Shrimad Bhagvad Gita All Shlok in English to Find Particular Shlok Easily from 700 Total Shlok.

SHRIMAD BHAGVAD GITA CONTENTS
CHAPTER ONE
CHAPTER TWO
CHAPTER THREE
CHAPTER FOUR
CHAPTER FIVE
CHAPTER SIX
CHAPTER SEVEN
CHAPTER EIGHT
CHAPTER NINE
CHAPTER TEN
CHAPTER ELEVEN
CHAPTER TWELVE
CHAPTER THIRTEEN
CHAPTER FOURTEEN
CHAPTER FIFTEEN
CHAPTER SIXTEEN
CHAPTER SEVENTEEN
CHAPTER EIGHTEEN

CHAPTER ONE
Arjuna-Visada-Yoga
Arjuna's grief
TEXT 1
dhrtarastra uvaca
dharma-ksetre kuru-ksetre
samaveta yuyutsavah
mamakah pandavas caiva
kim akurvata sanjaya
Dhrutarastra said: O Sanjaya, assembled on the sacred place at
Kurukshetra with an intention to fight, what did my sons and the Pandavas do?
TEXT 2
sanjaya uvaca
drstva tu pandavanikam
vyudham duryodhanas tada
acaryam upasangamya
raja vacanam abravit
Sanjaya said: Having seen the Pandava army drawn up to the battle
array, king Duryodhana approached his preceptor Dronacharya and said the
following words
TEXT 3
pasyaitam pandu-putranam
acarya mahatim camum
vyudham drupada-putrena
tava sisyena dhimata
O Master, behold this great army of the sons of Pandu, arrayed by your
intelligent disciple, the son of Drupada.
TEXT 4
atra sura mahesv-asa
bhimarjuna-sama yudhi
yuyudhano viratas ca
drupadas ca maha-rathah
Here in this army, there are great heroes and mighty archers who are
equal in fighting to Bhima and Arjuna, such as Satyaki, Virata and Drupada.
TEXT 5
dhrstaketus cekitanah
7
kasirajas ca viryavan
purujit kuntibhojas ca
saibyas ca nara-pungavah
There are also powerful fighters like Dhrustaketu, Chekitana, the brave
king of Kashi, Purujit, Kuntibhoja and the great Saivya.
TEXT 6
yudhamanyus ca vikranta
uttamaujas ca viryavan
saubhadro draupadeyas ca
sarva eva maha-rathah
There are the brave Yudhamanyu, the heroic Uttamauja, the son of
Subhadra and the sons of Draupadi. All of them are great chariot fighters.
TEXT 7
asmakam tu visista ye
tan nibodha dvijottama
nayaka mama sainyasya
samjnartham tan bravimi te
O best among Brahmanas, I shall now mention the names of the most
distinguished leaders of my army, for your information.
TEXT 8
bhavan bhismas ca karnas ca
krpas ca samitim-jayah
asvatthama vikarnas ca
saumadattis tathaiva ca
There are great invincible personalities like yourself, Bhisma, Karna, ever
victorious Krupa, Asvatthama, Vikarna and the son of Somadatta.
TEXT 9
anye ca bahavah sura
mad-arthe tyakta-jivitah
nana-sastra-praharanah
sarve yuddha-visaradah
There are many other heroes who are ready to sacrifice their lives for me.
All of them are armed with various weapons and well experienced in military
operation.
TEXT 10
aparyaptam tad asmakam
balam bhismabhiraksitam
paryaptam tv idam etesam
balam bhimabhiraksitam
And yet, our army protected by Bhisma appears to be inadequate and
their army protected by Bhima appears to be adequate.
TEXT 11
8
ayanesu ca sarvesu
yatha-bhagam avasthitah
bhismam evabhiraksantu
bhavantah sarva eva hi
Now all of you support grandfather Bhisma, standing at your respective
positions in the phalanx of the army.
TEXT 12
tasya sanjanayan harsam
kuru-vrddhah pitamahah
simha-nadam vinadyoccaih
sankham dadhmau pratapavan
In order to encourage Duryodhana, the great Bhisma, the aged
grandfather of Kurus roared like a lion and blew his conchshell.
TEXT 13
tatah sankhas ca bheryas ca
panavanaka-gomukhah
sahasaivabhyahanyanta
sa sabdas tumulo 'bhavat
Then, all at once, conchshells, bugles, drums, cow-horns, etc. combinedly
blared forth and the sound was the most tumultuous.
TEXT 14
tatah svetair hayair yukte
mahati syandane sthitau
madhavah pandavas caiva
divyau sankhau pradadhmatuh
Thereupon Sri Krishna and Arjuna seated on an excellent chariot drawn
by white horses, blew on their transcendental conchshells.
TEXT 15
pancajanyam hrsikeso
devadattam dhananjayah
paundram dadhmau maha-sankham
bhima-karma vrkodarah
Hrushikesa blew His conchshell, the Panchajanya; Dhananjaya blew his,
the Devadatta and Vrukodara (Bhima, the performer of Herculean deeds) blew
his mighty conchshell, the Paundra.
TEXT 16
anantavijayam raja
kunti-putro yudhisthirah
nakulah sahadevas ca
sughosa-manipuspakau
King Yudhisthira, the son of Kunti, blew his conchshell, the Anantavijaya;
Nakula and Sahadeva blew their conchshells, the Sughosa and Manipuspaka
respectively.
9
TEXT 17
kasyas ca paramesv-asah
sikhandi ca maha-rathah
dhrstadyumno viratas ca
satyakis caparajitah
The king of Kashi, the great archer, Sikhandi, the great chariot fighter,
Dhrustadyumna, Virata and the unconquerable Satyaki blew their respective
conchshells.
TEXT 18
drupado draupadeyas ca
sarvasah prthivi-pate
saubhadras ca maha-bahuh
sankhan dadhmuh prthak prthak
Drupada, the sons of Draupadi and the mighty armed son of Subhadra, all
together blew their respective conchshells.
TEXT 19
sa ghoso dhartarastranam
hrdayani vyadarayat
nabhas ca prthivim caiva
tumulo 'bhyanunadayan
The terrible sounds from these conchshells echoed on the earth and in
the sky and began to shatter the hearts of the sons of Dhrutarastra.
TEXT 20
atha vyavasthitan drstva
dhartarastran kapi-dhvajah
pravrtte sastra-sampate
dhanur udyamya pandavah
hrsikesam tada vakyam
idam aha mahi-pate
Seeing the sons of Dhrutarastra in the battle array and when discharge of
arrows was about to begin, Arjuna, the son of Pandu, who has the Hanumanbannered
chariot, took up his bow for shooting arrows and spoke to Hrushikesa
the following words.
TEXT 21-22
arjuna uvaca
senayor ubhayor madhye
ratham sthapaya me 'cyuta
yavad etan nirikse 'ham
yoddhu-kaman avasthitan
kair maya saha yoddhavyam
asmin rana-samudyame
Arjuna said: O Achyuta (the infallible one), please place my chariot in
between the two armies. I want to behold who is present here, who is desirous
10
of fighting and with whom I have to fight in this battle which is about to begin.
TEXT 23
yotsyamanan avekse 'ham
ya ete 'tra samagatah
dhartarastrasya durbuddher
yuddhe priya-cikirsavah
I want to see the wicked persons who have assembled here to fight for
and to please the son of Dhrutarastra.
TEXT 24
sanjaya uvaca
evam ukto hrsikeso
gudakesena bharata
senayor ubhayor madhye
sthapayitva rathottamam
Sanjaya said: O scion of Bharat, thus spoken by Gudakesa (Arjuna),
Hrushikesa (Krishna) placed that excellent chariot in the midst of the two
armies.
TEXT 25
bhisma-drona-pramukhatah
sarvesam ca mahi-ksitam
uvaca partha pasyaitan
samavetan kurun iti
Placing it in front of Bhisma, Drona and all other chieftains of the world,
Krishna said to Arjuna, O Partha, just behold all the Kurus - who are assembled
here.
TEXT 26
tatrapasyat sthitan parthah
pitrn atha pitamahan
acaryan matulan bhratrn
putran pautran sakhims tatha
svasuran suhrdas caiva
senayor ubhayor api
In the midst of both the armies Partha saw his fathers, grandfathers,
teachers, maternal uncles, brothers, sons, grandsons, friends, fathers-in-law
and well wishers.
TEXT 27
tan samiksya sa kaunteyah
sarvan bandhun avasthitan
krpaya parayavisto
visidann idam abravit
Seeing all the friends and relatives present in the battle field, Arjuna, the
son of Kunti become overwhelmed with great compassion and spoke thus.
TEXT 28
11
arjuna uvaca
drstvemam sva-janam krsna
yuyutsum samupasthitam
sidanti mama gatrani
mukham ca parisusyati
Arjuna said: O Krishna, seeing all these friends and relatives present here
with fighting spirit, my whole body is trembling and my mouth is parching too.
TEXT 29
vepathus ca sarire me
roma-harsas ca jayate
gandivam sramsate hastat
tvak caiva paridahyate
The hair of my trembling body stands upon end. The Gandiva (Arjuna's
bow) slips away from my hand and the skin on my body is burning too.
TEXT 30
na ca saknomy avasthatum
bhramativa ca me manah
nimittani ca pasyami
viparitani kesava
I am unable to stand up and my mind is all in a whirl too. O Killer of the
Kesi demon (Krishna), I also see the causes for adverse omens.
TEXT 31
na ca sreyo 'nupasyami
hatva sva-janam ahave
na kankse vijayam krsna
na ca rajyam sukhani ca
I don't see any good in killing these people of mine. O Krishna, I don't
desire the victory nor have any ambition for pleasure or kingdom.
TEXT 32
kim no rajyena govinda
kim bhogair jivitena va
yesam arthe kanksitam no
rajyam bhogah sukhani ca
O Govinda, what is the use of kingdom, pleasure and even the life itself, if
the people be not in life for whom we are desiring a kingdom and happiness.
TEXT 33
ta ime 'vasthita yuddhe
pranams tyaktva dhanani ca
acaryah pitarah putras
tathaiva ca pitamahah
Those for whose sake we desire dominion, enjoyment, and pleasure are
arrayed in the battle here and are ready to sacrifice their lives and riches.
There are preceptors, fathers, sons, grandfathers in the battle.
12
TEXT 34
matulah svasurah pautrah
syalah sambandhinas tatha
etan na hantum icchami
ghnato 'pi madhusudana
O Madhusudana, I am unwilling to kill my maternal uncles, fathers-in-law,
grandsons, brothers-in-law and all other relatives even if I may be killed.
TEXT 35
api trailokya-rajyasya
hetoh kim nu mahi-krte
nihatya dhartarastran nah
ka pritih syaj janardana
O Janardana, there is no pleasure in killing the sons of Dhrutarastra, even
in exchange of the three worlds, let alone this earth.
TEXT 36
papam evasrayed asman
hatvaitan atatayinah
tasman narha vayam hantum
dhartarastran sa-bandhavan
sva-janam hi katham hatva
sukhinah syama madhava
Sin must overcome us if we kill felons thus. O Madhava, we cannot
become happy by slaying the sons of Dhrutarastra along with their friends and
kinsmen, though they deserve killing.
TEXT 37
yady apy ete na pasyanti
lobhopahata-cetasah
kula-ksaya-krtam dosam
mitra-drohe ca patakam
As their minds are overpowered by greed, they feel no sin in ruining their
own relatives and families, and no sin in treachery to friends too.
TEXT 38
katham na jneyam asmabhih
papad asman nivartitum
kula-ksaya-krtam dosam
prapasyadbhir janardana
O Janardan, why should we not refrain from such a sin though we know
clearly the evil effects arising from the ruin of a dynasty?
TEXT 39
kula-ksaye pranasyanti
kula-dharmah sanatanah
dharme naste kulam krtsnam
adharmo 'bhibhavaty uta
13
Being a dynasty ruined, its eternal moral code dies out. When this moral
code perishes the family succumbs to unrighteousness
TEXT 40
adharmabhibhavat krsna
pradusyanti kula-striyah
strisu dustasu varsneya
jayate varna-sankarah
O Krishna, when unrighteousness prevails, our family women become
corrupt and there arises caste-confusion, O Varsneya.
TEXT 41
sankaro narakayaiva
kula-ghnanam kulasya ca
patanti pitaro hy esam
lupta-pindodaka-kriyah
This caste confusion leads into hell the members of the family as well as
those who ruin the family. Because of such people, ancestors are deprived of
their offerings of food and water.
TEXT 42
dosair etaih kula-ghnanam
varna-sankara-karakaih
utsadyante jati-dharmah
kula-dharmas ca sasvatah
By these irreligious deeds of the destroyers of families, which causes
confusion of castes, the eternal moral codes of caste and families will be
destroyed.
TEXT 43
utsanna-kula-dharmanam
manusyanam janardana
narake niyatam vaso
bhavatity anususruma
O Janardana, I have heard by disciplic succession that the men of the
families whose moral codes are subverted must dwell in hell.
TEXT 44
aho bata mahat papam
kartum vyavasita vayam
yad rajya-sukha-lobhena
hantum sva-janam udyatah
Alas, we are about to commit a great sin in trying to kill our own people
by becoming greedy for the pleasure of ruling a kingdom.
TEXT 45
yadi mam apratikaram
asastram sastra-panayah
14
dhartarastra rane hanyus
tan me ksemataram bhavet
It would be far better if the sons of Dhrutarastra being well armed slay
me in this battle when I am unarmed and unresting.
TEXT 46
sanjaya uvaca
evam uktvarjunah sankhye
rathopastha upavisat
visrjya sa-saram capam
soka-samvigna-manasah
Sanjaya said: Speaking thus Arjuna sat down on his chariot in the midst of
the battle field, casting aside his bow and arrows, being overwhelmed with
lamentation and distress.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
arjuna-visada-yogo
nama prathamo 'dhyayah
Thus ends the First Chapter entitled, "Arjuna's grief" in the Upanisad of
Srimad-Bhagavad-Gita, the science of God, the scripture of Yoga and the divine
dialogue between Sri Krishna and Arjuna.
15
CHAPTER TWO
Sankhya-Yoga
Distinction between soul and body
TEXT 1
sanjaya uvaca
tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah
Sanjaya: Seeing Arjuna, who was thus greatly dejected, overwhelmed
with pity and sorrow, and whose eyes were filled with tears, Madhusudana
spoke as follows.
TEXT 2
sri-bhagavan uvaca
kutas tva kasmalam idam
visame samupasthitam
anarya-justam asvargyam
akirti-karam arjuna
The Blessed Lord said: O Arjuna, whence has this despicable weakness,
ignoble, infamous, debarring from heaven and disgraceful come upon you at
this moment of peril?
TEXT 3
klaibyam ma sma gamah partha
naitat tvayy upapadyate
ksudram hrdaya-daurbalyam
tyaktvottistha parantapa
O Parantapa, don't yield to this impotence, O Partha, it does not befit you.
Get rid of this sort of feeble heartdness and rise up to fight.
TEXT 4
arjuna uvaca
katham bhismam aham sankhye
dronam ca madhusudana
isubhih pratiyotsyami
pujarhav ari-sudana
Arjuna said: But, how can I fight with Bhisma and Drona with arrows, O
slayer of Madhu? Worthy of worship are they, O slayer of foes.
TEXT 5
16
gurun ahatva hi mahanubhavan
sreyo bhoktum bhaiksyam apiha loke
hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan
For it is better indeed to live as a beggar in this world, slaying not these
venerable teachers, though they are only out for their personal gains, yet they
are my teachers, if I should slay them, I should feel all my jobs in life to be
sullied with their blood.
TEXT 6
na caitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh
yan eva hatva na jijivisamas
te 'vasthitah pramukhe dhartarastrah
We don't know which is better for us, nor do we know whether we shall
conquer them or they will conquer us, here stand in battle army, against us,
Dhrutarastra's sons, and if we slay them, we should not care to live.
TEXT 7
karpanya-dosopahata-svabhavah
prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
sisyas te 'ham sadhi mam tvam prapannam
My heart is stricken by the fault of weak compassion, my mind is
perplexed, it does not know where my duty lies, and so, I ask you. Tell me for
certainty which is better. Teach me, for I am Your disciple and surrendered unto
You.
TEXT 8
na hi prapasyami mamapanudyad
yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam
For even if I should obtain unrivaled sovereignty over this wide world, and
the Lordship of the gods in heaven, I do not see anything that will dispel the
grief that withers up my senses.
TEXT 9
sanjaya uvaca
evam uktva hrsikesam
gudakesah parantapah
na yotsya iti govindam
uktva tusnim babhuva ha
Sanjaya said: Having told Hrusikesa this, Gudakesa (the conqueror of
sleep) said to Govinda, "I will not fight", and became silent.
TEXT 10
tam uvaca hrsikesah
17
prahasann iva bharata
senayor ubhayor madhye
visidantam idam vacah
Seeing Arjuna, thus stricken with grief and despair in between the two
armies, Hrushikesa smilingly spoke these words.
TEXT 11
sri-bhagavan uvaca
asocyan anvasocas tvam
prajna-vadams ca bhasase
gatasun agatasums ca
nanusocanti panditah
The Blessed Lord said: You grieve for those who should not be grieved for
by you, and yet you speak words of apparent wisdom. The truly wise lament
neither for the dead nor for the living.
TEXT 12
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param
Never was there a time when I did not exist, nor you, nor these kings of
men. Never will there be a time hereafter when any of us shall cease to be.
TEXT 13
dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
As the embodied soul in this body passes through childhood, youth and
old age, even so does it pass to another body. A man of pure intelligence does
not deplore these things.
TEXT 14
matra-sparsas tu kaunteya
sitosna-sukha-duhkha-dah
agamapayino 'nityas
tams titiksasva bharata
It is the senses, and their contact with objects, which give rise to heat
and cold, pleasure and pain, O son of Kunti, these appear and disappear
temporarily like winter and summer seasons. Endure them, O Bharata.
TEXT 15
yam hi na vyathayanty ete
purusam purusarsabha
sama-duhkha-sukham dhiram
so 'mrtatvaya kalpate
The man who is not affected by these, O chief among man, and who
18
remains undisturbed in pleasure and pain is said to be the man of steadfast
wisdom and is fit for immortality.
TEXT 16
nasato vidyate bhavo
nabhavo vidyate satah
ubhayor api drsto 'ntas
tv anayos tattva-darsibhih
There is no eternal existence of ephemeral things and there is no
cessation of the eternal substance. So the knowers of the truth consider both of
them separately.
TEXT 17
avinasi tu tad viddhi
yena sarvam idam tatam
vinasam avyayasyasya
na kascit kartum arhati
Know that the Jiva-soul which pervades the whole body is indestructible.
No one is able to destroy this immortal soul.
TEXT 18
antavanta ime deha
nityasyoktah saririnah
anasino prameyasya
tasmad yudhyasva bharata
The material body of the eternal, indestructible and immeasurable soul is
transient. Therefore, O scion of Bharata, get up to fight.
TEXT 19
ya enam vetti hantaram
yas cainam manyate hatam
ubhau tau na vijanito
nayam hanti na hanyate
He who thinks the (soul) slays, and who thinks he is slain, both of them
know nothing at all, because the soul neither kills anybody nor is killed by
anybody.
TEXT 20
na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire
The soul has neither birth nor death. He was present in the past, he is
present now and he will remain in the future. He is unborn, eternal, undying,
ancient but ever fresh. He is not destroyed even if the body is killed.
TEXT 21
vedavinasinam nityam
19
ya enam ajam avyayam
katham sa purusah partha
kam ghatayati hanti kam
O Partha, how can a person kill anyone or cause to kill anyone who knows
that the soul is eternal, unborn, unchangeable and indestructible?
TEXT 22
vasamsi jirnani yatha vihaya
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
As a man casts off worn-out garments and puts on new ones, similarly the
embodied soul casts off worn-out bodies and puts on new ones.
TEXT 23
nainam chindanti sastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah
The soul cannot be cut into pieces by any weapon, nor can be burnt by
fire, nor can be wet by water and nor can be dried by air.
TEXT 24
acchedyo 'yam adahyo 'yam
akledyo 'sosya eva ca
nityah sarva-gatah sthanur
acalo 'yam sanatanah
The soul cannot be cleft, he cannot be burnt, he can not be wetted, and
he cannot be dried. He is eternal, all pervading, unchangeable, immovable and
ever lasting.
TEXT 25
avyakto 'yam acintyo 'yam
avikaryo 'yam ucyate
tasmad evam viditvainam
nanusocitum arhasi
The soul is inexpressible, inconceivable and immutable. Therefore,
knowing the soul to be such, you should not grieve for the body.
TEXT 26-27
atha cainam nitya-jatam
nityam va manyase mrtam
tathapi tvam maha-baho
nainam socitum arhasi
jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye 'rthe
na tvam socitum arhasi
20
And even if you deem him to be ever born and everdying, yet, O mighty
armed, you should not grieve for him. For whoever is born is sure to die and
whoever dies is sure to be born again, and you should not grieve for the
inevitable.
TEXT 28
avyaktadini bhutani
vyakta-madhyani bharata
avyakta-nidhanany eva
tatra ka paridevana
Beings are unmanifested in the beginning, O Bharata, they become
manifest in the middle and are unmanifested again in their final state. So there
is nothing for lamentation.
TEXT 29
ascarya-vat pasyati kascid enam
ascarya-vad vadati tathaiva canyah.
ascarya-vac cainam anyah srnoti
srutvapy enam veda na caiva kascit
But marvelous is one who sees him, marvelous likewise is one who
speaks about him and even though one hears of him does not know him. For
one sees him as a wonder, one speaks of him as a wonder, one hears of him as
a wonder and though hearing, none understands him at all.
TEXT 30
dehi nityam avadhyo 'yam
dehe sarvasya bharata
tasmat sarvani bhutani
na tvam socitum arhasi
O Bharata, the soul which dwells in the body is eternal and can never be
killed. So you should not lament for any living being.
TEXT 31
sva-dharmam api caveksya
na vikampitum arhasi
dharmyad dhi yuddhac chreyo 'nyat
ksatriyasya na vidyate
Further, if you consider your own duty, you should not waver because for
a Kshatriya there is nothing nobler than fighting a righteous war.
TEXT 32
yadrcchaya copapannam
svarga-dvaram apavrtam
sukhinah ksatriyah partha
labhante yuddham idrsam
Happy are the Ksatriyas, O Partha, who find a righteous war on hand like
this, which comes to them without their seeking and it opens the doors of the
heavenly planets.
21
TEXT 33
atha cet tvam imam dharmyam
sangramam na karisyasi
tatah sva-dharmam kirtim ca
hitva papam avapsyasi
But if you do not wage this war, as your duty dictates, than you will be
abandoning your duty and forfeiting your fame and will incur sins.
TEXT 34
akirtim capi bhutani
kathayisyanti te 'vyayam
sambhavitasya cakirtir
maranad atiricyate
People will always speak of your infamy and for a man of dignity,
dishonour is worse than death.
TEXT 35
bhayad ranad uparatam
mamsyante tvam maha-rathah
yesam ca tvam bahu-mato
bhutva yasyasi laghavam
The great warriors will think that you withdrew from the battle out of fear,
and those that held you in esteem, will think you a coward.
TEXT 36
avacya-vadams ca bahun
vadisyanti tavahitah
nindantas tava samarthyam
tato duhkhataram nu kim
And many a vile word will your enemies speak, belittling your strength, to
mock your prowess and to hurt you, what can be more painful than that?
TEXT 37
hato va prapsyasi svargam
jitva va bhoksyase mahim
tasmad uttistha kaunteya
yuddhaya krta-niscayah
If you are defeated and slain, you will go to heaven and if you come out
victorious, you will enjoy the earth. Therefore, O son of Kunti, arise and
determine to fight.
TEXT 38
sukha-duhkhe same krtva
labhalabhau jayajayau
tato yuddhaya yujyasva
naivam papam avapsyasi
Consider pleasure and pain, gain and loss, victory and defeat to be equal
22
and prepare yourself for the battle. Thus you will not incur sin.
TEXT 39
esa te 'bhihita sankhye
buddhir yoge tv imam srnu
buddhya yukto yaya partha
karma-bandham prahasyasi
O Partha, so far I have described to you about the true knowledge of self.
Now listen to the knowledge of Bhakti-yoga i.e. the loving service to the
Supreme Lord, with the help of which you will be able to free yourself
completely from the bondage of action.
TEXT 40
nehabhikrama-naso 'sti
pratyavayo na vidyate
sv-alpam apy asya dharmasya
trayate mahato bhayat
In this Bhakti-yoga, no effort is ever lost and no harm is ever done. Even a
little of this devotional service delivers a man from great fear.
TEXT 41
vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo 'vyavasayinam
O descendant of Kuru, those who have chosen this path of loving service,
their intelligence is steadfast and their aim is one. But those who are irresolute,
their intelligence is manifold.
TEXT 42-43
yam imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah
kamatmanah svarga-para
janma-karma-phala-pradam
kriya-visesa-bahulam
bhogaisvarya-gatim prati
O Partha, the flowery words of the Vedas which promises various fruitive
activities like elevation to heavenly planets, higher birth, power, etc. attract the
less intelligent persons. Being desirous of sense gratification and opulence they
say that there is nothing more than this in this world.
