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Publisherís Note
As a book of scripture, the Bhagavadg∂tå has
assumed a position of universal interest. Its
teachings have gained appreciation not only in
India, but far beyond its borders, Our G∂tå-Library
alone comprises about 1400 editions of the
Bhagavadg∂tå published in 34 different languages
including 8 foreign languages. This is our humble
attempt for bringing out this English edition of
the G∂tå in pocket-size and in a popular form. We
trust it will find favour with the English-reading
public. The English translation of this edition
has been based on the Hindi rendering of the G∂tå
made by Syt. Jayadayal Goyandka appearing in
the G∂tå-Tattva Number of the Hindi monthly
ëKalyaní, published by the Gita Press. In preparing
the present English translation, the translators
have made use, every now and then, of other
English translations of the G∂tå, and we express
our grateful acknowledgement for the same.
In order to add to the utility of this small volume
an introduction by Syt. Jayadayal Goyandka and
a synopsis of the G∂tå have been prefixed to the
translation and an article by the same author
bearing on the G∂tå has been appended thereto.
The Greatness of The G∂tå
Truly speaking, none has power to describe in
words the glory of the G∂tå, for it is a book
containing the highest esoteric doctrines. It is the
essence of the Vedas; its language is so sweet and
simple that man can easily understand it after a
little practice; but the thoughts are so deep that
none can arrive at their end even after constant
study throughout a lifetime. Everyday they exhibit
new facets of Truth, therefore they remain ever
fresh and new. When scrutinized with a
concentrated mind, possessed of faith and
reverence, every verse of the G∂tå will clearly
appear as full of the deepest mystery. The manner
in which the G∂tå describes the virtues, glory and
secrets of God, is hardly found in any other
scripture; for in other books, the teachings are
generally mixed up, more or less, with worldly
subjects; but the G∂tå uttered by the Lord is such
an incomparable book that not a word will be
found in it, which is devoid of some spiritual
import. That is why ›r∂ Vedavyåsa, after describing
the G∂tå in the Mahåbhårata, said in the end:ó
ªËÃÊ ‚ȪËÃÊ ∑§Ã¸√ÿÊ Á∑§◊ãÿÒ— ‡ÊÊSòÊÁflSÃ⁄ÒU—–
ÿÊ Sflÿ¢ ¬kŸÊ÷Sÿ ◊Èπ¬kÊÁmÁŸ—‚ÎÃÊH
The G∂tå should be carefully studied, i.e., after
reading the text, its meaning and idea should be
gathered and held in the mind. It emanated from
(6)
the lotus-like lips of Bhagavån Vi¶ƒu Himself,
from whose navel sprung the lotus. What is the
use of studying the other elaborate scriptures?
Moreover, the Lord Himself also described its
glory at the end of the G∂tå (Vide Chapter XVIII
verses 68 to 71).
All men, irrespective of Varƒa and Å‹rama,
possess the right to study the G∂tå; the only
qualifications needed are faith and reverence, for
it is Godís injunction to propagate the G∂tå only
among His devotees, and He further said that
women, Vai‹yas, ›µudras and even men born of
sinful wombs can attain the supreme state of
salvation, if they cultivate devotion to Him. And
through worship of Him by the performance of
their own nature-born duties, men can attain
perfection (Chapter XVIII verse 46). Reflection
on these verses make it clear that all men have
equal right to God-realization.
But owing to lack of understanding of the truth
behind this subject, many persons who have only
heard the name of the G∂tå, make this assertion
that the book is intended only for monks and
ascetics, and they refrain from placing the book
for study before their children out of fear lest
through knowledge of the G∂tå the latter
renounce their hearths and homes and turn ascetics
themselves. But they should consider the fact that
Arjuna, who had, due to infatuation, prepared
himself to turn away from the duty of a K¶atriya
(7)
and live on alms, being influenced by the most
secret and mysterious teachings of the G∂tå, lived
the life of a householder all his life and performed
his duties; how can that very G∂tå produce this
diametrically opposite result?
Therefore, men who desire their own welfare
should give up this delusion and with utmost faith
and reverence induce their children to study the
G∂tå understanding the meaning and the underlying
idea of every verse, and while studying and
reflecting on it themselves, should, according to
the injunction of the Lord, earnestly take to
spiritual practice. For obtaining this most valuable
human body, it is improper to waste even a single
moment of oneís time in indulging in transient
enjoyments, the roots of sorrow.
Principal Teachings of the G∂tå
For His own realization, God has laid down in
the G∂tå two principal waysó(1) Så∆khyayoga,
and (2) Karmayoga. Of theseó
(1) All objects being unreal like the water in
a mirage, or the creation of a dream, Guƒas, which
are the products of Måyå, move in the Guƒas,
understanding this, the sense of doership should
be lost with regard to all activities of the mind,
senses and the body (Chapter V verses 8-9), and
being established ever in identity with allpervading God, the embodiment of Truth,
Knowledge and Bliss, consciousness should be
(8)
lost of the existence of any other being but God.
This is the practice of Så∆khyayoga.
