THE
BHAGAVAD-GITA
(The
Sacred Song)
A
Modern English Translation
(All
700 Verses)
by
Ramananda Prasad,
Ph.D.
(Space
to put a picture of lord
Published
by
International
In association
with
Gita Society of
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1.
ARJUN’S DILEMMA
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) Introduction
of the army commanders
Also
know, O best among the men, the distinguished ones on our side. 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)
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
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 “I”
and “my”, 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)
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
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
work is 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 no one but God, such a person --- though engaged in activity ---
does nothing at all, and incurs no Karmic reaction, good or bad. (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) Content with whatever gain comes naturally by His
will, unaffected by pairs of opposites, free from envy, calm in success and
failure; though engaged in work, such a KarmaYogi is not bound by Karm. (4.22)
The one who is free from attachment, whose mind is fixed in Self-knowledge, who
does work as a service (Seva) to the Lord, all Karmic bonds of such a
philanthropic person (KarmaYogi) dissolves away. (4.23) Brahm, the eternal
Being, shall be realized by the one who considers everything as a manifestation
or an act of Brahm. (Also see 9.16) (4.24)
Different
types of spiritual practices or sacrifices
Some
yogis perform the service of worship to celestial controllers (Devas, guardian
angels), 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 (Samaadhi) by offering inhalation into exhalation and exhalation into
inhalation as a sacrifice (by using short breathing Kriyaa 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 (Seva, Yajn,
sacrifice) obtain the nectar of Self-knowledge as a result of their sacrifice
and attain the Eternal Being (Brahm). O Arjun, 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 them all to be born from Karm or the action of body, mind, and
senses. Knowing this, you shall attain salvation (Moksh, Nirvan). (See also
3.14) (4.32)
Acquiring
transcendental knowledge is a
superior
spiritual practice
The
acquisition and propagation of Self-knowledge are superior to any material gain
or gift, O Arjun. Because all actions in their entirety culminate in knowledge.
(4.33) Acquire
this transcendental knowledge from a Self-realized person by humble reverence,
by sincere inquiry, and by service. The wise ones who have realized the Truth
will teach you. (4.34) After knowing the Truth, O Arjun, you shall not again
become deluded like this. By this knowledge you shall behold the entire creation
(first) within Me, the Supreme Being (ParBrahm), then within your own higher
Self (and then see Me alone in everything). (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 (BrahmJnaan) alone. (4.36) As the blazing fire reduces wood to
ashes; similarly, the fire of Self-knowledge (BrahmJnaan) reduces all bonds of
Karm to ashes, O Arjun. (4.37)
Transcendental
knowledge is automatically
revealed
to a KarmaYogi
In
truth, there is no purifier in this world like Jnaan, the true knowledge of the
Supreme Being (ParBrahm). One who becomes purified by KarmaYog discovers this
knowledge within, naturally, in course of time. (See also 4.31, and 5.06, 18.78)
(4.38) The one who has faith and is sincere in yogic practices, and has control
over the senses, gains this transcendental knowledge. Having gained this
knowledge, one at once attains supreme peace. (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)
Both
transcendental knowledge and KarmaYog
are
needed for Nirvan
Work
(Karm) does not bind a person who has renounced work --- by renouncing the
fruits of work --- through KarmaYog, and whose doubts about the Self are
completely destroyed by Vivek, the application of Self-knowledge, O Arjun.
(4.41) Therefore, cut the ignorance-born doubt (about the Supreme Being) abiding
in your mind by the sword of Self-knowledge, resort to KarmaYog, and get up for
the war, O Arjun. (4.42)
Arjun
said: O
Krishn, You praise transcendental knowledge (Saamkhya, Karm-samnyaas) and also
performance of selfless service (KarmaYog). Tell me, definitely, which one is
the better of the two. (See also 5.05) (5.01) The Supreme Lord said: The
path of Self-knowledge (Karm-samnyaas) and the path of selfless service
(KarmaYog, Seva) both lead to the supreme goal. But, of the two, KarmaYog is
superior to Karm-samnyaas. (5.02) A person should be considered a true Samnyaasi
(Renunciant) who neither likes nor dislikes. One is easily liberated from Karmic
bondage by becoming free from the pairs of opposites, O Arjun. (5.03)
Both
paths lead to the Supreme
The
ignorant --- not the wise --- consider the path of Self-knowledge
(Karm-samnyaas) and the path of selfless service (KarmaYog) as different from
each other. The person who has truly mastered one, gets the benefits of both.
(5.04) Whatever goal a renunciant (Samnyaasi) reaches, a KarmaYogi 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 (Samnyaas), O Arjun, is difficult to attain without KarmaYog.
A sage equipped with KarmaYog quickly attains Brahm. (See also 4.31, and 4.38)
(5.06)
A KarmaYogi whose mind is pure, whose mind and senses are under control, and who
sees one and the same Eternal Being (Brahm) in all beings, is not bound by Karm
though engaged in work. (5.07)
A
KarmaYogi works for God
The
wise (or Samnyaasi) 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, a Samnyaasi
believes that only the senses are operating upon their objects. (See also 3.27,
13.29, and 14.19) (5.08-09) One who does all work as an offering to the Lord
--- abandoning selfish attachment to the results --- remains untouched by Karmic
reaction or sin as a lotus leaf never gets wet by water. (5.10) The
KarmaYogis perform action ---without selfish attachment --- with their body,
mind, intellect, and senses only for the sake of self-purification. (5.11) A
KarmaYogi 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)
The
path of Self-knowledge
A
person who has completely renounced the fruits of all works, lives happily,
neither performing nor directing any 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. All these are done by the powers (Gunas) of Nature. (5.14)
The Lord does not take the responsibility for the good or evil deeds of anybody.
The Self-knowledge becomes covered by the veil of ignorance, thereby people
become deluded (and do evil deeds). (5.15) Transcendental knowledge destroys the
ignorance of the Self and reveals the Supreme just as the sun reveals the beauty
of objects of the world. (5.16) Persons whose mind and intellect are totally
merged in Eternal Being (Brahm), who are firmly devoted to Brahm, who have Brahm
as their supreme goal and sole refuge, and whose impurities are destroyed by the
knowledge of Brahm, do not take birth again. (5.17)
Additional
marks of an enlightened person
An
enlightened person (by perceiving the Lord in all) looks at a learned and humble
priest, 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 Eternal Being (Brahm), because the
Eternal 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 Eternal Being
(Brahm), such a person eternally abides with Brahm. (5.20) Such a person who
is in union with the Eternal Being (Brahm) becomes unattached to external
sensual pleasures by discovering the joy of the Self through contemplation, and
enjoys transcendental bliss. (5.21) Sensual pleasures are, in truth, the
source of misery, and have a beginning and an end. Therefore the wise, O Arjun,
do 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 Eternal Being (Brahm), who
rejoices Brahm within, and who is illuminated by Self-knowledge; such a yogi
attains BrahmNirvan, and goes to the Supreme Being (ParBrahm). (5.24) Seers
whose sins (or imperfections) are destroyed, whose doubts have been dispelled by
Self-knowledge (Jnaan), whose minds are disciplined, and who are engaged in the
welfare of all beings, attain the Supreme Being (ParBrahm). (5.25) They who are
free from lust and anger, who have subdued the mind and senses, and who have
known the Self, easily attain BrahmNirvan. (5.26)
The
third path --- the path of devotional meditation and
contemplation
A
sage is, in truth, 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 Kriyaa techniques), keeping the senses,
mind, and intellect under control, having salvation (Mukti) as the prime goal,
and becoming free from lust, anger, and fear. (5.27-28) My devotee attains peace
by knowing Me (or Krishn, the Supreme Being (ParBrahm)) as the enjoyer of
sacrifices and austerities, as the great Lord of all the universe, and the
friend of all beings. (5.29)
A
KarmaYogi is a renunciant
The
Supreme Lord said: One
who performs the prescribed duty without seeking its fruit (for personal
enjoyment) is a renunciant (Samnyaasi) and a KarmaYogi. One does not become
Samnyaasi merely by not lighting the fire, and one does not become a yogi merely
by abstaining from work. (6.01) O Arjun, what they call renunciation (Samnyaas)
is also known as KarmaYog. No one becomes a KarmaYogi who has not renounced the
selfish motive behind an action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)
A
definition of yog and yogi
For
the wise who seeks to attain yog (of meditation, or the calmness of mind),
KarmaYog is said to be the means. For the one who has attained yog, the calmness
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)
The
mind is the best friend as well as the worst enemy
One
must elevate --- and do 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 calm, 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)
Techniques
of meditation
A
yogi, seated in solitude and alone, should constantly try to contemplate on 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 sacred
This
yog is not possible, O Arjun, for the one who eats too much, or who does not eat
at all; who sleeps too much, or who keeps awake. (6.16) But, for the one who is
moderate in eating, recreation, working, sleeping, and waking, the yog of
meditation destroys all sorrow. (6.17) A person is said to have achieved yog,
the union with the Eternal Being (Brahm), when the perfectly disciplined mind
becomes free from all desires, and gets completely united with Brahm in Samaadhi
(Trance). (6.18) A lamp in a spot sheltered (by the Eternal Being) from the wind
(of desires) does not flicker; this simile is used for the subdued mind of a
yogi practicing meditation on the Eternal Being (Brahm). (6.19)
When
the mind disciplined by the practice of meditation becomes steady, one becomes
content with the Eternal Being (Brahm) by beholding Him 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 Eternal Being
(Brahm), one is never separated from the Absolute Reality. (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 yog. This yog 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 Eternal Being (Brahm) 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 during
meditation, one should just witness it under the watchful eye (or supervision)
of the self. (6.26)
Who
is a yogi?
Supreme
bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are
under control, and who is free from sin (or faults). (6.27) Such a sinless yogi,
who constantly engages his or her mind and intellect with the Eternal Being
(Brahm), easily enjoys the infinite bliss of contact with Brahm. (6.28)
Because of perceiving the omnipresent Eternal Being (Brahm) abiding in all
beings, and all beings abiding in the Eternal Being; a yogi, who is in union
with the Eternal Being, sees every being with an equal eye. (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 Arjun. (6.32)
Two
methods to subdue the restless mind
Arjun
said: O
Krishn, You have said that the yog of meditation is characterized by the
calmness 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 Krishn. I think restraining the mind is as difficult as
restraining the wind. (6.33-34) The Supreme Lord said: Undoubtedly, O Arjun,
the mind is restless and difficult to restrain, but it is subdued by constant
vigorous spiritual practice with perseverance, and by detachment, O Arjun.
