have been invaluable. It is offered to the greatest guru, Lord Krishn, with love and devotion. May the Lord accept it and bless those who repeatedly read this with peace, happiness, and the true knowledge of the Self. This publication has been revised since it was first published in 1988.

OM TAT SAT

THE BHAGAVAD-GITA

(The Sacred Song)

Third Edition

With Introduction, Original Sanskrit Text

and Roman Transliteration, A Lucid

English Rendition, Guide for the

Beginners and Daily Reading,

Commentaries with Verses

from Other Religious

Scriptures, Glossary

and Index in two

colors,366

pages

By Ramananda Prasad, Ph.D

Published by the International Gita Society

Some Excerpts from Reviews:

"....Just beautiful, so simple and clear. The universal principles of the philosophy espoused herein are filled with poetic grace and style. The orchestrations of wisdom cannot, but lull the heart after every chapter.."

---Swami Satyananda Devi Mandir, California

"......Prasad ™s deft renderings are elegantly simple, easy to understand, and unencumbered by commentary. An ambitious work that will be appreciated by all who study the Gita. ™ ™

--- Hinduism Today

"....Explanations of the theory and philosophy of selfless service has been so beautifully expounded ."

---Prof. S. Tilak, Concordia University, Canada

" .... Judicious use of Sanskrit in the translation conveys its majestic beauty to the reader. It is marked by simplicity, terseness, and clarity and is devoid of superfluity. This book is refreshingly free from any sectarian slant....."

--- Vedanta Kesari, Madras

"...Any serious reader of the Gita would find this book useful and rewarding...."

--- Prabuddha Bharata, Calcutta

"....I personally find many translations tedious because of complex structure and lack of brief definitions of certain Sanskrit words. This translation is simply beautiful because it is beautifully simple."

--- Rev. Phil Buzard, New York

The Third Edition is available from: IGS or Barnes and Noble Booksellers (www.bn.com), $15 (includes S&H), or Free on the internet:

http://www.gita-society.com

INTERNATIONAL GITA SOCIETY

(Also known as American Gita Society)

Founded in 1984, the International Gita Society (IGS) is a registered, non-profit, tax-exempt, spiritual institution in the United States of America under Section 501c (3) of the IRS Code. Membership is free of charge and open to all. The Aims and Objectives of IGS includes, but not limited to:

1. Publish and distribute, free if possible, The Bhagavad-Gita in simple, easy to understand language to any one interested in the Gita, and put the Gita in libraries, prison Ashrams, hospitals, hotels, motels, and other public places throughout the world, starting from India and the USA, similar to what the American Bible Society has done for the Bible.

2. Spread the basic Non-sectarian Universal teachings of Shrimad Bhagavad-Gita and other Vedic scriptures in an easy to understand language by establishing branches of the Society in other countries to be named as: International Gita Society (IGS).

3. Provide support and guidance in establishing Gita Study and Discussion (Satsang) Groups, and provide free Gita correspondence course to youth, students, busy executives and other interested persons.

4. Provide inspiration, cooperation, and support to persons and non-profit organizations engaged in the study and propagation of the Vedic knowledge; and to arrange lectures, seminars, and short courses on meditation, yog, and metaphysical sciences.

5. Endeavor to highlight and focus on similarities amongst religions. To break the barriers between faiths, and establish unity of races, religions castes, and creeds through the immortal non-sectarian teachings of the Vedas, Upanishads, Gita, Ramayana, as well as other major world scriptures.

1.  ARJUN ™S DILEMMA

(All 700 verses of the Gita)

(visit www.gita-society.com for explanation)

King Dhritaraashtr said: O Sanjay, assembled in the holy field of Kurukshetr and eager to fight, what did my people and the Paandavs do? (1.01) Sanjay said: Seeing the battle formation of the Paandav ™s army, King Duryodhan approached his guru and spoke these words: (1.02) O master, behold this mighty army of the sons of Paandu, arranged in battle formation by your other talented disciple. There are many great warriors, valiant men, heroes, and mighty archers. I shall name a few of them for you. (1.03-06) Also know, O best among the men, the distinguished ones on our side.