TEXT 44
bhogaisvarya-prasaktanam
ta yapahrta-cetasam
vyavasayatmika buddhih
samadhau na vidhiyate
23
The foolish persons, who are very much attached to sense gratification
and opulence, are deluded by those things, and due to lack of control over their
mind, can never develop steadfast devotion to the Supreme Lord.
TEXT 45
trai-gunya-visaya veda
nistrai-gunyo bhavarjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema atmavan
O Arjuna, the Vedas mainly deal with the three modes of Maya (material
nature). Be free from their influence and being freed from all sorts of dualities,
be established in the self.
TEXT 46
yavan artha udapane
sarvatah samplutodake
tavan sarvesu vedesu
brahmanasya vijanatah
All the purposes served by the pools, are fully served by the great
reservoir of water. Similarly, all the purposes of Vedas can be served by one
who knows the real meaning behind them.
TEXT 47
karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani
Your concern is with work and not with its fruits. So never hanker after the
fruit or desist from work.
TEXT 48
yoga-sthah kuru karmani
sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate
O Dhananjaya, being steadfast in devotional service discharge your
ordained duties and cast aside all attachment for the fruits thereof. The
evenness of mind in success or failure is called Yoga.
TEXT 49
durena hy avaram karma
buddhi-yogad dhananjaya
buddhau saranam anviccha
krpanah phala-hetavah
O Dhananjaya, give up all fruitive activities and follow the principle of
unalloyed devotional service. Those who desire to enjoy the result of their
deeds are misers.
TEXT 50
24
buddhi-yukto jahatiha
ubhe sukrta-duskrte
tasmad yogaya yujyasva
yogah karmasu kausalam
He who is engaged in devotional service gets rid of the fruits of both good
and bad deeds in this life. Hence try to perform yoga (devotional service),
which is the art of performing duties.
TEXT 51
karma-jam buddhi-yukta hi
phalam tyaktva manisinah
janma-bandha-vinirmuktah
padam gacchanty anamayam
So, the truly wise abandon the fruits of actions with the help of the
knowledge of devotional service, take refuge in the Lord, and being freed from
the cycle of birth and death attain the supreme position, which is free from all
afflictions.
TEXT 52
yada te moha-kalilam
buddhir vyatitarisyati
tada gantasi nirvedam
srotavyasya srutasya ca
When your mind has crossed quagmire of delusion, you will become
indifferent to what has been heard till now and what will be heard hereafter.
TEXT 53
sruti-vipratipanna te
yada sthasyati niscala
samadhav acala buddhis
tada yogam avapsyasi
When your mind, which is distracted by the Vedic texts rests on unmoved
meditation on the Supreme Lord you will attain true devotion.
TEXT 54
arjuna uvaca
sthita-prajnasya ka bhasa
samadhi-sthasya kesava
sthita-dhih kim prabhaseta
kim asita vrajeta kim
Arjuna said: O Keshava, what are the symptoms of one who is fully
established in perfect knowledge and deeply absorbed in transcendence? What
does such a person say and what is his language? What does he do? How does
he walk and how does he sit?
TEXT 55
sri-bhagavan uvaca
prajahati yada kaman
25
sarvan partha mano-gatan
atmany evatmana tustah.
sthita-prajnas tadocyate
The Supreme Lord Sri Krishna said: O Partha, when a man gives up all
sorts of mental desires and becomes contended in self with the realisation of
the soul, he is said to be well-founded in wisdom.
TEXT 56
duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate
A Jiva who is not perturbed in mind by calamities, who is in pleasure
devoid of longing and from whom desire, fear and anger have departed is
called a sage of steadfast wisdom.
TEXT 57
yah sarvatranabhisnehas
tat tat prapya subhasubham
nabhinandati na dvesti
tasya prajna pratisthita
He who has no attachments to anything and who does not rejoice nor
hate, whether he finds good or evil is fixed in perfect knowledge.
TEXT 58
yada samharate cayam
kurmo 'nganiva sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita
When the wise man fully controls his senses from their objects as the
tortoise withdraws its limbs, his knowledge is well-founded.
TEXT 59
visaya vinivartante
niraharasya dehinah
rasa-varjam raso 'py asya
param drstva nivartate
The sense-objects fall from the embodied soul when it ceases to feed on
them, but the taste for them is left behind. Even the taste disappears when the
Supreme Lord is seen.
TEXT 60
yatato hy api kaunteya
purusasya vipascitah
indriyani pramathini
haranti prasabham manah
O son of Kunti, the senses are so powerful and violent that they forcibly
overpower the mind of even a wise man who strives to control them.
26
TEXT 61
tani sarvani samyamya
yukta asita mat-parah
vase hi yasyendriyani
tasya prajna pratisthita
A man who has full control over his senses and has fixed his mind and
knowledge upon Me, is known as a man of steadfast intelligence.
TEXT 62
dhyayato visayan pumsah
sangas tesupajayate
sangat sanjayate kamah
kamat krodho 'bhijayate
When a man dwells in his mind on the sense objects, an attachment for
them arises. Desire is born of that attachment. From desire anger is born.
TEXT 63
krodhad bhavati sammohah
sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso
buddhi-nasat pranasyati
From anger comes delusion, from delusion springs failure of memory.
From wrecked memory results the ruin of the understanding and then he
perishes.
TEXT 64
raga-dvesa-vimuktais tu
visayan indriyais caran
atma-vasyair vidheyatma
prasadam adhigacchati
A man who controls his senses by following the regulated principles of
freedom, obtains complete mercy of the Supreme Lord and thus becomes free
from all attachment and hatred.
TEXT 65
prasade sarva-duhkhanam
hanir asyopajayate
prasanna-cetaso hy asu
buddhih paryavatisthate
When that serenity and peace come, there is the end of all sorrows. For,
when the mind has become serene and peaceful. He gets the steadfast
wisdom.
TEXT 66
nasti buddhir ayuktasya
na cayuktasya bhavana
na cabhavayatah santir
asantasya kutah sukham
27
A man who has no self control has no comprehension. Nor can he have
any power of contemplation and without contemplation he can have no peace.
When he has no peace, how can he be happy?
TEXT 67
indriyanam hi caratam
yan mano 'nuvidhiyate
tad asya harati prajnam
vayur navam ivambhasi
For, when a man's mind is governed by his roving senses, it carries away
his wisdom as a gale carries away a ship on the water.
TEXT 68
tasmad yasya maha-baho
nigrhitani sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita
Therefore, O mighty armed, whose senses are restrained from their
objects, his wisdom is firmly set.
TEXT 69
ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh
What is night for all beings is the time of awakening for the self-controlled
and the period of awakening of general people is night for the sage.
TEXT 70
apuryamanam acala-pratistham
samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve
sa santim apnoti na kama-kami
He whom all desires enter as the waters enter the ocean, which though
ever full, remains firmly established within its bounds, wins peace, not so the
desirer of desires.
TEXT 71
vihaya kaman yah sarvan
pumams carati nihsprhah
nirmamo nirahankarah
sa santim adhigacchati
Only he who has given up all desires and lives quite indifferent to
mundane affinities, regards nothing as his own and is devoid of egoism, attains
bliss.
TEXT 72
esa brahmi sthitih partha
28
nainam prapya vimuhyati
sthitvasyam anta-kale 'pi
brahma-nirvanam rcchati
O Partha (Arjuna), this is the way of transcendental life. Having attained
this one does not get bewildered. Realizing this even at the time of death, one
can enter into the abode of the Supreme Lord.
om tatsditi srimad-bhagavad-gitasupanisatsu brahmavidyayam
yoga-sastre sri-krsnarjuna-samvade
sankhya-yogo nama dvitiyo 'dhyayah
Thus ends the Second Chapter entitled, "Distinction Between Soul and
Body" in the Upanisad of Srimad-Bhagavad-Gita, the science of God, the
scripture of Yoga and the divine dialogue between Sri Krishna and Arjuna.
29
CHAPTER THREE
Karma-Yoga
The Principle of action
TEXT 1
arjuna uvaca
jyayasi cet karmanas te
mata buddhir janardana
tat kim karmani ghore mam
niyojayasi kesava
Arjuna said : O Janardana, O Keshava, if devotional intelligence is more
excellent than fruitive action in Your opinion, then why do You urge me to
engage in this horrible deed?
TEXT 2
vyamisreneva vakyena
buddhim mohayasiva me
tad ekam vada niscitya
yena sreyo 'ham apnuyam
With such conflicting words, I think you confuse my mind, therefore, tell
me clearly that single course by which I can win the highest good.
TEXT 3
sri-bhagavan uvaca
loke 'smin dvi-vidha nistha
pura prokta mayanagha
jnana-yogena sankhyanam
karma-yogena yoginam
The Supreme Lord said: O sinless Arjuna, I have already told that in this
world there are two groups of men who realise the self. Some are trying to
know Him through mental speculation and others are interested to understand
Him through devotional service.
TEXT 4
na karmanam anarambhan
naiskarmyam puruso 'snute
na ca sannyasanad eva
siddhim samadhigacchati
No man can ever be free from Karma (action) and a life of action by
merely avoiding work and no man can attain perfection by mere renunciation.
TEXT 5
30
na hi kascit ksanam api
jatu tisthaty akarma-krt
karyate hy avasah karma
sarvah prakrti-jair gunaih
None can refrain from doing something even for a moment, everyone is
forced by the qualities of material nature to perform work.
TEXT 6
karmendriyani samyamya
ya aste manasa smaran
indriyarthan vimudhatma
mithyacarah sa ucyate
He who restrains his organs of action but sits brooding in his mind over
the objects of sense, deludes himself and is called a hypocrite.
TEXT 7
yas tv indriyani manasa
niyamyarabhate 'rjuna
karmendriyaih karma-yogam
asaktah sa visisyate
But, he who controls his senses, along with his mind, O Arjuna, and
directs his organs of action to work without attachment, is indeed a superior.
TEXT 8
niyatam kuru karma tvam
karma jyayo hy akarmanah
sarira-yatrapi ca te
na prasiddhyed akarmanah
Perform your daily duties, because action is better than inaction. Even the
maintenance of your body is not possible without action.
TEXT 9
yajnarthat karmano 'nyatra
loko 'yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara
Work performed for satisfaction of the Supreme Lord is known as
sacrifice. All other activities are bondages of action. Therefore, O son of Kunti,
perform your works for the satisfaction of the Supreme Lord without any desire
for fruits and thus you will remain unattached and free from the bondages of
action.
TEXT 10
saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo 'stv ista-kama-dhuk
In the beginning, the creator created men along with sacrifice and said,
31
'By this shall you multiply. This shall be the Kamadhenu which will yield you the
milk of your desires.'
TEXT 11
devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha
With this shall you cherish the gods, and the gods will cherish you. Thus
cherishing one another you will obtain the highest good.
TEXT 12
istan bhogan hi vo deva
dasyante yajna-bhavitah
tair dattan apradayaibhyo
yo bhunkte stena eva sah
Being cherished by the sacrifice, the demigods will grant you the
pleasures you desire He is verily a thief who enjoys the gifts of the demigods
without offering them anything in return.
TEXT 13
yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat
Righteous persons who eat the remnants of sacrifices are freed from all
sorts of sins. But those are sinners and eat sin, who cook for their ownself.
TEXT 14
annad bhavanti bhutani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah
All living entities subsist on food, food is produced from rain, rain comes
from sacrifice and sacrifice is sprung of work.
TEXT 15
karma brahmodbhavam viddhi
brahmaksara-samudbhavam
tasmat sarva-gatam brahma
nityam yajne pratisthitam
Know that work is enjoined in the Vedas and the Vedas spring from the
Absolute. Hence the All-pervading Absolute is eternally situated in sacrificial
acts.
TEXT 16
evam pravartitam cakram
nanuvartayatiha yah
32
aghayur indriyaramo
mogham partha sa jivati
O Arjuna, a man who does not adhere to the prescribed vedic system of
sacrifice leads a sinful life. As he gets pleasure only from sense gratification, he
lives in vain.
TEXT 17
yas tv atma-ratir eva syad
atma-trptas ca manavah
atmany eva ca santustas
tasya karyam na vidyate
One who loves his soul, remains fully satisfied and contented with the
soul only, he has no duty to perform.
TEXT 18
naiva tasya krtenartho
nakrteneha kascana
na casya sarva-bhutesu
kascid artha-vyapasrayah
For him there is nothing to be gained by things done or left undone in this
world. Nor has he to depend on any created being for attainment of his goal.
TEXT 19
tasmad asaktah satatam
karyam karma samacara
asakto hy acaran karma
param apnoti purusah
Always perform your duties without being attached to the results thereof,
for the person who performs his duties without any attachment attains the
Supreme.
TEXT 20
karmanaiva hi samsiddhim
asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi
The great souls like Janaka attained the highest goal, i.e. devotion, by
performance of prescribed duties. Therefore, you should perform your duty in
order to educate the people.
TEXT 21
yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate
Common people follow the work of a great man. They pursue what he
accepts as standard of action.
33
TEXT 22
na me parthasti kartavyam
trisu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani
There is nothing at all in the three worlds, O Partha, for Me to achieve, nor
is there anything to gain which I have not gained. Yet I continue to work.
TEXT 23
yadi hy aham na varteyam
jatu karmany atandritah
mama vartmanuvartante
manusyah partha sarvasah
O Partha, being idle, if I do not perform any work, then people will imitate
My ways and abandon their duties.
TEXT 24
utsideyur ime loka
na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah
If I do not perform work, then all these worlds will be ruined and I would
be the cause of confusion of castes and thereby peace will be disturbed.
TEXT 25
saktah karmany avidvamso
yatha kurvanti bharata
kuryad vidvams tathasaktas
cikirsur loka-sangraham
As the ignorant act with attachment for their work, O scion of Bharata,
the wise perform their duties without attachment in order to do good for the
world.
TEXT 26
na buddhi-bhedam janayed
ajnanam karma-sanginam
josayet sarva-karmani
vidvan yuktah samacaran
The wise man should not disrupt the minds of the ignorant, who are
attached to fruitive actions, but engage them in work, himself acting without
any attachment.
TEXT 27
prakrteh kriyamanani
gunaih karmani sarvasah
ahankara- vimudhatma
kartaham iti manyate
34
Works are fully influenced by the triple qualities of material nature, but a
person bewildered by false egoism, thinks himself as the sole performer.
TEXT 28
tattva-vit tu maha-baho
guna-karma- vibhagayoh
guna gunesu vartanta
iti matva na sajjate
But, O Mighty armed Arjuna, he who possessed knowledge about the
Absolute Truth, does not work for sense gratification as he is well aware of the
difference between fruitive activities for sense gratification and devotional
service to the Supreme Lord.
TEXT 29
prakrter guna-sammudhah
sajjante guna-karmasu
tan akrtsna-vido mandan
krtsna-vin na vicalayet
Ignorant persons being bewildered by the modes of material nature
become attached to the senses and their objects. But the wise should not
disturb these unfortunate ignorant people.
TEXT 30
mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah
Free from all anxieties, direct the mind towards the soul and surrendering
all your actions unto Me, go on fighting without hankering for the results
thereof and shaking off all sorts of egoism.
TEXT 31
ye me matam idam nityam
anutisthanti manavah
sraddhavanto 'nasuyanto
mucyante te 'pi karmabhih
One who performs his duties as per My instructions and follows My
teachings faithfully, without malice, becomes free from the bondage of action.
TEXT 32
ye tv etad abhyasuyanto
nanutisthanti me matam
sarva-jnana-vimudhams tan
viddhi nastan acetasah
Those who do not follow these teachings, out of malice, are to be known
as bereft of all knowledge, ruined and ignorant.
TEXT 33
35
sadrsam cestate svasyah
prakrter jnanavan api
prakrtim yanti bhutani
nigrahah kim karisyati
Even a learned man acts according to his own nature, because all living
beings follow their natural inclinations. What can restraining of the senses do?
TEXT 34
indriyasyendriyasyarthe
raga-dvesau vyavasthitau
tayor na vasam agacchet
tau hy asya paripanthinau
Love and hatred naturally arises towards the objects of each sense. But
one should not fall under their sway for they are his enemies.
TEXT 35
sreyan sva-dharmo vigunah
para-dharmat sv-anusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah
One should perform his own duties, though they may be defective, than
the well performed duties of others. It is better to die for one's own duties,
while the performance of duties prescribed for others is dangerous.
TEXT 36
arjuna uvaca
atha kena prayukto 'yam
papam carati purusah
anicchann api varsneya
balad iva ni yojitah
Arjuna said: O Krishna, why does a living entity commit sin, even
unwillingly, as if impelled by force?
TEXT 37
sri-bhagavan uvaca
kama esa krodha esa
rajo-guna-samudbhavah
mahasano maha-papma
viddhy enam iha vairinam
The Supreme Lord said: It is lust which emanates from the material
modes of passion and transforms into anger, and that is the all-devouring,
formidable and sinful enemy of the living entity.
TEXT 38
dhumenavriyate vahnir
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam
36
As fire is covered by smoke, mirror is covered by dust, and as the embryo
is enwrapped by the uterus, so also the living entity is enshrouded by different
degrees of this lust.
TEXT 39
avrtam jnanam etena
jnanino nitya-vairina
kama-rupena kaunteya
duspurenanalena ca
O son of Kunti, the true knowledge is enveloped by the insatiable fire of
desire, which is the constant foe of the wise.
TEXT 40
indriyani mano buddhir
asyadhisthanam ucyate
etair vimohayaty esa
jnanam avrtya dehinam
The senses, the mind and intelligence are the abode of lust. This lust
enwraps the real knowledge of the living entity and deludes him.
TEXT 41
tasmat tvam indriyany adau
niyamya bharatarsabha
papmanam prajahi hy enam
jnana- vijnana-nasanam
Therefore, O scion of Bharata, having controlled the senses from the very
beginning, you should conquer this lust, the destroyer of real knowledge.
TEXT 42
indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah
The sense organs are said to be superior to matter, the mind is superior
to the sense organs, intelligence is superior to the mind and he (the soul) is
even superior to intelligence.
TEXT 43
evam buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rupam durasadam
O mighty armed Arjuna, thus knowing the soul to be superior to
intelligence and making the mind steady with the knowledge of true self,
conquer the invincible enemy known as lust.
om tatsditi srimad.bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
karma-yogo
37
nama trtiyo 'dhyayah
Thus ends the Third Chapter entitled, "The Principle of Action" in the
Upanisad of Srimad Bhagavad Gita, the science of God, the scripture of Yoga
and the divine dialogue between Sri Krishna and Arjuna.
38
CHAPTER FOUR
Jnana-Yoga
The path of divine knowledge
TEXT 1
sri-bhagavan uvaca
imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave 'bravit
The Supreme Lord said: I taught this eternal Yoga to the Sun-god,
Vivaswan. Vivaswan told it to Manu, the father of mankind, and Manu told it to
Ikshwaku.
TEXT 2
evam parampara-praptam
imam rajarsayo viduh
sa kaleneha mahata
yogo nastah parantapa
O Parantapa, the royal saints received this supreme knowledge thus
handed down in disciplic succession. This knowledge is lost in this world
through long ages
TEXT 3
sa evayam maya te 'dya
yogah proktah puratanah
bhakto 'si me sakha ceti
rahasyam hy etad uttamam
Today I am telling you that ancient supreme knowledge, as you are my
devotee and friend.
TEXT 4
arjuna uvaca
aparam bhavato janma
param janma vivasvatah
katham etad vijaniyam
tvam adau proktavan iti
Arjuna said: O Krishna, the birth of Vivaswan(Sun-god) was much earlier
than Your birth. How can I believe that You instructed this Yoga to him at first?
TEXT 5
sri-bhagavan uvaca
39
bahuni me vyatitani
janmani tava carjuna
tany aham veda sarvani
na tvam vettha parantapa
The Supreme Lord said: O Arjuna, many many births of both you and I
have passed. I can remember them all, but you can not.
TEXT 6
ajo 'pi sann avyayatma
bhutanam isvaro 'pi san
prakrtim svam adhisthaya
sambhavamy atma-mayaya
Although I am unborn and unchangeable and although I am the Lord of all
the universe, still then I appear in this world through the help of My own
potency.
TEXT 7
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
O descendant of Bharata, whenever there is decline of religion and rise of
irreligion, I manifest Myself.
TEXT 8
paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
I descend Myself in all ages to deliver the devotees, to annihilate the
miscreants and to re-establish the principles of religion.
TEXT 9
janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna
O Arjuna, one who knows the transcendental nature of My birth and
deeds does not take birth in this material world after his death and attains My
eternal abode.
TEXT 10
vita-raga-bhaya-krodha
man-maya mam upasritah
bahavo jnana-tapasa
puta mad-bhavam agatah
Being freed from passion, fear and anger, steadfastly attached to and
having taken absolute shelter in Me, may a person be purified by My
40
transcendental knowledge and thus attains My divine love.
TEXT 11
ye yatha mam prapadyante
tams tathaiva bhajamy aham
mama vartmanuvartante
manusyah partha sarvasah
O Partha, I reciprocate the worship of persons according to their
submission unto Me. Everyone follows My path in all possible ways.
TEXT 12
kanksantah karmanam siddhim
yajanta iha devatah
ksipram hi manuse loke
siddhir bhavati karma-ja
Those who desire success in their fruitive activities worship the demigods
in this world, for success in fruitive actions is achieved very quickly.
TEXT 13
catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam
The system of fourfold caste is introduced by Me according to
qualification and action. Though I am the creator of this system, know Me that I
am the non-doer being unchangeable.
TEXT 14
na mam karmani limpanti
na me karma-phale sprha
iti mam yo 'bhijanati
karmabhir na sa badhyate
I am not bound by any action of this world nor do I desire to enjoy any
fruit thereof. He who really knows Me as such, is also not entangled in the
reactions of his worldly deed.
TEXT 15
evam jnatva krtam karma
purvair api mumuksubhih
kuru karmaiva tasmat tvam
purvaih purvataram krtam
All the liberated souls of the past, knowing this truth performed desireless
actions. Therefore, you should follow such actions which were done by the
sages of ancient times.
TEXT 16
kim karma kim akarmeti
kavayo 'py atra mohitah
41
tat te karma pravaksyami
yaj jnatva moksyase 'subhat
Even the intelligent find it perplexing to determine what is action and
what is inaction. Now I shall tell you about action, knowing which you will be
liberated from all sins.
TEXT 17
karmano hy api boddhavyam
boddhavyam ca vikarmanah
akarmanas ca boddhavyam
gahana karmano gatih
It is very difficult to fathom the intricacies of action. So one has to clearly
understand the distinctive characteristics of action, forbidden action and
inaction.
TEXT 18
karmany akarma yah pasyed
akarmani ca karma yah
sa buddhiman manusyesu
sa yuktah krtsna-karma-krt
One who sees action in inaction and inaction in action, is intelligent
among mankind. He is in the divine stage, though he is engaged in all types of
activities.
TEXT 19
yasya sarve samarambhah
kama-sankalpa- varjitah
jnanagni-dagdha-karmanam
tam ahuh panditam budhah
The wise call him most knowledgious whose desire for fruitive action has
been burnt by the fire of spiritual knowledge and all whose actions are devoid
of any desire for sense gratification.
TEXT 20
tyaktva karma-phalasangam
nitya-trpto nirasrayah
karmany abhipravrtto 'pi
naiva kincit karoti sah
Abandoning all attachments to the fruits of work, always contended and
independent, he is ever engaged in action and yet he does not work at all.
TEXT 21
nirasir yata-cittatma
tyakta-sarva-parigrahah
sariram kevalam karma
kurvan napnoti kilbisam
One who performs action for the maintainance of his livelihood, keeping
his body, mind and senses under control of his intelligence, without desire for
42
the fruits of his actions and hoping for nothing in this world, is free from all
virtue and vice accruing from action.
TEXT 22
yadrccha-labha-santusto
dvandvatito vimatsarah
samah siddhav asiddhau ca
krtvapi na nibadhyate
He is quite satisfied with whatever he gets without trying for it, has
transcended the pairs of opposites, is free from malice or hatred and is steady
both in success and failure. Hence his actions, although he is completely
engaged in them, do not entangle him in bondage.
TEXT 23
gata-sangasya muktasya
jnanavasthita-cetasah
yajnayacaratah karma
samagram praviliyate
One who is unattached to the triple qualities of material nature and is
situated in divine knowledge his actions completely merge into transcendence.
TEXT 24
brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina
One who is completely absorbed in spiritual activities will definitely attain
the spiritual kingdom, for he is fully surrendered to spiritual activities, where
there is complete sacrifice and which is offered is also of same divine nature.
TEXT 25
daivam evapare yajnam
yoginah paryupasate
brahmagnav apare yajnam
yajnenaivopajuhvati
Some yogis offer sacrifices to the demigods and some of them offer
sacrifices to the fire of the Supreme Brahman.
TEXT 26
srotradinindriyany anye
samyamagnisu juhvati
sabdadin visayan anya
indriyagnisu juhvati
Some of them perform sacrifice by offering their senses as sacrificial ghee
to the fire of self-control, while others perform sacrifice by offering the objects
of their senses, such as sound, to the fire of their senses.
TEXT 27
43
sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite
Those who are interested in self-realisation in terms of mind and sense
control, offer the actions of the ten senses as well as the vital airs (breath), as
sacrifices to the fire of the controlled mind.