(6.35) In My opinion, yog is difficult for the one whose mind is not
subdued. However, yog is attainable by the person of subdued mind by striving
through proper means. (6.36)
Destination
of unsuccessful yogi
Arjun
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
Krishn? (6.37) Do they not perish like a dispersing cloud, O Krishn, having lost
both (yog and Bhog, the heavenly and worldly pleasures), supportless and
bewildered on the path of Self-realization? (6.38) O Krishn, 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) The Supreme Lord said:
There is no destruction, O Arjun, for a yogi either here or hereafter. A
transcendentalist is never put to grief, My dear friend. (6.40)
The
unsuccessful yogi is reborn in the house of the pious and prosperous after
attaining heaven and living there for many years, or such a yogi is born in a
family of enlightened yogis. 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 Arjun. (6.43)
The unsuccessful yogi is instinctively carried towards the Eternal Being
(Brahm) by virtue of the impressions (Samskaar) of yogic practices of previous
lives. Even the inquirer of yog --- the union with God --- surpasses those who
perform Vedic rituals. (6.44) The yogi who diligently strives, becomes
completely free from all sins (or imperfections) after gradually perfecting
through many incarnations, and reaches the Supreme Abode. (6.45)
Who
is the best yogi?
The
yogi is superior to the ascetics. The yogi is superior to the (Vedic) scholars.
The yogi is superior to the ritualists. Therefore, O Arjun, be a yogi. (6.46)
I consider the yogi-devotee --- who lovingly contemplates on Me with supreme
faith, and whose mind is ever absorbed in Me --- to be the best of all the
yogis. (See also 12.02 and 18.66) (6.47)
7.
SELF-KNOWLEDGE AND ENLIGHTENMENT
The
Supreme Lord said: O
Arjun, listen how you shall know Me fully without any doubt, with your mind
absorbed in Me, taking refuge in Me, and performing yogic practices. (7.01) I
shall impart you Self-knowledge (Jnaan) together with enlightenment (Vijnaan),
after comprehending that nothing more remains to be known in this world. (7.02)
Scarcely one out of thousands of persons strives for perfection of
Self-realization. Scarcely one among those successful strivers truly understands
Definitions
of matter, consciousness, and spirit
The
mind, intellect, ego, ether, air, fire, water, and earth are the eightfold
transformation (or division) of My material energy (Prakriti). (See also 13.05)
(7.04) The material energy is My lower Nature (Aparaa-shakti, Prakriti,
matter). Know My other higher Nature (Paraa-shakti, Cetanaa, Purush, Spirit) by
which this entire universe is sustained, O Arjun. (7.05) Know that all creatures
have evolved from this twofold energy; and I --- the Supreme Being (ParBrahm,
Krishn) --- am the source of origin as well as dissolution of the entire
universe. (See also 13.26) (7.06)
The
Supreme spirit is the basis of everything
There
is nothing higher than Me, O Arjun. Everything in the universe is strung on Me,
the Supreme Being (ParBrahm Paramaatma), like jewels are strung on the thread
(of a necklace). (7.07) O
Arjun, I am the sapidity in the water, I am the radiance in the sun and the
moon, the sacred syllable AUM in all the Vedas, the sound in the ether, and
potency in human beings. I am the sweet fragrance in the earth. I am the heat in
the fire, the life in all living beings, and the austerity in the ascetics.
(7.08-09) O Arjun, know Me to be the eternal seed of all creatures. I am the
intelligence of the intelligent, and the brilliance of the brilliant. (See also
9.18 and 10.39). I am the strength of the strong who is devoid of lust and
selfish attachment. I am lust (Kaamadev, Cupid) in human beings that is in
accord with righteousness (Dharm) (for the sacred and sole purpose of
procreation after marriage), O Arjun. (7.10-11) Know that three modes (Gunas) of
material Nature --- goodness, passion, and ignorance --- also emanate from Me. I
am not dependent on, or affected by the Gunas, but the Gunas are dependent on
This
divine power (Maya) of Mine, consisting of three states (Gunas) of mind, is very
difficult to overcome. Only those who surrender unto Me easily cross over this
Maya. (See also 14.26, 15.19, and 18.66) (7.14) The
evil doers, the ignorant, the lowest persons who are attached to demonic nature,
and whose power of discrimination has been taken away by divine illusive power
(Maya) do not worship or seek Me. (7.15)
Four
types of virtuous ones worship or seek Me, O Arjun. They are: The distressed,
the seeker of Self-knowledge, the seeker of wealth, and the enlightened one who
has experienced the Supreme. (7.16) Among
them the enlightened devotee (Jnaani-bhakt), who is ever united with Me and
whose devotion is single-minded, is the best. Because I am very dear to the
enlightened, and the enlightened is very dear to
God
can be seen in an image of any desired form of worship
Whosoever
desires to worship whatever deity (using any name, form, and method) with faith,
I make their faith steady in that very deity. Endowed with steady faith they
worship that deity, and obtain their wishes through that deity. Those wishes
are, indeed, granted only by
The
ignorant ones --- unable to understand My immutable, incomparable,
incompre-hensible, and transcendental form (or existence) --- assume that I, the
Supreme Being (ParBrahm), am formless and take forms or incarnate. (7.24)
Concealed by My divine power (Maya), I do not reveal Myself to the ignorant ones
who do not know and understand My unborn, eternal, and transcendental form and
personality (and consider Me formless). (7.25)
I
know, O Arjun, the beings of the past, of the present, and those of the future,
but no one really knows
Arjun
said: O
Krishn, who is the Eternal Being (Brahm)? What is Adhyaatm, or the nature of the
Eternal Being? What is Karm? Who are the mortal beings (Adhibhut)? And who are
Divine Beings (Adhidaiv)? Who is the Supersoul (Adhiyajn), and how does He dwell
in the body? How can You be remembered at the time of death by those who have
control over their minds, O Krishn? (8.01-02)
Definition
of supreme spirit, spirit, individual soul, and Karma
The
Supreme Lord said: The immutable Atma (Spirit) is called Brahm (Eternal Being).
The nature (including the inherent power of cognition and desire) of Brahm is
called Adhyaatm. The creative power of Brahm that causes manifestation of the
living entity (Jeev) is called Karm. (8.03) Mortal
beings are called Adhibhut. The expansions of Divine Personality ---such as
Naaraayan, Mahaa-vishnu, Ishvar, etc. --- are called Divine Beings (Adhidaiv). I
am the Supersoul (Adhiyajn) residing inside the body as the supreme controller
(Ishvar), O Arjun. (8.04)
Theory
of reincarnation and Karma
The
one who remembers Me exclusively even while leaving the body at the time of
death, attains Me; there is no doubt about it. (8.05) Remembering whatever
object one leaves the body at the end of life, one attains that object, O Arjun,
because of the constant thought of that object (one remembers that object at the
end of life and achieves it). (8.06)
A
simple method of God-realization
Therefore,
always remember Me and do your duty. You shall certainly attain Me if your mind
and intellect are ever focused on
Attain
salvation by meditating on God at the time of death
When
one leaves the physical body by controlling all the senses; focusing the mind on
God, and Praan (life forces) in the cerebrum; engaged in yogic practice;
meditating on Me and uttering AUM--- the sacred monosyllable sound power of
Eternal Being (Brahm) --- one attains the supreme abode. (8.12-13) I am easily
attainable, O Arjun, by that ever steadfast yogi who always thinks of Me and
whose mind does not go elsewhere. (8.14) After
attaining Me, the great souls do not incur rebirth in this miserable transitory
world, because they have attained the highest perfection. (8.15) The dwellers of
all the worlds --- up to and including the world of Brahmaa, the creator --- are
subject to the miseries of repeated birth and death. But, after attaining Me, O
Arjun, one does not take birth again. (See also 9.25)
(8.16)
Everything
in the creation is cyclic
Those
who know that the day of the creator (Brahmaa) lasts one thousand Yugas (or 4.32
billion years) and that his night also lasts one thousand Yugas, they are the
knowers of day and night. (8.17) All manifestations come out of the primary
material Nature (Aadi Prakriti or Avyakt) at the arrival of the day of Brahmaa
(Creator), and they again merge into the same at the coming of Brahmaa’s night.
(8.18) The same multitude of beings comes into existence again and again at
the arrival of the day of the creator (Brahmaa); and is annihilated, inevitably,
at the arrival of Brahmaa’s night. (8.19)
There
is another eternal transcendental existence--- higher than the changeable
material Nature (Prakriti) --- that does not perish when all created beings
perish. This is called the unmanifest Eternal Being (Avyakt Akshar Brahm). This
is also said to be ParamDhaam, the supreme abode. Those who attain My supreme
abode do not take birth again. (8.20-21) This supreme abode, O Arjun, is
attainable by unswerving devotion to Me within which all beings exist, and by
which all this universe is pervaded. (See also 9.04 and 11.55) (8.22)
Two
basic paths of departure from the world
O Arjun, now I shall
describe different paths departing by which, after death, the yogis do or
do not come back. (8.23) Passing gradually, after death, through celestial
controllers of fire, light, daytime, the bright lunar fortnight, and the six
months of the northern solstice of the sun, yogis who know the Self attain
supreme abode (and do not come back to earth). (8.24) Passing gradually, after
death, through celestial controllers of smoke, night, the dark lunar fortnight,
and the six months of southern solstice of the sun, the righteous person
attains heaven and comes back to earth again. (8.25) The path of light
(of spiritual practice and Self-knowledge) and the path of darkness (of
materialism and ignorance) are thought to be the world’s two eternal paths. The
former leads to salvation (Mukti, Nirvan) and the latter leads to rebirth.
(8.26)
Transcendental
knowledge leads to salvation
Knowing
these two paths, O Arjun, a yogi is not bewildered at all. Therefore, O Arjun,
be steadfast in yog with Me at all times. (8.27) The yogi who knows all this
goes beyond getting the benefits of the study of the Vedas, performance of
sacrifices, austerities, and charities, and attains My Supreme Eternal Abode
(ParamDhaam). (8.28)
9.