Introduction of the army commanders

I shall name the commanders of my army and many other heroes who have risked their lives for me. They are armed with various weapons, and all 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 on all fronts, protect our commander, Bhishm. (1.10-11)

The mighty Bhishm, the eldest man of the Kuru dynasty, roared as a lion and blew his conch loudly, bringing joy to Duryodhan. (1.12) After that, conches, kettledrums, cymbals, drums, and trumpets were sounded together. The commotion was tremendous. (1.13) Then Lord Krishn and Arjun, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14) Krishn blew His conch; then Arjun and all other commanders of various divisions of the army blew their respective conches. The tumultuous uproar, resounding through earth and sky, tore the hearts of the Kauravs. (1.15-19)

Arjun wants to inspect the army against whom he is about to fight

Seeing the Kauravs standing, and the war about to begin with the hurling of weapons, Arjun, whose banner bore the emblem of Lord Hanumaan, took up his bow and spoke these words to Lord Krishn: 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 Kauravs by assembling here to fight the battle. (1.23) Sanjay said: O King, Lord Krishn, as requested by Arjun, placed the best of all the chariots in the midst of the two armies facing Bhishm, Dron, and all other Kings, and said to Arjun: Behold these assembled Kauravs! (1.24-25) There, Arjun saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and comrades. (1.26)

Arjun's dilemma

Seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies, Arjun was overcome with great compassion and sorrowfully said: O Krishn, 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 Krishn, 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 Krishn. What is the use of the kingdom, or enjoyment, or even life, O Krishn? Because all those --- for whom we desire kingdom, enjoyments, and pleasures --- are standing here for the battle, giving up their lives and wealth. (1.32-33) I do not wish to kill 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 Krishn. (1.34-35)

O Lord Krishn, what pleasure shall we find in killing the sons of Dhritaraashtr? Upon killing these felons, we shall incur only sin. (1.36) Therefore, we should not kill our cousin brothers, the sons of Dhritaraashtr. How can we be happy after killing our relatives, O Krishn? (1.37) Though they, blinded by greed, 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 Krishn? (1.38-39)

Arjun describes the evils of war

Eternal family traditions and codes of conduct are destroyed with the destruction of the family. Immorality prevails in the family due to the destruction of family traditions. (1.40) And when immorality prevails, O Krishn, the women of the family become corrupted; when women are corrupted, many social problems arise. (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 rice-ball and water. (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 Krishn, that people whose family traditions are destroyed necessarily dwell in hell for a long time. (1.44)

When the going gets tough, even tough Ones can get deluded

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 the sons of Dhritaraashtr should kill me with their weapons in battle while I am unarmed and unresisting. (1.46) Sanjay said: Having said this in the battle field and casting aside his bow and arrow, Arjun sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47)

2. TRANSCENDENTAL KNOWLEDGE

Sanjay said: Lord Krishn spoke these words to Arjun whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. (2.01) The Supreme Lord 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 Arjun. (2.02) Do not become a coward, O Arjun, because it does not befit you. Shake off this trivial weakness of your heart and get up for the battle, O Arjun. (2.03)

Arjun continues his reasoning

against the war

Arjun said: How shall I strike Bhishm and Dron, who are worthy of my worship, with arrows in battle, O Krishn? (2.04) It would be better, indeed, to live on alms in this world than to slay these noble gurus, because by killing them I would enjoy wealth and pleasures stained with 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 the sons of Dhritaraashtr 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 (Dharm). I request You to tell me, decisively, what is better for me. I am Your disciple. Teach me who has taken refuge in You. (2.07) I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over the celestial controllers (Devas) will remove the sorrow that is drying up my senses. (2.08) Sanjay said: O King, after speaking like this to Lord Krishn, the mighty Arjun said to Krishn: I shall not fight, and he became silent. (2.09) O King, Lord Krishn, as if smiling, spoke these words to the distressed Arjun in the midst of the two armies. (2.10)

Teachings of the Gita begin with

the true knowledge of spirit

and the physical body

The Supreme Lord said: You grieve for those who are not worthy of grief; and yet speak words of wisdom. The wise grieve neither for the living nor for the dead. (2.11) There was never a time when these monarchs, you, or I did not exist, nor shall we ever cease to exist in the future. (2.12) Just as the living entity (Atma, Jeev, Jeevaatma) acquires a childhood body, a youth body, and an old age body during this life; similarly, it acquires another body after death. The wise are not deluded by this. (See also 15.08) (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, learn to endure them, O Arjun, (2.14) because a calm person --- who is not afflicted by these sense objects, and is steady in pain and pleasure --- becomes fit for immortality, O Arjun. (2.15)

The spirit is eternal, body is transitory

The invisible Spirit (Sat, Atma) is eternal, and the visible world (including the physical body) is transitory. The reality of these two is indeed certainly seen by the seers of truth. (2.16) The Spirit (Atma) by which all this universe is pervaded is indestructible. No one can destroy the imperishable Spirit. (2.17) Bodies of the eternal, immutable, and incomprehensible Spirit are perishable. Therefore, fight, O Arjun. (2.18) One who thinks that Atma (Spirit) is a slayer, and the one who thinks Atma is slain, are both ignorant. Because Atma neither slays nor is slain. (2.19) The Spirit (Atma) 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 Arjun, how can a person who knows that the Spirit (Atma) is indestructible, eternal, unborn, and immutable, kill anyone or cause anyone to be killed? (2.21)