TEXT 28
dravya-yajnas tapo-yajna
yoga-yajnas tathapare
svadhyaya-jnana-yajnas ca
yatayah samsita-vratah
All these sacrifices may be divided into four kinds, such as Dravya Yajna,
Japa Yajna, Yoga Yajna and Swadhyaya Yajna. One who performs such yajnas
are called ascetics of severe vows.
TEXT 29
apane juhvati pranam
prane 'panam tathapare
pranapana-gati ruddhva
pranayama-parayanah
apare niyataharah
pranan pranesu juhvati
Some people who advocate Hatha yoga, practice Pranayam by stopping
the movement of Prana into Apana and vice versa, and gradually stop the
movements of both by practicing Kumbhaka (stopping all breathing). Some
others curtailing their eating, perform sacrifice offering their Pranas to the fire
of Pranas.
TEXT 30
sarve 'py ete yajna-vido
yajna-ksapita-kalmasah
yajna-sistamrta-bhujo
yanti brahma sanatanam
All these performers are well versed in the principle of sacrifice and
having destroyed their sins by performance of sacrifice, ultimately attain the
eternal Brahman by testing the nectarine remnants of such sacrifice.
TEXT 31
nayam loko 'sty ayajnasya
kuto 'nyah kuru-sattama
O Arjuna, the scion of Kuru, why speak of the next world, even this world
is denied to the non-performers of sacrifice.
TEXT 32
evam bahu-vidha yajna
vitata brahmano mukhe
44
karma-jan viddhi tan sarvan
evam jnatva vimoksyase
Thus manifold are the sacrifices, which are described in the Vedas, and all
of them spring from active work, know this clearly and you will be liberated.
TEXT 33
sreyan dravya-mayad yajnaj
jnana-yajnah parantapa
sarvam karmakhilam partha
jnane parisamapyate
O Parantapa (Arjuna), knowledge, as a sacrifice, is superior to all material
sacrifice. Every work without exception, O Partha, culminates in transcendental
knowledge.
TEXT 34
tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tatt va-darsinah
Accept a spiritual master in order to know the truth. Enquire from him
about the truth by humble submission and obedient temperament. He can
enlighten you with that knowledge.
TEXT 35
yaj jnatva na punar moham
evam yasyasi pandava
yena bhutany asesani
draksyasy atmany atho mayi
Being enlightened with divine knowledge you will know that all living
entities are part of Me, they are in Me and they are mine.
TEXT 36
api ced asi papebhyah
sarvebhyah papa-krt-tamah
sarvam jnana-plavenaiva
vrjinam santarisyasi
Even if you are considered as the most sinful of all sinners, still then you
will cross over this ocean of miseries with the help of the boat of
transcendental knowledge.
TEXT 37
yathaidhamsi samiddho 'gnir
bhasma-sat kurute 'rjuna
jnanagnih sarva-karmani
bhasma-sat kurute tatha
As blazing fire burns firewood to ashes, O Arjuna, similarly the fire of
transcendental knowledge burns up all fruits of action.
45
TEXT 38
na hi jnanena sadrsam
pavitram iha vidyate
tat svayam yoga-samsiddhah
kalenatmani vindati
There is nothing as pure as transcendental knowledge in this world. This
knowledge is the ripe fruit of all yogas. One who has attained success in
Karma-yoga realises that knowledge in his own real self in due course.
TEXT 39
sraddhaval labhate jnanam
tat-parah samyatendriyah
jnanam labdhva param santim
acirenadhigacchati
A man who has firm faith and has subdued his senses, attains
transcendental knowledge. By performing Niskama-Karma-Yoga, he quickly
attains eternal bliss.
TEXT 40
ajnas casraddadhanas ca
samsayatma vinasyati
nayam loko sti na paro
na sukham samsayatmanah
But the man who is ignorant, has no faith in Niskama-Karma-Yoga and is
full of doubts, perishes. Neither in this world nor in the next, there is happiness
for the man who always doubts.
TEXT 41
yoga-sannyasta-karmanam
jnana-sanchinna-samsayam
atmavantam na karmani
nibadhnanti dhananjaya
O Dhananjaya, who has renounced the fruits of his action, whose doubts
are expelled by divine knowledge and who is firmly situated in the self, is not
bound by any work.
TEXT 42
tasmad ajnana-sambhutam
hrt-stham jnanasinatmanah
chittvainam samsayam yogam
atisthottistha bharata
Therefore, O Bharata, due to ignorance this scepticism has arisen in your
mind. Slash it with the sword of transcendental knowledge and fight the battle,
by following Niskama-Karma-Yoga.
om tatsditi srimad-bhagavad-gitasupanisatsu brahmavidyayam
yoga-sastre sri krsnarjuna-samvade
jnana-yogo nama caturtho 'dhyayah
46
Thus ends the Fourth Chapter entitled, "The Path of Divine Knowledge" in
the Upanisad of Srimad Bhagavad Gita, the science of God, the scripture of
Yoga and the divine dialogue between Sri Krishna and Arjuna.
47
CHAPTER FIVE
Karma-Sannyasa-Yoga
Desireless action dedicated to the Supreme
Lord
TEXT 1
arjuna uvaca
sannyasam karmanam krsna
punar yogam ca samsasi
yac chreya etayor ekam
tan me bruhi su-niscitam
Arjuna said: O Krishna, first of all You told me to renounce work, then You
advised me to work with devotion. Now please tell me definitely which of these
two paths is better for me.
TEXT 2
sri-bhagavan uvaca
sannyasah karma-yogas ca
nihsreyasa-karav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate
The Supreme Lord said: Both the paths are beneficial for mankind. Out of
these two, work in devotional service is better than abandonment of work.
TEXT 3
jneyah sa nitya-sannyasi
yo na dvesti na kanksati
nirdvandvo hi maha-baho
sukham bandhat pramucyate
He who has neither love nor hatred for the fruits of his deeds and is
steady and free from the pairs of opposites of the relative world, is really
renounced and having given up all, is easily released from all bonds of action.
TEXT 4
sankhya-yogau prthag balah
pravadanti na panditah
ekam apy asthitah samyag
ubhayor vindate phalam
It is only the child and not the wise men, that speak of action and their
renunciation as different paths. He, who is firmly established in one, reaches
the end of both.
48
TEXT 5
yat sankhyaih prapyate sthanam
tad yogair api gamyate
ekam sankhyam ca yogam ca
yah pasyati sa pasyati
That goal which is attained by mere renunciation is also attainable by
devotional service. He who recognises both renunciation and devotional service
as one, sees things as they are.
TEXT 6
sannyasas tu maha-baho
duhkham aptum ayogatah
yoga-yukto munir brahma
na cirenadhigacchati
One cannot become happy only by renunciating his activities unless he is
engaged in the devotional service of the Lord. Being engaged in the service of
the Lord, the sages become pure and attain the Supreme Lord forthwith
TEXT 7
yoga-yukto visuddhatma
vijitatmajitendriyah
sarva-bhutatma-bhutatma
kurvann api na lipyate
A wise man engaged in devotional service of the Supreme Lord possesses
pure intelligence, pure mind and self control, and is dear to all and all are dear
to him. Even performing various activities, he is not entangled in them.
TEXT 8-9
naiva kincit karomiti
yukto manyeta tattva-vit
pasyan srnvan sprsanjighrann
asnan gacchan svapan svasan
pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan
"I do nothing at all" thinks the man of unattached action, knowing the
truth, for in seeing, hearing, touching, smelling, tasting, walking, breathing and
sleeping, speaking, grasping, releasing, in opening and closing his eyes, he is
convinced that it is the action of the senses.
TEXT 10
brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa
He who acts without attachment, dedicating his actions to the Supreme
49
Lord is untouched by sin, like a lotus leaf untouched by water.
TEXT 11
kayena manasa buddhya
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktvatma-suddhaye
In order to purify themselves, those who are engaged in devotional
service, perform their duties, with body, mind and intelligence and even with
their senses, abandoning all attachments.
TEXT 12
yuktah karma-phalam tyaktva
santim apnoti naisthikim
ayuktah kama-karena
phale sakto nibadhyate
A wise man who has renounced the fruit of his actions, attains
unadulterated peace. But a fool is compelled by desire and attached to the fruit
and is therefore entangled.
TEXT 13
sarva-karmani manasa
sannyasyaste sukham vasi
nava-dvare pure dehi
naiva kurvan na karayan
The wise man who has renounced all actions with a discerning mind
dwells at ease, self-subdued in the city of nine gates, neither working nor
causing work to be done.
TEXT 14
na kartrtvam na karmani
lokasya srjati prabhuh
na karma-phala-samyogam
svabhavas tu pravartate
The lord of this material body, i.e. Soul, is not responsible for any action,
nor for the fruits thereof. But all this emanates from ignorance of the living
entity.
TEXT 15
nadatte kasyacit papam
na caiva sukrtam vibhuh
ajnanenavrtam jnanam
tena muhyantijantavah
The Supreme Lord does not accept anybody's virtue or vice. Since pure
intelligence is enveloped by nescience, people are apt to be bewildered by the
triple qualities of material nature.
TEXT 16
50
jnanena tu tad ajnanam
yesam nasitam atmanah
tesam aditya-vajjnanam
prakasayati tat param
But when one is enlightened with divine knowledge his ignorance
disappears with sun rise, and this knowledge reveals everything to him.
TEXT 17
tad-buddhayas tad-atmanas
tan-nisthas tat-parayanah
gacchanty apunar-avrttim
jnana-nirdhuta-kalmasah
When one's intelligence, mind and steadfastness have focussed on the
Supreme Lord, then one becomes cleaned of all sins through transcendental
knowledge and attains the blissful realm from where there is no return. Those
who develops divine relationship with Me, never enamours of material benefits.
TEXT 18
vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah
Sages look upon all with an equal eye, whether it be a learned Brahmin
endowed with humility or a cow or an elephant or a dog-eating outcaste.
TEXT 19
ihaiva tairjitah sargo
yesam samye sthitam manah
nirdosam hi samam brahma
tasmad brahmani te sthitah
Those whose minds are thus established in equality have even in this
world, overcome their nature. They are being stainless on the same level with
Brahman are established in Brahman.
TEXT 20
na prahrsyet priyam prapya
nodvijet prapya capriyam
sthira-buddhir asammudho
brahma-vid brahmani sthitah
He who knows Brahman and is established in Him, is not deluded and is
firm in mind. He neither rejoices at what is pleasant, nor grieves at what is
unpleasant.
TEXT 21
bahya-sparsesv asaktatma
vindaty atmani yat sukham
sa brahma-yoga-yuktatma
sukham aksayam asnute
51
Being unattached to external objects, he finds eternal happiness in his
own real self and of Me as Brahman owing to his steadfast attachment for Me.
TEXT 22
ye hi samsparsa-ja bhoga
duhkha-yonaya eva te
ady-antavantah kaunteya
na tesu ramate budhah
An intelligent person never desires sensual pleasures which are the
source of miseries. Human sufferings spring from association of the senses with
the material world. They have their beginning and end, and are, therefore, not
eternal.
TEXT 23
saknotihaiva yah sodhum
prak sarira-vimoksanat
kama-krodhodbhavam vegam
sa yuktah sa sukhi narah
He who is able to resist the force of desire and anger even here before
quitting his body, is a wise man and he enjoys bliss.
TEXT 24
yo 'ntah-sukho 'ntar-aramas
tathantar-jyotir eva yah
sa yogi brahma-nirvanam
brahma-bhuto 'dhigacchati
He who is sincere aspirant for inner spiritual happiness, inner harmony
and inner enlightenment is really in touch with Brahman, is a real Yogi and
attains the Supreme.
TEXT 25
labhante brahma-nirvanam
rsayah ksina-kalmasah
chinna-dvaidha yatatmanah
sarva-bhuta-hite ratah
The sages who are free from all sins and doubts, are self-controlled and
are busy for the betterment of everybody attain transcendental bliss.
TEXT 26
kama-krodha-vimuktanam
yatinam yata-cetasam
abhito brahma-nirvanam
vartate viditatmanam
Those sages who are free from all passions and wrath, are self-restrained
and well-versed in the true knowledge of their real self and Me, will definitely
be liberated in the near future.
TEXT 27-28
52
sparsan krtva bahir bahyams
caksus caivantare bhruvoh
pranapanau samau krtva
nasabhyantara-carinau
yatendriya-mano-buddhir
munir moksa-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah
Avoiding all external sense objects, fixing his vision between the
eyebrows, balancing the inward and outward breaths within the nostrils,
controlling the mind, senses and intelligence, the transcendentalist becomes
free from desire, fear and anger. One who always remains in this stage, is
certainly liberated.
TEXT 29
bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati
Know Me as the enjoyer of the fruits of all sacrifices, the worshipable Lord
of all sages and the benefactor of all living entities. Knowing Me as the
Supreme Personality of Godhead, the sages attain liberation.
om tatsditi srimad-bhagavad-gitasupanisatsu brahmavidyayam
yoga-sastre sri-krsnarjuna-samvade
karma-sannyasa-yogo nama pancamo 'dhyayah
Thus ends the Fifth Chapter entitled, "Desireless Action Dedicated to the
Supreme Lord" in the Upanisad of Srimad Bhagavad Gita, the science of God,
the scripture of Yoga and the divine dialogue between Sri Krishna and Arjuna.
53
CHAPTER SIX
Dhyana-Yoga
The principle of meditation
TEXT 1
sri-bhagavan uvaca
anasritah karma-phalam
karyam karma karoti yah
sa sannyasi ca yogi ca
na niragnir na cakriyah
The Supreme Lord said: He who performs his prescribed duties without
attachment for fruits is a Sannyasi and a Yogi too, not he who has given up the
sacrificial fire or has abandoned all works.
TEXT 2
yam sannyasam iti prahur
yogam tam viddhi pandava
na hy asannyasta-sankalpo
yogi bhavati kascana
O Pandava, know that, which is called sannyasa (renunciation) is verily
the same as Yoga (self-less work). O son of Pandu, for no one who has not fully
renounced his desire can ever become a Yogi.
TEXT 3
aruruksor muner yogam
karma karanam ucyate
yogarudhasya tasyaiva
samah karanam ucyate
For the neophytes, performance of action for spiritual purification is the
only aim and for those who have already attained yoga, attainment of eternal
peace is the only aim.
TEXT 4
yada hi nendriyarthesu
na karmasv anusajiate
sarva-sankalpa-sannyasi
yogarudhas tadocyate
When one has no attachment for the objects of the senses and their
actions, and when he has completely surrendered his will, he is said to have
attained Yoga.
TEXT 5
54
uddhared atmanatmanam
natmanam avasadayet
atmaiva hy atmano bandhur
atmaiva ripur atmanah
A living entity, who is fallen into the well of worldliness can be liberated
by a mind which is free from all sorts of material attachment. A living entity
should not be depressed by worldly attractions. The mind is the friend as well
as foe of a living entity at different circumstances.
TEXT 6
bandhur atmatmanas tasya
yenatmaivatmana jitah
anatmanas tu satrutve
vartetatmaiva satru-vat
The mind is a friend to a living entity who has full control of self and an
enemy to him who has no control over it.
TEXT 7
jitatmanah prasantasya
paramatma samahitah
sitosna-sukha-duhkhesu
tatha manapamanayoh
One who is established in yoga, has conquered his mind, he is never
preturbed by heat and cold, happiness and distress, honour and dishonour, and
is deeply absorbed in meditation on the Supreme Lord.
TEXT 8
jnana-vijnana-trptatma
kuta-stho vijitendriyah
yukta ity ucyate yogi
sama-lostrasma-kancanah
He is self-content with acquired knowledge and transcendental selfrealisation,
and is self controlled. He considers everything whether it be clay,
stone or gold - as the same.
TEXT 9
suhrn-mitrary-udasinamadhyastha-
dvesya-bandhusu
sadhusv api ca papesu
sama-buddhir visisyate
He is greatly honoured as he regards his well-wishers, friends, enemies,
neutrals, mediators, the envious, relatives, the pious and the sinners alike.
TEXT 10
yogi yunjita satatam
atmanam rahasi sthitah
ekaki yata-cittatma
nirasir aparigrahah
55
A transcendentalist remaining at a secluded place will concentrate his
mind on the Supreme Lord and will try to become free from desires for fruitive
actions.
TEXT 11-12
sucau dese pratisthapya
sthiram asanam atmanah
naty-ucchritam nati-nicam
cailajina-kusottaram
tatraikagram manah krtva
yata-cittendriya-kriyah
upavisyasane yunjyad
yogam atma-visuddhaye
In order to practice yoga, one should go to a secluded place and prepare
a seat with kusa-grass (one type of grass) covering it with a deer-skin and a
soft cloth, and place it in a sanctified place, neither too high nor too low. Then
he has to sit on it and practice yoga for purification of his heart, by controlling
his mind.
TEXT 13-14
samam kaya-siro-grivam
dharayann acalam sthirah
sampreksya nasikagram svam
disas canavalokayan
prasantatma vigata-bhir
brahmacari-vrate sthitah
manah samyamya mac-citto
yukta asitamat-parah
While practicing yoga, one should keep his body, neck and head in a
straight line, fix his vision at the tip of his nose and meditate on the four-armed
form of Vishnu, with a subdued mind, devoid of fear and being established in
Brahmacharya.
TEXT 15
yunjann evam sadatmanam
yogi niyata-manasah
santim nirvana-paramam
mat-samstham adhigacchati
By constant and steadfast practice of yoga, a transcendentalist attains to
the abode of the Lord by cessation of material existence.
TEXT 16
naty-asnatas tu yogo 'sti
na caikantam anasnatah
na cati-svapna-silasya
jagrato naiva carjuna
Yoga is not for him who eats too much, or too little, O Arjuna, nor is it for
him who sleeps too much or who keeps too long a vigil.
56
TEXT 17
yuktahara-viharasya
yukta-cestasya karmasu
yukta-svapnavabodhasya
yogo bhavati duhkha-ha
One who is moderate in eating, sleeping, working and waking, and selfrestrained
in his enterprises can become free from all sorts of afflictions by
practicing yoga.
TEXT 18
yada viniyatam cittam
atmany evavatisthate
nisprhah sarva-kamebhyo
yukta ity ucyate tada
A yogi becomes situated in transcendence, when he is detached from all
material desires and affinities and his thoughts are controlled and are fixed on
the self and Godhead.
TEXT 19
yatha dioo nivata-stho
nengate sopama smrta
yogino yata-cittasya
yunjato yogam atmanah
The mind of a yogi who is situated in transcendence is as steady and true
as the unwavering flame of a lamp in a windless house.
TEXT 20
yatroparamate cittam
niruddham yoga-sevaya
yatra caivatmanatmanam
pasyann atmani tusyati
When one's mind becomes completely detached from material activities
by practice of yoga, he is said to be situated in samadhi or trance. At this stage
he is able to see the self by pure intelligence and feels pleasure within his own
self.
TEXT 21
sukham atyantikam yat tad
buddhi-grahyam atindriyam
vetti yatra na caivayam
sthitas calati tattvatah
In that blissful state, he gets tremendous transcendental happiness and
enjoys himself through divine senses. Being established in such a state he
never departs from truth.
TEXT 22-23
yam labdhva caparam labham
manyate nadhikam tatah
57
yasmin sthito na duhkhena
gurunapi vicalyate
tam vidyad duhkha-samyogaviyogam
yoga-samjnitam
sa niscayena yoktavyo
yogo 'nirvinna-cetasa
When he attains such bliss, he thinks that nothing is superior to it and
being established in that bliss, he is never shaken by any of the tribulations of
the world, how great that may be. This is the real freedom from all sorts of
miseries arising out of material contact.
TEXT 24-25
sankalpa-prabhavan kamams
tyaktva sarvan asesatah
manasaivendriya-gramam
viniyamya samantatah
sanaih sanair uparamed
buddhya dhrti-grhita ya
atma-samstham manah krtva
na kincid api cintayet
He completely abandons all his desires born of false ego, controls all his
senses by mind, attains complete dispassion from sense-percepts, by virtue of
his pure intelligence and ultimately realises his own self fully isolated from all
worldly relatives.
TEXT 26
yato yato niscalati
manas cancaiam asthiram
tatas tato niyamyaitad
atmany eva vasam nayet
Mind is flickering and unsteady by nature. Although it inclines to wander
unrestrained, one should carefully strive to bring it under control.
TEXT 27
prasanta-manasam hy enam
yoginam sukham uttamam
upaiti santa-rajasam
brahma-bhutam akalmasam
Overcoming all hurdles by such practice whose mind is fixed on Me,
attains the highest bliss. He is liberated, peaceful and free from all sins.
TEXT 28
yunjann evam sadatmanam
yogi vigata-kalmasah
sukhena brahma-samsparsam
atyantam sukham asnute
Thus making the self ever steadfast, the yogi whose sins have
58
disappeared, easily experiences the infinite joy of union with Godhead.
TEXT 29
sarva-bhuta-stham atmanam
sarva-bhutani catmani
iksate yoga-yuktatma
sarvatra sama-darsanah
A true yogi beholds the Supreme Lord in all beings and also sees all
beings in Him, and thus realises the Supreme Lord everywhere.
TEXT 30
yo mam pasyati sarvatra
sarvam ca mayi pasyati
tasyaham na pranasyami
sa ca me na pranasyati
He who sees Me everywhere and everything in Me, I am never lost from
him and he is never lost from Me.
TEXT 31
sarva-bhuta-sthitam yo mam
bhajaty ekatvam asthitah
sarvatha vartamano 'pi
sa yogi mayi vartate
The yogi, who knows Me as the All Pervading Super Soul, worships Me. He
always dwells in Me in all circumstances.
TEXT 32
atmaupamyena sarvatra
samam pasyati yo 'rjuna
sukham va yadi va duhkham
sa yogi paramo matah
O Arjuna, one who considers all beings as dear as his own self, and shares
their happiness and distress as his own, is a great yogi.
TEXT 33
arjuna uvaca
yo 'yam yogas tvaya proktah
samyena madhusudana
etasyaham na pasyami
cancalatvat sthitim sthiram
Arjuna said: O Madhusudana, I am unable to understand the principle of
yoga system which you have just advised me. It appears impracticable and
unbearable due to fickleness of mind.
TEXT 34
cancalam hi manah krsna
pramathi balavad drdham
tasyaham nigraham manye
59
vayor iva su-duskaram
O Krishna, the mind is restless, turbulent, obstinate and very strong, and I
think to keep that mind under control is, as difficult as to control the wind.
TEXT 35
sri-bhagavan uvaca
asamsayam maha-baho
mano durnigraham calam
abhyasena tu kaunteya
vairagyena ca grhyate
The Supreme Lord said: O mighty-armed, no doubt the mind is fickle and
hard to curb. But by constant practice and by detachment it can be controlled.
TEXT 36
asamyatatmana yogo
dusprapa iti me matih
vasyatmana tu yatata
sakyo 'vaptum upayatah
He who does not strive to control his mind through constant practice and
asceticism, it is impossible on his part to practice yoga. But he, whose mind is
controlled through proper means, attains perfection in that yoga system.
TEXT 37
arjuna uvaca
ayatih sraddhayopeto
yogac calita-manasah
aprapya yoga-samsiddhim
kam gatim krsna gacchati
Arjuna said: O Krishna, a man who has faith, but who is not steadfast and
whose mind wanders away from yoga and fails to accomplish it, what is his
fate?
TEXT 38
kaccin nobhaya-vibhrastas
chinnabhram iva nasyati
apratistho maha-baho
vimudho brahmanah pathi
O Mighty-armed Krishna, does he not perish like a riven cloud fallen from
both and without any support, deluded in the path of Brahman?
TEXT 39
etan me samsayam krsna
chettum arhasy asesatah
tvad-anyah samsayasyasya
chetta na hy upapadyate
You should dispel this doubt of mine completely, O Krishna, for no one
other than You can possibly dispel this doubt.
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TEXT 40
sri-bhagavan uvaca
partha naiveha namutra
vinasas tasya vidyate
na hi kalyana-krt kascid
durgatim tata gacchati
The Supreme Lord said: O Partha, one who practices yoga never meets
with destruction either in this world or in the next. One who does good for all,
never overcomes by evil.
TEXT 41
prapya punya-krtam lokan
usitva sasvatih samah
sucinam srimatam gehe
yoga-bhrasto 'bhijayate
The defaulters of Astanga yoga are of two kinds, viz. (i) those of short
timed practice, and (ii) those of long timed practice. Those who have fallen
from short time practice of Astanga yoga, after enjoying heavenly bliss for a
very long period take birth either in the family of a righteous Brahmin or in the
family of a wealthy person.
TEXT 42
atha va yoginam eva
kule bhavati dhimatam
etad dhi durlabhataramloke
janma yad idrsam
But those who have fallen after a long practice of Astanga yoga, take
birth in the family of wise yogis. A birth in such a pious family is very rare.
TEXT 43
tatra tam buddhi-samyogam
labhate paurva-dehikam
yatate ca tato bhuyah
samsiddhau kuru-nandana
O son of Kuru, taking birth in such a family, he regains his previous divine
intelligence and again strives to achieve perfection in that yoga.
TEXT 44
purvabhyasena tenaiva
hriyate hy avaso 'pi sah
jijnasur api yogasya
sabda-brahmativartate
Due to divine intelligence of his previous life, an inquisitive yogi easily
overcomes the ritualistic principles prescribed in the Vedas.