(2) Regarding everything as belonging to God,
maintaining equanimity in success or failure, renouncing
attachment and the desire for fruit, all works should
be done according to Godís behests and only for
the sake of God (Chapter II verse 48; Chapter V
verse 10); and, with utmost faith and reverence,
surrendering oneself to God through mind, speech
and body, constant meditation on Godís Form with
remembrance of His names, virtues and glory,
should be practised (Chapter VI verse 47). This is
the practice of Yoga by disinterested action.
The result of both these practices being the
same, they are regarded as one in reality (Chapter
V verses 4-5). But during the period of practice,
they being different according to the qualifications
of the Sådhaka, the two paths have been separately
described (Chapter III verse 3). Therefore, the
same man cannot tread both the paths at one and
the same time, even as though there may be two
roads to the Ganges, a person cannot proceed by
both the paths at the same time. Out of these,
Karmayoga cannot be practised in the stage of
Sannyåsa, for in that stage renunciation of Karma
in every form has been advised. The practice
of Så∆khyayoga, however, is possible in every
Å‹rama, or stage of life.
If it is argued that the Lord has described
Så∆khyayoga as synonymous with Sannyåsa,
(9)
therefore, Sannyås∂s or monks alone are entitled to
practise it, and not householders, the argument is
untenable, because in the course of His description
of Så∆khyayoga in Chapter II verses 11 to 30, the
Lord, here and there, showed to Arjuna that he
was qualified to fight, even according to that
standard. If householders were ever disqualified
for Så∆khyayoga, how could these statements of
the Lord be reconciled? True, there is this special
saving clause that the Sådhaka qualified for the
path of Så∆khya should be devoid of identification
with the body; for so long as there is identification
of the ego with the body, the practice of
Så∆khyayoga cannot be properly understood. That
is why the Lord described the practice of
Så∆khyayoga as difficult (Chapter V verse 6) and
disinterested Karmayoga, being easier of practice,
the Lord exhorted Arjuna, every now and then, to
practise it, together with constant meditation on him.
ÿ¢ ’˝rÊÔÊ flL§áÊãº˝L§º˝◊L§Ã— SÃÈãflÁãà ÁŒ√ÿÒ— SÃflÒfl¸ŒÒ— ‚ÊXÔU¬Œ∑˝§◊Ê¬ÁŸ·ŒÒªÊ¸ÿÁãà ÿ¢ ‚Ê◊ªÊ—–.
äÿÊŸÊflÁSÕÃÃŒ˜ÔªÃŸ ◊Ÿ‚Ê ¬‡ÿÁãà ÿ¢ ÿÊÁªŸÊ
ÿSÿÊãâ Ÿ ÁflŒÈ— ‚È⁄UÊ‚È⁄UªáÊÊ ŒflÊÿ ÃS◊Ò Ÿ◊—H
ìWe bow to that Supreme Puru¶a, Nåråyaƒa,
who is extolled even by great gods like Brahmå,
Varuƒa (the god of water), Indra (the god of rain),
(10)
Rudra (the god of destruction), and the Maruts
(the wind-gods) through celestial hymns; whose
glories are sung by those proficient in chanting
the Såmaveda through the Vedas along with the
six A∆gas (branches of knowledge auxiliary to the
Vedas), Pada (division of the Vedic text into
separate words), Krama and Ja¢å (particular forms
of reciting the Vedas) and the Upani¶ads; who is
perceived by the Yog∂s by means of their mind
made steady through meditation and fixed on the
Lord; and whose reality is not known even to
gods and Asuras.î
‡ÊÊãÃÊ∑§Ê⁄¢U ÷È¡ª‡ÊÿŸ¢ ¬kŸÊ÷¢ ‚È⁄U‡Ê¢
Áfl‡flÊœÊ⁄¢U ªŸŸ‚ŒÎ‡Ê¢ ◊ÉÊfláÊZ ‡ÊÈ÷ÊXÔU◊˜–
‹ˇ◊Ë∑§Êãâ ∑§◊‹ŸÿŸ¢ ÿÊÁªÁ÷äÿʸŸªêÿ¢
flãŒ ÁflcáÊÈ ÷fl÷ÿ„U⁄¢U ‚fl¸‹Ê∑Ò§∑§ŸÊÕ◊˜H
ìObeisance to Vi¶ƒu, the dispeller of the fear
of rebirths, the one Lord of all the regions,
possessed of a tranquil form, lying on a bed of
snake, from whose navel has sprung the lotus, the
Lord of all celestials, the support of
the universe, similar to the sky, possessed of the
colour of a cloud and possessed of handsome
limbs, the Lord of Lak¶m∂ (the Goddess of Wealth),
having lotus-like eyes, and realized by Yog∂s in
meditation.î
óJayadayal Goyandka
Synopsis of the G∂tå
No. of Verse
Subject Discussed
Chapter I entitled
ìThe Yoga of Dejection of Arjunaî
11ó11 Description of the principal warriors
on both sides with their fighting qualities.
12ó19 Blowing of conches by the warriors on
both sides.
20ó27Arjuna observes the warriors drawn up
for battle.
28ó47Overwhelmed by infatuation, Arjuna
gives expression to his faint-heartedness,
tenderness and grief.