SUPREME KNOWLEDGE AND BIG MYSTERY
The
Supreme Lord said: I
shall reveal to you, who do not disbelieve, the most profound, secret,
transcendental knowledge, together with transcendental experience. Knowing this,
you will be freed from the miseries of worldly existence. (9.01)
Knowledge
of the nature of the supreme is the biggest mystery
This
Self-knowledge is the king of all knowledge, is the most secret, is very sacred,
can be perceived by instinct, conforms to righteousness (Dharm), is very easy to
practice, and is timeless. (9.02) O Arjun, those who have no faith in this
knowledge do not attain Me and follow the cycles of birth and death. (9.03)
This entire universe is an expansion of Mine. All beings depend on Me. I do
not depend on them (because I am the highest of all). (See also
7.12) (9.04) Look at the power of My divine mystery; in reality, I --- the
sustainer and creator of all beings --- do not depend on them, and they also do
not depend on Me. (9.05) (Like a gold chain depends on gold, and the milk
products depend on milk. In fact, the gold chain does not depend on gold; the
chain is nothing but gold. Similarly, matter and energy are different as well as
non-different). Perceive that all beings remain in Me (without any
contact or without producing any effect) as the mighty wind, moving everywhere,
eternally remains in space. (9.06)
The
theory of evolution and involution
All
beings merge into My Aadi Prakriti (primary material Nature) at the end of a
cycle of 311 trillion solar years, O Arjun, and I create them again at the
beginning of the next cycle. (See also 8.17) (9.07) I create the entire
multitude of beings again and again with the help of My material Nature
(Prakriti or Maya). These beings are under control of the modes (Gunas) of
material Nature (Prakriti). (9.08) These acts of creation do not bind Me, O
Arjun, because I remain indifferent and unattached to those acts. (9.09) The
divine kinetic energy (Maya) --- with the help of material Nature (Prakriti) ---
creates all animate and inanimate objects under My supervision; thus, the
creation keeps on going, O Arjun. (See also 14.03) (9.10)
The
ways of the wise and of the ignorant
Ignorant
persons despise Me when I appear in human form; because, they do not know My
transcendental nature as the great Lord of all beings (and take Me for an
ordinary human), and they have false hopes, false actions, false knowledge, and
delusive (Taamasik) qualities (See 16.04-18) of fiends and demons (and are
unable to recognize Me). (9.11-12) But great souls, O Arjun, who possess divine
qualities (See 16.01-03), know Me as immutable, as the material and efficient
cause of creation, and worship Me single-mindedly with loving devotion. (9.13)
Persons of firm resolve worship Me with ever steadfast devotion by always
singing My glories, striving to attain Me, and prostrating before Me with
devotion. (9.14) Some worship Me by acquiring and propagating Self-knowledge.
Others worship the infinite as the One in all (or non-dual), as the master of
all (or dual), and in various other ways. (9.15) Everything
is a manifestation of the Absolute
I
am the ritual, I am the sacrifice, I am the offering, I am the herb, I am the
mantra, I am the clarified butter, I am the fire, and I am the oblation. (See
also 4.24). I am the supporter of the universe, the father, the mother, and the
grandfather. I am the object of knowledge, the sacred syllable “AUM”, and also
the Rig, the Yajur, and the Saam Vedas. I am the goal, the supporter, the Lord,
the witness, the abode, the refuge, the friend, the origin, the dissolution, the
foundation, the substratum, and the immutable seed. (See also 7.10 and 10.39)
(9.16-18) I give heat. I send, as well as withhold, the rain. I am immortality,
as well as death. I am also both the absolute (Sat or Akshar) and the temporal
(Asat or Kshar), O Arjun. (The Supreme Being has become everything. See also
13.12) (9.19)
Attaining
salvation by devotional love
The
doers of the rituals prescribed in the Vedas, the drinkers of the nectar of
devotion, and whose sins are cleansed, worship Me by doing good deeds (Yajn) for
gaining heaven. As a result of their meritorious deeds they go to heaven and
enjoy celestial sense pleasures. (9.20) They return to the mortal world ---
after enjoying the wide world of heavenly pleasures --- upon exhaustion of their
good Karm (Punya). Thus following the injunctions of the three Vedas, persons
working for the fruit of their actions take repeated birth and death. (See also
8.25) (9.21)
I
personally take care of both the spiritual and material welfare of those
ever-steadfast devotees who always remember and adore Me with single-minded
contemplation. (9.22) O
Arjun, even those devotees who worship the deities with faith, they also worship
Me, but in an improper way; (9.23) because I --- the Supreme Being (ParBrahm)
--- alone am the enjoyer of all sacrificial services (Seva, Yajn) and Lord of
the universe. But people do not know My true, transcendental nature. Therefore,
they fall (into the repeated cycles of birth and death). (9.24) Worshippers of
the deities go to the deities; worshippers of ancestors go to the ancestors, and
worshippers of the ghosts go to the ghosts; but My devotees come to Me (and are
not born again). (See also 8.16) (9.25)
The
Lord accepts and eats the offering of love and
devotion
Whosoever
offers Me a leaf, a flower, a fruit, or water with devotion, I accept and eat
the offering of devotion by the pure-hearted. (9.26) O Arjun, whatever you do,
whatever you eat, whatever you offer as oblation to the sacred fire, whatever
charity you give, whatever austerity you perform, do all that as an offering
unto Me. (See also 12.10, 18.46) (9.27) You
shall become free from the bondage --- good and bad --- of Karm by this attitude
of complete renunciation (SamnyaasYog). Becoming liberated, you shall come to
There
is no unforgivable sinner
The
Self is present equally in all beings. There is no one hateful or dear to Me.
But, those who worship Me with love and devotion are very close to Me, and I am
also very close to them. (See also 7.18) (9.29) If even the most sinful person
resolves to worship Me with single-minded, loving devotion, such a person must
be regarded as a saint because of making the right resolution. (9.30)
Such
a person soon becomes righteous and attains everlasting peace. Be aware, O
Arjun, that My devotee shall never perish or fall down. (9.31)
The
path of devotional love is easier
Anybody
--- including women, merchants, laborers, and the evil-minded --- can attain the
supreme abode by just surrendering unto My will with loving devotion, O Arjun.
(See also 18.66) (9.32) It should then be very easy for holy priests and devout
royal sages to attain the Supreme Being. Therefore, having obtained this joyless
and transitory human life, one should always worship Me with loving devotion.
(9.33) Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me.
Thus uniting yourself with Me by setting Me as the supreme goal and the sole
refuge, you shall certainly come to
10.
MANIFESTATION OF THE ABSOLUTE
The
Supreme Lord said: O
Arjun, listen once again to My supreme word that I shall speak to you, who are
very dear to Me, for your welfare. (10.01)
God
is the origin of everything
Neither
the celestial controllers (Devas), nor the great sages know My origin, because I
am the origin of all Devas and great sages also. (10.02) One who knows Me as the
unborn, the beginningless, and the Supreme Lord of the universe, is considered
wise among the mortals and becomes liberated from the bondage of Karm. (10.03)
Discrimination, Self-knowledge, non-delusion, forgiveness, truthfulness, control
over the mind and senses, tranquillity, pleasure, pain, birth, death, fear,
fearlessness, nonviolence, calmness, contentment, austerity, charity, fame, ill
fame --- these diverse qualities in human beings arise from Me alone. (10.04-05)
The seven great sages, four Sanakas, and fourteen Manus from whom all the
creatures of the world were born, originated from My potential energy. (10.06)
One
who truly understands My manifestations and yogic powers, is united with Me by
unswerving devotion. There is no doubt about it. (10.07) I am the origin of
all. Everything emanates from
God
gives knowledge to His devotees
I
give knowledge and understanding of metaphysical science --- to those who are
ever united with Me and lovingly adore Me --- by which they come to
Nobody
can know the real nature of Reality
O
Krishn, I believe all that You have told me to be true. O Lord, neither the
celestial controllers (Devas) nor the demons fully understand Your real nature.
(See also 4.06) (10.14) O Creator and Lord of all beings, God of all
celestial rulers (Devas), Supreme person, and Lord of the universe, You alone
know Yourself by Yourself. (10.15) Therefore, You alone are able to fully
describe Your own divine glories --- the manifestations --- by which You exist
pervading all the universes. (10.16) How may I know You, O Lord, by constant
contemplation? In what form of manifestation am I to think of You, O Lord?
(10.17) O Lord, explain to me again, in detail, Your yogic power and glory,
because I am not satiated by hearing Your nectar-like words. (10.18)
Divine
Manifestations
The
Supreme Lord said: O
Arjun, now I shall explain to you My prominent divine manifestations, because My
manifestations are endless. (10.19) O Arjun, I am the Spirit (Atma) abiding in
the inner psyche of all beings. I am also the beginning, the middle, and the end
of all beings. (10.20) I am the sustainer, I am the radiant sun among the
luminaries, I am the supernatural controllers of wind, I am the moon among the
stars. (10.21) I am the Vedas, I am the celestial rulers (Devas), I am the mind
among the senses, I am the consciousness in living beings. (10.22) I am Lord
Shiva, I am the god of wealth, I am the god of fire, and the mountains. (10.23)
I am the priest and the army general of the celestial controllers, O Arjun. I am
the ocean among the bodies of water. (10.24) I am sage Bhrigu among the great
sages; I am the monosyllable cosmic sound, AUM, among the words; I am the silent
repetition of mantra (Japa) among the spiritual disciplines (Yajn); and I am the
A
brief description of divine manifestations
I
am the holy fig tree among the trees, Naarad among the sages, and all other
celestial rulers. (10.26) Know Me as the celestial animal among the animals, and
the King among men. I am the thunderbolt among weapons, and I am Cupid for
procreation. (10.27-28) I am the water god and the manes. I am the controller of
death. I was that great devotee of Mine, Prahlaad. I am the time or death among
the healers, lion among the beasts, and the king of birds among birds.
(10.29-30) I am the wind among the purifiers, and Lord Raam among the warriors.
I am the crocodile among the fishes, and the holy Gangaa river among the rivers.
(10.31)
I
am the beginning, the middle, and the end of all creation, O Arjun. Among the
knowledge I am knowledge of the supreme Self. I am logic of the logician.