Death and transmigration of soul

Just as a person puts on new garments after discarding the old ones; similarly, the living entity (Spirit, Atma, Jeev, Jeevaatma) acquires new bodies after casting away the old bodies. (2.22) Weapons do not cut this Spirit (Atma), fire does not burn it, water does not make it wet, and the wind does not make it dry. Atma cannot be cut, burned, wet, or dried. It is eternal, all-pervading, unchanging, immovable, and primeval. (2.23-24) The Spirit (Atma, Self) is said to be unexplainable, incomprehensible, and unchanging.

Knowing this Spirit as such, you should not grieve. (2.25) Even if you think that this living entity or body takes birth and dies perpetually, even then, O Arjun, you should not grieve like this. Because, death is certain for one who is born, and birth is certain for one who dies. Therefore, you should not lament over the inevitable. (2.26-27) All beings, O Arjun, are unmanifest --- 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) 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 it. (2.29) O Arjun, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for any body. (2.30)

Lord Krishn reminds Arjun of his

duty as a warrior

Considering also your duty as a warrior, you should not waver. Because there is nothing more auspicious for a warrior than a righteous war. (2.31) Only the fortunate warriors, O Arjun, 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 (in the line of duty), or you will enjoy the kingdom on the earth if victorious. Therefore, get up with a determination to fight, O Arjun. (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)

Importance of KarmaYog, the

selfless service

The wisdom of transcendental knowledge has been imparted to you, O Arjun. Now listen to the wisdom of KarmaYog, the selfless service (Seva), endowed with which you will free yourself from the bondage of action (Karm). (2.39) In KarmaYog, no effort is ever lost and there is no adverse effect. Even a little practice of this discipline protects one from the great fear of birth and death. (2.40) A KarmaYogi has a resolute determination for God-realization, O Arjun, but the desires of one who works to enjoy the fruits of work are endless and many-branched. (2.41)

The Vedas deal with both material and spiritual aspects of life

The misguided ones who delight in the melodious chanting of the Vedas --- without understanding the real purpose of the Vedas --- think, O Arjun, 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 such ritualistic activities. (2.44) A portion of the Vedas deals with three modes or states (Gunas) of the material Nature. Become free from pairs of opposites; be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above the three states, and be Self-conscious, O Arjun. (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)

Theory and practice of KarmaYog

You have control (Adhikaar) over your respective duty only, but no control or claim over the results. The fruits of work should not be your motive. You should never be inactive. (2.47) Do your duty to the best of your ability, O Arjun, with your mind attached to the Lord, abandoning worry and selfish attachment to the results, and remaining calm in both success and failure. The calmness of the mind is called KarmaYog. (2.48) Work done with selfish motives is inferior by far to selfless service or KarmaYog. Therefore, be a KarmaYogi, O Arjun. Those who work only to enjoy the fruits of their labor are, in truth, unhappy. (because one has no control over the results). (2.49)

A KarmaYogi becomes free from both vice and virtue in this life itself. Therefore, strive for KarmaYog. Working to the best of one ™s abilities without becoming attached to the fruits of work is called KarmaYog. (2.50) Wise KarmaYogis are freed from the bondage of rebirth by renouncing the selfish attachment to the fruits of all work; and attain a blissful divine state. (2.51) When your intellect completely pierces 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 concentrating on the Supreme Being, then you shall attain the union with the Supreme Being in trance (Samaadhi). (2.53) Arjun said: O Krishn, what are the marks of an enlightened (Sthit-prajn) person whose intellect is steady? How does a person of steady intellect speak? How does such a person sit and walk? (2.54)

Marks of a Self-realized person

The Supreme Lord said: When one is completely free from all desires of the mind and is satisfied with the Eternal Being (Brahm) by the joy of Eternal Being, then one is called an enlightened (Sthit-prajn) person, O Arjun. (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 Sthit-prajn --- a sage of steady intellect. (2.56) Those who are not attached to anything, who are neither elated by getting desired results, nor troubled by undesired results, their intellect is considered steady. (2.57) When one can completely withdraw the senses from sense objects, as a tortoise withdraws its limbs into the shell for protection, 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. The craving also disappears from one who has known the Supreme Being. (2.59)