TEXT 45
prayatnad yatamanas tu
yogi samsuddha-kilbisah
61
aneka-janma-samsiddhas
tato yati param gatim
Through constant and careful practice, the yogi gradually becomes free
from all contaminations and after practicing this yoga for many, many births,
he attains the supreme perfection.
TEXT 46
tapasvibhyo 'dhiko yogi
jnanibhyo 'pi mato 'dhikah
karmibhyas cadhiko yogi
tasmad yogi bhavarjuna
A yogi is superior to an ascetic, superior even to a wiseman and is
therefore far superior to a fruitive worker. Hence, O Arjuna, be a yogi.
TEXT 47
yoginam api sarvesam
mad-gatenantar-atmana
sraddhavan bhajate yo mam
sa me yuktatamo matah
The yogi who follows the path of unalloyed devotion, who worships Me
with great faith, and is firmly attached to Me, is the best of all yogis.
om tatsditi srimad-bhagavad-gitasupanisatsu brahmavidyayam
yoga-sastre sri-krsnarjuna-samvade
dhyana-yogo nama sastho 'dhyayah
Thus ends the Sixth Chapter entitled, "The Principle of Meditation" in the
Upanisad of Srimad Bhagavad Gita, the science of God, the scripture of yoga
and the divine dialogue between Sri Krishna and Arjuna.62
CHAPTER SEVEN
Jnana-Vijnana-Yoga
The transcendental knowledge of the Absolute
TEXT 1
sri-bhagavan uvaca
mayy asakta-manah partha
yogam yunjan mad-asrayah
asamsayam samagram mamyatha
jnasyasi tac chrnu
The Supreme Lord said: O Partha, now listen how you can know Me
completely by practicing yoga with mind steadfastly attached to Me.
TEXT 2
jnanam te 'ham sa-vijnanam
idam vaksyamy asesatah
yaj jnatva neha bhuyo 'nyaj
jnatavyam avasisyate
Now I shall tell you in detail, the principle of transcendental knowledge
about My graceful personality, knowing which there shall remain nothing more
in this world to be known by you.
TEXT 3
manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
Out of hundreds and thousands of human beings one strives to attain
perfection in eternal bliss and out of those who have attained perfection, hardly
one knows Me in My Prime Essence.
TEXT 4
bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
Earth, water, fire, air, ether, mind, intelligence and perverted ego these
are the eight components of My external energy.
TEXT 5
apareyam itas tv anyam
prakrtim viddhi me param
63
jiva-bhutam maha-baho
yayedam dharyate jagat
O Mighty-armed Arjuna, besides My external energy(Apara Prakruti), I
have another energy known as Jiva-potency which is superior to My external
energy. All living entities come of this superior potency.
TEXT 6
etad-yonini bhutani
sarvanity upadharaya
aham krtsnas ya jagatah
prabhavah pralayas tatha
All the sentient and insentient worlds emanate from these two potencies
of Mine. Hence, I am the root cause of creation and destruction of this world.
TEXT 7
mattah parataram nanyat
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani-gana iva
O Dhananjaya, there is none greater than I. All the universes exist in Me,
as gems are strung on a thread.
TEXT 8
raso 'ham apsu kaunteya
prabhasmi sasi-suryayoh
pranavah sarva-vedesu
sabdah khe paurusam nrsu
O son of Kunti, I am the taste of water, the light of the Sun and the Moon,
the syllable 'Om' of all Vedas, the sound in the ether and the virility in mankind.
TEXT 9
punyo gandhah prthivyam ca
tejas casmi vibhavasau
jivanam sarva-bhutesu
tapas casmi tapasvisu
I am the sanctified fragrance of the earth, the heat of the Sun and fire,
the life of all living entities and the penances of the ascetics.
TEXT 10
bijam mam sarva-bhutanam
viddhi partha sanatanam
buddhir buddhimatam asmi
tejas tejasvinam aham
O Partha, know Me that I am the eternal seed of all elements, the
intelligence of the intelligent and the prowess of the powerful.
TEXT 11
balam balavatam caham
64
kama-raga-vivarjitam
dharmaviruddho bhutesu
kamo 'smi bharatarsabha
O Bharatarsabha(Arjuna), I am the strength of the strong, devoid of
passion and wrath. I am the sex in the animals, not opposed to scriptural
injunctions.
TEXT 12
ye caiva sattvika bhava
rajasas tamasas ca ye
matta eveti tan viddhi
na tv aham tesu te mayi
All Sattwika, Rajasa and Tamasa manifestations in the world are the
results of the qualities and actions of My illusory potency. Hence, they are
under My control but I am quite independent of them.
TEXT 13
tribhir guna-mayair bhavair
ebhih sarvam idam jagat
mohitam nabhijanati
mam ebhyah param avyayam
The whole world is deluded by the triple qualities(Sattwa, Raja and Tama)
of My illusory potency. Therefore, people do not know Me, as I am
inexhaustible, unchangeable and independent of these triple qualities.
TEXT 14
daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te
It is extremely difficult to surmount My supernatural Maya consisting of
the triple qualities. but those who surrender unto Me alone, can easily cross it.
TEXT 15
na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrta-jnana
asuram bhavam asritah
The foolish miscreants, the lowest among mankind, those whose
intelligence is stolen by illusion and those who are demoniac in nature, do not
surrender unto Me.
TEXT 16
catur-vidha bhajante mam
janah sukrtino 'rjuna
arto jijnasur artharthi
jnani ca bharatarsabha
O Arjuna, O best among the Bharatas, four kinds of righteous people
65
worship Me. They are (i) the distressed, (ii) the inquisitive, (iii) the desirer of
wealth, and (iv) the seekers of knowledge.
TEXT 17
tesam jnani nitya-yukta
eka-bhaktir visisyate
priyo hi jnanino 'tyartham
aham sa ca mama priyah
Among them, the wise becomes the best by obtaining pure knowledge
through devotional service unto Me. He is very dear to Me and I am also very
dear to him.
TEXT 18
udarah sarva evaite
jnani tv atmaiva me matam
asthitah sa hi yuktatma
mam evanuttamam gatim
The above four classes of devotees are all magnanimous souls. But one
who is situated in My transcendental knowledge, he lives in Me. He is very dear
to Me.
TEXT 19
bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma su-durlabhah
After many births, the wise surrenders unto Me, knowing Me as the cause
of all causes. Such a great devotee is indeed very rare.
TEXT 20
kamais tais tair hrta-jnanah
prapadyante 'nya-devatah
tam tam niyamam asthaya
prakrtya niyatah svaya
The fruitive workers being deprived of My transcendental knowledge,
worship the demigods for fulfilment of their material desires and follow
different rules and regulations akin to their own nature.
TEXT 21
yo yo yam yam tanum bhaktah
sraddhayarcitum icchati
tasya tasyacalam sraddham
tam eva vidadhamy aham
As an indwelling guide of all living entities, I make their faith more
steadfast in that particular god, whom they worship according to their choice.
TEXT 22
sa taya sraddhaya yuktas
66
tasyaradhanam ihate
labhate ca tatah kaman
mayaiva vihitan hi tan
By worshipping a particular demigod with firm faith, one fulfils his desires.
But actually all benefits are granted by Me alone.
TEXT 23
antavat tu phalam tesam
tad bhavaty alpa-medhasam
devan deva-yajo yanti
mad-bhakta yanti mam api
Less intelligent people worship the demigods and the fruits they obtain
from such worship are limited and transitory. The worshippers of demigods go
to the planets of demigods, but My devotees ultimately attain Me.
TEXT 24
avyaktam vyaktim apannam
manyante mam abuddhayah
param bhavam ajananto
mamavyayam anuttamam
People who consider Me as unmanifest, are ignorant even studying the
Vedic scriptures, as they do not know about My supreme, unchangeable and
eternal form.
TEXT 25
naham prakasah sarvasya
yoga-maya-samavrtah
mudho 'yam nabhijanati
loko mam ajam avyayam
My Shyamasundar human form is eternal. As it is enveloped by My
creative potency(Yoga-Maya), it is unmanifest to the fallen souls. Therefore, the
foolish and ignorant people do not know about My unchangeable form.
TEXT 26
vedaham samatitani
vartamanani carjuna
bhavisyani ca bhutani
mam tu veda na kascana
O Arjuna, as the Supreme Lord, I know everything about the past, the
present and the future. I also know all living entities, but due to their
bewilderment, people do not know My eternal Shyamasundar form.
TEXT 27
iccha-dvesa-samutthena
dvandva-mohena bharata
sarva-bhutani sammoham
sarge yanti parantapa
O Parantapa(Arjuna), all living entities, when they come into this material
67
world, are deluded by its dualities like pleasure and pain etc., born of love and
hatred.
TEXT 28
yesam tv anta-gatam papam
jananam punya-karmanam
te dvandva-moha-nirmukta
bhajante mam drdha-vratah
Those who are purged of all sins by dint of their pious deeds, worship Me
with steadfast determination, freed from the worldly opposites and delusion.
TEXT 29
jara-marana-moksaya
mam asritya yatanti ye
te brahma tad viduh krtsnam
adhyatmam karma cakhilam
Those who strive for liberation from old age and death, surrender unto Me
in devotional service. They know everything about transcendental deeds and
fruitive activities.
TEXT 30
sadhibhutadhidaivam mam
sadhiyajnam ca ye viduh
prayana-kale 'pi ca mam
te vidur yukta-cetasah
Those who know Me as the Supreme Personality of Godhead, as the
governing principle of the material manifestation, as the controller of all the
demigods and as the sustainer of all sacrifices, can know Me, even at the time
of death.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
jnana-vijnana-yogo
nama saptamo 'dhyayah
Thus ends the Seventh Chapter entitled, "The Transcendental Knowledge
of the Absolute" in the Upanisad of Srimad Bhagavad Gita, the science of God,
the scripture of Yoga and the divine dialogue between Sri Krishna and Arjuna.
68
CHAPTER EIGHT
Akshar-Brahma-Yoga
Attaining the Supreme Lord
TEXT 1
arjuna uvaca
kim tad brahma kim adhyatmam
kim karma purusottama
adhibhutam ca kim proktam
adhidaivam kim ucyate
Arjuna said: O Purushottama, what is meant by each of the terms
´Brahman´, ´Adhyatma´, ´Karma´, ´Adhibhuta´, and ´Adhidaiva´?
TEXT 2
adhiyajnah katham ko 'tra
dehe 'smin madhusudana
prayana-kale ca katham
jneyo 'si niyatatmabhih
O Madhusudana, what is Adhiyajna(Lord of sacrifice) in this body? How do
the persons engaged in devotional service know You at the time of their death?
TEXT 3
sri-bhagavan uvaca
aksaram brahma paramam
svabhavo 'dhyatmam ucyate
bhuta-bhavodbhava-karo
visargah karma-samjnitah
The Supreme Lord said: the eternal, indestructible and unchangeable
living entity is called Brahman, and his eternal nature is called Adhyatma.
Activities performed for the development of these material bodies are called
karma.
TEXT 4
adhibhutam ksaro bhavah
purusas cadhidaivatam
adhiyajno 'ham evatra
dehe deha-bhrtam vara
The changeable and perishable is called Adhibhuta. Adhidaiba means the
Universal Virata Purusa who is the Presiding Deity of the demigods and of the
senses. I am known as Adhiyajna, the indwelling Super-soul in the heart of all
living entities.
69
TEXT 5
anta-kale ca mam eva
smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah
He who recalls Me, at the time of death, is undoubtedly blessed with My
divine knowledge and attains My nature.
TEXT 6
yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah
Whatever state of being one remembers when he passes away, definitely
he will attain that state.
TEXT 7
tasmat sarvesu kalesu
mam anusmara yudhya ca
mayy arpita-mano-buddhir
mam evaisyasy asamsayah
Therefore, always think of Me and fight the battle. When you will perform
your duties by fixing your mind and intelligence on Me, definitely you will attain
Me.
TEXT 8
abhyasa-yoga-yuktena
cetasa nanya-gamina
paramam purusam divyam
yati parthanucintayan
O Partha, the Supreme Lord is attainable by remembering Him with
undeviated attention and constant practice of Yoga.
TEXT 9
kavim puranam anusasitaram
anor aniyamsam anusmared yah
sarvasya dhataram acintya-rupam
aditya- varnam tamasah parastat
The Supreme Lord is omniscient, eternal, the supreme controller, the
smallest, the sustainer of all, eternally adolescent, inconceivable, self-revealed
like the self-luminous Sun and beyond material conception.
TEXT 10
prayana-kale manasacalena
bhaktya yuktoyoga-balena caiva
bhruvor madhye pranam avesya samyak
sa tam param purusam upaiti divyam
70
One who remembers the Supreme Lord in devotion, at the time of death,
by fixing his prana (vital air) between the two eyebrows due to previous
practice of yoga, will definitely attain the Supreme Lord.
TEXT 11
yad aksaram veda-vido vadanti
visanti yad yatayo vita-ragah
yad icchanto brahmacaryam caranti
tat te padam sangrahena pravaksye
Now I shall tell you the process for attaining the ultimate goal, designated
Akshara(Parama Purusa) by the vedic scholars, in Whom dwell the great sages
detached from all worldly affinities and for Whom the Brahmacharis practise
celibacy.
TEXT 12-13
sarva-dvarani samyamya
mano hrdi nirudhya ca
murdhny adhayatmanah pranam
asthito yoga-dharanam
om ity ekaksaram brahma
vyaharan mam anusmaran
yah prayati tyajan deham
sa yati paramam gatim
Controlling all senses through practice of yoga, fixing the mind on the
heart and the prana (vital air) between the two eyebrows and uttering the
sacred syllable ´Om´, if one quits his body, he will definitely attain My eternally
blissful realm.
TEXT 14
ananya-cetah satatam
yo mam smarati nityasah
tasyaham sulabhah partha
nitya-yuktasya yoginah
O Partha (Arjuna), I am easily accessible to him who remembers Me
without deviation.
TEXT 15
mam upetya punar janma
duhkhalayam asasvatam
napnuvanti mahatmanah
samsiddhim paramam gatah
Pure devotees are not subject to rebirth which is transitory and full of
miseries, because they have attained the highest perfection.
TEXT 16
a-brahma-bhuvanal lokah
punar avartino 'rjuna
mam upetya tu kaunteya
71
punar janma na vidyate
O Arjuna, beginning from the lowest planets to the highest planet in the
material world (i.e. up to Brahmaloka) all are subject to rebirth. But, O son of
Kunti, one who takes shelter in Me through devotional service, is not liable to
be reborn.
TEXT 17
sahasra-yuga-paryantam
ahar yad brahmano viduh
ratrim yuga-sahasrantam
te 'ho-ratra-vido janah
As per human calculation, a period of thousand four-ages is the duration
of a day of Brahma and such a period is also the duration of his night.
TEXT 18
avyaktad vyaktayah sarvah
prabhavanty ahar-agame
ratry-agame praliyante
tatraivavyakta-samjnake
All living entities are made manifest with the dawn of Brahma's day and
they are annihilated with the beginning of Brahma's night.
TEXT 19
bhuta-gramah sa evayam
bhutva bhutva praliyate
ratry-agame 'vasah partha
prabhavaty ahar-agame
Time and again, this multitude of living entities come into being at the
dawn of the day of Brahma and dissolve at the beginning of the night of
Brahma.
TEXT 20
paras tasmat tu bhavo 'nyo
'vyakto 'vyaktat sanatanah
yah sa sarvesu bhutesu
nasyatsu na vinasyati
But there is another nature, which is eternal and superior to material
nature. It is so excellent and eternal that when all in this world is destroyed, it
remains as it is.
TEXT 21
avyakto 'ksara ity uktas
tam ahuh paramam gatim
yam prapya na nivartante
tad dhama paramam mama
My supreme abode is the ultimate destination of all living entities, which
is unmanifested and infallible. When one attains it, he never comes back.
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TEXT 22
purusah sa parah partha
bhaktya labhyas tv ananyaya
yasyantah-sthani bhutani
yena sarvam idam tatam
O Partha, that Supreme Personality of Godhead is the greatest of all and
is attainable by unalloyed devotion. He is all pervading and everything exists in
Him.
TEXT 23
yatra kale tv anavrttim
avrttim caiva yoginah
prayata yanti tam kalam
vaksyami bharatarsabha
O Bharatarsabha (Arjuna), now I shall tell you about the time when the
yogis passing away from this world, will come back to this material world or
not.
TEXT 24
agnir jyotir ahah suklah
san masa uttarayanam
tatra prayata gacchanti
brahma brahma-vido janah
Those who know the Supreme Brahman, breathe their last at the time of
influence of Fire-god, in light, in an auspicious day, in the bright fortnight and
during the six months period when the sun moves to the northern side of the
equator.
TEXT 25
dhumo ratris tatha krsnah
san-masa daksinayanam
tatra candramasam jyotir
yogi prapya nivartate
Karma-yogis who pass away during smoke, night, dark fortnight, the six
months when the sun moves to the southern side of the equator, or attain the
moon planet, again come to this world.
TEXT 26
sukla-krsne gati hy ete
jagatah sasvate mate
ekaya yaty anavrttim
anyayavartate punah
There are two eternal paths for passing away from this world. One is the
path of light and the other is darkness. Those who pass away during the path of
light are not liable to come back but those who pass away during the path of
darkness are bound to return.
TEXT 27
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naite srti partha janan
yogi muhyati kascana
tasmat sarvesu kalesu
yoga-yukto bhavarjuna
O Partha, a devotee knowing these two eternal paths of light and
darkness is never bewildered by the triple qualities of material nature.
Therefore, O Arjuna, always follow the cult of unalloyed devotion.
TEXT 28
vedesu yajnesu tapahsu caiva
danesu yat punya-phalam pradistam
atyeti tat sarvam idam viditva
yogi param sthanam upaiti cadyam
A pure devotee is not deprived of all the good results accruing from the
study of the Vedas, the performance of sacrifices, austerities, giving charity
and all other types of activities. Obtaining all those things through devotional
service he attains the supreme blissful realm.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
taraka-brahma-yogo
namastamo 'dhyayah
Thus ends the Eight Chapter entitled, "Attaining the Supreme Lord" in the
Upanishad of Srimad Bhagavad Gita, the science of God, the scripture of yoga
and the divine dialogue between Sri Krishna and Arjuna.74
CHAPTER NINE
Raja Vidhya- Raj guhya-Yoga
The supreme secret knowledge
TEXT 1
sri-bhagavan uvaca
idam tu te guhyatamam
pravaksyamy anasuyave
jnanam vijnana-sahitam
yajjnatva moksyase 'subhat
The Supreme Lord said: O Arjuna, as you are free from malice, I will
expound to you this profound secret knowledge and experience by
understanding which you will be released from evil and cycle of births and
deaths.
TEXT 2
raja-vidya raja-guhyam
pavitram idam uttamam
pratyaksavagamam dharmyam
su-sukham kartum avyayam
It is a royal science, a sovereign secret, a supreme purifier. It is perceived
by direct experience, it is the perfection of religion, it is easy to practise and it
is eternal and imperishable.
TEXT 3
asraddadhanah purusa
dharmasyasya parantapa
aprapya mam nivartante
mrtyu-samsara-vartmani
O Parantap(Arjuna), those who have no faith in Me, are unable to acquire
the supreme knowledge of devotional service and hence are hurled into the
vortex of birth and death in this material world.
TEXT 4
maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah
The whole universe is pervaded by My unmanifested form. All beings
exist in Me but I do not exist in them.
TEXT 5
75
na ca mat-sthani bhutani
pasya me yogam aisvaram
bhuta-bhrn na ca bhuta-stho
mamatma bhuta-bhavanah
And yet the beings do not really abide in Me. Behold, that is My divine
mistery. My spirit which is the source of all beings sustains all things, but it
does not abide in them.
TEXT 6
yathakasa-sthito nit yam
vayuh sarvatra-go mahan
tatha sarvani bhutani
mat-sthan ity upadhara ya
As air, which is all-pervading, ever exists in ether, similarly know that all
beings exist in Me.
TEXT 7
sarva-bhutani kaunteya
prakrtim yanti mamikam
kalpa-ksaye punas tani
kalpadau visrjamy aham
O son of Kunti, every material manifestation enters into My nature at the
end of the millennium and again I create them by My nature at the beginning of
another millennium.
TEXT 8
prakrtim svam avastabhya
visrjami punah punah
bhuta-gramam imam krtsnam
avasam prakrter vasat
This material world is under My control. Therefore, it is manifested time
and again by My will.
TEXT 9
na ca mam tani karmani
nibadhnanti dhananjaya
udasina-vad asinam
asaktam tesu karmasu
O Dhananjaya, those actions can not bind Me and I remain completely
detached from those actions. But in reality I am not detached, I am always
attached to eternal bliss.
TEXT 10
ma yadh yaksena prakrtih
su yate sa-caracaram
hetunanena kaunte ya
jagad viparivartate
O son of Kunti, the material nature produces all movable and immovable
76
things in this world under My supervision. Thus, this manifestation comes into
existence time and again.
TEXT 11
avajananti mam mudha
manusim tanum asritam
param bhavam ajananto
mama bhuta-mahesvaram
Foolish persons deride Me when I manifest Myself in a human form. They
do not know that I am the Supreme Lord of the universe.
TEXT 12
moghasa mogha-karmano
mogha-jnana vicetasah
raksasim asurim caiva
prakrtim mohinim sritah
Those who are thus deluded, are attracted by demoniac and atheistic
temperament. In that bewildered condition, their desire for liberation, fruitive
action and to acquire knowledge are all defeated.
TEXT 13
mahatmanas tu mam partha
daivim prakrtim asritah
bhajanty ananya-manaso
jnatva bhutadim avyayam
O Partha, the great souls being protected by divine nature worship Me, as
the primeaval and inexhaustible source of everything, with unalloyed devotion.
TEXT 14
satatam kirtayanto mam
yatantas ca drdha-vratah
namasyantas ca mam bhaktya
nit ya-yukta upasate
Those great devotees always chant My divine Name, Form, Qualities and
Pastimes. They worhip Me with great determination in order to become My
eternal servant.
TEXT 15
jnana-yajnena capy an ye
yajanto mam upasate
ekatvena prthaktvena
bahudha visvato-mukham
Others who are busy in acquiring knowledge, worship Me as the Supreme
Lord, in different forms and as the Lord of the universe.
TEXT 16-19
aham kratur aham yajnah
svadhaham aham ausadham
77
mantro 'ham aham evajyam
aham agnir aham hutam
pitaham asya jagato
mata dhata pitamahah
vedyam pavitram omkara
rk sama yajur eva ca
gatir bharta prabhuh sakai
nivasah saranam suhrt
prabhavah pralayah sthanam
nidhanam bijam avyayam
tapamy aham aham varsam
nigrhnamy utsrjami ca
amrtam caiva mrtyus ca
sad asac caham arjuna
O Arjuna, I am the ritual, the sacrifice, the oblation, the medicine, the
incantation, the ghee, the fire, the offering, the father of this universe, the
mother, the supporter, and the grandfather; the knowable and the syllable
'Om', the Vedas viz., the Rig, the Sama and the Yajur; the highest goal of all,
the sustainer, the master, the witness, the abode, the refuge, the friend, the
creation, the annihilation, the cause of existence, the eternal seed; the heat in
summer, the cold in winter, the rain in rainy season. I am the nectar, the death
and the eternal truth. Such meditation is one type of worship of My universal
form.
TEXT 20
trai-vidya mam soma-pah puta-papa
yajnair istva svar-gatim prarthayante
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan
Those who perform fruitive actions become purged of all sins, by study of
the Vedas and by drinking soma-juice. Gradually they implore for heavenly
planets by worshipping Me through sacrifices and after taking birth in the
heaven, they enjoy celestial pleasures.
TEXT 21
te tam bhuktva svarga-lokam visalam
ksine punye martya-lokam visanti
evam trayi-dharmam anuprapanna
gatagatam kama-kama labhante
After enjoying celestial pleasures in the heaven, they return to this
material world on the expiry of their virtue. Thus, the fruitive workers being
loyal to the vedic injunctions, are thrown to the cycle of birth and death.
TEXT 22
anan yas cintayanto mam
ye janah paryupasate
78
tesam nit yabhi yuktanam
yoga-ksemam vahamy aham
But those who accept the path of devotional service and meditate on Me,
they offer Me everything devoid of any desire and steadfastly attached to Me. I
fulfil their requirements and preserve what they possess.
TEXT 23
ye 'py anya-devata-bhakta
yajante sraddhayanvitah
te 'pi mam eva kaunteya
yajanty avidhi-purvakam
O son of Kunti, whatever one offers to the demigods, is actually meant for
Me. But due to lack of proper knowledge he offers it to them, which is contrary
to prescribed rules.
TEXT 24
aham hi sarva-yajnanam
bhokta ca prabhur eva ca
na tu mam abhijananti
tattvenatas cyavanti te
I am the sole enjoyer and Lord of all sacrifices. Those who are quite
ignorant of My real transcendental nature, are bound to fall down.
TEXT 25
yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutani yanti bhuteiya
yanti mad-yajino 'pi mam
The worshippers of demigods, of ancestors and of the ghosts and spirits
take birth among them respectively; and My devotees attain Me.