(10.32) I am the letter "A" among the alphabets. I am the dual compound among
the compound words. I am the endless time. I am the sustainer of all, and have
faces on all sides (or I am omniscient). (10.33) I am the all-devouring death
and also the origin of future beings. I am the seven goddesses (Devis) or
guardian angels presiding over the seven qualities --- fame, prosperity, speech,
memory, intellect, resolve, and forgiveness. (10.34) I am Brihatsaam among the
Vedic hymns. I am Gaayatri mantra among the Vedic mantras. I am
November-December among the months, I am the spring among the seasons. (10.35)
I am gambling of the cheats, splendor of the splendid, victory of the
victorious, resolution of the resolute, and goodness of the good. (10.36)
I
am Krishn among the Vrishni family, Arjun among the Paandavs, Vyaas among the
sages, and Ushanaa among the poets. (10.37) I am the power of rulers, the
statesmanship of the seekers of victory, I am silence among the secrets, and the
Self-knowledge of the knowledgeable. (10.38) I am the origin or seed of all
beings, O Arjun. There is nothing, animate or inanimate, that can exist without
The
manifest creation is a very small fraction of the
Absolute
There
is no end of My divine manifestations, O Arjun. This is only a brief description
by Me of the extent of My divine manifestations. (10.40) Whatever is endowed
with glory, brilliance, and power --- know that to be a manifestation of a very
small fraction of My splendor. (10.41) What is the need for this detailed
knowledge, O Arjun? I continually support the entire universe by a small
fraction of My divine power (YogMaya). (10.42)
Arjun
said: My
illusion is dispelled by the profound words of wisdom You spoke out of
compassion for me about the supreme secret of Eternal Being (Brahm). (11.01) O
Krishn, I have heard from You in detail about the origin and dissolution of
beings and Your immutable glory. (11.02)
The
vision of God is the ultimate aim of a seeker
O
Lord, You are as You have said, yet I wish to see Your divine cosmic form, O
Supreme Being. (11.03) O
Lord, if You think it is possible for me to see Your universal form, then, O
Lord of the yogis, show me Your transcendental form. (11.04) The Supreme Lord
said: O Arjun, behold My hundreds and thousands of multifarious divine forms
of different colors and shapes. Behold all the celestial beings and many wonders
never seen before. Also behold the entire creation --- animate, inanimate, and
whatever else you would like to see --- all at one place in My body. (11.05-07)
But you are not able to see Me with your physical eye; therefore, I give you
the divine eye to see My majestic power and glory.
(11.08)
Lord
Krishn shows His cosmic form to Arjun
Sanjay
said: O
King, having said this, Lord Krishn, the great Lord of the mystic power of yog,
revealed His supreme majestic form to Arjun. (11.09) Arjun saw the Universal
Form of the Lord with many mouths and eyes and many visions of marvelous visions
with numerous divine ornaments, holding many divine weapons, wearing divine
garlands and apparel, anointed with celestial perfumes and ointments, full of
all wonders --- the limitless God with faces on all sides. (11.10-11) If the
splendor of thousands of suns were to blaze forth all at once in the sky, even
that would not resemble the splendor of that exalted being. (11.12) Arjun saw
the entire universe, divided in many ways, but standing as (all in) One (and One
in all) in the transcendental body of Krishn, the Lord of celestial rulers
(Devas). (See also 13.16, and 18.20) (11.13)
One
may not be prepared, or qualified, to see God
(Upon
seeing the cosmic form of the Lord) Arjun was filled with wonder; and his hairs
standing on end, bowed his head to the Lord and prayed with folded hands.
(11.14) Arjun said: O Lord, I see in Your body all supernatural
controllers (Devas) and multitudes of beings, all sages, celestial serpents,
Lord Shiva, as well as Lord Brahmaa seated on the lotus. (11.15) O Lord of
the universe, I see You everywhere with infinite forms, with many arms,
stomachs, faces, and eyes. O Universal Form, I see neither your beginning nor
the middle nor the end. (11.16) I see You with Your crown, club, discus, and
a mass of radiance, difficult to behold; shining all around like the
immeasurable brilliance of the sun and the blazing fire.
(11.17)
I
believe You are the Supreme Being (ParBrahm) to be realized. You are the
ultimate resort of the universe. You are the Eternal Being (Brahm, Atma, Spirit)
and protector of the eternal order (Dharm). (11.18) I see You with infinite
power, without beginning, middle, or end; with many arms; with the sun and the
moon as Your eyes; with Your mouth as a blazing fire scorching all the universe
with Your radiance. (11.19) O Lord, the entire space between heaven and earth in
all directions is pervaded by You. Seeing Your marvelous and terrible form, the
three worlds (Lokas) are trembling with fear. (11.20) Hosts of supernatural
rulers enter into You. Some with folded hands sing Your names and glories in
fear. A multitude of perfected beings hail and adore You with abundant praises.
(11.21) All the celestial beings amazingly gaze at You. Seeing your infinite
form with many mouths, eyes, arms, thighs, feet, stomachs, and many fearful
tusks; the worlds are trembling with fear, and so do I, O mighty Lord.
(11.22-23)
Arjun
is frightened to see the Cosmic form
Seeing
Your effulgent and colorful form touching the sky; Your mouth wide open and
large shining eyes; I am frightened and find neither peace nor courage, O
Krishn. (11.24) Seeing Your mouths with fearful tusks, glowing like fires of
cosmic dissolution, I lose my sense of direction and find no comfort. Have mercy
on me, O Lord of celestial rulers (Devas), refuge of the universe! (11.25) All
my cousin brothers, along with the hosts of other kings and warriors of the
other side, together with chief warriors on our side, are also quickly entering
into Your fearful mouths with terrible tusks. Some are seen caught in between
the tusks with their heads crushed. (11.26-27) These warriors of the mortal
world are entering Your blazing mouths as many torrents of the rivers enter into
the ocean. (11.28) All these people are rapidly rushing into Your mouths for
destruction as moths rush with great speed into the blazing flame for
destruction. (11.29) You are licking up all the worlds with Your flaming mouths,
swallowing them from all sides. Your powerful radiance is filling the entire
universe with effulgence and burning it, O Krishn. (11.30) Tell me who You are
in such a fierce form? My salutations to You, O best of all celestial rulers
(Devas), be merciful! I wish to understand You, O primal Being, because I do not
know Your mission. (11.31)
We
are only a divine instrument
The
Supreme Lord said: I
am death, the mighty destroyer of the world. I have come here to destroy all
these people. Even without your participation in the war, all the warriors
standing arrayed in the opposing armies shall cease to exist. (11.32) Therefore,
you get up and attain glory. Conquer your enemies, and enjoy a prosperous
kingdom. All these warriors have already been destroyed by Me. You are merely My
instrument, O Arjun. (11.33) Kill all these great warriors who are already
killed by Me. Do not fear. You will certainly conquer the enemies in the battle;
therefore, fight! (11.34)
Arjun’s
prayers to the Cosmic form
Sanjay
said: Having
heard these words of Krishn, the crowned Arjun, trembling with folded hands,
prostrated with fear and spoke to Krishn in a choked voice. (11.35) Arjun
said: Rightly, O Krishn, the world delights and rejoices in glorifying You.
Terrified demons flee in all directions. The hosts of perfected ones (Siddhas)
bow to You in adoration. (11.36) Why should they not --- O great soul --- bow to
You, the original creator who is even greater than Brahmaa, the creator of
material worlds? O infinite Lord, O God of all celestial rulers (Devas), O abode
of the universe, You are both Sat (Eternal) and Asat (Temporal), and the Supreme
Being (ParBrahm) that is beyond both Sat and Asat. (See also 9.19, and 13.12)
(11.37)
You
are the primal God, the most ancient Person. You are the ultimate resort of all
the universe. You are the knower, the object of knowledge, and the supreme
abode. The entire universe is pervaded by You, O Lord of the infinite form.
(11.38) You are the controller of death, the fire, the wind, the water god, the
moon god, and Brahmaa, the creator, as well as the father of Brahmaa.
Salutations to You a thousand times, and again and again salutations to You.
(11.39) My salutations to You from front and from behind. O Lord, my obeisances
to You from all sides. You are infinite valor and the boundless might. You
pervade everything, and therefore You are everywhere and in everything. (11.40)
Considering
You merely as a friend, and not knowing Your greatness, I have inadvertently
addressed You as O Krishn, O Yaadav, O friend, etc., merely out of affection or
carelessness. (11.41) In whatever way I may have insulted You in jokes; while
playing, reposing in bed, sitting, or at meals; when alone or in front of
others, O Krishn, the immeasurable One, I implore You for forgiveness. (11.42)
You are the father of this animate and inanimate world, and the greatest Guru to
be worshipped. No one is even equal to You in the three worlds; how can there be
one greater than You, O Being of incomparable glory?
(11.43)
Therefore,
O adorable Lord, I seek Your mercy by bowing down and prostrating my body before
You. Bear with me as a father to his son, as a friend to a friend, and as a
husband to his wife, O Lord. (11.44) I am delighted by beholding that which has
never been seen before, and yet my mind is tormented with fear. Therefore, O God
of celestial rulers (Devas), the refuge of the universe, have mercy on me and
show me that (four-armed) form. (11.45)
One
may see God in any form of one's choice
I
wish to see You with a crown, holding mace and discus in Your hand. Therefore, O
Lord, with thousand arms and universal form, please appear in the four-armed
form. (11.46) The Supreme Lord said: O Arjun, being pleased with you I
have shown you --- through My own yogic powers --- this particular, supreme,
shining, universal, infinite, and primal form of Mine that has never been seen
before by anyone other than you. (11.47) O Arjun, neither by study of the Vedas,
nor by sacrifice, nor by charity, nor by rituals, nor by severe austerities, can
I be seen in this cosmic form by anyone other than you in this human world.
(11.48)
Do
not be perturbed and confused by seeing such a terrible form of Mine as this.
With fearless and cheerful mind, now behold My four-armed form. (11.49)
Sanjay said: After speaking like this to Arjun, Krishn revealed His
(four-armed) form. And then assuming His pleasant human form, Lord Krishn, the
Great One, consoled Arjun who was terrified. (11.50) Arjun said: O
Krishn, seeing this lovely human form of Yours, I have now become tranquil and I
am normal again. (11.51)
God
can be seen by devotional love
The
Supreme Lord said: This
(four-armed) form of Mine that you have seen is very difficult, indeed, to see.