Chapter II entitled
ìSå∆khyayogaî (the Yoga of Knowledge)
21ó10 Arjuna and ›r∂ K涃a discussing
Arjunaís faint-heartedness.
11ó30Så∆khyayoga (the Yoga of Knowledge)
described.
(12)
No. of Verse
Subject Discussed
31ó38 The K¶atriyaís duty to engage himself
in fight.
39ó53 Karmayoga (the Yoga of Selfless
Action) described.
54ó72Marks of the man of stable mind and
his glories described.
Chapter III entitled
ìKarmayoga, or the Yoga of Actionî
21ó8 Importance of the performance of duty,
in a detached way, according to both
J¤ånayoga and Karmayoga.
9ó16 The necessity of performing sacrifices,
etc.
17ó24 The necessity for action on the part
of the wise, and even on the part of
God Himself, for the good of the world.
25ó35 Marks of the wise and the unwise;
instruction about performance of action
without attraction and repulsion.
36ó43How to overcome desire.
Chapter IV entitled
ìThe Yoga of Knowledge as well as the
disciplines of Action and Knowledgeî
1ó18 The glory of God with attributes;
(13)
No. of Verse
Subject Discussed
Karmayoga, or selfless action, described.
19ó23 The conduct of Yog∂s and sages,
its glory described.
24ó32Different forms of sacrifices described
with their fruits.
33ó42The glory of Knowledge described.
Chapter V entitled
ìThe Yoga of Action and Knowledgeî
1ó6 Så∆khyayoga and the Yoga of
disinterested action described.
7ó12 Marks of the Så∆khyayog∂ and Ni¶kåma
Karmayog∂ótheir glories described.
13ó26 J¤ånayoga, or the Yoga of Knowledge.
27ó29 Dhyånayoga, or meditation, together with
Devotion, described.
Chapter VI entitled
ìThe Yoga of Self-Controlî
1ó 4 Karmayoga, or the Yoga of disinterested
Action, described; marks of one who
has attained Yoga.
5ó10 Urging one to uplift the self; marks of
the God-realized soul.
11ó32Detailed description of Dhyånayoga.
(14)
No. of Verse
Subject Discussed
33ó36 The question of Mind-control discussed.
37ó 47The fate of one who falls from Yoga;
the glory of Dhyånayoga described.
Chapter VII entitled
ìThe Yoga of J¤åna (Knowledge of
Nirguƒa Brahma) and Vij¤åna
(Knowledge of Manifest Divinity)î
1ó7 Wisdom with real Knowledge of
Manifest Divinity.
8ó12 Inherence of God in all objects as their
Cause.
13ó19 Condemnation of men of demoniacal
nature and praise of devotees.
20ó23The question of worship of other gods.
24ó30Condemnation of men, who are ignorant
of the glory and true nature of God, and
approbation of those who know them.
Chapter VIII entitled
ìThe Yoga of the Indestructible Brahmaî
1ó7 Answer to Arjunaís seven questions
on Brahma, Adhyåtma and Karma
(Action), etc.
8ó22 The subject of Bhaktiyoga discussed.
23ó28 The bright and dark paths described.
(15)
No. of Verse
Subject Discussed
Chapter IX entitled
ìThe Yoga of Sovereign Science and
the Sovereign Secret.î
1ó6 The subject of J¤åna (Knowledge)
with its glory described.
7ó10 The origin of the world discussed.
11ó15 Condemnation of men of the demoniacal
nature, who despise God, and the method
of Bhajana of men possessed of the
divine nature.
16ó19Description of God, as the soul of
everything, and His glory.
20ó25The fruits of worship with a motive
and without motive.
26ó34The glory of Devotion practised
disinterestedly.
Chapter X entitled
ìThe Yoga of Divine Gloriesî
1ó7 Description of Godís glories and power
of Yoga with the fruit of their knowledge.
8ó11 Bhaktiyogaóits fruit and glory.
12ó18 Arjuna offers his praises to God and
prays to the Lord for a description of
His glories and power of Yoga.
19ó42The Lord describes His glories and power
of Yoga.
(16)
No. of Verse
Subject Discussed
Chapter XI entitled
ìThe Yoga of the Vision of the Universal Formî
1ó4 Arjuna prays to the Lord for a vision
of His Universal Form.
5ó8 The Lord describes His Universal Form.
9ó14 The Universal Form described by
Sa¤jaya to Dhætar嶢ra.
15ó31 Arjuna sees the Lordís Universal Form
and offers praises to the Lord.
32ó34 God describes His glory and exhorts
Arjuna to fight.
35ó46Overtaken by fright, Arjuna offers
praises to God, and prays for a sight
of the Lordís Four-armed Form.
47ó50 The Lord describes the glory of the
vision of His Universal Form, and
reveals to Arjuna His Four-armed, gentle
Form.
51ó55 The impossibility of obtaining a sight
of the Four-armed Form without
exclusive Devotion, which is described
with its fruit.
Chapter XII entitled
ìThe Yoga of Devotionî
1ó12 Respective merits of the worshippers
(17)
No. of Verse
Subject Discussed
of God with Form and without Form,
and the means of God-realization.
13ó20 Marks of the God-realized soul.