TEXT 26
patram puspam phalam to yam
yo me bhakt ya prayacchati
tad aham bhakt y-upahrtam
asnami prayatatmanah
If a person offers Me even a leaf, a flower, a fruit or a drop of water with
love, affection and devotion, I accept it.
TEXT 27
yat karosi yad asnasi
yajjuhosi dadasi yat
yat tapas yasi kaunteya
tat kurusva mad-arpanam
O son of Kunti, whatever you do, whatever you eat, whatever you
sacrifice, whatever you donate and austerities that you perform, consecrate
them all unto Me.
79
TEXT 28
subhasubha-phalair evam
moksyase karma-bandhanaih
sann yasa-yoga-yuktatma
vimukto mam upaisyasi
O Arjuna, thus you will be freed from the good and evil impacts of fighting
and by accepting this principle of renunciation you will be liberated and attain
Me.
TEXT 29
samo ham sarva-bhutesu
na me dvesyo 'sti na priyah
ye bhajanti tu mam bhakt ya
mayi te tesu capy aham
I behave equally and in an impartial manner to all living entities. I have
neither enemy nor friend. But those who worship Me in devotion, they dwell in
Me and I dwell in them. This is My distinctive principle.
TEXT 30
api cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah
If a person is engaged in the devotional service of the Lord, even after
commiting the most henious actions, he will be considered as a saint as he is
properly situated.
TEXT 31
ksipram bhavati dharmatma
sasvac-chantim nigacchati
kaunteya pratijanihi
na me bhaktah pranasyati
O son of Kunti, My devotee quickly becomes a righteous person and
attains lasting peace. I proclaim it boldly that My devotee never perishes.
TEXT 32
mam hi partha vyapasrit ya
ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras
te 'pi yanti param gatim
O Partha, those who take absolute shelter in Me, though they be born of
lower births women including the prostitutes, Vaisyas(Merchants) and
Sudras(Lower class people), the untouchables attain the supreme destination.
My devotees are not confined to a particular caste, creed, gender, colour, sect
or community.
TEXT 33
kim punar brahmanah punya
80
bhakta rajarsayas tatha
anityam asukham lokam
imam prapya bhajasva mam
When the lowest class people become purged of all sins through
devotional service, there is no doubt that the miseries of the pious Brahmins
and Kshatriyas(Ruling/warrior class) will disappear quickly through devotional
service.
TEXT 34
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi yuktvaivam
atmamam mat-parayanah
O Arjuna, always think of Me, become My devotee, offer obeisances to Me
and worship Me alone. Being totally absorbed in Me, you will definitely attain
Me.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
raja-guhya-yogo
navamo 'dhyayah
Thus ends the Ninth Chapter entitled, "The Supreme Secret Knowledge"
in the Upanisad of Srimad Bhagavad Gita, the science of God, the scripture of
yoga and the divine dialogue between Sri Krishna and Arjuna.
81
CHAPTER Ten
Vibhuti-Yoga
The opulence of the Supreme Lord
TEXT 1
sri-bhagavan uvaca
bhuya eva maha-baho
srnu me paramam vacah
yat te 'ham priyamanaya
vaks yami hita-kamyaya
The Supreme Lord said: O mighty armed Arjuna, hear My Supreme words
once again which I am now going to impart you for your betterment, as you are
very dear to Me and it will give you immense pleasure.
TEXT 2
ne me viduh sura-ganah
prabhavam na maharsayah
aham adir hi devanam
maharsinam ca sarvasah
I am the source of all the demigods and the great sages. Therefore, they
do not know My transcendental deeds which I perform in a human form in this
material world.
TEXT 3
yo mam ajam anadim ca
vetti loka-mahesvaram
asammudhah sa martyesu
sarva-papaih pramucyate
He who knows Me as unborn, beginningless and the Supreme Lord of all
planets, is freed from delusion and is purged of all sins.
TEXT 4-5
buddhir jnanam asammohah
ksama satyam damah samah
sukham duhkham bhavo 'bhavo
bhayam cabhayam eva ca
ahimsa samata tustis
tapo danam yaso 'yasah
bhavanti bhava bhutanam
matta eva prthag-vidhah
Intelligence, knowledge, non-delusion, forgiveness, truth, control of
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internal and external senses, pleasure and pain, birth and death, fear and
courage, non-violence, equality, contentment, austerity, charity, fame, infamy -
all these diverse qualities of human beings are created by Me.
TEXT 6
maharsayah sapta purve
catvaro manavas tatha
mad-bhava manasajata
yesam loka imah prajah
The seven sages, the four Brahmacharis and the fourteen Manus are all
born of Me. All living entities in these worlds descend from them.
TEXT 7
etam vibhutim yogam ca
mama yo vetti tattvatah
so vikalpena yogena
yujyate natra samsayah
There is no doubt that he who knows about My opulence and power,
engages in devotional service.
TEXT 8
aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah
I am the fountain head of all spiritual and material worlds. Everything
emanates from Me. The wise man who know it perfectly well, they engage in
My devotional service and worship Me with love and with great attention.
TEXT 9
mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca
With minds fixed on Me, with lives consecrated to Me, My pure devotees
fully absorbed in Me, and they derive great pleasure enlightening one another
and conversing on My glorious attributes and deeds.
TEXT 10
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te
Those who worship Me with love and devotion, I give them unadulterated
love born of pure intelligence, which enables them to attain My blissful realm.
TEXT 11
tesam evanukampartham
83
aham ajnana-jam tamah
nasayamy atma-bhava-stho
jnana-dipena bhasvata
Out of My causeless mercy for them, I dwelling in their hearts, destroy
their darkness born of ignorance, with the lamp of pure knowledge.
TEXT 12-13
arjuna uvaca
param brahma param dhama
pavitram paramam bhavan
purusam sasvatam divyam
adi-devam ajam vibhum
ahus tvam rsayah sarve
devarsir naradas tatha
asito devalo vyasah
svayam caiva bravisi me
Arjuna said: O Lord, all great sages such as Narada, Asita, Devala and
Vyasa have all declared that you are the Supreme Brahman, the supreme
abode, the Holiest, the Supreme Personality of Godhead, eternal divine person,
unborn and sublime. Now You are declaring the same thing to me.
TEXT 14
sarvam etad rtam manye
yan mam vadasi kesava
na hi te bhagavan vyaktim
vidur deva na danavah
O Kesava, all that You narrated to me, I believe that as true. Neither the
demigods nor the demons can know You or Your divine personality.
TEXT 15
svayam evatmanatmanam
vettha tvam purusottama
bhuta-bhavana bhutesa
deva-deva jagat-pate
O Purushottama, the source of all living beings, the Lord of all elements,
the Lord of all lords, the Lord of the universe, You know Yourself through Your
own potency.
TEXT 16
vaktum arhasy asesena
divya hy atma-vibhutayah
yabhir vibhutibhir lokan
imams tvam vyapya tisthasi
Only You are competent to describe about Your divine powers by which
You pervade all these universes. Please tell me all this in detail.
TEXT 17
katham vidyam aham yogims
84
tvam sada paricintayan
kesu kesu ca bhavesu
cintyo 'si bhagavan maya
O Lord of yoga, how shall I know You by constant contemplation? What
are you different aspects in which I am to meditate?
TEXT 18
vistarenatmano yogam
vibhutim ca janardana
bhuyah kathaya trptir hi
srnvato nasti me 'mrtam
O Janardana(Krishna), please tell me again in detail about Your mighty
potency and glory. Hearing your glories my thirst for listening Your ambrosial
words increases instead of being quenched.
TEXT 19
sri-bhagavan uvaca
hanta te kathayisyami
divya hy atma-vibhutayah
pradhanyatah kuru-srestha
nasty anto vistarasya me
The Supreme Lord said: O best of Kurus, My opulences are limitless. Out
of them I will tell you some prominent divine extensions.
TEXT 20
aham atma gudakesa
sarva-bhutasaya-sthitah
aham adis ca madhyam ca
bhutanam anta eva ca
O Gudakesa(Arjuna), I am the soul - the indwelling guide of all living
entities. I am the beginning, the middle and the end of al beings.
TEXT 21
adityanam aham visnur
jyotisam ravir amsuman
maricir marutam asmi
naksatranam aham sasi
Of the twelve Adityas, I am Vishnu; of the luminaries, I am the radiant
Sun; of the Maruts, I am Marichi; and among the stars, I am the Moon.
TEXT 22
vedanam sama-vedo 'smi
devanam asmi vasavah
indriyanam manas casmi
bhutanam asmi cetana
Of the Vedas, I am the Sama Veda; of the gods, I am Indra; of all senses, I
am the mind; and among the living beings, I am knowledge.
85
TEXT 23
rudranam sankaras casmi
vitteso yaksa-raksasam
vasunam pavakas casmi
meruh sikharinam aham
Of Rudras, I am Sankara(Siva); of the Yakshas and Rakshasas, I am
Kubera (the lord of wealth); of the Vasus, I am pavaka (fire); and of the
mountains, I am Sumeru.
TEXT 24
purodhasam ca mukhyam mam
viddhi partha brhaspatim
senaninam aham skandah
sarasam asmi sagarah
O Arjuna, of priests I am Bruhaspati; of generals, I am Kartikeya, the Lord
of battle; and among the water bodies, I am the ocean.
TEXT 25
maharsinam bhrgur aham
giram asmy ekam aksaram
yajnanam japa-yajno 'smi
sthavaranam himalayah
Of great sages, I am Bhrugu; of all words, I am the syllable 'Om'; of
sacrifices, I am the Japa Yajna or the Nama yajna(chanting of the holy names);
of immovable things I am the Himalayas.
TEXT 26
asvatthah sarva-vrksanam
devarsinam ca naradah
gandharvanam citrarathah
siddhanam kapilo munih
Of trees, I am the Aswattha; of sages and demigods, I am Narada; of
Gandharvas, I am Chitraratha; and among enlightened persons, I am the sage
Kapila.
TEXT 27
uccaihsravasam asvanam
viddhi mam amrtodbhavam
airavatam gajendranam
naranam ca naradhipam
Of horses, know Me to be Uchaishrava; of elephants, know Me as
Airavata; I am the king among mankind.
TEXT 28
ayudhanam aham vajram
dhenunam asmi kamadhuk
prajanas casmi kandarpah
sarpanam asmi vasukih
86
Of weapons, I am the thunderbolt; of cows, I am the Kamadhenu; I am
the Cupid, source of all creations; among serpents, I am Vasuki.
TEXT 29
anantas casmi naganam
varuno yadasam aham
pitrnam aryama casmi
yamah samyamatam aham
Of the Nagas, I am Ananta; among the aquatic creatures, I am Varuna; of
ancestors, I am Aryama; and among the dispensers of justice, I am Yama, the
Lord of death.
TEXT 30
prahladas casmi daityanam
kalah kalayatam aham
mrganam ca mrgendro 'ham
vainateyas ca paksinam
Of demons, know Me as the devoted Prahlada; of subduers, I am Time; of
brutes, I am the forest king Lion; of birds, I am Garuda, the feathered carrier of
Vishnu.
TEXT 31
pavanah pavatam asmi
ramah sastra-bhrtam aham
jhasanam makaras casmi
srotasam asmi jahnavi
Of purifiers, I am the wind; of armed warriors, I am Rama; of acquatic
animals, I am Makara; and of rivers, I am the Ganges.
TEXT 32
sarganam adir antas ca
madhyam caivaham arjuna
adh yatma-vidya vidyanam
vadah pravadatam aham
O Arjuna, I am the beginning, the middle, and the end of all creations. Of
all sciences, I am spiritual science or the self embodied knowledge; and of
logicians I am the conclusive truth.
TEXT 33
aksaranam a-karo 'smi
dvandvah samasikasya ca
aham evaksayah kalo
dhataham visvato-mukhah
Of alphabets, I am the first vowel; of compound words, I am the dualword;
of the destructive agents, I am the Mahakala Rudra; and among creators,
I am Brahma.
TEXT 34
87
mrtyuh sarva-haras caham
udbhavas ca bhavisyatam
kirtih srir vak ca narinam
smrtir medha dhrtih ksama
I am the all-devouring death, I am the source of all that is to come.
Among women, I am fame, beauty, speech, memory, intelligence, faithfulness
and forbearance.
TEXT 35
brhat-sama tatha samnam
gayatri chandasam aham
masanam marga-sirso 'ham
rtunam kusumakarah
Of hymns, I am the great Sama; of meters, I am the Gayatri; of months, I
am Margashira(corresponding to November and December); and among
seasons, I am Spring season.
TEXT 36
dyutam chalayatam asmi
teias teiasvinam aham
jayo 'smi vyavasayo 'smi
sattvam sattvavatam aham
Among the cheats, I am the gambling; among the splendid, I am the
splendor; among the enterprising people, I am victory and adventure; and I am
the strength of the strong.
TEXT 37
vrsninam vasudevo 'smi
pandavanam dhananjayah
muninam apy aham vyasah
kavinam usana kavih
Among the Vrusnis, I am Vasudeva; among the Pandavas, I am
Dhananjaya (Arjuna); of sages, I am Vyasa; and among the poets, I am
Sukracharya (the preceptor of the demons).
TEXT 38
dando damayatam asmi
nitir asmijigisatam
maunam caivasmi guhyanam
jnanam jnanavatam aham
Of punishments, I am the rod of chastisement; I am principle among
those who seek victory; I am silence among secret things; and knowledge
among the wise.
TEXT 39
yac capi sarva-bhutanam
bijam tad aham ariuna
na tad asti vina yat syan
88
maya bhutam caracaram
O Arjuna, I am the seed of all things. Nothing moving or inert can exist
without Me.
TEXT 40
nanto 'sti mama divyanam
vibhutinam parantapa
esa tuddesatah prokto
vibhuter vistaro maya
O Parantapa (Arjuna), there is no end to My divine manifestations. What I
have told you is a mere indication of My infinite opulences.
TEXT 41
yad yad vibhutimat sattvam
srimad urjitam eva va
tat tad evavagaccha tvam
mama tejo-'msa-sambhavam
Know, O Arjuna, that all beautiful, glorious, sublime and mighty creations
emanate from Me and are a spark of My divine splendour.
TEXT 42
atha va bahunaitena
kim jnatena tavarjuna
vistabhyaham idam krtsnam
ekamsena sthito jagat
But what need is there to know all these details, O Arjuna? I pervade and
support the entire universe only with a single fragment of Myself.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
vibhuti-yogo
nama dasamo 'dhyayah
Thus ends the Tenth Chapter entitled, "The Opulence of the Supreme
Lord" in the Upanisad of Srimad Bhagavad Gita, the science of God, the
scripture of yoga and the divine dialogue between Sri Krishna and Arjuna.
89
CHAPTER ELEVEN
Visva-rupa-darsana-Yoga
The universal form of the Supreme Lord
TEXT 1
arjuna uvaca
mad-anugrahaya paramam
guhyam adhyatma-samjnitam
yat tvayoktam vacas tena
moho 'yam vigato mama
Arjuna said: O Lord, now my delusion is dispelled by hearing Your most
confidential transcendental advice, which You have delivered out of
compassion for me.
TEXT 2
bhavapyayau hi bhutanam
srutau vistaraso maya
tvattah kamala-patraksa
mahatmyam api cavyayam
O Lotus-eyed, I have heard from You in detail about the creation and
destruction of all living entities and also regarding Your inexhaustible glories.
TEXT 3
evam etad yathattha tvam
atmanam paramesvara
drastum icchami te rupam
aisvaram purusottama
O Best of beings, O Supreme Lord, though I am seeing Your actual
position, still then I wish to see how You have entered into this cosmic
manifestation. I want to behold that Universal Form of You.
TEXT 4
manyase yadi tac chakyam
maya drastum iti prabho
yogesvara tato me tvamdarsayatmanam
avyayam
O my Lord, O Lord of all mystic power, if you think that I am fit to
visualise that Universal Form, then kindly show me that divine form.
TEXT 5
sri-bhagavan uvaca
pasya me partha rupani
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sataso 'tha sahasrasah
nana-vidhani divyani
nana-varnakrtini ca
The Supreme Lord said; O Partha, behold My opulences, in hundreds of
thousands of different divine forms and also in different colours and shapes.
TEXT 6
pasyadityan vasun rudran
asvinau marutas tatha
bahuny adrsta-purvani
pasyascaryani bharata
O Bharata, see the twelve Adityas, the eight Vasus, the eleven Rudras,
the twin Aswins and the forty nine Maruts along with something which no one
has ever seen or heard before.
TEXT 7
ihaika-stham jagat krtsnam
pasyadya sa-caracaram
mama dehe gudakesa
yac canyad drastum icchasi
The entire universe and whatever you want to behold, all are My
opulences. Therefore, O Gudakesa, behold all those things in My body.
TEXT 8
na tu mam sakyase drastum
anenaiva sva-caksusa
divyam dadami te caksuh
pasya me yogam aisvaram
But you cannot behold My glorious form with your human eyes.
Therefore, I give you divine vision by which you can behold My mystic
opulence.
TEXT 9-11
sanjaya uvaca
evam uktva tato rajan
maha-yogesvaro harih
darsayam asa parthaya
paramam rupam aisvaram
aneka-vaktra-nayanam
anekadbhuta-darsanam
aneka-divyabharanam
divyanekodyatayudham
divya-malyambara-dharam
divya-gandhanulepanam
sarvascarya-mayam devam
anantam visvato-mukham
Sanjaya said: O king, saying thus, Hari, the Lord of Supreme Yoga
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displayed His Universal Form to Arjuna. That universal form was very wondrous,
with many mouths and eyes, with many divine ornaments and with many
divine weapons, decorated with divine garlands and garments and with sweet
scented divine perfumes smeared all over His body, all wonderful, resplendent,
unlimited and with faces all the world over.
TEXT 12
divi surya-sahasrasya
bhaved yugapad utthita
yadi bhah sadrsi sa syad
bhasas tasya mahatmanah
If hundreds of thousands of suns rise in the sky at once, they might
slightly resemble the effulgence of that Mighty Form, Viswa-Rupa.
TEXT 13
tatraika-stham jagat krtsnam
pravibhaktam anekadha
apasyad deva-devasya
sarire pandavas tada
Arjuna beheld the unlimited universes although divided into many parts
situated in one place in the body of the universal form of the Lord.
TEXT 14
tatah sa vismayavisto
hrsta-roma dhananjayah
pranamya sirasa devam
krtanjalir abhasata
Then, Dhananjaya (Arjuna) became astonished and imotional, his hairs
stood on end in ecstasy, offering obeisances to the Supreme Lord, he prayed
the Lord with folded hands.
TEXT 15
arjuna uvaca
pasyami devams tava deva dehe
sarvams tatha bhuta-visesa-sanghan
brahmanam isam kamalasana-stham
rsims ca sarvan uragams ca divyan
Arjuna said: O Lord, in Your divine body, I behold all the demigods, all
living entities, the Lord Brahma seated on lotus flower, Lord Siva, all the sages
and all the divine serpents.
TEXT 16
aneka-bahudara-vaktra-netram
pasyami tvam sarvato 'nanta-rupam
nantam na madhyam na punas tavadim
pasyami visvesvara visva-rupa
O Lord of the universe, O Viswa-Rupa (Universal Form), in Your divine
body I behold innumerable arms, bellies, mouths and eyes. I find no beginning,
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middle or end to all this.
TEXT 17
kiritinam gadinam cakrinam ca
tejo-rasim sarvato diptimantam
pasyami tvam durniriksyam samantad
diptanalarka-dyutim aprameyam
Your All-pervading Divine Form adorned with crowns, mace and discs, is
difficult to behold for its resplendent as the radiant sun.
TEXT 18
tvam aksaram paramam veditavyam
tvam asya visvasya param nidhanam
tvam avyayah sasvata-dharma-gopta
sanatanas tvam puruso mato me
You are inexhaustible, the Supreme Being, worthy to be known, the best
in all the universes; You are unchangeable, the maintainer of religion and the
eternal personality of Godhead.
TEXT 19
anadi-madhyantam ananta-viryam
ananta-bahum sasi-surya-netram
pasyami tvam diota-hutasa-vaktram
sva-tejasa visvam idam tapantam
You have no beginning, middle or end. There is no end to Your glories. You
have countless arms and the sun and the moon are Your eyes. You are
illuminating this entire universe by Your own effulgence.
TEXT 20
dyav a-prthivyor idam antaram hi
vyaptam tvayaikena disas ca sarvah
drstvadbhutam rupam ugram tavedam
loka-trayam pravyathitam mahatman
The earth, the sky and the space in between are all pervaded by You
alone. O Lord, I am seeing Your terrible and wonderful form. I see that all
planets are perplexed.
TEXT 21
ami hi tvam sura-sangha visanti
kecid bhitah pranjalayo grnanti
svastity uktva maharsi-siddha-sanghah
stuvanti tvam stutibhih puskalabhih
The demigods are entering in Your divine frame; some are praying You in
fear with folded hands. The great sages are beholding You by singing
doxologies.
TEXT 22
rudraditya vasavo ye ca sadhya
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visve 'svinau marutas cosmapas ca
gandharva-yaksasura-siddha-sangha
viksante tvam vismitas caiva sarve
The Rudras, the Adityas, the Vasus, the Sadhyas, the Viswadevas, the
twin Aswinikumaras, the Maruts, the ancestors, the Gandharvas, the Yakshas,
the demons and the siddhas - all are beholding You in wonder.
TEXT 23
rupam mahat te bahu-vaktra-netram
maha-baho bahu-bahuru-padam
bahudaram bahu-damstra-karalam
drstva lokah pravyathitas tathaham
O Mighty-Armed, just like me, all the planets with their inhabitants are
perturbed by beholding You with innumerable faces, eyes, arms, thighs, feet,
bellies and the dreadful teeth.
TEXT 24
nabhah-sprsam diptam aneka-varnam
vyattananam dipta-visala-netram
drstva hi tvam pravyathitantar-atma
dhrtim na vindami samam ca visno
O Lord Visnu, I am not getting peace and tranquillity by beholding You in
this body which touches the sky, which is multicoloured, resplendent, with
opened mouths and extensive eyes.
TEXT 25
damstra-karalani ca te mukhani
drstvaiva kalanala-sannibhani
diso najane na labhe ca sarma
prasida devesa jagan-nivasa
I am bewildered by seeing Your deathlike faces with terrible teeth. I am
losing equilibrium. O Lord, O refuge of he universe, please be merciful to me.
TEXT 26-27
ami ca tvam dhrtarastrasya putrah
sarve sahaivavani pala-sanghaih
bhismo dronah suta-putras tathasau
sahasmadiyair api yodha-mukhyaih
vaktrani te tvaramana visanti
damstra-karalani bhayanakani
kecid vilagna dasanantaresu
sandrsyante curnitair uttamangaih
The sons of Dhrutarastra along with all the kings, Bhisma, Drona, Karna,
and all the warriors on our side are rushing into Your mouths of terrible tooth. It
is seen that some are smashed within the gaps of teeth for their heads crushed
to powder.
TEXT 28
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yatha nadinam bahavo 'mbu-vegah
samudram evabhimnukha dravanti
tatha tavami nara-loka-vira
visanti vaktrany abhivijvalanti
As the many torrents of rivers rush towards the ocean so do these heroes
of the mortal world rush into Your flaming Mouths.
TEXT 29
yatha pradiptam jvalanam patanga
visanti nasaya samrddha-vegah
tathaiva nasaya visanti lokas
tavapi vaktrani samrddha-vegah
As mouths rush swiftly into a blazing fire to perish there, so do these men
rush into Your Mouths with tremendous speed to their own destruction.
TEXT 30
lelihyase grasamanah samantal
lokan samagran vadanair jvaladbhih
tejobhir apuryajagat samagram
bhasas tavograh pratapanti visno
O Lord Vishnu, You are devouring all people from all directions through
Your flaming mouths. You are manifested by covering all the universes with
Your effulgence and terrible heat.
TEXT 31
akhyahi me ko bhavan ugra-rupo
namo 'stu te deva-vara prasida
vijnatum icchami bhavantam adyam
na hi prajanami tava pravrttim
O Lord, tell me who are You with this terrible form? I offer my obeisances
unto You, have mercy on me. I am not aware of Your nature, and I wish to know
You.
TEXT 32
sri-bhagavan uvaca
kalo 'smi loka-ksaya-krt pravrddho
lokan samahartum iha pravrttah
rte 'pi tvam na bhavisyanti sarve
ye 'vasthitah pratyanikesu yodhah
The Supreme Lord said: O Arjuna, I am time, that destroys the world and
which is made manifest to destroy these enormous multitude of men. Except
you (the Pandavas) all the warriors present here will be slain.
TEXT 33
tasmat tvam uttistha yaso labhasva
jitva satrun bhunksva rajyam samrddham
mayaivaite nihatah purvam eva
nimitta-matram bhava savya-sacin
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Therefore, get up and prepare to fight, subdue your enemies and enjoy a
flourishing kingdom. They have already been slain by Me. O Savyasachin
(Arjuna), you are merely an instrument in this fight.
TEXT 34
dronam ca bhismam cajayadratham ca
karnam tathanyan api yodha-viran
maya hatams tvam jahi ma vyathistha
yudhyasva jetasi rane sapatnan
Fearlessly kill Drona, Bhisma, Jayadratha, Karna and all other great
warriors who have been doomed by Me. Just fight and you shall conquer your
enemies in the battle.