Even celestial controllers (Devas) are ever longing to see this form. (11.52)
This (four-armed) form of Mine that you have just seen cannot be seen even by
study of the Vedas, or by austerity, or by acts of charity, or by the
performance of rituals. (11.53) However, through single-minded devotion
alone, I can be seen in this form, can be known in essence, and also can be
reached, O Arjun. (11.54) One who does all works for Me, and to whom I am the
supreme goal; who is my devotee, who has no attachment, and is free from enmity
towards any being --- attains Me, O Arjun. (See also 8.22) (11.55)
12.
PATH OF DEVOTION
Should
one worship a personal or an impersonal God?
Arjun
said: Which of these has the best knowledge of yog --- those ever-steadfast
devotees who thus worship You (as Krishn, Your personal aspect), or those who
worship Your impersonal aspect, the Eternal Being (Brahm)? (12.01) The Supreme
Lord said: I consider the best yogis to be those ever steadfast devotees
(Bhaktas) who worship with supreme faith by fixing their mind on Me as their
personal God. (See also 6.47) (12.02) They
also attain Me who worship the unchangeable, the inexplicable, the invisible,
the omnipresent, the inconceivable, the unchanging, and the immovable Eternal
Being (Brahm); restraining all the senses, even minded under all circumstances,
and engaged in the welfare of all creatures. (12.03-04)
Reasons
for worshipping a personal form of God
Self-realization
is more difficult for those who fix their mind on the impersonal, unmanifest,
Eternal Being (Brahm); because, comprehension of the unmanifest by embodied
beings is attained with difficulty. (12.05) But
for those who worship Me with unswerving devotion as their personal God, offer
all actions to Me, intent on Me as the Supreme, and meditate on Me; I swiftly
become their savior --- from the world that is the ocean of death and
transmigration --- whose thoughts are set on My personal form, O Arjun.
(12.06-07)
The
four paths to God
Therefore,
focus your mind on Me, and let your intellect dwell upon Me alone (through
meditation and contemplation). Thereafter, you shall certainly attain
KarmaYog
is the best way to start with
The
knowledge of scriptures is better than mere ritualistic practice; meditation is
better than scriptural knowledge; Tyaag, or renunciation of (the selfish
attachment to) the fruits of work is better than meditation; peace immediately
follows Tyaag. (See more on renunciation in 18.02, 18.09)
(12.12)
The
attributes of a devotee
One
who does not hate any creature, who is friendly and compassionate, free from the
notion of "I" and "my", even-minded in pain and pleasure, forgiving; and the
yogi who is ever content, who has subdued the mind, whose resolve is firm, whose
mind and intellect are engaged in dwelling upon Me, who is devoted to Me, is
dear to Me. (12.13-14) The one by whom others are not
a
But
those faithful devotees are very dear to Me who set Me as their supreme goal and
follow (or just sincerely try to develop) the above mentioned nectar of moral
values. (12.20)
The
theory of creation
The
Supreme Lord said:
O Arjun, this physical body, the miniature universe, may be called the field
or creation. One who knows the creation is called the creator (or Atma) by the
seers of truth. (13.01) O Arjun, know Me to be the creator of all the
creation. The true understanding of both the creator and the creation is
considered by Me to be the transcendental (or metaphysical) knowledge. (13.02)
What the creation is, what it is like, what its transformations are, where
its source is, who that creator is, and what His powers are --- hear all these
from Me in brief. (13.03) The seers have separately described the creation and
the creator in different ways in the Vedic hymns, and also in the conclusive and
convincing verses of the Brahm-Sutra. (13.04) The primary material Nature (Aadi
Prakriti or Avyakt), cosmic intellect (Mahat), "I" consciousness or ego, five
basic elements, ten organs, mind, five sense objects; and desire, hatred,
pleasure, pain, the physical body, consciousness, and resolve --- thus the
entire field has been briefly described with its transformations. (See also
7.04) (13.05-06) The
fourfold noble truth as means of Nirvan
Humility,
modesty, nonviolence, forgiveness, honesty, service to guru, purity (of thought,
word, and deed), steadfastness, self-control; and aversion towards sense
objects, absence of ego; constant reflection on pain and suffering inherent in
birth, old age, disease, and death; (13.07-08) detached
attachment with family members, home, etc.; unfailing calmness upon attainment
of the desirable and the undesirable; and unswerving devotion to Me through
single-minded contemplation, taste for solitude, distaste for social gatherings
and gossips; steadfastness in acquiring the knowledge of Eternal Being (Brahm),
and seeing the omnipresent Supreme Being (ParBrahm, Krishn) everywhere --- this
is said to be knowledge. That which is contrary to this is ignorance.
(13.09-11)
God
can be described by parables and not in any other way
I
shall fully describe the object of knowledge --- knowing which one attains
immortality. The beginningless Supreme Being (ParBrahm) is said to be neither
eternal (Sat) nor temporal (Asat). (See also 9.19, 11.37, and 15.18) (13.12) The
Eternal Being (Brahm) has His hands, feet, eyes, head, mouth, and ears
everywhere, because He is all-pervading and omnipresent. (13.13) He is the
perceiver of all sense objects without the physical sense organs; unattached,
and yet the sustainer of all; devoid of three modes (Gunas) of material Nature
(Prakriti), and yet the enjoyer of the Gunas of Prakriti (by becoming a living
entity (Jeev)). (13.14) He is inside as well as outside all beings, animate and
inanimate. He is incomprehensible because of His subtlety. And because of His
omnipresence, He is very near --- residing in one’s inner psyche; as well as far
away --- in the Supreme Abode (ParamDhaam). (13.15) He is undivided, and yet
appears to exist as if divided in beings. He, the object of knowledge, appears
as: Brahmaa, the creator; Vishnu, the sustainer; and Shiva, the destroyer of all
beings. (See also 11.13, and 18.20) (13.16)
ParBrahm,
the Supreme Person, is the source of all light. He is said to be beyond darkness
(of ignorance or Maya). He is the Self-knowledge, the object of Self-knowledge,
and seated in the inner psyche (or the causal heart as consciousness (See verse
18.61)) of all beings, He is to be realized by Self-knowledge (Jnaan, Taaratamya
Jnaan, Brahm-vidyaa). (See also 15.06 and 15.12) (13.17) Thus the creation as
well as the knowledge and the object of knowledge have been briefly described by
Me. Understanding this, My devotee attains My supreme abode.
(13.18)
A
description of the supreme spirit, spirit, material nature,
and
the individual souls
Know
that both the material Nature (Prakriti) and the Spiritual Being (Purush) are
beginningless. All manifestations and three dispositions of mind and matter,
called modes or Gunas, are born of Prakriti. Prakriti is said to be the cause of
production of the physical body and the eleven organs (of perception and
action). Purush (Consciousness, Spirit) is said to be the cause of experiencing
pleasure and pain. (13.19-20) Spiritual Being (Purush) enjoys three modes
(Gunas) of material Nature (Prakriti) by associating with Prakriti. Attachment
to the Gunas (due to ignorance caused by previous Karm) is the cause of birth of
the living entity (Jeev) in good and evil wombs. (13.21)
Eternal
Being (Brahm, Atma, Spirit) in the body is also called the witness, the guide,
the supporter, the enjoyer, the great Lord, and also the Supreme Self. (13.22)
They who truly understand Spiritual Being (Purush) and the material Nature
(Prakriti) with its three modes (Gunas) are not born again, regardless of their
way of life. (13.23) Some perceive the supersoul (Paramaatma) in their inner
psyche through mind and intellect that have been purified either by meditation,
or by metaphysical knowledge, or by KarmaYog. (13.24)
The
faith alone can lead to Nirvan
Others,
however, do not know the yogas of meditation, knowledge, and work; but they
perform deity worship with faith, as mentioned in the scriptures by the saints
and sages. They also transcend death by virtue of their firm faith in what they
have heard. (13.25) Whatever is born --- animate or inanimate --- know them to
be born from the union of the field (Prakriti or matter) and the field knower
(Purush or Spirit), O Arjun. (See also 7.06) (13.26) The one who sees the
same eternal Supreme Lord dwelling as Spirit (Atma) equally within all mortal
beings, truly sees. (13.27)
Because
of beholding one and the same Lord existing equally in every being, one does not
injure anybody and thereupon attains the supreme abode. (13.28) One who
perceives that all works are done by the powers (Gunas) of material Nature
(Prakriti) alone, and thus does not consider oneself (or the Atma) as the doer,
that person truly understands. (See also 3.27, 5.09, and 14.19) (13.29) The
moment one discovers the diverse variety of beings and their ideas abiding in
One and coming out from That alone, one attains the Supreme Being (ParBrahm).
(13.30)
Attributes
of the spirit (Brahm)
Because
of being beginningless and unaffectable by the three modes of material Nature,
the eternal supersoul (Paramaatma) --- even though dwelling in the body as a
living entity (Jeev) --- neither does anything nor becomes tainted, O Arjun.
(13.31) Just as the all-pervading space is not tainted because of its subtlety;
similarly, Spirit (Atma), abiding in all bodies, is not tainted. (13.32) Just as
one sun illuminates the entire world; similarly, Eternal Being (Brahm) illumines
(or gives life to) the entire creation, O Arjun. (13.33)
They
attain the Supreme, who perceive the difference between creation (or the body)
and the creator (or the Atma) with the eye of Self-knowledge, and know the
technique (by using any one of the five paths---Selfless service, Knowledge,
Devotion, Meditation, and Surrender)
of liberation of the living entity (Jeev) from the trap of divine illusory
energy (Maya). (13.34)
14.
THREE MODES (GUNAS) OF NATURE
The
Supreme Lord said: I
shall further explain to you that supreme knowledge, the best of all knowledge,
knowing which all the sages have attained supreme perfection after this life.