Chapter XIII entitled
ìThe Yoga of Discrimination between
the Field and the Knower of the Fieldî
1ó18 The subject of ìFieldî and the Knower
of the ìFieldî, together with Knowledge.
19ó34 The subject of Prakæti and Puru¶a (Matter
and Spirit) together with knowledge.
Chapter XIV entitled
ìThe Yoga of Division of
three Guƒasî
1ó4 The glory of Knowledge; evolution of
the world from Prakæti and Puru¶a.
5ó18 The qualities of Sattva, Rajas and Tamas
described.
19ó27 Means of God-realization, and marks of
the soul who has transcended the Guƒas.
Chapter XV entitled
ìThe Yoga of the Supreme Personî
1ó6 Description of the Universe as a tree
and the means of God-realization.
(18)
No. of Verse
Subject Discussed
7ó11 The J∂våtmå, or individual soul.
12ó15 God and His Glory described.
16ó20 The perishable (bodies of all beings),
the imperishable (J∂våtmå) and the
Supreme Person.
Chapter XVI entitled ìThe Yoga of
Division between the Divine
and the Demoniacal Propertiesî
1ó5 The Divine and the demoniacal
properties described with their fruit.
6ó20 Marks of man possessed of the
demoniacal properties and their
damnation described.
21ó24 Instruction
about
renouncing
conduct opposed to the scriptures and
exhortation to follow the scriptures.
Chapter XVII entitled
ìThe Yoga of the Division of the
Threefold Faithî
1ó6 Discussion on Faith and on the fate of
men who perform austere penance not
enjoined by the scriptures.
7ó22 Different kinds of food, sacrifice,
penance and charity described.
(19)
No. of Verse
Subject Discussed
23ó28 The meaning and intention of uttering
ìO≈ Tat Satî explained.
Chapter XVIII entitled
ìThe Yoga of Liberation through the
Path of Knowledge and Self-Surrenderî
1ó12 The subject of Tyåga or Relinquishment.
13ó18 Causes of Karma according to the
Så∆khya system.
19ó40Classification of knowledge, action,
doer, reason, firmness and joy according
to the three Guƒas.
41ó48 Duties attaching to each caste and the
fruit of their performance.
49ó55 The path of Knowledge described.
56ó66The path of Karmayoga, or selfless
action, together with Devotion.
67ó78 The glory of the G∂tå described.
God-realization through Practice
of Renunciation. ....... 205ó224
Z
∑ΧcáÊÊà¬⁄¢U Á∑§◊Á¬ Ãûfl◊„¢U Ÿ ¡ÊŸ
˙üÊˬ⁄U◊Êà◊Ÿ Ÿ◊—
The Bhagavadg∂tå
The Song Divine
Chapter I
œÎÃ⁄UÊc≈˛U ©UflÊø
œ◊¸ˇÊòÊ
◊Ê◊∑§Ê—
∑ȧL§ˇÊòÊ
‚◊flÃÊ
ÿÈÿÈà‚fl—–
¬Êá«UflʇøÒfl Á∑§◊∑ȧfl¸Ã ‚Ü¡ÿH 1H
Dhætar嶢ra said: Sa¤jaya, gathered on the holy
land of Kuruk¶etra, eager to fight, what did my
sons and the sons of P僌u do?
(1)
‚Ü¡ÿ ©UflÊø
ŒÎc≈˜flÊ ÃÈ ¬Êá«UflÊŸË∑¢§ √ÿÍ…¢U ŒÈÿÙ¸œŸSÌʖ
•ÊøÊÿ¸◊Ȭ‚XÔUêÿ
⁄UÊ¡Ê
fløŸ◊’˝flËØH 2H
Sa¤jaya said: At that time, seeing the army of
the P僌avas drawn up for battle and approaching
Droƒåcårya, King Duryodhana spoke the following
words :
(2)
¬‡ÿÒÃÊ¢ ¬Êá«ÈU¬ÈòÊÊáÊÊ◊ÊøÊÿ¸ ◊„ÃË¥ ø◊Í◊˜–
√ÿÍ…UÊ¢ º˝È¬Œ¬ÈòÊáÊ Ãfl Á‡ÊcÿáÊ œË◊ÃÊH 3H
Behold, O Revered Master, the mighty army
of the sons of P僌u arrayed for battle by your
talented pupil, Dh涢adyumna, son of Drupada. (3)
22
Bhagavadg∂tå
[Ch. 1
•òÊ ‡ÊÍ⁄UÊ ◊„UcflÊ‚Ê ÷Ë◊ʡȸŸ‚◊Ê ÿÈÁœ–
ÿÈÿȜʟÙ
Áfl⁄UÊ≈U‡ø
º˝È¬Œ‡ø
◊„UÊ⁄UÕ—H 4H
œÎc≈∑§ÃȇøÁ∑§ÃÊŸ— ∑§ÊÁ‡Ê⁄UÊ¡‡ø flËÿ¸flÊŸ˜–
¬ÈL§Á¡à∑ȧÁãÃ÷Ù¡‡ø
‡ÊÒéÿ‡ø
Ÿ⁄U¬ÈXÔUfl—H 5H
ÿÈœÊ◊ãÿȇø Áfl∑˝§Êãà ©UûÊ◊ı¡Ê‡ø flËÿ¸flÊŸ˜–
‚ı÷º˝Ù º˝ı¬Œÿʇø ‚fl¸ ∞fl ◊„UÊ⁄UÕÊ—H 6H
There are in this army, heroes wielding mighty
bows and equal in military prowess to Bh∂ma and
ArjunaóSåtyaki and Virå¢a and the Mahårath∂
(warrior chief) Drupada; Dh涢aketu, Cekitåna and
the valiant King of Kå‹∂, and Purujit, Kuntibhoja,
and ›aibya, the best of men, and mighty
Yudhåmanyu, and valiant Uttamaujå, Abhimanyu,
the son of Subhadrå, and the five sons of Draupad∂ó
all of them Mahårath∂s (warrior chiefs). (4ó6)
•S◊Ê∑¢§ ÃÈ ÁflÁ‡Êc≈UÊ ÿ ÃÊÁ㟒ٜ Ám¡ÙûÊ◊–
ŸÊÿ∑§Ê ◊◊ ‚ÒãÿSÿ ‚ÜôÊÊÕZ ÃÊã’˝flËÁ◊ ÃH 7H
O best of Bråhmaƒas, know them also who are
the principal warriors on our sideó the generals
of my army. For your information I mention
them.