TEXT 35
sanjaya uvaca
etac chrutva vacanam kesavasya
krtanjalir vepamanah kiriti
namaskrtva bhuya evaha krsnam
sa-gadgadam bhita-bhitah pranamya
Sanjaya said: Having heard these words of Keshava (Krishna), Kiriti
(Arjuna) trembled, folded his hands and prostrated himself, overwhelmed with
fear, he then addressed Krishna again with a faltering voice.
TEXT 36
arjuna uvaca
sthane hrsikesa tava prakirtya
jagat prahrsyaty anurajyate ca
raksamsi bhitani diso dravanti
sarve namasyanti ca siddha-sanghah
Arjuna said: O Hrusikesha, the world rightly rejoices in Your glory. The
demons fly in all quarters in fear and the enlightened persons offer their
obeisances to You. Everything is going on perfectly.
TEXT 37
kasmac ca te na nameran mahatman
gariyase brahmano 'py adi-kartre
ananta devesa jagan-nivasa
tvam aksaram sad-asat tat param yat
O Lord, why should they not pay their homage to You, greater than
Brahma's self, O limitless one, the God of all gods i.e. how could they act
otherwise, O the primordial Cause, the Refuge of the universe, the Eternal, the
Infallible, transcendental to this material manifestation.
TEXT 38
tvam adi-devah purusah puranas
tvam asya visvasya param nidhanam
vettasi vedyam ca param ca dhama
tvaya tatam visvam ananta-rupa
96
You are the primal personality, the most ancient Man, You are the Final
Abode of all that lives, You are the Knower and the knowable, You are the
Blissful Realm, O limitless Lord, You have pervaded this whole cosmic
manifestation.
TEXT 39
vayur yamo 'gnir varunah sasankah
prajapatis tvam prapitamahas ca
namo namas te 'stu sahasra-krtvah
punas ca bhuyo 'pi namo namas te
You are air, Yama (God of death), fire, Varuna (God of water), Moon,
Prajapati (Lord of creation),and Prapitamaha (Grand-grandsire-Brahma).
Therefore, I offer my devoted obeisances unto You a thousand times also time
and again.
TEXT 40
namah purastad atha prsthatas te
namo 'stu te sarvata eva sarva
ananta-viryamita-vikramas tvam
sarvam samapnosi tato 'si sarvah
I prostrate, O Lord, from front, from behind, and from all sides to You. You
are the most powerful. You are all pervading, hence You are everything.
TEXT 41-42
sakheti matva prasabham yad uktam
he krsna he yadava he sakheti
ajanata mahimanam tavedam
maya pramadat pranayena vapi
yac cavahasartham asat-krto 'si
vihara-sayyasana-bh ojanesu
eko 'tha vapy acyuta tat-samaksam
tat ksamaye tvam aham aprameyam
Being unaware of Your glories I have addressed You in the past as 'O
Krishna', 'O Yadava', 'O my friend'. If due to madness or love for You, I showed
irreverence to You at play, at rest, sitting and at meals, either alone or in the
midst of friends, forgive me, O Lord, Thou Limitless.
TEXT 43
pitasi lokasya caracarasya
tvam asya pujyas ca gurur gariyan
na tvat-samo 'sty abhyadhikah kuto 'nyo
loka-traye 'py apratima-prabhava
You are the father of this universe, movable and immovable, the
worshipable and the spiritual master. There is none equal or superior to You.
Your power is immeasurable in all the three worlds.
TEXT 44
tasmat pranamya pranidhaya kayam
97
prasadaye tvam aham isam idyam
piteva putrasya sakheva sakhyuh
priyah priyayarhasi deva sodhum
In reality You are the Supreme Lord. I, therefore, offer my prostrated
obeisances to You and implore Your mercy. Bless me as a father blesses his son,
as a friend does his friend, and as a lover does his beloved.
TEXT 45
adrsta-purvam hrsito 'smi drstva
bhayena ca pravyathitam mano me
tad eva me darsaya deva rupam
prasida devesa jagan-nivasa
Here I saw Your Universal Form, which none had ever seen before. I am
extremely happy, yet I am frightened out of fear. Hence, show me, O Lord, Your
normal Form. Have mercy on me, O Lord of lords, O abode of the universe.
TEXT 46
kiritinam gadinam cakra-hastam
icchami tvam drastum aham tathaiva
tenaiva rupena catur-bhujena
sahasra-baho bhava visva-murte
Now I wish to behold Your four-armed form as before, with crown on head,
mace and disc in hands, (from which your Universal Form is made manifest in
the cosmic region). O Thousand-Armed, O Universal Form, assume again Your
four-armed Vasudeva form.
TEXT 47
sri-bhagavan uvaca
maya prasannena tavariunedam
rupam param darsitam atma-yogat
tejo-mayam visvam anantam adyam
yan me tvad anyena na drsta-purvam
The Supreme Lord said: O Arjuna, you have seen this Superhuman
Immanent Form made manifest in this mundane plane, by My internal potency.
None has seen before you, this radiant, glorious and limitless form.
TEXT 48
na veda-yajnadhyayanair na danair
na ca kriyabhir na tapobhir ugraih
evam-rupah sakya aham nr-loke
drastum tvad anyena kuru-pravira
O greatest warrior among the Kurus, no amount of study of the Vedas,
sacrifices, charities, works or even severe austerities can enable one to behold
this Universal Form of Mine. None before you has ever seen this universal form,
which, only you have seen.
TEXT 49
ma te vyatha ma ca vimudha-bhavo
98
drstva rupam ghoram idrn mamedam
vyapeta-bhih prita-manah punas tvam
tad eva me rupam idam prapasya
Don't be afraid of or perturbed at this terrible form. Be free from all fear
and let your heart rejoice and see again My eternal normal form.
TEXT 50
sanjaya uvaca
ity arjunam vasudevas tathoktva
svakam rupam darsayam asa bhuyah
asvasayam asa ca bhitam enam
bhutva punah saumya-vapur mahatma
Sanjaya said: O King (Dhrutarastra), having thus said to Arjuna, the
Supreme Lord Vasudeva showed him first His four-armed human form and then
He showed His two-armed human form (Krishna) to encourage the frightened
Arjuna.
TEXT 51
arjuna uvaca
drstvedam manusam rupam
tava saumyam janardana
idanim asmi samvrttah
sa-cetah prakrtim gatah
Arjuna said: O Janardana (Krishna), beholding Your gentle human form my
mind become balanced and I regained my original nature.
TEXT 52
sri-bhagavan uvaca
su-durdarsam idam rupam
drstavan asi yan mama
deva apy asya rupasya
nityam darsana-kanksinah
The Supreme Lord said: My eternal beautiful human form which you have
seen is scarcely visible to anyone. Even the demigods like Brahma, Siva and
others ever long for a glance of this beautiful human form.
TEXT 53
naham vedair na tapasa
na danena na cejyaya
sakya evam-vidho drastum
drstavan asi mam yatha
No amount of the study of the Vedas, performance of austerities, charities
or sacrifices is of any avail in seeing this eternal beautiful human form of Mine,
which You have seen.
TEXT 54
bhaktya tv ananyaya sakya
aham evam-vidho 'rjuna
99
jnatum drastum ca tattvena
pravestum ca parantapa
O Arjuna, O Parantapa, only by unalloyed devotional service one can
perceive, observe and realise Me. Only true devotees can enter into My blissful
realm.
TEXT 55
mat-karma-krn mat-paramo
mad-bhaktah sanga-varjitah
nirvairah sarva-bhutesu
yah sa mam eti pandava
O Pandava, he, who performs all actions for My sake, looks upon Me as
the only supreme goal, cultivates unalloyed devotional service, avoids evil
company by all means and is always compassionate to all living entities,
attains to My Sri Krishna form.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
visva-rupa-darsana-yogo
namaikadaso 'dhyayah
Thus ends the Eleventh Chapter entitled, "The Universal Form of the
Supreme Lord" in the Upanisad of Srimad Bhagavad Gita, the science of God,
the scripture of Yoga and the divine dialogue between Sri Krisna and Arjuna.
100
CHAPTER TWELVE
Bhakti-Yoga
The principle of devotion
TEXT 1
arjuna uvaca
evam satata-yukta ye
bhaktas tvam paryupasate
ye capy aksaram avyaktam
tesam ke yoga-vittamah
Arjuna inquired: O Lord, who among the Yogis, whether those who are
engaged in Your devotional service or those who worship the unmanifested
Brahman are the better?
TEXT 2
sri-bhagavan uvaca
mayy avesya mano ye mam
nitya-yukta upasate
sraddhaya parayopetas
te me yuktatama matah
The Supreme Lord said: Those who fix their minds on Me with great
affection, being engaged in unalloyed devotional service, are the best of all
yogis.
TEXT 3-4
ye tv aksaram anirdesyam
avyaktam paryupasate
sarvatra-gam acintyam ca
kuta-stham acalam dhruvam
sanniyamyendriya-gramam
sarvatra sama-buddhayah
te prapnuvanti mam eva
sarva-bhuta-hite ratah
Those who worship Me as the impersonal Brahman, the unmanifest, the
all-pervading, inconceivable, unchangeable, immovable and eternal one,
keeping the senses under control, and being equally disposed to everyone,
engaged in the welfare of all beings, no doubt achieve Me but with much
difficulty.
TEXT 5
kleso 'dhikataras tesam
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avyaktasakta-cetasam
avyakta hi gatir duhkham
dehavadbhir avapyate
Advancement is very difficult for them whose minds are attached to the
unmanifested and impersonal Brahman. It is very difficult on the part of the
embodied souls to make advancement in that process.
TEXT 6-7
ye tu sarvani karmani
mayi sannyasya mat-parah
ananyenaiva yogena
mam dhyayanta upasate
tesam aham samuddharta
mrtyu-samsara-sagarat
bhavami na cirat partha
mayy avesita-cetasam
Those who worship Me consecrating all their actions unto Me through the
process of devotional service and meditate upon me without deviation, are in
no time, O Partha, delivered by Me from the ocean of birth and death.
TEXT 8
mayy eva mana adhatsva
mayi buddhim nivesaya
nivasisyasi mayy eva
ata urdhvam na samsayah
Concentrate, then your mind on My eternal beautiful human form. Fix
your pure intelligence in My service. Then, undoubtedly you will live in Me for
all times.
TEXT 9
atha cittam samadhatum
na saknosi mayi sthiram
abhyasa-yogena tato
mam icchaptum dhananjaya
But if you, O Dhananjaya, cannot concentrate on Me without deviation,
then practice the principles of Bhakti-yoga, by which you can develop a desire
to attain Me.
TEXT 10
abhyase 'py asamartho 'si
mat-karma-paramo bhava
mad-artham api karmani
kurvan siddhim avapsyasi
Even if you are unable to follow Bhakti-yoga, then dedicate all your
actions to me because by working for the gratification of My senses you will
certainly gain perfection.
TEXT 11
102
athaitad apy asakto 'si
kartum mad-yogam asritah
sarva-karma-phala-tyagam
tatah kuru yatatmavan
If you are unable to act in this consciousness, then try to give up all fruits
of your actions and try to be self-situated.
TEXT 12
sreyo hijnanam abhyasaj
jnanad dhyanam visisyate
dhyanat karma-phala-tyagas
tyagac chantir anantaram
If you are unable to follow this practice, then try to acquire knowledge.
Certainly meditation is better than knowledge, and renunciation of the fruits of
action is better than meditation, because by such renunciation one attains
peace.
TEXT 13-14
advesta sarva-bhutanam
maitrah karuna eva ca
nirmamo nirahankarah
sama-duhkha-sukhah ksami
santustah satatam yogi
yatatma drdha-niscayah
mayy arpita-mano-buddhir
yo mad-bhaktah sa me priyah
One who is free from malice, who is kind towards all living entities, who
does not think himself a proprietor, who is free from false ego, who is equal in
pleasure and pain, who is forbearing and forgiving, who is always content and
engaged in devotional service with strong determination and whose mind and
intelligence are attached to Me - he is very dear to Me.
TEXT 15
yasman nodvijate loko
lokan nodvijate ca yah
harsamarsa-bhayodvegair
mukto yah sa ca me priyah
One who does not put anybody in trouble and who is not disturbed by
anxiety, who is equal in pleasure and pain, and who is free from wrath, fear and
anxieties - he is very dear to Me.
TEXT 16
anapeksah sucir daksa
udasino gata-vyathah
sarvarambha-parityagi
yo mad-bhaktah sa me priyah
A devotee who is neutral, pure, efficient, indifferent, free from pain and
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who is not anxious for the fruits of his actions, is very dear to Me.
TEXT 17
yo na hrsyati na dvesti
na socati na kanksati
subhasubha-parityagi
bhaktiman yah sa me priyah
A devotee who neither becomes happy nor unhappy, who neither grieves
nor desires anything, and who avoids auspicious and inauspicious things, is
very dear to Me.
TEXT 18-19
samah satrau ca mitre ca
tatha manapamanayoh
sitosna-sukha-duhkhesu
samah sanga-vivarjitah
tulya-ninda-stutir mauni
santusto yena kenacit
aniketah sthira-matir
bhaktiman me priyo narah
One who is equal to friends and foes, who is equipoised in honour and
dishonour, heat and cold, pleasure and pain, who avoids evil company, who is
indifferent to praise and blame, who is silent and always satisfied, who is not
attached to home, who is fixed in knowledge and engaged in devotional
service, is very dear to me.
TEXT 20
ye tu dharmamrtam idam
yathoktam paryupasate
sraddadhana mat-parama
bhaktas te 'tiva me priyah
Those who follow the path of devotional service with firm faith, by
accepting Me as the Supreme goal, are very dear to Me.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
bhakti-yogo
nama dvadaso ´dhyayah
Thus ends the Twelfth Chapter entitled, "The Principle of Devotion" in the
Upanisad of Srimad Bhagavad Gita, the science of God, the scripture of Yoga
and the divine dialogue between Sri Krishna and Arjuna.
104
CHAPTER THIRTEEN

 Prakrti-Purusa-Viveka-Yoga
Nature, the Enjoyer and the Spirit
TEXT 1
arjuna uvaca
prakrtim purusam caiva
ksetram ksetra-jnam eva ca
etad veditum icchami
jnanam jneyam ca kesava
Arjuna said: O Keshava, I wish to know about Prakruti (nature), Purusa
(the Enjoyer), Kshetra (the field), Kshetrajna (the Knower of the field), Jnana
(Knowledge), and Jneya (the object of knowledge).
TEXT 2
sri-bhagavan uvaca
idam sariram kaunteya
ksetram ity abhidhiyate
etad yo vetti tam prahuh
ksetra-jna iti tad-vidah
The Supreme Lord said: O son of Kunti, the human body is called the field
and he who knows this truth, is called the knower of the field.
TEXT 3
ksetra-jnam capi mam viddhi
sarva-ksetresu bharata
ksetra-ksetrajnayor jnanam
yat taj jnanam matam mama
O Bharata, know Me as the knower of the field in all the fields. True
knowledge is that which relates to the field as well as to the knower thereof.
This is My opinion.
TEXT 4
tat ksetram yac ca yadrk ca
yad-vikari yatas ca yat
sa ca yo yat-prabhavas ca
tat samasena me srnu
What that field is, what it is like, how it is constituted, whence it is
produced, and who that Knower of the field is and what His Power is - all these,
O Arjuna, now hear from Me in brief.
TEXT 5
105
rsibhir bahudha gitam
chandobhir vividhaih prthak
brahma-sutra-padais caiva
hetumadbhir viniscitaih
The principle of Kshetra has been described in diverse ways by various
sages in various Vedic writings and established as conclusive truth with perfect
reasoning in the Brahma-Sutras.
TEXT 6-7
maha-bhutany ahankaro
buddhir avyaktam eva ca
indriyani dasaikam ca
panca cendriya-gocarah
iccha dvesah sukham duhkham
sanghatas cetana dhrtih
etat ksetram samasena
sa-vikaram udahrtam
The five great elements, perverted ego, intelligence, the unmanifested,
the ten organs of sense, mind and the five objects of senses, desire, hatred,
pleasure, pain, the aggregate, consciousness and firmness - all these, in brief,
are considered to be the field of activities and its interactions.
TEXT 8-12
amanitvam adambhitvam
ahimsa ksantir arjavam
acaryopasanam saucam
sthairyam atma-vinigrahah
indriyarthesu vairagyam
anahankara eva ca
janma-mrtyu jara-vyadhiduhkha-
dosanudarsanam
asaktir anabhisvangah
putra-dara-grhadisu
nityam ca sama-cittatvam
istanistopapattisu
mayi cananya-yogena
bhaktir avyabhicarini
vivikta-desa-sevitvam
aratir jana-samsadi
adhyatma-jnana-nityatvam
tattva-jnanartha-darsanam
etajjnanam iti proktam
ajnanam yad ato 'nyatha
Humility, absence of arrogance, non-violence, forgiveness, simplicity,
service to spiritual master, cleanliness, steadfastness, self-restraint, dispassion
for sense objects, absence of egotism, perception of the evils of birth, death,
106
decrepitude and diseases, non-attachment to children, wife, house and the
rest, constant balance of mind at the approach of favourable and unfavourable
events, unalloyed an constant devotion to Me, resort to a secluded place,
detachment from general public, emphasis on knowledge of the self, and
search for the Absolute Truth - all these are to be regarded as true knowledge
and all else as ignorance.
TEXT 13
jneyam yat tat pravaksyami
yajjnatvamrtam asnute
anadi mat-param brahma
na sat tan nasad ucyate
Now I tell you what is the principle of Jneya i.e., what ought to be known
in full, knowing which a living entity can obtain immortal life. That knowable
principle is without a beginning, is subject to Me, is Brahman and is said to be
beyond the region of cause and effect of this material world.
TEXT 14
sarvatah pani-padam tat
sarvato 'ksi-siro-mukham
sarvatah srutimal loke
sarvam avrtya tisthati
Everywhere are His hands, legs, eyes and faces, and He exists in the
universe encompassing all that exists.
TEXT 15
sarvendriya-gunabhasam
sarvendriya-vivariitam
asaktam sarva-bhrc caiva
nirgunam guna-bhoktr ca
The Super soul manifests all the functions of the senses, is devoid of all
mundane sense ever detached, is the main support of the universe, is Nirguna
(i.e. devoid of all mundane qualities), and is the Enjoyer of all the six Supreme
Qualities. (Vide Swetaswatar Upanisad III, 19, Apanipado Javano Grahita, etc.)
TEXT 16
bahir antas ca bhutanam
acaram caram eva ca
suksmatvat tad avijneyam
dura-stham cantike ca tat
The Supreme Truth dwells both within and without all beings, is both
movable and immovable, by reason of His subtlety, is unintelligible and is
simultaneously far and near. (Vide Isopanisad, 'Tat Dure Tadantike' etc.).
TEXT 17
avibhaktam ca bhutesu
vibhaktam iva ca sthitam
bhuta-bhartr ca tajjneyam
grasisnu prabhavisnu ca
107
Though undivided, yet He exists in all living entities distributed. he is
known as the Prop of all, and at the same time is the creator and destroyer of
all that exists in the world.
TEXT 18
jyotisam api tajjyotis
tamasah param ucyate
jnanam jneyam jnana-gamyam
hrdi sarvasya visthitam
He is the source of light of all luminous objects. He transcends all
darkness. He is knowledge, He is the goal of knowledge, and He is the indweller
in everyone's heart.
TEXT 19
iti ksetram tatha jnanam
jneyam coktam samasatah
mad-bhakta etad vijnaya
mad-bhavayopapdyate
O Arjuna, I have summarily described the principles of Kshetra, Jnana,
Jneya, and Jnanagamya beginning with 'Anadi' and ending in 'Adhisthitam'. This
is known as Jnana based on Vijnana. My devotees attain Nirguna-Prema by
means of this science.
TEXT 20
prakrtim purusam caiva
viddhy anadi ubhav api
vikarams ca gunams caiva
viddhi prakrti-sambhavan
O Arjuna, know that material nature and the living entities are both
beginningless and know also that their perversions and qualities are alike born
of material nature.
TEXT 21
karya-karana-kartrtve
hetuh prakrtir ucyate
purusah sukha-duhkhanam
bhoktrtve hetur ucyate
Nature is the source of all mundane causes and effects, while the living
entity is the prime principle of experiencing pleasure and pain.
TEXT 22
purusah prakrti-stho hi
bhunkte prakrti-jan gunan
karanam guna-sango 'sya
sad-asad-yoni-janmasu
A living entity enthralled in material nature enjoys the triple qualities born
of nature. Attachment for those qualities is the cause of all his good and evil
births.
108
TEXT 23
upadrastanumanta ca
bharta bhokta mahesvarah
paramatmeti capy ukto
dehe 'smin purusah parah
Krishna as Paramatman is the Knower, Monitor, Enjoyer etc. of our hearts.
The Parama-Purusa or the Supreme self that dwells in this body is known as the
Indwelling Monitor, the Looker-on, the Knower, Supporter, the Enjoyer and the
Supreme Lord.
TEXT 24
ya evam vetti purusam
prakrtim ca gunaih saha
sarvatha vartamano 'pi
na sa bhuyo 'bhijayate
He who is thus conversant with the knowledge of the principle of the
living entity and material nature with her qualities, shall never be born again, in
whatever circumstances he may be placed in this world.
TEXT 25
dhyanenatmani pasyanti
kecid atmanam atmana
anye sankhyena yogena
karma-yogena capare
Some behold the Supersoul with the help of harmonised intelligence,
others find Him by practising Sankhya-Yoga and others by the Yoga of action.
TEXT 26
anye tv evam ajanantah
srutvanyebhya upasate
te 'pi catitaranty eva
mrtyum sruti-parayanah
Others, who, being ignorant of this transcendental knowledge, worship
the Supreme Lord by hearing of Him from others, can cross over the region of
death by adhering to what they have heard.
TEXT 27
yavat sanjayate kincit
sattvam sthavara-jangamam
ksetra-ksetrajna-samyogat
tad viddhi bharatarsabha
Know thou, O chief of the Bharatas, that the whole creation, movable or
immovable, results from the combination of both Purusa and Prakruti, i.e. the
field of activities and the knower of the field.
TEXT 28
samam sarvesu bhutesu
tisthantam paramesvaram
109
vinasyatsv avinasyantam
yah pasyati sa pasyati
He who knows the Supreme Lord, Paramatman as seated alike in all
things that be, and as ever-existing in all things that are liable to perish is a
seer, i.e. a jnani who knows the transcendental truth.
TEXT 29
samam pasyan hi sarvatra
samavasthitam isvaram
na hinasty atmanatmanam
tato yati param gatim
He who actually realises that the Supreme Lord dwells everywhere in all
things alike, does not degrade himself by his mind. On the contrary, he
approaches the transcendental destination.
TEXT 30
prakrtyaiva ca karmani
kriyamanani sarvasah
yah pasyati tathatmanam
akartaram sa pasyati
He is a real knower, who deems himself as non-doer or unconcerned in
his actions and realises that it is Prakruti that performs all actions.
TEXT 31
yada bhuta-prthag-bhavam
eka-stham anupasyati
tata eva ca vistaram
brahma sampadyate tada
He reaches the Supreme Goal Brahman who does really perceive that all
living entities have their roots in nature and that from that nature have
proceeded all the emanations of the world.
TEXT 32
anaditvan nirgunatvat
paramatmayam avyayah
sarira-stho 'pi kaunteya
na karoti na lipyate
Paramatma-Iswara who is without a beginning, and devoid of all mundane
qualities, is imperishable, does nothing and is not affected by anything, though
seated in the human heart.
TEXT 33
yatha sarva-gatam sauksmyad
akasam nopalio yate
sarvatravasthito dehe
tathatma nopalipyate
Just as ether, though all-pervasive, is not affected due to its subtle
nature, so also seated everywhere in the human body, a Jiva (soul) is not
110
affected by the triple qualities of material nature.
TEXT 34
yatha prakasayaty ekah
krtsnam lokam imam ravih
ksetram ksetri tatha krtsnam
prakasayati bharata
Just as the sun's light illumines the whole world so does, O son of
Bharata, the living entity, one within the body, illuminate the whole body by
consciousness.
TEXT 35
ksetra-ksetrajnayor evam
antaram jnana-caksusa
bhuta-prakrti-moksam ca
ye vidur yanti te param
Those who visualize this difference between the body and the owner of
the body and can understand the process of liberation from this bondage, will
certainly attain the Lotus Feet of the Supreme Lord Sri Krishna in His Blissful
Abode.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
prakrti-purusa-viveka-yogo
nama trayodaso 'dhyayah
Thus ends the Thirteenth Chapter entitled, "Nature, the Enjoyer and the
Spirit" in the Upanisad of Srimad Bhagavad Gita, the science of God, the
scripture of Yoga and the divine dialogue between Sri Krishna and Arjuna.
111
CHAPTER FOURTEEN
Gunatraya-vibhaga-Yoga
Triple qualities of material nature
TEXT 1
sri-bhagavan uvaca
param bhuyah pravaksyami
jnananam jnanam uttamam
yaj jnatva munayah sarve
param siddhimn ito gatah
The Supreme Lord said: Now I shall again tell you about the best of all
knowledge, knowing which the sages have attained supreme perfection.