(14.01) They who have taken refuge in this transcendental knowledge attain unity
with Me and are neither born at the time of creation, nor afflicted at the time
of dissolution. (14.02)
All
beings are born from the union of spirit and matter
My
material Nature (Prakriti, mother nature) is the womb of creation wherein I
place the seed (of Consciousness or Purush) from which all beings are born, O
Arjun. (See also 9.10) (14.03) Whatever
forms are produced in all different wombs, O Arjun, the material Nature
(Prakriti) is their (body-giving) mother; and I, the Spiritual Being or Purush,
am the (seed or life-giving) father. (14.04)
How
three modes of material nature
bind
the spirit soul to the body
Sattv
or goodness, Rajas or passion, activity; and Tamas or ignorance, inertia ---
these three modes (Ropes, Gunas) of material Nature (Prakriti) fetter the
eternal individual soul (Jeev) to the body, O Arjun. (14.05) Of
these, the mode of goodness (Sattv) is illuminating and good, because it is
pure. Sattv fetters the living entity (Jeev) by attachment to happiness and
knowledge, O sinless Arjun. (14.06) Arjun, know that the mode of passion (Rajas)
is characterized by intense craving and is the source of desire and attachment.
Rajas binds the living entity (Jeev) by attachment to (the fruits of) work.
(14.07) Know, O Arjun, that the mode of ignorance (Tamas) --- deluder of the living entity (Jeev)---
is born of inertia. Tamas binds Jeev by carelessness, laziness, and excessive
sleep. (14.08) O Arjun, the mode of goodness attaches one to happiness (of
learning and knowing the Eternal Being); the mode of passion attaches to action;
and the mode of ignorance attaches to negligence by covering Self-knowledge.
(14.09)
Characteristics
of three modes of nature
Goodness
prevails by suppressing passion and ignorance; passion prevails by suppressing
goodness and ignorance; and ignorance prevails by suppressing goodness and
passion, O Arjun. (14.10) When the light of Self-knowledge illuminates all the
senses (or gates) in the body, then it should be known that goodness is
predominant. (14.11) O Arjun, when passion is predominant; greed, activity,
undertaking of selfish work, restlessness, excitement, etc. arise. (14.12) O
Arjun, when inertia is predominant; ignorance, inactivity, carelessness,
delusion, etc. arise. (14.13)
Three
modes are also the vehicles of transmigration
One
who dies when goodness dominates goes to heaven --- the pure world of knowers of
the Supreme. (14.14) One who dies when passion dominates is reborn attached to
action (or the utilitarian type). One who dies in ignorance is reborn as a lower
creature. (14.15) The fruit of good action is said to be beneficial and pure;
the fruit of passionate action is pain; and the fruit of ignorant action is
laziness. (14.16) Self-knowledge arises from the mode of goodness; greed arises
from the mode of passion; and negligence, delusion, and slowness of mind arise
from the mode of ignorance. (14.17) They who are established in goodness go to
heaven; passionate persons are reborn in the mortal world; and the ignorant,
abiding in the lowest mode of ignorance (Tamo Guna), go to lower planets or hell
(or take birth as lower creatures). (14.18)
Attain
Nirvan after transcending three modes of material
nature
When
visionaries perceive no doer other than the powers of Eternal Being --- the
modes (Gunas) of material Nature; and know That which is above and beyond these
Gunas, then they attain salvation (Mukti). (See also 3.27, 5.09, and 13.29)
(14.19) When one transcends (or rises above) the three modes of material
Nature that create (and/or originate in) the body, one attains immortality or
salvation (Mukti) and is freed from the pains of birth, old age, and death.
(14.20)
The
process of rising above the three modes
Arjun
said: What
are the marks of those who have transcended the three modes of material Nature,
and what is their conduct? How does one transcend these three modes of material
Nature, O Lord Krishn? (14.21) The Supreme Lord said: One is said to have
transcended the modes of material Nature who neither hates the presence of
enlightenment, activity, and delusion; nor desires for them when they are
absent; who remains like a witness without being affected by the modes (Gunas)
of material Nature (Prakriti); who stays firmly attached to the Lord without
wavering --- thinking that only the modes of material Nature (Gunas of Prakriti)
are operating. (14.22-23) And one who depends on the Lord and is indifferent to
pain and pleasure; to whom a clod, a stone, and gold are alike; to whom the dear
and the unfriendly are alike; who is of firm mind; who is calm in censure and in
praise, and indifferent to honor and disgrace; who is impartial to friend and
foe; and who has renounced the sense of doership.
(14.24-25)
Bonds
of three modes can be cut by devotional love
One
who offers service to Me with love and unswerving devotion transcends the three
modes of material Nature and becomes fit for BrahmNirvan (See also 7.14 and
15.19) (14.26), because I am the basis of the immortal Eternal Being (Brahm), of
everlasting order (Dharm), and of the absolute bliss (Aanand). (14.27)
15.
THE SUPREME PERSON
Creation
is like a tree created by the powers of Maya
The
Supreme Lord said: They
speak of the eternal banyan tree that has its origin above in the Supreme Being
(ParBrahm) and its branches below in the cosmos, and whose leaves are the Vedic
hymns. One who understands this tree is a knower of the Vedas. (See also 10.08)
(15.01) The branches of this cosmic tree of Maya (Illusion) spread all over the
cosmos. The tree is nourished by three modes (Gunas) of material Nature
(Prakriti); sense pleasures are its sprouts; and its roots of ego and desires
stretch below in the human world, causing Karmic bondage. (15.02)
How
to cut the tree of attachment and attain salvation
by
taking refuge in God
The
real form of this tree is not perceptible here on earth, nor is its beginning,
end, or existence. Having cut the firm roots --- the desires --- of this tree by
the mighty ax of Self-knowledge and detachment; thus thinking: "I take refuse in
that very primal person from which this primal manifestation comes forth", seek
that supreme abode from where one does not come back (to the mortal world)
again. (15.03-04) The wise reach that eternal goal, who are free from
pride and delusion, who have conquered the evil of attachment, who constantly
dwell in the Supreme Self with all lust (Kaam) completely stilled, and who are
free from dualities of pleasure and pain. (15.05) The sun does not illumine
there, nor the moon, nor the fire. That is My supreme abode. Having reached
there people do not come back (to the temporal world). (See also 13.17 and
15.12) (15.06)
The
embodied soul is the enjoyer
The
eternal individual soul (Jeevaatma) in the body of living beings is, indeed, My
integral part. It associates with the six sensory faculties of perception ---
including the mind --- and activates them. (15.07) Just as the air takes aroma
away from the flower; similarly, the individual soul (Jeevaatma) takes the six
sensory faculties from the physical body it casts off during death to the new
physical body it acquires in reincarnation (by the power of Karm). (See also
2.13) (15.08) The
living entity (Jeev) enjoys sense pleasures using six sensory faculties of
hearing, touch, sight, taste, smell, and mind. The ignorant cannot perceive Jeev
departing from the body, nor staying in the body and enjoying sense pleasures by
associating with the modes of material Nature. But those who have the eye of
Self-knowledge can see it. (15.09-10) The yogis, striving for perfection, behold
the living entity (Jeev) abiding in their inner psyche (as consciousness), but
the ignorant and those whose inner psyche is not pure; even though striving, do
not perceive Him. (15.11)
Spirit
is the essence of everything
Know
the light energy to be Mine that comes from the sun and illumines the whole
world, and is in the moon and in fire. (See also 13.17 and 15.06) (15.12)
Entering the earth, I support all beings with My energy. Becoming the sap-giving
moon, I nourish all the plants. (15.13) Becoming the digestive fire, I remain in
the body of all living beings. Uniting with vital life forces (Praan and Apaan),
I digest all types of food. (15.14) And I am seated in the inner psyche of
all beings. Memory, Self-knowledge, and removal of doubts and wrong notions
(about the Eternal Being by reasoning, or in trance (Samaadhi)) come from Me. I
am, in truth, that which is to be known by the study of all the Vedas. I am,
indeed, the author of the Vedant and the knower of the Vedas. (See also 6.39)
(15.15)
What
are the supreme spirit, spirit and the individual
soul?
There
are two entities (Purushas) in the cosmos: The changeable or temporal Divine
Beings (Kshar Purush), and the unchangeable Eternal Being (Brahm, Akshar
Purush). All created beings are subject to change, but the Eternal Being does
not change. (15.16) There is another Supreme Personality of the Godhead (beyond
both the temporal and the eternal) called the Absolute Reality or Paramaatma,
who sustains both the temporal and the eternal (Kshar and Akshar) by pervading
all three planetary spheres (Lokas) as the eternal Lord (Ishvar). (15.17)
Because I am beyond both the temporal (Kshar) and the eternal (Akshar);
therefore, I am known in this world and in the Veda as the Supreme Being
(ParBrahm, Paramaatma, Purushottam, the Absolute, Truth, Sat, Supersoul, etc.).
(15.18) The wise, who truly understand Me as the Supreme Being
(Purushottam), know everything and worship Me wholeheartedly, O Arjun. (See also
7.14, 14.26, and 18.66) (15.19) Thus, I have explained this most secret science
of Self-knowledge (Taaratamya-vidyaa, Brahm-vidyaa) , O sinless Arjun. Having
understood this, one becomes enlightened, and one’s all duties are accomplished,
O Arjun. (15.20)
16.
DIVINE AND THE DEMONI
A
list of major divine qualities that should be
cultivated
for salvation
The
Supreme Lord said: Fearlessness,
purity of the inner psyche, perseverance in the yog of Self-knowledge, charity,
sense-restraint, sacrifice, study of the scriptures, austerity, honesty;
nonviolence, truthfulness, absence of anger, renunciation, calmness, abstinence
from malicious talk, compassion for all creatures, freedom from greed,
gentleness, modesty, absence of fickleness, splendor, forgiveness, fortitude,
cleanliness, absence of malice, and absence of pride --- these are the
(twenty-six) qualities of those endowed with divine virtues, O Arjun.
(16.01-03)
A
list of demonic qualities that should be given
up
before spiritual journey can begin
O
Arjun, the marks of those who are born with demonic qualities are: Hypocrisy,
arrogance, pride, anger, harshness, and ignorance. (16.04) Divine qualities lead
to salvation (Moksh); the demonic qualities are said to be for bondage. Do not
grieve, O Arjun, you are born with divine qualities. (16.05)
There
are only two types of human beings,
the
wise and the ignorant
Basically,
there are only two types or castes of human beings in this world: The divine,
and the demonic. The divine has been described at length. Now hear from Me about
the demonic, O Arjun. (16.06) Persons of demonic nature do not know what to do
and what not to do. They have neither purity nor good conduct nor truthfulness.