(7)
÷flÊã÷Ëc◊‡ø ∑§áʸ‡ø ∑Χ¬‡ø ‚Á◊ÁÃÜ¡ÿ—–
•‡flàÕÊ◊Ê Áfl∑§áʸ‡ø ‚ı◊ŒÁûÊSÃÕÒfl øH 8H
ìYourself and Bh∂¶ma and Karƒa and Kæpa, who
is ever victorious in battle; and even so A‹vatthåmå,
Vikarƒa and Bhµuri‹ravå (the son of Somadatta); (8)
Text 9ó13]
Bhagavadg∂tå
And there are many other heroes, equipped with
various weapons and missiles, who have staked
their lives for me, all skilled in warfare.
(9)
This army of ours, fully protected by Bh∂¶ma,
is unconquerable; while that army of theirs, guarded
in everyway by Bh∂ma, is easy to conquer.(10)
Therefore, stationed in your respective positions
on all fronts, do you all guard Bh∂¶ma in particular
on all sides.
(11)
The grand old man of the Kaurava race, their
glorious grand-patriarch Bh∂¶ma, cheering up
Duryodhana, roared terribly like a lion and blew
his conch.
(12)
Then conchs, kettledrums, tabors, drums and
trumpets suddenly blared forth and the noise was
tumultuous.
(13)
24
Bhagavadg∂tå
[Ch. 1
Then, seated in a glorious chariot drawn by
white horses, ›r∂ K涃a as well as Arjuna blew
their celestial conchs.
(14)
Arjuna, Devadatta; while Bh∂ma of ferocious deeds
blew his mighty conch PauƒŒra.
(15)
son of Kunt∂, blew his conch
Anantavijaya, while Nakula and Sahadeva blew
theirs, known as Sugho¶a and Maƒipu¶paka
respectively.
(16)
And the excellent archer, the King of Kå‹∂, and
›ikhaƒŒ∂ the Mahårath∂ (the great chariot-warrior),
Dh涢adyumna and Virå¢a, and invincible Såtyaki,
Drupada as well as the five sons of Draupad∂, and
the mighty-armed Abhimanyu, son of Subhadrå,
all of them, O lord of the earth, severally blew
their respective conchs from all sides. (17-18)
Text 19ó23]
Bhagavadg∂tå
25
Now, O lord of the earth, seeing your sons
arrayed against him and when missiles were ready
to be hurled, Arjuna, who had the figure of
Hanumån on the flag of his chariot, took up his
bow and then addressed the following words to
›r∂ K涃a; ìK涃a, place my chariot between the
two armies.
(20-21)
ìAnd keep it there till I have carefully observed
these warriors drawn up for battle, and have seen
with whom I have to engage in this fight. (22)
ÿÙàSÿ◊ÊŸÊŸflˇÊ˘„¢U ÿ ∞Ã˘òÊ ‚◊ʪÃÊ—–
œÊø⁄UÊc≈˛USÿ
ŒÈ’ȸhÿȸh
Á¬˝ÿÁø∑§Ë·¸fl—H 23H
ìI shall scan the well-wishers of evil-minded
Duryodhana, in this war whoever have assembled
on his side and are ready for the fight.î
(23)
26
Bhagavadg∂tå
Sa¤jaya said: O king, thus addressed by Arjuna,
›r∂ K涃a placed the magnificent chariot between
the two armies in front of Bh∂¶ma, Droƒa and all
the kings and said, ìArjuna, behold these Kauravas
assembled here.î
(24-25)
Now Arjuna saw stationed there in both the
armies his uncles, grand-uncles and teachers, even
great grand-uncles, maternal uncles, brothers and
cousins, sons and nephews, and grand-nephews,
even so friends, fathers-in-law and well-wishers
as well.
(26 & first half of 27)
Seeing all the relations present there, Arjuna
was overcome with deep compassion and spoke
thus in sorrow.