TEXT 2
idam jnanam upasritya
mama sadharmyam agatah
sarge 'pi nopajayante
pralaye na vyathanti ca
Being firm in that supreme knowledge, the devotees attain the
transcendental stage like that of Me. They are no longer born on earth, nor are
they perturbed by the final cataclysm.
TEXT 3
mama yonir mahad brahma
tasmin garbham dadhamy aham
sam bhavah sarva-bhutanam
tato bhavati bharata
The material nature called the great Brahman is the womb in which I
impregnate the seed of all and thence, O scion of Bharata, is the birth of all
living beings.
TEXT 4
sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham biia-pradah pita
In whatever womb they are born, O son of Kunti, material nature is their
real womb, and being the impregnator of seed in the material nature, I am the
father of all.
TEXT 5
sattvam rajas tama iti
112
gunah prakrti-sambhavah
nibadhnanti maha-baho
dehe dehinam avyayam
Goodness, passion and ignorance are the triple qualities of material
nature. When the living entity comes in contact with this material nature, he
becomes entangled by these qualities.
TEXT 6
tatra sattvam nirmalatvat
prakasakam anamayam
sukha-sangena badhnati
jnana-sangena canagha
O sinless Arjuna, out of these three qualities, goodness owing to its purity
is illuminating and harmless. Hence it binds a living entity with attachment for
mundane knowledge and happiness.
TEXT 7
rajo ragatmakam viddhi
trsna-sanga-samudbhavam
tan nibadhnati kaunteya
karma-sangena dehinam
O son of Kunti, passion emanates from unlimited desires and longings,
and that's why a living entity becomes entangled t the fruitive actions of
material nature.
TEXT 8
tamas tv ajnana-jam viddhi
mohanam sarva-dehinam
pramadalasya-nidrabhis
tan nibadhnati bharata
The mode of ignorance (Tamo-guna) causes infatuation in all living
entities. It binds the living entity, O son of Bharata, with madness, indolence
and sleep.
TEXT 9
sattvam sukhe sanjayati
rajah karmani bharata
jnanam avrtya tu tamah
pramade sanjayaty uta
The mode of goodness binds the living entity to attachment for
happiness, passion binds him to the fruits of action, and ignorance binds him to
madness, O scion of Bharata.
TEXT 10
rajas tamas cabhibhuya
sattvam bhavati bharata
rajah sattvam tamas caiva
tamah sattvam rajas tatha
113
O son of Bharata, sometimes the mode of goodness (Satwa-guna)
prevails over the mode of passion and ignorance. Sometimes passion
predominates over the mode of goodness and ignorance, and sometimes the
mode of ignorance becomes prominent by defeating the mode of goodness and
passion. This is the relationship with these three qualities and they always
compete with each other for supremacy.
TEXT 11
sarva-dvaresu dehe 'smin
prakasa upajayate
jnanam yada tada vidyad
vivrddham sattvam ity uta
Increase of the mode of goodness is noticed when all the sense-organs of
the body are enlightened by knowledge.
TEXT 12
lobhah pravrttir arambhah
karmanam asamah sprha
rajasy etanijayante
vivrddhe bharatarsabha
O chief of the Bharatas, increase in the mode of passion is noticeable
from the symptoms of greed, unlimited desire and intense endeavour.
TEXT 13
aprakaso 'pravrttis ca
pramado moha eva ca
tamasy etanijayante
vivrddhe kuru-nandana
O son of Kuru, increase in the mode of ignorance can be noticeable from
darkness, inertia, delusion and madness.
TEXT 14
yada sattve pravrddhe tu
pralayam yati deha-bhrt
tadottama-vidam lokan
amalan pratipadyate
If one passes away in the mode of goodness, he attains to the blissful
realm of the great sages.
TEXT 15
rajasi pralayam gatva
karma-sangisu jayate
tatha pralinas tamasi
mudha-yonisu jayate
If anybody dies in the mode of passion, he takes birth among those who
are engaged in fruitive action. But if he dies in the mode of ignorance, he takes
birth among the animals.
TEXT 16
114
karmanah sukrtasyahuh
sattvikam nirmalam phalam
rajasas tu phalam duhkham
ajnanam tamasah phalam
One becomes pure if he acts in the mode of goodness. Grief is the
ultimate result of the mode of passion and foolishness is the result of the mode
of ignorance.
TEXT 17
sattvat sanjayate jnanam
rajaso lobha eva ca
pramada-mohau tamaso
bhavato 'jnanam eva ca
Knowledge emanates from the mode of goodness, greed develops from
the mode of passion and madness, delusion and foolishness are born of the
mode of ignorance.
TEXT 18
urdhvam gacchanti sattva-stha
madhye tisthanti rajasah
jaghanya-guna-vrtti stha
adho gacchanti tamasah
Those who dwell in the mode of goodness rise upto Satyaloka, those in
the mode of passion stay in the middle planets, and those in the mode of
ignorance are doomed to hell.
TEXT 19
nanyam gunebhyah kartaram
yada drastanupasyati
gunebhyas ca param vetti
mad-bhavam so 'dhigacchati
When the seer finds nothing other than the triple qualities of material
nature in all activities and the Supreme Lord is above all these qualities, then
he can know My transcendental nature.
TEXT 20
gunan etan atitya trin
dehi deha-samudbhavan
janma-mrtyu jara-duhkhair
vimukto 'mrtam asnute
When the living entity embodied in human frame transcends these triple
qualities of material nature, he is released from birth, death, decrepitude,
diseases and other sorts of sufferings, and he enjoys nectar even in this birth.
TEXT 21
arjuna uvaca
kair lingais trin gunan etan
atito bhavati prabho
115
kim acarah katham caitams
trin gunan ativartate
Arjuna inquired: O Lord, what are his characteristic features, who has
transcended the triple qualities? How does he behave and how does he get rid
of these triple qualities?
TEXT 22
sri-bhagavan uvaca
prakasam ca pravrttim ca
moham eva ca pandava
na dvesti sampravrttani
na nivrttani kanksati
The Supreme Lord said: O son of Pandu, he is said to transcend the triple
qualities who does not hate illumination, attachment and ignorance, when they
appear; nor hankers after them, when they disappear.
TEXT 23
udasina-vad asino
gunair yo na vicalyate
guna vartanta ity evam
yo 'vatisthati nengate
One is said to transcend the triple qualities of material nature, who
remains indifferent and unconcerned, knowing that only these three qualities
are at work.
TEXT 24
sama-duhkha-sukhah sva-sthah
sama-lostasma-kancanah
tulya-priyapriyo dhiras
tulya-nindatma-samstutih
He is undisturbed in pleasure and pain, he looks with equal eye upon
clod, stone and gold, and being equipoised in his spiritual essence, he remains
calm in praise and blame.
TEXT 25
manapamanayos tulyas
tulyo mitrari-paksayoh
sarvarambha-parityagi
gunatitah sa ucyate
He is said to transcend the triple qualities of material nature who looks
upon honour and dishonour, friend and foe alike. He has abandoned all fruitive
activities.
TEXT 26
mam ca yo 'vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
116
He who is engaged in unflinching devotional service to Me, overcomes
these three qualities of material nature and comes to he level of Brahman.
TEXT 27
brahmano hi pratisthaham
amrtasyavyayasya ca
sasvatasya ca dharmasya
sukhasyaikantikasya ca
I am the Mainstay of Brahman, which is the final state of everlasting
happiness, and which is immortal, infallible and eternal.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
gunatraya-vibhaga-yogo
nama caturdaso 'dhyayah
Thus ends the Fourteenth Chapter entitled, "Triple Qualities of Material
Nature" in the Upanisad of Srimad Bhagavad Gita, the science of God, the
scripture of Yoga and the divine dialogue between Sri Krishna and Arjuna.
117
CHAPTER FIFTEEN
Purusottama-Yoga
The Yoga of the Supreme Person
TEXT 1
sri-bhagavan uvaca
urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit
The Supreme Lord said: There is a banyan tree with roots upward and
branches down and its leaves are Vedic incantations. One who knows this tree
is the knower of the Vedas.
TEXT 2
adhas cordhvam prasrtas tasya sakha
guna-pravrddha visaya-pravalah
adhas ca mulany anusantatani
karmanubandhini manusya-loke
Being nurtured by the triple qualities of material nature the branches of
this tree are spread upwards and downwards. Sense objects are its twigs. Some
roots of this tree are extended downwards and these are bound to the fruitive
actions.
TEXT 3
na rupam asyeha tathopalabhyate
nanto na cadir na ca sampratistha
asvattham enam su-virudha-mulam
asanga-sastrena drdhena chittva
The real for of this tree is very difficult to perceive in this world. It has no
beginning, no end and no support. This deep-rooted tree should be cut down by
the sharp weapon of detachment.
TEXT 4
tatah padam tat parimargitavyam
yasmin gata na nivartanti bhuyah
tam eva cadyam purusam prapadye
yatah pravrttih prasrta purani
So, one should search for the Absolute Truth, having realised Whom
people do not return back to this world. One should surrender himself to the
Supreme Lord there, who is the source of everything and since time
immemorial all are abiding in Him.
118
TEXT 5
nirmana-mohajita-sanga-dosa
adhyatma-nitya vinivrtta-kamah
dvandvair vimuktah sukha-duhkha-samjnair
gacchanty amudhah padam avyayam tat
That eternal state of bliss is attained by those who are free from false
prestige, illusion and false association, who have conquered attachment for
fruits of actions, who are purged of all desires and are unaffected by the
dualities of pleasure and pain.
TEXT 6
na tad bhasayate suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam mama
Neither the sun nor the moon, nor the fire can illuminate that Blissful
Abode of Mine. One who attains My abode never returns to this mundane
planet.
TEXT 7
mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti sthani karsati
In this material world all living entities are My eternal fragmental parts.
Due to their entanglement, they are struggling hard with the six senses
including the mind.
TEXT 8
sariram yad avapnoti
yac capy utkramatisvarah
grh itvaitani sam yati
vayur gandhan ivasayat
When the living entity gets into another body he carries with him the
senses and their desires, as the air carries fragrance from the flowers.
TEXT 9
srotram caksuh sparsanam ca
rasanam ghranam eva ca
adhisthaya manas cayam
visayan upasevate
The living entity, after getting another body, enjoys the sense objects
with the help of the ear, eye, tongue, nose, sense of touch and the mind.
TEXT 10
utkramantam sthitam vapi
bhunjanam va gunanvitam
119
vimudha nanupasyanti
pasyantijnana-caksusah
The deluded cannot perceive this living entity leaving a body, or dwelling
in one, or enjoying with the aim of the senses or swayed away by the triple
qualities; but the wise can perceive him with the eye of pure knowledge.
TEXT 11
yatanto yoginas cainam
pasyanty atmany avasthitam
yatanto 'py akrtatmano
nainam pasyanty acetasah
The enlightened transcendentalists can clearly perceive this plight
through their endeavour but those who are not situated in self-realisation state
cannot perceive it, though they strive hard.
TEXT 12
yad aditya-gatam tejo
jagad bhasayate 'khilam
yac candramasi yac cagnau
tat tejo viddhi mamakam
The splendor of the sun which illumines the whole world, the grandeur of
the moon and that of fire, comes from Me.
TEXT 13
gam avisya ca bhutani
dharayamy aham ojasa
pusnami causadhih sarvah
somo bhutva rasatmakah
I am the Supporter of all living entities on earth by infusing My sovereign
strength into the soil, and having become sapful moon, I nourish all the
planets, crops and vegetables.
TEXT 14
aham vaisvanaro bhutva
praninam deham asritah
pranapana-samayuktah
pacamy annam catur-vidham
Transformed into the fire of life, I enter into the body of all living entities
and with the help of the vital airs, I digest the fourfold food.
TEXT 15
sarvasya caham hrdi sannivisto
mattah smrtirjnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
I am seated in the hearts of everyone. memory, knowledge and
forgetfulness emanate from Me. I am the one to be known in the Vedas, indeed
I am the Author of Vedanta and the knower of it as well.
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TEXT 16
dvav imau purusau loke
ksaras caksara eva ca
ksarah sarvani bhutani
kuta-stho 'ksara ucyate
There are two types of living entities in the world. One is fallible (Kshara)
and the other is infallible(Akshara). All living entities of this material world are
fallible and all living entities of the spiritual world are infallible.
TEXT 17
uttamah purusas tv anyah
paramatmety udahrtah
yo loka-trayam avisya
bibharty avyaya isvarah
Besides these two types of living entities, there is the Supreme Lord. He
is maintaining all the worlds being present in the,.
TEXT 18
yasmat ksaram atito 'ham
aksarad api cottamah
ato 'mi loke vede ca
prathitah purusottamah
As I am situated above both the fallible and infallible and as I am the
greatest, I am famous as the Supreme Lord both in the material world and in
the Vedas.
TEXT 19
yo mam evam asammudho
janati purusottamam
sa sarva-vid bhajati mam
sarva-bhavena bharata
Being free from delusion, he who knows Me as the Supreme Personality of
Godhead, knows everything. O scion of Bharata, he, therefore, engages himself
in My devotional service, whole heartedly.
TEXT 20
iti guhyatamam sastram
idam uktam mayanagha
etad buddhva buddhimnan syat
krta-krtyas ca bharata
O guileless one, I have revealed this most secret truth of the Vedic
scriptures. One becomes at once illumined and blessed, when he fully
understands this.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
purusottama-yogo
nama pancadaso 'dhyayah
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Thus ends the Fifteenth Chapter entitled, "The Yoga of the Supreme
Person" in the Upanisad of Srimad Bhagavad Gita, the science of God, the
scriptures of Yoga and the divine dialogue between Sri Krishna and Arjuna.
122
CHAPTER SIXTEEN
Daivasura-sampad-vibhaga-Yoga
Godly and demoniac qualities
TEXT 1-3
sri-bhagavan uvaca
abhayam sattva-samsuddhir
jnana-yoga-vyavasthitih
danam damas ca yajnas ca
svadhyayas tapa arjavam
ahimsa satyam akrodhas
tyagah santir apaisunam
daya bhutesv aloluptvam
mardavam hrir acapalam
tejah ksama dhrtih saucam
adroho nati-manita
bhavanti sampadam daivim
abhijatasya bharata
The Supreme Lord said: Fearlessness, purity of heart, spiritual knowledge,
charity, sense control, sacrifice, austerity, study of the Vedas, simplicity,
nonviolence, truthfulness, absence of anger, non-attachment to mundane
relations, tranquility, magnanimity, kindness to animals, absence of avarice,
mildness, bashfulness, steadfastness, forgiveness, vigour, forbearance,
sanctity, compassion and humility - O Bharata, a man born in an auspicious
moment is endowed with these godly qualities.
TEXT 4
dambho darpo 'bhimanas ca
krodhah parusyam eva ca
ajnanam cabhijatasya
partha sampadam asurim
O son of Prutha, Men born in an inauspicious moment have arrogance,
pride, egotism, wrath, cruelty and ignorance. These are called demoniac
qualities.
TEXT 5
daivi sampad vimoksaya
nibandhayasuri mata
ma sucah sampadam daivim
abhijato 'si pandava
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The godly qualities are considered as leading to salvation while the
demoniac qualities lead to worldly bondage. O Arjuna, you are born with godly
qualities, therefore, do not mourn.
TEXT 6
dvau bhuta-sargau loke 'smin
daiva asura eva ca
daivo vistarasah prokta
asuram partha me srnu
O Partha, there are two kinds of creations in this world. One is godly and
the other is demoniac. I have explained you in detail about the godly qualities.
Now hear from Me about the demoniac qualities.
TEXT 7
pravrttim ca nivrttim ca
jana na vidur asurah
na saucam napi cacaro
na satyam tesu vidyate
The demoniac persons do not know what should be done and what should
not be done. They have neither cleanliness nor good behaviour nor
truthfulness.
TEXT 8
asatyam apratistham te
jagad ahur anisvaram
aparaspara-sambhutam
kim anyat kama-haitukam
The demoniac characters say that this world is unreal, baseless and there
is no controlling Lord. It is produced from lust only and except lust there is no
other reason behind it.
TEXT 9
etam drstim avastabhya
nastatmano 'lpa-buddhayah
prabhavanty ugra-karmanah
ksayaya jagato 'hitah
With such mentality, the demoniac, who have little intelligence and
violent temper, live only for the destruction of the world.
TEXT 10
kamam asritya duspuram
dambha-mana-madanvitah
mohad grhitvasad-grahan
pravartante 'suci-vratah
Actuated by insatiable lust, these arrogant, boastful and self-assertive
persons are engaged in henious activities and due to their bewilderment they
are attracted towards transient objects.
TEXT 11-12
124
cintam aparimeyam ca
pralayantam upasritah
kamopabhoga-parama
etavad iti niscitah
asa-pasa-satair baddhah
kama-krodha-parayanah
ihante kama-bhogartham
anyayenartha-sancayan
They believe that sense gratification is the prime necessity of human
society till its end. There is no limit to their speculation. Being bound by
hundreds and thousands of desires, lust and wrath, they accumulate money by
illegal means for their sense gratification.
TEXT 13
idam adya maya labdham
imam prapsye manoratham
idam astidam api me
bhavisyati punar dhanam
They think that I have accumulated this weealth now and my hopes are
fulfilled. I have this wealth and I shall get more in the future.
TEXT 14
asau maya hatah satrur
hanisye caparan api
isvaro 'ham aham bhogi
siddho 'ham balavan sukhi
I have killed this enemy, others shall be killed soon, I am the lord, I am
the enjoyer, I am perfect, strong and happy.
TEXT 15
adhyo 'bhijanavan asmi
ko 'nyo 'ti sadrso maya
yaksye dasyami modisya
ity ajnana-vimohitah
I am the richest, I have many followers; who is as great as I? I shall
perform the sacrifice, I shall offer charity and I shall enjoy. Such are the sayings
of persons who are deluded by ignorance.
TEXT 16
aneka-citta-vibhranta
moha-jala-samavrtah
prasaktah kama-bhogesu
patanti narake 'sucau
Addicted to sense gratification, they - within their minds distracted and
enthralled by the shackles of allurement - are doomed to perdition.
TEXT 17
125
atma-sambhavitah stabdha
dhana-mana-madanvitah
yajante nama-yajnais te
dambhenavidhi-purvakam
Self-glorified, insolent, illusioned by wealth and false prestige, they
pompously perform sacrifices only in name, without conforming to scriptural
injunctions.
TEXT 18
ahankaram balam darpam
kamam krodham ca samsritah
mam atma-para-dehesu
pradvisanto 'bhyasuyakah
Deluded by false prestige, proud of their strenght and enslaved by lust
and wrath, they are malicious against Me, the Supreme Lord, dwelling in their
hearts of them as well as of others, and envy the saints.
TEXT 19
tan aham dvisatah kruran
samsaresu naradhaman
ksioamy ajasram asubhan
asurisv eva yonisu
Those who are envious, cruel and worsened human beings are always
thrown by Me into the most ominous and abject devilish births in this world.
TEXT 20
asurim yonim apanna
mudha janmani janmani
mam aprapyaiva kaunteya
tato yanty adhamam gatim
Born in ignominious rank, these persons are quite incompetent to attain
Me, and are destined to lower births.
TEXT 21
tri-vidham narakasyedam
dvaram nasanam atmanah
kamah krodhas tatha lobhas
tasmad etat trayam tyajet
There are three fatal doors leading to hell, viz.(i) lust, (ii) wrath, and (iii)
greed. Therefore, every sane person should abandon these three, as they lead
to the degradation of the soul.
TEXT 22
etair vimuktah kaunteya
tamo-dvarais tribhir narah
acaraty atmanah sreyas
tato yati param gatim
O son of Kunti, delivered from these three gates of hell, a man searches
126
after his own eternal good and he will gradually attain eternal bliss, the
supreme destination.
TEXT 23
yah sastra-vidhim utsrjya
vartate kama-karatah
na sa siddhim avapnoti
na sukham na param gatim
A person who does not follow the scriptural injunctions and acts
according to his own will, he cannot attain perfection or happiness.
TEXT 24
tasmac chastram pramanam te
karyakarya-vyavasthitau
jnatva sastra-vidhanoktam
karma kartum iharhasi
Hence, scriptures are the guiding principles of duty and non-duty.
Knowing devotional service to the Supreme Lord to be the purport of all
scriptures, you should lead an active devotional life.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma vidyayam yoga-sastre sri-krsnarjunasamvade
daivasura-sampad-vibhaga-yogo
nama sodaso 'dhyayah
Thus ends the Sixteenth Chapter entitled, "Godly and Demoniac
Qualities" in the Upanisad of Srimad Bhagavad Gita, the science of God, the
scripture of Yoga and the divine dialogue between Sri Krishna and Arjuna.
127
CHAPTER SEVENTEEN
Sraddhatraya-vibhaga-Yoga
Division of threefold faiths
TEXT 1
arjuna uvaca
ye sastra-vidhim utsrjya
yajante sraddhayanvitah
tesam nistha tu ka krsna
sattvam aho rajas tamah
Arjuna said: O Krishna, what is the situation of those who transgress the
laws of scriptures but worship according to their own will? Are they in
goodness, in passion or in ignorance?
TEXT 2
sri-bhagavan uvaca
tri-vidha bhavati sraddha
dehinam sa svabhava-ja
sattviki rajasi caiva
tamasi ceti tam srnu
The Supreme Lord said: There are three kinds of faith according to the
nature of the living entity. These are goodness(Satwika), passion(Rajasa), and
ignorance(Tamas). Now listen in detail about these faiths.
TEXT 3
sattvanurupa sarvasya
sraddha bhavati bharata
sraddha-mayo 'yam puruso
yo yac-chraddhah sa eva sah
O Bharat, the faith of all living entities are according to their nature.
Every living entity has some kind of faith. A person is determined by the kind of
faith he has.
TEXT 4
yajante sattvika devan
yaksa-raksamsi rajasah
pretan bhuta-ganams canye
yajante tamasajanah
Men in the mode of goodness worship the demigods, those in the mode of
passion worship the demons and those in the mode of ignorance worship the
spirits and devils.
128
TEXT 5-6
asastra-vihitam ghoram
tapyante ye tapo janah
dambhahankara-samyuktah
kama-raga-balanvitah
karsayantah sarira-stham
bhuta-gramam acetasah
mam caivantah sarira-stham
tan viddhy asura-niscayan
Know them to be possessed by demoniac faith who are unconscientious,
self-conceited, proud, desirous of lust, attachment and power and who practice
severe austerities not prescribed in the scriptures by tormenting the elements
of the body and the inner-self which is My part.
TEXT 7
aharas tv api sarvasya
tri-vidho bhavati priyah
yajnas tapas tatha danam
tesam bhedam imam srnu
There are three kinds of foods according to the three modes of material
nature. Similarly, there are three kinds of sacrifices, austerities and charity.
Listen about the distinction among them.
TEXT 8
ayuh-sattva-balarogyasukha-
priti vivardhanah
rasyah snigdhah sthira hrdya
aharah sattvika-priyah
Food which enhances longevity, cheerful spirit, strength, health,
happiness and delight are dear to a person who is in the mode of goodness.
Such foods are sweet, juicy, fattening and palatable.
TEXT 9
katv-amla-lavanaty-usnatiksna-
ruksa-vidahinah
ahara rajasasyesta
duhkha-sokamaya-pradah
Foods that are too bitter, too sour, salty, very hot, very pungent and very
dry; which causes sorrow, grief and disease, are dear to the persons who are in
the mode of passion.
TEXT 10
yata-yamam gata-rasam
puti paryusitam ca yat
ucchistam api camedhyam
bhojanam tamasa-priyam
Foods which are cooked more than three hours before being eaten,
129
tasteless, stale, remnants of others, decomposed, unclean and unholy(such as
onion, garlic, fish, meat and intoxicants like liquor, opium, tobacco, hemp, tea,
coffee etc.) are dear to the persons in the mode of ignorance.
TEXT 11
aphalakanksibhir yajno
vidhi-disto ya ijyate
yastavyam eveti manah
samadhaya sa sattvikah
The sacrifice, which is performed with a sense of duty by one without any
desire for fruit and in adherence to the scriptures, is of the nature of goodness.
TEXT 12
abhisandhaya tu phalam
dambhartham api caiva yat
ijyate bharata-srestha
tam yajnam viddhi rajasam
O chief of Bharata´s sons, that sacrifice which is performed with an
ulterior motive and for some material benefit, is of the nature of passion.
TEXT 13
vidhi-hinam asrstannam
mantra-hinam adaksinam
sraddha-virahitam yajnam
tamasam paricaksate
A sacrifice which is done without following the scriptural injunctions,
without offering of food, without any incantation, without any offering to the
priest or without any faith, is of the nature of ignorance.
TEXT 14
deva-dvija-guru-prajnapujanam
saucam ariavam
brahmacaryam ahimsa ca
sariram tapa ucyate
Worship of the Lord, Brahmanas, preceptors and superiors, the truly wise,
purity, simplicity, chastity, and non-violence are said to be austerities of the
body.
TEXT 15
anudvega-karam vakyam
satyam priya-hitam ca yat
svadhyayabhyasanam caiva
van-mayam tapa ucyate
Austerities that are not unpleasant to anybody, that are truthful, dear and
full of beneficial words and conduct, and that include constant study and
practice of the Vedas, relate to the austerities of speech.
TEXT 16
130
manah-prasadah saumyatvam
maunam atma-vinigrahah
bhava-samsuddhir ity etat
tapo manasam ucyate
Serenity, placidity, silence, self-control and purification of heart are
known as mental austerities.
