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