Dangers of unrestrained senses

Restless senses, O Arjun, forcibly carry away the mind of even a wise person striving for perfection. (2.60) One should fix one ™s mind on Me 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 ideas arise from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls from the right path when reasoning is destroyed. (2.63)

Attainment of peace and happiness through sense control and

Self-knowledge

A disciplined person, enjoying sense objects with senses that are under control and free from likes and dislikes, attains tranquility. (2.64) All sorrows are destroyed upon attainment of tranquility. The intellect of such a tranquil person soon becomes completely steady and united with the Eternal Being (Brahm). (2.65) There is neither Self-knowledge nor Self-perception to those who are not united with the Eternal Being (Brahm). Without Self-perception there is no peace, and without peace there can be no happiness. (2.66)

The mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination --- the spiritual shore. (2.67) Therefore, O Arjun, one ™s intellect becomes steady when the senses are completely withdrawn from sense objects. (2.68) A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69) (While most people sleep and make dream plans in the night of the illusory world, a yogi keeps awake or detached from the world while living in it.)

One attains peace when all desires dissipate within the mind without creating any mental disturbance; just as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70) One who abandons all desires, and becomes free from longing and the feeling of œI � and œmy �, attains peace. (2.71) O Arjun, this is the superconscious (Braahmi) state. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one ™s life, a person attains BrahmNirvan (or becomes one with the Absolute). (2.72)

3. PATH OF KARMAYOG

Arjun said: If You consider that acquiring transcendental knowledge is better than working, then why do You want me to engage in this horrible war, O Krishn? 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) The Supreme Lord said: In this world, O Arjun, a twofold path of spiritual discipline has been stated by Me in the past --- the path of Self-knowledge (JnaanYog) for the contemplative, and the path of unselfish work (Seva, KarmaYog) for the active. (3.03) One does not attain freedom from the bondage of Karm by merely abstaining from work. No one attains perfection by merely giving up work. (3.04) Because, no one can remain actionless even for a moment. Everyone is driven to action --- helplessly indeed --- by the forces of nature. (3.05) The deluded ones, who restrain their organs of action but mentally dwell upon the sense enjoyment, are called hypocrites. (3.06)

Why one should serve others?

One who controls the senses by a trained and purified mind and intellect, and engages the organs of action to selfless service, is superior, O Arjun. (3.07) Perform your obligatory duty, because working is indeed better than sitting idle. Even the maintenance of your body would be impossible without work. (3.08) Human beings are bound by work (Karm) that is not performed as a selfless service (Seva, Yajn). Therefore, O Arjun, becoming free from selfish attachment to the fruits of work, do your duty efficiently as a service to Me. (3.09)

To help each other is the first

commandment of the creator

Brahmaa, the creator, in the beginning created human beings together with selfless service (Seva, Yajn, sacrifice) and said: By Yajn you shall prosper, and Yajn shall fulfill all your desires. (3.10) Nourish the celestial controllers (Devas) with selfless service (Seva, Yajn), and they will nourish you. Thus nourishing one another, you shall attain the Supreme goal. (3.11) The celestial controllers (Devas), nourished by selfless service (Seva, Yajn), will give you the desired objects. One who enjoys the gift of Devas without offering them anything in return is, indeed, a thief. (3.12) The righteous who eat the remnants of selfless service (Seva, Yajn) are freed from all sins, but the impious who cook food only for themselves (without first offering to Me, or sharing with others), in truth, eat sin. (3.13) The living beings are born from food grains; grains are produced by rain; rain comes (as a favor from Devas) if duty (Karm) is performed as a selfless service (Seva, Yajn). (See also 4.32). Duty is prescribed in the Vedas. The Vedas come from Brahm (Eternal Being). Thus the all-pervading Brahm is ever present in Seva. (3.14-15) One who does not help to keep the wheel of creation in motion by sacrificial duty (Seva), and who rejoices sense pleasures, that sinful person lives in vain, O Arjun. (3.16) For a Self-realized person, who rejoices only with the Eternal Being (Brahm), who is delighted with the Eternal Being and who is content with the Eternal Being, there is no duty. (3.17) Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody (except God) for anything. (3.18)

Leaders should set an example

Therefore, always perform your duty efficiently and without any selfish attachment to the results, because by doing work without attachment one attains the Supreme Being. (3.19) King Janak and others attained perfection (or Self-realization) by selfless service (KarmaYog) alone. You should also perform your duty with a view to guide people, and for the universal welfare of society. (3.20) Whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21) O Arjun, there is nothing in the three worlds (heaven, earth, and the lower regions) that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action. (3.22) If I do not engage in action relentlessly, O Arjun, people would follow the same path in everyway. These worlds would perish if I do not work, and I would be the cause of confusion and destruction of all these people. (3.23-24) As the ignorant work, O Arjun, 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 minds of the ignorant, who are attached to the fruits of work, but should inspire others by performing all works efficiently without selfish attachment. (See also 3.29) (3.26)