(Second half of 27 and first half of 28)
Text 28ó32]
Bhagavadg∂tå
27
Arjuna said: K涃a, as I see these kinsmen arrayed
for battle, my limbs give way, and my mouth is
getting parched; nay, a shiver runs through my body
and hair stands on end.
(Second half of 28 and 29)
ªÊá«UËfl¢ d¢‚Ã „USÃÊûflÄøÒfl ¬Á⁄UŒsÔÃ–
Ÿ ø ‡ÊÄŸÙêÿflSÕÊÃÈ¢ ÷˝◊ÃËfl ø ◊ ◊Ÿ—H 30H
The bow, G僌∂va, slips from my hand and
my skin too burns all over; my mind is whirling,
as it were, and I can no longer hold myself
steady.
(30)
ÁŸÁ◊ûÊÊÁŸ ø ¬‡ÿÊÁ◊ Áfl¬⁄UËÃÊÁŸ ∑§‡Êfl–
Ÿ ø üÊÿÙ˘ŸÈ¬‡ÿÊÁ◊ „UàflÊ Sfl¡Ÿ◊Ê„UflH 31H
And, Ke‹ava, I see such omens of evil, nor do I see
any good in killing my kinsmen in battle. (31)
Ÿ ∑§Êæ˜U ˇÊ Áfl¡ÿ¢ ∑ΧcáÊ Ÿ ø ⁄UÊÖÿ¢ ‚ÈπÊÁŸ ø–
Á∑¢§ ŸÙ ⁄UÊÖÿŸ ªÙÁfl㌠Á∑¢§ ÷٪ҡ˸ÁflÃŸ flÊH 32H
K涃a, I do not covet victory, nor kingdom,
nor pleasures. Govinda, of what use will kingdom
or luxuries or even life be to us!
(32)
28
Bhagavadg∂tå
[Ch. 1
Those very persons for whose sake we covet
the kingdom, luxuries and pleasuresñteachers,
uncles, sons and nephews and even so, granduncles and great grand-uncles, maternal uncles,
fathers-in-law, grand-nephews, brothers-in-law and
other relationsñare here arrayed on the battlefield
staking their lives and wealth.
(33-34)
O Slayer of Madhu, I do not want to kill them,
even though they slay me, even for the sovereignty
over the three worlds; how much the less for
the kingdom here on earth!
(35)
how can we hope to be happy slaying
the sons of Dhætar嶢ra; by killing even these
desperadoes, sin will surely accrue to us. (36)
Text 38ó41]
Bhagavadg∂tå
29
Therefore, K涃a, it does not behove us to kill
our relations, the sons of Dhætar嶢ra. For, how can
we be happy after killing our own kinsmen? (37)
Even though these people, with their mind
blinded by greed, perceive no evil in destroying
their own race and no sin in treason to friends,
why should not we, O K涃a, who see clearly the
sin accruing from the destruction of oneís family,
think of desisting from committing this foul
deed.
(38-39)
Age-long family traditions disappear with the
destruction of a family; and virtue having been
lost, vice takes hold of the entire race.
(40)
With the preponderance of vice, K涃a, the
women of the family become corrupt; and with
the corruption of women, O descendant of V涃i,
there ensues an intermixture of castes.
(41)
30
Bhagavadg∂tå
[Ch. 1
Progeny due to promiscuity damns the
destroyers of the race as well as the race itself.
Deprived of the offerings of rice and water (›råddha,
Tarpaƒa etc.,) the manes of their race also fall. (42)
Through these evils bringing about an
intermixture of castes, the age-long caste traditions
and family customs of the killers of kinsmen get
extinct.
(43)
K涃a, we hear that men who have lost their
family traditions dwell in hell for an indefinite
period of time.
(44)
Oh what a pity! Though possessed of intelligence
we have set our mind on the commission of a
great sin; that due to lust for throne and enjoyment
we are intent on killing our own kinsmen. (45)
Text 47]
Bhagavadg∂tå
31
It would be better for me if the sons of
Dhætar嶢ra, armed with weapons, kill me in battle,
while I am unarmed and unresisting.
(46)
‚Ü¡ÿ ©UflÊø
Sa¤jaya said: Arjuna, whose mind was agitated
by grief on the battlefield, having spoken thus,
and having cast aside his bow and arrows, sank
into the hinder part of his chariot.
(47)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
first chapter entitled ìThe Yoga of Dejection of
Arjuna.î
Z
Chapter II
Sa¤jaya said : ›r∂ K涃a then addressed the
following words to Arjuna, who was, as mentioned
before, overwhelmed with pity, whose eyes were
filled with tears and agitated, and who was full
of sorrow.
(1)
›r∂ Bhagavån said : Arjuna, how has this
infatuation overtaken you at this odd hour? It is
shunned by noble souls; neither will it bring
heaven, nor fame to you.
(2)
Yield not to unmanliness, Arjuna; this does
not become you. Shaking off this base faintheartedness stand-up, O scorcher of enemies.(3)
Text 5ó7]
Bhagavadg∂tå
33
Arjuna said : How K涃a, shall I fight Bh∂¶ma
and Droƒa with arrows on the battlefield? They
are worthy of deepest reverence, O destroyer of
foes.