(16.07) They say that the world is unreal, without a substratum, without a God,
and without an order. The world is caused by sexual union of man and woman alone
and nothing else. (16.08) Adhering to this wrong, atheistic view, these degraded
souls --- with small intellect and cruel deeds --- are born as enemies for the
destruction of the world. (16.09) Filled with insatiable desires, hypocrisy,
pride, and arrogance; holding wrong views due to delusion; they act with impure
motives. (16.10) Obsessed with endless anxiety lasting until death, considering
sense gratification their highest aim, and convinced that sense pleasure is
everything; (16.11)
Bound
by hundreds of ties of desire and enslaved by lust and anger, they strive to
obtain wealth by unlawful means to fulfill sensual pleasures. They think:
(16.12) This has been gained by me today; I shall fulfill this desire; I have
this much wealth and will have more wealth in the future; (16.13) that enemy has
been slain by me, and I shall slay others also. I am the lord. I am the enjoyer.
I am successful, powerful, and happy; (16.14)
I
am rich and born in a noble family. Who is equal to me? I shall perform
sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance,
(16.15) bewildered by many fancies, entangled in the net of delusion, addicted
to the enjoyment of sensual pleasures, they fall into a foul hell. (16.16)
Self-conceited, stubborn, filled with pride and intoxication of wealth, they
perform sacrifice (charity,Yajn) only in name, for show, and not according to
scriptural injunction. (16.17) These malicious people cling to egoism, power,
arrogance, lust, and anger; and hate Me who dwells in their own and others’
bodies. (16.18)
Suffering
is the destiny of the ignorant
I
hurl these haters, cruel, sinful, and mean people into the cycles of rebirth in
the womb of demons again and again. (16.19) O Arjun, entering the wombs of
demons, birth after birth, the deluded ones sink to the lowest hell without ever
attaining Me. (16.20)
Lust,
anger, and greed are the three gates to hell
Lust,
anger, and greed are the three gates of hell leading to the downfall (or
bondage) of the individual. Therefore, one must (learn to) give up these three.
(16.21) One
who is liberated from these three gates of hell, O Arjun, does what is best and
consequently attains the supreme abode. (16.22)
One
must follow the scriptural injunctions
One
who acts under the influence of his or her desires, disobeying scriptural
injunctions, neither attains perfection nor happiness nor the supreme abode.
(16.23) Therefore, let the scripture be your authority in determining what
should be done and what should not be done. You should perform your duty
following the scriptural injunction. (16.24)
Arjun
said: What
is the mode of devotion of those who perform spiritual practices with faith, but
without following the scriptural injunctions, O Krishn? Is it in the mode of
goodness (Saattvik), passion (Raajasik), or ignorance (Taamasik)? (17.01)
Three
types of faith
The
Supreme Lord said: The
natural faith of embodied beings is of three kinds: Goodness, passion, and
ignorance (Saattvik, Raajasik, and Taamasik). Now hear about these from
Three
types of food
The
food preferred by all of us is also of three types. So are the sacrifice,
austerity, and charity. Now hear the distinction between them. (17.07) The foods
that promote longevity, virtue, strength, health, happiness, and joy are juicy,
smooth, substantial, and nutritious. Such foods are liked by persons in the mode
of goodness. (17.08) People in the mode of passion like foods that are very
bitter, sour, salty, hot, pungent, dry, and burning; and cause pain, grief, and
disease. (17.09) People in the mode of ignorance like foods that are stale,
tasteless, putrid, rotten, refuse, and impure (such as meat and alcohol).
(17.10)
Three
types of sacrifices
Selfless
service (Seva, Yajn), enjoined by the scriptures and performed without the
desire for the fruit, with a firm belief and conviction that it is a duty, is in
the mode of goodness. (17.11) Selfless service (Seva, Yajn) that is performed
only for show and aiming for fruit, is in the mode of passion, O Arjun. (17.12)
Selfless service (Seva, Yajn) that is performed without following the scripture,
in which no food is distributed, which is devoid of mantra, faith, and gift, is
said to be in the mode of ignorance. (17.13)
Austerity
of thought, word, and deed
The
worship of celestial controllers (Devas), the priest, the guru, and the wise;
purity, honesty, celibacy, and nonviolence --- these are said to be austerity of
deed. (17.14) Speech that is non-offensive, truthful, pleasant, beneficial,
and is used for the regular study of scriptures is called the austerity of word.
(17.15) Serenity of mind, gentleness, calmness, self-control, and purity of
thought --- these are called austerity of thought. (17.16)
Three
types of austerity
The
above mentioned threefold austerity (of thought, word, and deed), practiced by
yogis with supreme faith, without a desire for the fruit, is said to be in the
mode of goodness. (17.17) Austerity that is performed for gaining respect,
honor, reverence, and for the sake of show, yielding an uncertain and temporary
result, is said to be in the mode of passion. (17.18) Austerity performed with
foolish stubbornness or with self-torture or for harming others, is said to be
in the mode of ignorance. (17.19)
Three
types of charity
Charity
that is given at the right place and time as a matter of duty to a deserving
candidate who does nothing in return, is considered to be in the mode of
goodness. (17.20) Charity that is given unwillingly, or to get something in
return, or to gain for some fruit, is said to be in the mode of passion. (17.21)
Charity that is given at a wrong place and time to unworthy persons, or
without paying respect to the receiver or with ridicule, is said to be in the
mode of ignorance. (17.22)
"
18.
LIBERATION THROUGH RENUNCIATION
Arjun
said: I
wish to know the nature of Samnyaas and Tyaag and the difference between the
two, O Lord Krishn. (18.01)
Definition
of renunciation and sacrifice
The
Supreme Lord said: The sages call Samnyaas (Renunciation) the complete
renunciation of work for personal profit. The wise define Tyaag (Sacrifice) as
the sacrifice of, and the freedom from, a selfish attachment to the fruits of
all work. (See also 5.01, 5.05, and 6.01) (18.02) Some
philosophers say that all work is full of faults and should be given up, while
others say that acts of sacrifice, charity, and austerity should not be
abandoned. (18.03)
O
Arjun, listen to My conclusion about sacrifice. Sacrifice is said to be of three
types. (18.04) Acts of service, charity, and austerity should not be abandoned,
but should be performed because service, charity, and austerity are the
purifiers of the wise. (18.05) Even these obligatory works should be performed
without attachment to the fruits. This is My definite supreme advice, O Arjun.
(18.06)
Three
types of sacrifice
Giving
up one's duty is not proper. The abandonment of obligatory work is due to
delusion and is declared to be in the mode of ignorance. (18.07) One who
abandons duty merely because it is difficult or because of fear of bodily
affliction, does not get the benefits of sacrifice by performing such a
sacrifice in the mode of passion. (18.08) Obligatory work performed as duty,
renouncing selfish attachment to the fruit, is alone to be regarded as sacrifice
in the mode of goodness, O Arjun. (18.09) One who neither hates a disagreeable
work, nor is attached to an agreeable work, is considered a renunciant (Tyaagi),
imbued with the mode of goodness, intelligent, and free from all doubts about
the Supreme Being. (18.10) Human beings cannot completely abstain from work.
Therefore, one who completely renounces selfish attachment to the fruits of all
work is considered a renunciant. (18.11) The threefold fruit of works ---
desirable, undesirable, and mixed --- accrues after death to the one who is not
a Tyaagi (Renunciant), but never to a Tyaagi. (18.12)
Five
causes of an action
Learn
from Me, O Arjun, the five causes, as described in the Saamkhya doctrine, for
the accomplishment of all actions. They are: The physical body, the seat of
Karm; the modes (Gunas) of material Nature, the doer; the eleven organs of
perception and action, the instruments; various Praanas (bioimpulses, life
forces); and the fifth is presiding deities (of the eleven organs). (18.13-14)
These are the five causes of whatever action, whether right or wrong, one
performs by thought, word and deed. (18.15) Therefore, the ignorant, who
consider one’s body or the soul as the sole agent, do not understand due to
imperfect knowledge. (18.16) One who is free from the notion of doership and
whose intellect is not polluted by the desire to reap the fruit --- even after
slaying all these people --- neither slays nor is bound by the act of killing.
(18.17) The subject, the object, and the knowledge of the object are the
threefold driving force (or impetus) to an action. The eleven organs (of
perception and action), the act, and the agent or the modes (Gunas) of material
Nature are the three components of action. (18.18)
Three
types of knowledge
Jnaan
(Self-knowledge), Karm (Action), and Kartaa (Agent) are said to be of three
types, according to the Guna theory of Saamkhya doctrine. Hear duly about these
also. (18.19) The knowledge by which one sees a single immutable Reality in all
beings as undivided in the divided, such knowledge is in the mode of goodness.
(See also 11.13, and 13.16) (18.20) The knowledge by which one sees different
realities of various types among all beings as separate from one another; such
knowledge is in the mode of passion. (18.21) The irrational, baseless, and
worthless knowledge by which one clings to one single effect (such as the body)
as if it is everything, such knowledge is declared to be in the mode of darkness
of ignorance (18.22)
Three
types of action
Obligatory
duty performed without likes and dislikes and without selfish motives and
attachment to enjoy the fruit, is said to be in the mode of goodness. (18.23)
Action performed with ego, with selfish motives, and with too much effort, is in
the mode of passion. (18.24) Action that is undertaken because of delusion,
disregarding consequences, loss, injury to others, as well as one’s own ability,
is said to be in the mode of ignorance. (18.25)
Three
types of agent
The
agent who is free from attachment, is non-egotistic, endowed with resolve and
enthusiasm, and unperturbed in success or failure is called good. (18.26) The
agent who is impassioned, who desires the fruits of work, who is greedy,
violent, impure, and gets affected by joy and sorrow; is called passionate.
(18.27) The agent who is undisciplined, vulgar, stubborn, wicked, malicious,
lazy, depressed, and procrastinating is called ignorant.
(18.28)
Three
types of intellect
Now
hear Me explain fully and separately, O Arjun, the threefold division of
intellect and resolve, based on modes of material Nature. (18.29) O Arjun, that
intellect is in the mode of goodness which understands the path of work and the
path of renunciation, right and wrong action, fear and fearlessness, bondage and
liberation. (18.30) That intellect is in the mode of passion which cannot
distinguish between righteousness (Dharm) and unrighteousness (Adharm), and
right and wrong action, O Arjun. (18.31) That intellect is in the mode of
ignorance which, when covered by ignorance, accepts unrighteousness (Adharm) as
righteousness (Dharm) and thinks everything to be that which it is not, O Arjun.