All works are the works of

mother nature

All works are being done by the energy and power of nature, but due to delusion of ignorance people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27) One who knows the truth, O Arjun, about the role of the forces of nature and work, does not become attached to work, knowing very well that it is the forces of nature that work with their instruments --- our organs. (3.28) Those who are deluded by the illusive power (Maya) of Nature become attached to the work 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 work to Me --- in a spiritual frame of mind, free from desire, attachment, and mental grief. (3.30) Those who always practice this teaching of Mine --- with faith (or full attention and sincerity) and free from cavil --- are freed from the bondage of Karm. But those who carp at My teaching and do not practice should be considered ignorant of all knowledge, 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)

Two major stumbling blocks on the

path of perfection

Likes and dislikes (Raag and Dvesh) for sense objects remain in the senses. One should not come under the control of these two, because they are, indeed, two major stumbling blocks on one ™s path of 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)

Lust is the origin of sin

Arjun said: O Krishn, what impels one to commit sin as if unwillingly and forced against one ™s will? (3.36)

The Supreme Lord said: It is lust (Kaam), born out of passion (Rajo Guna), 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 (BrahmJnaan) becomes obscured by lust. (3.38) O Arjun, Self-knowledge (Brahm-jnaan) becomes covered by this insatiable fire of lust, the eternal enemy of the wise. (3.39) The senses, the mind, and the intellect are said to be the seat of lust (Kaam). Kaam --- by controlling the senses, the mind, and the intellect --- deludes a person by veiling Self-knowledge (Jnaan). (3.40) Therefore, O Arjun, by controlling the senses first, kill this devil of material desire that destroys Self-knowledge and Self-realization. (3.41)

How to control lust

The senses are said to be superior to the body; the mind is superior to the senses; the intellect is superior to the mind; and Atma (Spirit) is superior to the intellect. (See also 6.07-08) (3.42) Thus, knowing the Self (Atma) 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 (Kaam), O Arjun. (3.43)

4. PATH OF RENUNCIATION

WITH KNOWLEDGE

KarmaYog is an ancient forgotten commandment

The Supreme Lord said: I taught this KarmaYog, the eternal science of right action, to King Vivasvaan. Vivasvaan taught it to Manu. Manu taught it to Ikshvaaku. Thus handed down in succession the saintly Kings knew this (KarmaYog). After a long time the science of KarmaYog was lost from this earth. Today I have described the same ancient science to you, because you are my sincere devotee and friend. KarmaYog is a supreme secret indeed. (4.01-03) Arjun said: You were born later, but Vivasvaan was born in ancient time. How am I to understand that You taught this yog in the beginning of the creation? (4.04)

The purpose of incarnation of God

The Supreme Lord said: Both you and I have taken many births. I remember them all, O Arjun, but you do not remember. (4.05) Though I am eternal, immutable, and the Lord of all beings, yet I manifest myself by controlling My own material Nature using My divine potential energy (YogMaya). (See also 10.14) (4.06)

Whenever there is a decline of Dharm (Righteousness) and a predominance of Adharm (Unrighteousness), O Arjun, then I manifest Myself. I appear from time to time for protecting the good, for transforming the wicked, and for establishing world order (Dharm). (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 Arjun. (4.09) Many have become free from attachment, fear, anger, and attained salvation (Mukti) by taking refuge in Me, becoming fully absorbed in My thoughts, and becoming purified by the fire of Self-knowledge. (4.10)

Path of worship and prayer

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 (Devas). Success in work comes quickly in this human world. (4.12) The four divisions --- based on aptitude and vocation --- of human society were created by Me. 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) Work or Karm does 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 Karm. (4.14) The ancient seekers of liberation also performed their duties with this understanding. Therefore, you should do your duty as the ancients did. (4.15)

Attached, detached, and

forbidden action

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 (or selfish) action, the nature of detached (or selfless) action, and also the nature of forbidden action. (4.17)

A KarmaYogi is not subject

 to the Karmic laws

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) (To see inaction in action and vice versa is to understand that the Lord does all the work indirectly through His power by using us. He is the inactive actor. We are actively inactive, because we cannot do anything without the flow of His power. Therefore, we are not the doer, just an instrument in His hands.) 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