(4)
It is better to live on alms in this world without
slaying these noble elders, because even after
killing
them we shall after all enjoy only
bloodstained pleasures in the form of wealth and
sense-enjoyments.
(5)
Ÿ
We do not even know which is preferable for
usóto fight or not to fight; nor do we know whether
we shall win or whether they will conquer us. Those
very sons of Dhætar嶢ra, killing whom we do not
even wish to live, stand in the enemy ranks. (6)
Bhagavadg∂tå
34
[Ch. 2
With my very being smitten by the vice of
faint-heartedness and my mind puzzled with regard
to duty, I beseech You! tell me that which is
decidedly good; I am your disciple. Pray, instruct
me, who have taken refuge in You.
(7)
Ÿ
For even on obtaining undisputed sovereignty
and an affluent kingdom on this earth and lordship
over the gods, I do not see any means that
can drive away the grief which is drying up my
senses.
(8)
Sa¤jaya said : O King, having thus spoken
to ›r∂ K涃a, Arjuna again said to Him, ìI will
not fight,î and became silent. (9)
Then, O Dhætar嶢ra, ›r∂ K涃a, as if smiling
addressed the following words to grieving Arjuna
in the midst of the two armies.
(10)
Text 11ó15]
Bhagavadg∂tå
35
›r∂ Bhagavån said: Arjuna, you grieve over
those who should not be grieved for and yet speak
like the learned; wise men do not sorrow over the
dead or the living.
(11)
In fact, there was never a time when I was not,
or when you or these kings were not. Nor is it a
fact that hereafter we shall all cease to be. (12)
Just as boyhood, youth and old age are
attributed to the soul through this body, even so
it attains another body. The wise man does not
get deluded about this.
(13)
O son of Kunt∂, the contacts between the senses
and their objects, which give rise to the feelings of
heat and cold, pleasure and pain etc., are transitory
and fleeting; therefore, Arjuna, endure them. (14)
36
Bhagavadg∂tå
[Ch. 2
Arjuna, the wise man to whom pain and pleasure
are alike, and who is not tormented by these
contacts, becomes eligible for immortality. (15)
The unreal has no existence, and the real never
ceases to be; the reality of both has thus been
perceived by the seers of Truth.
(16)
Know that alone to be imperishable which
pervades this universe; for no one has power to
destroy this indestructible substance.
(17)
All these bodies pertaining to the imperishable,
indefinable and eternal soul are spoken of as
perishable; therefore, Arjuna, fight.
(18)
Both of them are ignorant, he who considers the
soul to be capable of killing and he who takes it as
killed; for verily the soul neither kills, nor is killed. (19)
Text 21ó24]
Bhagavadg∂tå
37
The soul is never born, nor it ever dies; nor
does it become only after being born. For, it is
unborn, eternal, everlasting and primeval; even
though the body is slain, the soul is not. (20)
flŒÊÁflŸÊÁ‡ÊŸ¢ ÁŸàÿ¢ ÿ ∞Ÿ◊¡◊√ÿÿ◊˜–
∑§Õ¢ ‚ ¬ÈL§·— ¬ÊÕ¸ ∑¢§ ÉÊÊÃÿÁà „UÁãà ∑§◊˜H 21H
Arjuna, the man who knows this soul to be
imperishable; eternal and free from birth and
decayóhow and whom will he cause to be killed,
how and whom will he kill?
(21)
As a man shedding worn-out garments, takes
other new ones, likewise, the embodied soul, casting
off worn-out bodies, enters into others that are
new.
(22)
Weapons cannot cut it nor can fire burn it;
water cannot wet it nor can wind dry it. (23)
For this soul is incapable of being cut, or burnt
by fire; nor can it be dissolved by water and is undriable
by air as well; This soul is eternal, omnipresent,
immovable, constant and everlasting.
(24)
38
Bhagavadg∂tå
[Ch. 2
This soul is unmanifest; it is incomprehensible
and it is spoken of as immutable. Therefore,
knowing it as such, you should not grieve. (25)
And, Arjuna, if you should suppose this soul
to be subject to constant birth and death, even
then you should not grieve like this.
(26)
For, in that case death is certain for the born,
and rebirth is inevitable for the dead. You should
not, therefore, grieve over the inevitable. (27)
Arjuna, before birth beings are not manifest to
our human senses; on death they return to the
unmanifest again. They are manifest only in the
interim between birth and death. What occasion,
then, for lamentation?
(28)
Text 30ó34]
Bhagavadg∂tå
39
Hardly anyone perceives this soul as marvellous,
scarce another likewise speaks thereof as
marvellous, and scarce another hears of it as
marvellous, while there are some who know it
not even on hearing of it.
(29)
Arjuna, this soul dwelling in the bodies of
all, can never be slain; therefore, you should not
mourn for anyone.
(30)
Besides, considering your own duty too, you
should not waver, for there is nothing more
welcome for a man of the warrior class than a
righteous war.
(31)
Arjuna, happy are the K¶atriyas who get such
an unsolicited opportunity for war, which is an
open gateway to heaven.
(32)
Now, if you refuse to fight this righteous war,
then, shirking your duty and losing your reputation,
you will incur sin.