(18.32)
Three
types of resolve, and the four goals of human life
That
resolve is in the mode of goodness by which one manipulates the functions of the
mind, Praan (bioimpulses, life forces) and senses for God-realization only, O
Arjun. (18.33) That resolve is in the mode of passion by which one, craving for
the fruits of work, clings to Dharm (Duty), Arth (Wealth), and Kaam (Pleasure)
with great attachment. (18.34) That resolve is in the mode of ignorance by which
a dull person does not give up sleep, fear, grief, despair, and carelessness, O
Arjun. (18.35)
Three
types of pleasure
And
now hear from Me, O Arjun, about the threefold pleasure. The pleasure that one
enjoys from spiritual practice results in cessation of all sorrows. (18.36) The
pleasure that appears as poison in the beginning, but is like nectar in the end,
comes by the grace of Self-knowledge and is in the mode of goodness. (18.37)
Sensual pleasures that appear as nectars in the beginning, but become poison
in the end, are in the mode of passion. (See also 5.22) (18.38) Pleasure
that confuses a person in the beginning and in the end as a result of sleep,
laziness, and carelessness, is in the mode of ignorance. (18.39) There is no
being, either on the earth or among the celestial controllers (Devas) in the
heaven, who can remain free from these three modes (Gunas) of material Nature
(Prakriti). (18.40)
Division
of labor is based on one’s ability
The
division of labor into the four categories --- Braahman, Kshatriya, Vaishya, and
Shudr --- is also based on the qualities inherent in people’s nature (or the
natural propensities, and not necessarily as one’s birth right), O Arjun. (See
also 4.13) (18.41) Intellectuals who have serenity, self-control, austerity,
purity, patience, honesty, transcendental knowledge, transcendental experience,
and belief in God are labeled as Braahmans. (18.42) Those having the qualities
of heroism, vigor, firmness, dexterity, steadfastness in battle, charity, and
administrative skills are called Kshatriyas or protectors. (18.43) Those who are
good at cultivation, cattle rearing, business, trade, and industry are known as
Vaishyas. Those who are very good in service and labor type work are classed as
Shudras. (18.44)
Attainment
of salvation through duty, discipline, and devotion
One
can attain the highest perfection by devotion to one’s natural work. Listen to
Me how one attains perfection while engaged in one’s natural work. (18.45)
One attains perfection by worshipping the Supreme Being --- from whom all
beings originate, and by whom all this universe is pervaded --- through
performance of one’s natural duty for Him. (See also 9.27, 12.10) (18.46)
One’s inferior natural work is better than superior unnatural work even
though well performed. One who does the work ordained by one’s inherent nature
(without selfish motives) incurs no sin (or Karmic reaction). (See also 3.35)
(18.47) One’s natural work, even though defective, should not be abandoned,
because all undertakings are enveloped by defects as fire is covered by smoke, O
Arjun. (18.48) The person whose mind is always free from selfish attachment, who
has subdued the mind and senses, and who is free from desires, attains the
supreme perfection of freedom from the bondage of Karm by renouncing selfish
attachment to the fruits of work. (18.49)
Learn
from Me briefly, O Arjun, how one who has attained such perfection (or the
freedom from the bondage of Karm) attains the Supreme Person, the goal of
transcendental knowledge. (18.50) Endowed with purified intellect, subduing
the mind with firm resolve, turning away from sound and other objects of the
senses, giving up likes and dislikes; living in solitude; eating lightly;
controlling the mind, speech, and organs of action; ever absorbed in yog of
meditation; taking refuge in detachment; and relinquishing egotism, violence,
pride, lust, anger, and proprietorship --- one becomes peaceful, free from the
notion of "I” and “my", and fit for attaining oneness with the Supreme Being
(ParBrahm). (18.51-53) Absorbed in the Supreme Being (ParBrahm), the serene
one neither grieves nor desires. Becoming impartial to all beings, one obtains
My Paraa-Bhakti, the highest devotional love. (18.54) By devotion one truly
understands what and who I am in essence. Having known Me in essence, one
immediately merges with Me. (See also 5.19) (18.55) A KarmaYogi devotee
attains Moksh, the eternal immutable abode, by My grace --- even while doing all
duties --- just by taking refuge in Me (by surrendering all action to Me with
loving devotion). (18.56) Sincerely offer all actions to Me, set Me as your
supreme goal, and completely depend on
Karmic
bondage and the free will
If
due to ego you think: I shall not fight, your resolve is vain. Because, your own
nature will compel you (to fight). (18.59) O Arjun, you are controlled by your
own nature-born Karmic impressions (Samskaar). Therefore, you shall do --- even
against your will --- what you do not wish to do out of delusion. (18.60) The
Supreme Lord, abiding as the controller (Ishvar) in the causal heart (or the
inner psyche) of all beings, O Arjun, causes them to act (or work out their
Karm) like a puppet (of Karm) mounted on a machine. (18.61) Seek refuge in
the Supreme Lord (Krishn or Ishvar) alone with loving devotion, O Arjun. By His
grace you shall attain supreme peace and the Eternal Abode (ParamDhaam). (18.62)
Thus, I have explained the knowledge that is more secret than the secret. After
fully reflecting on this, do as you wish. (18.63)
Path
of surrender is the ultimate path to God
Hear
once again My most secret, supreme word. You are very dear to Me; therefore, I
shall tell this for your benefit. (18.64) Fix your mind on Me, be devoted to Me,
offer service to Me, bow down to Me, and you shall certainly reach Me. I promise
you because you are My very dear friend. (18.65) Setting aside all
meritorious deeds (Dharm), just surrender completely to My will (with firm faith
and loving contemplation). I shall liberate you from all sins (or the bonds of
Karm). Do not grieve. (18.66) (The meaning of abandoning all duties and
taking refuge in the Lord is that one should perform duty without selfish
attachment as an offering to the Lord, and totally depend only on Him for help
and guidance. The Lord takes full responsibility for a person who totally
depends on Him with a spirit of genuine
self-surrender)
The
highest service to God, and the best charity
This
knowledge should never be spoken by you to one who is devoid of austerity, who
is without devotion, who does not desire to listen, or who speaks ill of Me.
(18.67) The one who shall propagate (or help the propagation of) this supreme
secret philosophy (of the Gita) amongst My devotees, shall be performing the
highest devotional service to Me and shall certainly (attain the Supreme Abode
and) come to Me. (18.68) No other person shall do a more pleasing service to Me,
and no one on the earth shall be more dear to Me.
(18.69)
The
grace of the Gita
Those
who shall study our sacred dialogue shall be performing a holy act of sacrifice
(JnaanYajn, knowledge-sacrifice). This is My promise. (18.70) Whoever hears or
reads this sacred dialogue in the form of the Gita with faith and without cavil
becomes free from sin, and attains heaven --- the higher worlds of those whose
actions are pure and virtuous. (18.71) O Arjun, did you listen to this with
single-minded attention? Has your delusion born of ignorance been completely
destroyed? (18.72) Arjun said: By Your grace my delusion is destroyed; I
have gained Self-knowledge; my confusion (with regard to body and Atma) is
dispelled; and I shall obey Your command. (18.73) Sanjay said: Thus, I
heard this wonderful dialogue between Lord Krishn and Mahaatma Arjun, causing my
hair to stand on end. (18.74) By the grace of (guru) sage Vyaas, I heard this
most secret and supreme yog directly from Krishn, the Lord of yog, Himself
speaking (to Arjun) before my very eyes (of clairvoyance granted by sage Vyaas).
(18.75) O King, by repeated remembrance of this marvelous and sacred dialogue
between Lord Krishn and Arjun, I am thrilled at every moment, and (18.76)
recollecting again and again, O King, that marvelous form of Krishn I am greatly
amazed, and I rejoice over and over again. (18.77)
Both
transcendental knowledge and action
are
needed for a balanced living
Wherever
there will be both Krishn, the Lord of yog (or Dharm in the form of the
scriptures (Shaastr)), and Arjun with the weapons (Shastr) of duty and
protection, there will be everlasting prosperity, victory, happiness, and
morality. This is my conviction. (18.78)
The
Farewell Message of Lord Krishn
Lord
Krishn, on the eve of His departure from the arena of this world, after
finishing the difficult task of establishing righteousness (Dharm), gave His
last parting discourse to His cousin brother Uddhav, who was also His dearest
devotee and follower. At the end of a long sermon comprising more than one
thousand verses, Uddhav said: O Lord, I think the pursuit of yog as You narrated
to Arjun and now to me, is very difficult, indeed, for most people; because, it
entails control of the unruly senses. Please tell me a short, simple, and easy
way to God-realization. Lord Krishn, upon Uddhava’s request, gave the essentials
of Self-realization for the
modern
age as follows:
(1)
Do your duty to the best of your abilities for Me, without any selfish motive,
and remember Me at all times --- before starting a work, at the completion of a
task, and while inactive. (2) Practice looking upon all creatures as Myself in
thought, word, and deed; and mentally bow down to them. (3) Awaken your dormant
Kundalini power and perceive --- through the activities of mind, senses,
breathing, and emotions --- that the power of God is within you at all times and
is constantly doing all the work using you as a mere instrument.
The
essence of God-realization is also summarized in the four verses of the
Bhaagavat Mahaa-Puraan (BMP 2.09.32-35) as follows:
The
Supreme Lord Krishn said:
O Brahmaa, the one who wants to know Me, the Supreme Personality of Godhead,
Lord Shri Krishn, should only understand that I existed before creation, I exist
in creation, as well as after dissolution. Any other existence is nothing but My
illusory energy (Maya). I exist within the creation and at the same time outside
the creation. I am the all-pervading Supreme Lord who exists everywhere, in
everything, and at all times.
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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
1. Publish and distribute, free if possible, The
Bhagavad-Gita in simple and easy to understand languages, to any one interested
in the Gita.
2. Spread
the basic Non-sectarian Universal teachings of Shrimad Bhagavad-Gita and other
Vedic scriptures in easy to understand languages by establishing branches of the
Society in other countries. Establish Gita Study and Discussion (Satsang)
Groups, including a free Gita correspondence course.
Swami
Aksharananda
Cornelia
Ida, West Coast Demerara.
email: swami_aksharananda@hotmail.com
Phone
592-276-0013/14