TEXT 17
sraddhaya paraya taptam
tapas tat tri-vidham naraih
aphalakanksibhir yuktaih
sattvikam paricaksate
These three kinds of austerities, performed by persons with devotional
faith and without any desire for fruits thereof are of the nature of goodness.
TEXT 18
satkara-mana-pujartham
tapo dambhena caiva yat
kriyate tad iha proktam
rajasam calam adhruvam
The austerities that are performed with great pomp for glory, honour and
applause are transitory, uncertain and are said to be in the mode of passion.
TEXT 19
mudha-grahenatmano yat
pidaya kriyate tapah
parasyotsadanartham va
tat tamasam udahrtam
The austerities which are performed foolishly by torturing one's own-self
or for the destruction of others are said to be in the mode of ignorance.
TEXT 20
datavyam iti yad danam
diyate 'nupakarine
dese kale ca patre ca
tad danam sattvikam smrtam
A gift given to a deserving person, at appropriate time, at appropriate
place and without expecting anything in return, is considered charity in the
mode of goodness.
TEXT 21
yat tu Pratyupakarartham
phalam uddisya va punah
diyate ca pariklistam
tad danam rajasam smrtam
A gift which is bestowed in anticipation of something in return or in a
hesitant mood, is called charity in the mode of passion.
131
TEXT 22
adesa-kale yad danam
apatrebhyas ca diyate
asat-krtam avajnatamtat
tamasam udahrtam
That gift which is conferred in an improper place, time and on an
undeserving person without respect and with hatred is said to be charity in the
mode of ignorance.
TEXT 23
om tat sad iti nirdeso
brahmanas tri-vidhah smrtah
brahmanas tena vedas ca
yajnas ca vihitah pura
The three words ´Om, Tat and Sat´ are mentioned in the scriptures to
indicate Brahman, since the inception of this creation. Brahmins utter these
words to chant Vedic hymns and while perform sacrifices, in order to please the
Supreme Lord.
TEXT 24
tasmad om ity udahrtya
yajna-dana-tapah-kriyah
pravartante vidhanoktah
satatam brahma-vadinam
Therefore, in order to attain the Supreme Lord, the transcendentalists
perform their sacrifices, charities and austerities with utterance of the word
´Om´.
TEXT 25
tad ity anabhisandhaya
phalam yajna-tapah-kriyah
dana-kriyas ca vividhah
kriyante moksa-kanksibhih
Various rites of sacrifices, austerities and charities should be performed
with utterance of the word ´Tat´. The purpose of these pious activities is to
become free from the bondage of material nature.
TEXT 26
sad-bhave sadhu-bhave ca
sad ity etat prayujyate
prasaste karmani tatha
sac-chabdah partha yujyate
O son of Prutha, the word ´Sat´ (eternity) refers to Brahman, to the
worshippers of Brahman, and also to the divine activities done in honour of
them.
TEXT 27
yajne tapasi dane ca
132
sthitih sad iti cocyate
karma caiva tad-arthiyam
sad ity evabhidhiyate
Stability in the performance of sacrifices, austerities and charities is also
called ´Sat´. And the activities performed for their sake are also called ´Sat´.
TEXT 28
asraddhaya hutam dattam
tapas taptam krtam ca yat
asad ity ucyate partha
na ca tat pretya no iha
O son of Prutha, the sacrifice which is performed, the charity that is
given, the austerity that is observed and the deeds that are performed without
any faith are all Asat, i.e. not Sat. They neither yield any good in this birth nor
in the next.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
sraddhatraya-vibhaga-yogo
nama sapta-daso ´dhyayah
Thus ends the Seventeenth Chapter entitled, "Division of Threefold
Faiths" in the Upanisad of Srimad Bhagavad Gita, the science of God, the
scripture of Yoga and the divine dialogue between Sri Krishna and Arjuna.
133
CHAPTER EIGHTEEN
Moksa-Yoga
The principle of salvation
TEXT 1
arjuna uvaca
sannyasasya maha-baho
tattvam icchami veditum
tyagasya ca hrsikesa
prthak kesi-nisudana
Arjuna said: O Mighty-armed one, O Hrusikesa, O Keshinisudana, I am
eager to know the distinction between the terms Sannyasa (renounced order of
life) and Tyaga (renunciation).
TEXT 2
sri-bhagavan uvaca
kamyanam karmanam nyasam
sannyasam kavayo viduh
sarva-karma-phala-tyagam
prahus tyagam vicaksanah
The Supreme Lord said: Wise men know the renunciation of obligatory
and occasional duties as Sannyasa. They call the abandonment of the results of
all fruitive activities as Tyaga.
TEXT 3
tyajyam dosa-vad ity eke
karma prahur manisinah
yajna-dana-tapah-karma
na tyajyam iti capare
The Sankhya pandits maintain that in view of its defective selfish nature,
Karma must be avoided (by all means); while the Mimamsakas uphold that
actions such as Yajna (sacrifice), Dana (gift), Tapasya (austerity) etc. must by
no means be shunned.
TEXT 4
niscayam srnu me tatra
tyage bharata-sattama
tyago hi purusa-vyaghra
tri-vidhah samprakirtitah
O best of the Bharatas, listen from Me about renunciation (Tyaga). There
are three kinds of renunciation mentioned in the scriptures.
134
TEXT 5
yajna-dana-tapah-karma
na tyajyam karyam eva tat
yajno danam tapas caiva
pavanani manisinam
Performance of sacrifice, charity, penance etc., should by no means be
shunned. They are the duties of all conditioned souls and therefore should
certainly be performed. Even these activities purify the great souls.
TEXT 6
etany api tu karmani
sangam tyaktva phalani ca
kartavyaniti me partha
niscitam matam uttamam
O son of Prutha, even these duties should be performed without
attachment and desire for fruits thereof. This is My final opinion.
TEXT 7
niyatasya tu sannyasah
karmano nopapadyate
mohat tasya parityagas
tamasah parikirtitah
Renouncement of prescribed duties is undesirable. If some people
renounce them out of delusion, then that renunciation is said to be in the mode
of ignorance.
TEXT 8
duhkham ity eva yat karma
kaya-klesa-bhayat tyajyt
sa krtva rajasam tyagam
naiva tyaga-phalam labhet
He, who abandons the daily duties, considering them troublesome and
out of fear, his renunciation is said to be in the mode of passion. This sort of
renunciation yields no result.
TEXT 9
karyam ity eva yat karma
niyatam kriyate 'rjuna
sangam tyaktva phalam caiva
sa tyagah sattviko matah
O Arjuna, that renunciation is called Satwika (in the mode of goodness)
when the prescribed duties are performed out of a sense of duty, by giving up
all attachment and also the desire for fruits thereof.
TEXT 10
na dvesty akusalam karma
kusale nanusajjate
tyagi sattva-samavisto
135
medhavi chinna-samsayah
Those who are endowed with the mode of goodness, have no doubts
about action. They do not deride at unpleasant actions nor are attached to
pleasant actions.
TEXT 11
na hi deha-bhrta sakyam
tyaktum karmany asesatah
yas tu karma-phala-tyagi
sa tyagity abhidhiyate
It is not possible on the part of a conditioned soul to give up all sorts of
duties. So, who has abandoned all fruits of his actions, is indeed renounced.
TEXT 12
anistam istam misram ca
tri-vidham karmanah phalam
bhavaty atyaginam pretya
na tu sannyasinam kvacit
Those who have not abandoned the fruits of their actions have to get the
triple results of their actions after death viz. undesirable, desirable and mixture
of them. But those who are in the renounced order, are immune from these
results.
TEXT 13
pancaitani maha-baho
karanani nibodha me
sankhye krtante proktani
siddhaye sarva-karmanam
O Mighty-armed, listen from Me about the five causes of success of all
actions as mentioned in the Vedic scriptures.
TEXT 14
adhisthanam tatha karta
karanam ca prthag-vidham
vividhas ca prthak cesta
daivam caivatra pancamam
The causes of success of actions are (i) Adhisthana (body), (ii) Karta
(subjective agent), (iii) five senses, (iv) chesta (various activities), and (v) the
super soul.
TEXT 15
sarira-van-manobhir yat
karma prarabhate narah
nyayyam va viparitam va
pancaite tasya hetavah
Whatever a man does with his body, mind and speech; whether it be right
or wrong, the above five are its causes.
136
TEXT 16
tatraivam sati kartaram
atmanam kevalam tu yah
pasyaty akrta-buddhitvan
na sa pasyati durmatih
Such being the case, the evil-minded person, who out of uncultured
intelligence, considers his own self to be the only subjective agent, is blind and
ignorant.
TEXT 17
yasya nahankrto bhavo
buddhir yasya na lipyate
hatvapi sa imal lokan
na hanti na nibadhyate
He who has no spirit of egotism and whose mind has no attachment for
the fruits of actions, does not kill anybody; although, he kills all, is not bound
by his actions.
TEXT 18
jnanam jneyam parijnata
tri-vidha karma-codana
karanam karma karteti
tri-vidhah karma-sangrahah
Knowledge, knowable and the knower are the three factors that motivate
action, while the instrumentality of the senses for doing, the deed and the doer
are the three basic instruments of action.
TEXT 19
jnanam karma ca karta ca
tridhaiva guna-bhedatah
procyate guna-sankhyane
yathavac chrnu tany api
Knowledge, action and performers of action are of three kinds, as per the
triple qualities of material nature. Listen from Me about them.
TEXT 20
sarva-bhutesu yenaikam
bhavam avyayam iksate
avibhaktam vibhaktesu
taj jnanam viddhi sattvikam
Know that knowledge to be in the mode of goodness by which one unified
eternal principle is realised in all divergent beings.
TEXT 21
prthaktvena tu yaj jnanam
nana-bhavan prthag-vidhan
vetti sarvesu bhutesu
taj jnanam viddhi rajasam
137
Know that knowledge to be in the mode of passion by which, being
characteristically different, sees divergent principles in different beings.
TEXT 22
yat tu krtsna-vad ekasmin
karye saktam ahaitukam
atattvartha-vad alpam ca
tat tamasam udahrtam
That knowledge is known to be in the mode of ignorance which is
attracted to a particular ephemeral object as to the perfect Eternal Being and is
irrational, delusive, non-real and insignificant.
TEXT 23
niyatam sanga-rahitam
araga-dvesatah krtam
aphala-prepsuna karma
yat tat sattvikamn ucyate
That action is called Satwika which is eternal and is performed without
any attachment, love or hatred by one who has no selfish desire.
TEXT 24
yat tu kamepsuna karma
sahankarena va punah
kriyate bahulayasam
tad rajasam udahrtam
While that action is known as Rajas which is performed with great
exertion out of arrogance and selfish desires.
TEXT 25
anubandham ksayam himsam
anapeksya ca paurusam
mohad arabhyate karma
yat tat tamasam ucyate
That action is called Tamas, which is performed blindly without any
consideration of consequences, loss, malice or might.
TEXT 26
mukta-sango 'naham-vadi
dhrty-utsaha-samanvitah
siddhy-asiddhyor nirvikarah
karta sattvika ucyate
One who is free from all material attachments, devoid of pride, full of
patience and enthusiasm, and indifferent to success or failure, is a worker in
the mode of goodness.
TEXT 27
ragi karma-phala-prepsur
lubdho himsatmako 'sucih
138
harsa-sokanvitah karta
rajasah parikirtitah
One who is given to passions, who hanker after the fruits of hi actions,
addicted to worldliness and fond of malice, and who is unholy and is subject to
pleasure, pain and grief, is a worker in the mode of passion.
TEXT 28
ayuktah prakrtah stabdhah
satho naiskrtiko 'lasah
visadi dirgha-sutri ca
karta tamasa ucyate
One who is fond of unrighteous and improper acts, prone to mundane
activities, whimsical and fraudulent, who speaks disparagingly of others and is
indolent, always sulky or sullen and dilatory in habit, is a worker in the mode of
ignorance.
TEXT 29
buddher bhedam dhrtes caiva
gunatas tri-vidham srnu
procyamanam asesena
prthaktvena dhananjaya
O Dhananjaya, now I explain you elaborately about the three kinds of
intelligence and fortitude, according to the triple qualities of material nature.
TEXT 30
pravrttim ca nivrttim ca
karyakarye bhayabhaye
bandham moksam ca ya vetti
buddhih sa partha sattviki
That intelligence by which one can make clear distinction between
inclination and disinclination, duty and non-duty, fear and safety, and bondage
and freedom, is established in the mode of goodness.
TEXT 31
yaya dharmam adharmam ca
karyam cakaryam eva ca
ayathavat prajanati
buddhih sa partha rajasi
O Partha, the intelligence by which perfect distinction cannot be made
between virtue and vice, duty and non-duty, etc. is in the mode of passion.
TEXT 32
adharmam dharmam iti ya
manyate tamasavrta
sarvarthan viparitams ca
buddhih sa partha tamasi
O Partha, the intelligence which enveloped in foolishness confounds
irreligion with religion and forms opposite idea about things, is in the mode of
139
ignorance.
TEXT 33
dhrtya yaya dharayate
manah-pranendriya-kriyah
yogenavyabhicarinya
dhrtih sa partha sattviki
O Partha, the fortitude in the mode of goodness is that which upholds the
functions of mind, life, senses and actions with steadfast concentration.
TEXT 34
yaya tu dharma-kamarthan
dhrtya dharayate 'rjuna
prasangena phalakanksi
dhrtih sa partha rajasi
O Partha, the fortitude in the mode of passion is that which upholds
religion, wealth and sense gratification with their fruitive desires.
TEXT 35
yaya svapnam bhayam sokam
visadam madam eva ca
na vimuncati durmedha
dhrtih sa partha tamasi
O Partha, the fortitude in the mode of ignorance is that which foolishly
adheres to dream, fear, grief, sadness and inclination.
TEXT 36
sukham tv idanim tri-vidham
srnu me bharatarsabha
abhyasad ramate yatra
duhkhantam ca nigacchati
O best of the Bharatas, hear Me now about the three kinds of happiness
by repeated cultivation of which one finds pleasure in it and attains the end of
misery.
TEXT 37
yat tad agre visam iva
pariname 'mrtopamam
tat sukham sattvikam proktam
atma-buddhi-prasada-jam
Satwika happiness is that which is born of selfapprobation or realisation,
and which, though difficult and unpleasant at the beginning, is yet nectarine
and wholesome in the end.
TEXT 38
visayendriya-samyogad
yat tad agre 'mrtopamam
pariname visam iva
140
tat sukham rajasam smrtam
Rajas happiness is that which arising from the union of the senses and
the phenomenal objects appears to be ambrosial at the beginning, but is really
poisonous in the long run.
TEXT 39
yad agre canubandhe ca
sukham mohanam atmanah
nidralasya-pramadottham
tat tamasam udahrtam
That happiness is mentioned a Tamasa which in the beginning as well as
in the end causes infatuation of the soul and is born of sleep, indolence and
inebriation.
TEXT 40
na tad asti prthivyam va
divi devesu va punah
sattvam prakrti-jair muktam
yad ebhih syat tribhir gunaih
There is no such being in the world, or demigods in the heaven that are
possibly free from these triple qualities of material nature.
TEXT 41
brahmana-ksatriya-visam
sudranam ca parantapa
karmani pravibhaktani
svabhava-prabhavair gunaih
O Arjuna, the tormentor of enemies, the duties of Brahmanas, Kshatriyas,
Vaisyas and Sudras are divided according to qualities innate in them.
TEXT 42
samo damas tapah saucam
ksantir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhava-jam
Control of internal and external organs of senses, austerity, purity,
forbearance, simplicity, knowledge of the self and of Godhead as interpreted in
the scriptures, and firm conviction, or faith in the real interpretation of the self,
Godhead and matter are the characteristic qualities and duties of a Brahmana.
TEXT 43
sauryam tejo dhrtir daksyam
yuddhe capy apalayanam
danam isvara-bhavas ca
ksatram karma svabhava-jam
Heroism, pomp, patience, dexterity, not to turn away from the battle field,
charity, governing the state, are the characteristic qualities and duties of a
Kshatriya.
141
TEXT 44
krsi-go-raksya-vanijyam
vaisya-karma svabhava-jam
paricaryatmakam karma
sudrasyapi svabhava-jam
Farming, tending herds of cattle, and business are the characteristic
occupations of a Vaisya, and servitude of the above three classes is the duty of
a Sudra.
TEXT 45
sve sve karmany abhiratah
samsiddhim labhate narah
sva-karma-niratah siddhim
yatha vindati tac chrnu
A person who remains engaged in his prescribed duties attains success.
Now listen how a person can attain success in life, by performing his ordained
duties.
TEXT 46
yatah pravrttir bhutanam
yena sarvam idam tatam
sva-karmana tam abhyarcya
siddhim vindati manavah
By worshipping the Supreme Lord, who is the source of all beings and
who is all pervading, through the performance of his prescribed duty, one can
attain success.
TEXT 47
sreyan sva-dharmo vigunah
para-dharmat sv-anusthitat
svabhava-niyatam karma
kurvan napnoti kilbisam
Incomplete performance of one's own occupation is better than another's
occupation though nicely performed. One does not commit any sin by
performing the duties assigned to him, according to his innate nature.
TEXT 48
saha-jam karma kaunteya
sa-dosam api na tyajet
sarvarambha hi dosena
dhumenagnir ivavrtah
O Kaunteya, duties assigned according to nature and qualification, though
faulty, should by no means be abandoned. Just as fire, though faulty, should by
no means be abandoned. Just as fire, though sometimes, is enveloped by
smoke, so also all enterprises are more or less tinged with shortcomings.
TEXT 49
asakta-buddhih sarvatra
142
jitatma vigata-sprhah
naiskarmya-siddhim paramam
sannyasenadhigacchati
A person, being detached from material things and happiness and by self
control can obtain the results of renunciation. That is the last stage of
renunciation.
TEXT 50
siddhim prapto yatha brahma
tathapnoti nibodha me
samasenaiva kaunteya
nistha jnanasya ya para
O son of Kunti, let Me now brief you, how the living entity attains
Brahman, the highest perfectional stage.
TEXT 51-53
buddhya visuddhaya yukto
dhrtyatmanam niyamya ca
sabdadin visayams tyaktva
raga-dvesau vyudasya ca
vivikta-sevi laghv-asi
yata-vak-kaya-manasah
dhyana-yoga-paro nityam
vairagyam samupasritah
ahankaram balam darpam
kamam krodham parigraham
vimucya nirmamah santo
brahma-bhuyaya kalpate
A person who is purified by his intelligence, controlled his mind,
completely detached from all sensual enjoyments, freed from attachment and
hatred, who has aptitude for solitude, is temperate in diet, restrained in action,
word and mind, is meditative, and is completely absolved from egotism, pomp,
might, lust and wrath - he is a genuine ascetic and he can easily realise
Brahman.
TEXT 54
brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param
A person, who is situated in such a divine state at once realises Brahman.
He never laments or desires to acquire anything. He sees every living entity
equally and in such a state he attains unalloyed devotion unto Me.
TEXT 55
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
143
visate tad-anantaram
Only through unalloyed devotional service one can understand the
Supreme Lord and when one attains full consciousness in devotional service,
then he can enter into the abode of the Supreme Lord.
TEXT 56
sarva-karmany api sada
kurvano mad-vyapasrayah
mat-prasadad avapnoti
sasvatam padam avyayam
My devotee, though engaged in all types of activities, attains the eternal
and unchangeable realm, due to My mercy and protection.
TEXT 57
cetasa sarva-karmani
mayi sannyasya mat-parah
buddhi-yogam upasritya
mac-cittah satatam bhava
By consecrating all the duties to Me with all your heart and by submitting
your intelligence to Me, apply always your mind and attention to Me.
TEXT 58
mac-cittah sarva-durgani
mat-prasadat tarisyasi
atha cet tvam ahankaran
na srosyasi vinanksyasi
If you pay your whole-hearted attention to Me, you will be able to
surmount all the impediments by My mercy. If on the other hand, you do not
hear Me out of false prestige, you will perish.
TEXT 59
yad ahankaram asritya
na yotsya iti manyase
mithyaisa vyavasayas te
prakrtis tvam niyoksyati
If you won't fight being influenced by that egotism, you will simply be a
pretender. Your Kshatriya nature will surely give you an impetus to fight.
TEXT 60
svabhava-jena kaunteya
nibaddhah svena karmana
kartum necchasi yan mohat
karisyasy avaso 'pi tat
O son of Kunti, due to illusion you are unwilling to act according to My
direction. But your nature will force you to do so.
TEXT 61
isvarah sarva-bhutanam
144
hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya
O Arjuna, the Supreme Lord is situated in the heart of every living entity.
He is directing all living entities just like a puppeteer directs his puppets.
TEXT 62
tam eva saranam gaccha
sarva-bhavena bharata
tat-prasadat param santim
sthanam prapsyasi sasvatam
O scion of Bharata, take complete shelter in Him alone. You will attain
transcendental peace, and the eternal and blissful abode by His mercy.
TEXT 63
iti te jnanam akhyatam
guhyad guhyataram maya
vimnrsyaitad asesena
yathecchasi tatha kuru
Thus I have told you the most confidential knowledge. By pondering over
this minutely, do as you wish.
TEXT 64
sarva-guhyatamam bhuyah
srnu me paramam vacah
isto 'si me drdham iti
tato vaksyami te hitam
Just hear from Me the most confidential knowledge. As you are very dear
to Me, I am imparting this most confidential knowledge to you for your
betterment.
TEXT 65
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me
Think of Me, be My devotee, worship Me and offer homage to Me. Thus
definitely you will attain Me. This is My solemn promise to you, as you are very
dear to Me.
TEXT 66
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
Abandon all religious practices and surrender completely unto Me alone.
Don't fear, I shall deliver you from all sins.
145
TEXT 67
idam te natapaskaya
nabhaktaya kadacana
na casusrusave vacyam
na ca mam yo 'bhyasuyati
This secret knowledge may not be imparted to an irreligious person, or to
a non-devotee or to one who is unwilling to serve the Supreme Lord or to him
who is envious of Me.
TEXT 68
ya idam paramam guhyam
mad-bhaktesv abhidhasyati
bhaktim mayi param krtva
mam evaisyaty asamsayah
Who imparts such confidential knowledge to My devotees definitely
attains Me by pure devotion.
TEXT 69
na ca tasman manusyesu
kascin me priya-krttamah
bhavita na ca me tasmad
anyah priyataro bhuvi
In this world, none is or will be more dear and more serviceable to Me
than he.
TEXT 70
adhyesyate ca ya imam
dharmyam samvadam avayoh
jnana-yajnena tenaham
istah syam iti me matih
I declare that he who studies this sacred discourse between us, worships
Me through intelligence.
TEXT 71
sraddhavan anasuyas ca
srnuyad api yo narah
so 'pi muktah subhal lokan
prapnuyat punya-karmanam
He too, who listens this conversation attentively, with interest and faith
and without envy, attains the abode of pious beings, being freed from the
reactions of all sins.
TEXT 72
kaccid etac chrutam partha
tvayaikagrena cetasa
kaccid ajnana-sammohah
pranastas te dhananjaya
146
O Dhananjaya, have you listened this with undivided attention? Have you
been disillusioned from your ignorance?
TEXT 73
arjuna uvaca
nasto mohah smrtir labdha
tvat-prasadan mayacyuta
sthito 'mi gata-sandehah
karisye vacanam tava
Arjuna said: O Achyuta, by Your mercy, my illusion is disappeared, I have
regained my memory, I am settled, my doubts are removed, and now I am
ready to act according to Your directions.
TEXT 74
sanjaya uvaca
ity aham vasudevasya
parthasya ca mahatmanah
samvadam imam asrausam
adbhutam roma-harsanam
Sanjaya said: O king, thus I have heard this wonderful soul-stirring
conversation between Arjuna and Krishna.
TEXT 75
vyasa-prasadac chrutavan
etad guhyam aham param
yogam yogesvarat krsnat
saksat kathayatah svayam
I have directly heard this most confidential knowledge expounded by Sri
Krishna, the veritable Lord of all Yogas, by the mercy of Vyasadeva.
TEXT 76
rajan samsmrtya samsmrtya
samvadam imam adbhutam
kesavariunayoh punyam
hrsyami ca muhur muhuh
O king, whenever I recall this wonderful dialogue between Sri Krishna and
Arjuna, I take great pleasure.
TEXT 77
tac ca samsmrtya samsmrtya
rupam aty-adbhutam hareh
vismayo me mahan rajan
hrsyami ca punah punah
O King, I am astounded and overwhelmed with joy time and again when I
recall the wonderful form of the Supreme Lord Sri Krishna.
TEXT 78
yatra yogesvarah krsno
147
yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama
Where there is Sri Krishna, the Lord of Yoga, and where there is Arjuna,
the great archer, there must be opulence, victory, power, success and morality.
This is my opinion.
om tatsditi srimad-bhagavad-gitasupanisatsu
brahma-vidyayam yoga-sastre sri-krsnarjunasamvade
moksa-yogo
namastadaso 'dhyayah
Thus ends the Eighteenth Chapter entitled, "The Principle of Salvation" in
the Upanisad of Srimad Bhagavad Gita, the science of God, the scripture of
Yoga and the divine dialogue between Sri Krishna and Arjuna.