(33)
40
Bhagavadg∂tå
[Ch. 2
Nay, people will also pour undying infamy on
you; and infamy brought on a man enjoying
popular esteem is worse than death.
(34)
And the warrior-chiefs who thought highly of
you, will now despise you, thinking that it was
fear which drove you away from battle.
(35)
And your enemies, disparaging your might, will
speak many unbecoming words; what can be more
distressing than this?
(36)
Die, and you will win heaven; conquer, and
you enjoy sovereignty of the earth; therefore, stand
up, Arjuna, determined to fight.
(37)
Treating alike victory and defeat, gain and
loss, pleasure and pain, get ready for the battle;
fighting thus you will not incur sin.
(38)
Arjuna, this attitude of mind has been presented
Text 40ó44]
Bhagavadg∂tå
41
to you from the point of view of J¤ånayoga; now
hear the same as presented from the standpoint of
Karmayoga (the Yoga of selfless action). Equipped
with this attitude of mind, you will be able to
throw off completely the shackles of Karma. (39)
In this path (of disinterested action) there is
no loss of effort, nor is there fear of contrary result,
even a little practice of this discipline saves one
from the terrible fear of birth and death. (40)
Arjuna, in this Yoga (of disinterested action)
the intellect is determinate and directed singly
towards one ideal; whereas the intellect of the
undecided (ignorant men moved by desires) wanders
in all directions, after innumerable aims. (41)
Arjuna, those who are full of worldly desires and
devoted to the letter of the Vedas, who look upon
heaven, as the supreme goal and argue that there
is nothing beyond heaven are unwise. They utter
42
Bhagavadg∂tå
[Ch. 2
flowery speech recommending many rituals of various
kinds for the attainment of pleasure and power with
rebirth as their fruit. Those whose minds are carried
away by such words, and who are deeply attached
to pleasures and worldly power, cannot attain the
determinate intellect concentrated on God. (42ó44)
Arjuna, the Vedas thus deal with the evolutes
of the three Guƒas (modes of Prakæti), viz., worldly
enjoyments and the means of attaining such enjoyments; be thou indifferent to these enjoyments and
their means, rising above pairs of opposites like
pleasure and pain etc., established in the Eternal
Existence (God), absolutely unconcerned about the
fulfilment of wants and the preservation of what has
been already attained, and self-controlled. (45)
A Bråhmaƒa, who has obtained enlightenment,
has as much use for all the Vedas as one who
stands at the brink of a sheet of water overflowing
on all sides has for a small reservoir of water. (46)
Your right is to work only and never to the fruit
thereof. Do not be the cause of the fruit of action;
nor let your attachment be to inaction.
(47)
Text 48ó52]
Bhagavadg∂tå
43
Arjuna, perform your duties established in
Yoga, renouncing attachment, and be even-minded
in success and failure; evenness of mind is
called ëYogaí.
(48)
Action with a selfish motive is far inferior to
this Yoga in the form of equanimity. Do seek refuge
in this equipoise of mind, Arjuna; for poor and
wretched are those who are instrumental in making
their actions bear fruit.
(49)
Endowed with equanimity, one sheds in this
life both good and evil. Therefore, strive for the
practice of this Yoga of equanimity. Skill in action
lies in the practice of this Yoga. (50)
For, wise men possessing equipoised mind,
renouncing the fruit of actions and freed from the
shackles of birth, attain the blissful supreme state. (51)
When your mind will have fully crossed the
mire of delusion, you will then grow indifferent
44
Bhagavadg∂tå
[Ch. 2
to the enjoyments of this world and the next
that have been heard of as well as to those that
are yet to be heard of.
(52)
When your intellect, confused by hearing
conflicting statements, will rest steady and
undistracted in meditation on God, you will then
attain Yoga (everlasting union with God). (53)
Arjuna said : K涃a, what is the definition
(mark) of a God-realized soul, stable of mind
and established in Samådhi (perfect tranquillity
of mind)? How does the man of stable mind speak,
how does he sit, how does he walk?
(54)
›r∂ Bhagavån said: Arjuna, when one thoroughly
casts off all cravings of the mind, and is satisfied
in the Self through the joy of the Self, he is then
called stable of mind.
(55)
The sage, whose mind remains unperturbed amid
sorrows, whose thirst for pleasures has altogether
Text 57ó61]
Bhagavadg∂tå
45
disappeared, and who is free from passion, fear
and anger, is called stable of mind.
(56)
He who is unattached to everything, and meeting
with good and evil, neither rejoices nor recoils,
his mind is stable.
(57)
When, like a tortoise, that draws in its limbs
from all directions, he withdraws all his senses from
the sense-objects, his mind becomes steady. (58)
Sense-objects turn away from him, who does not
enjoy them with his senses; but the taste for them
persists. This relish also disappears in the case of
the man of stable mind when he realizes the Supreme. (59)
Turbulent by nature, the senses (not free from
attachment) even of a wise man, who is practising
self-control, forcibly carry away his mind, Arjuna.(60)
Therefore, having controlled all the senses and
concentrating his mind, he should sit for
meditation, devoting himself heart and soul to Me.
46
Bhagavadg∂tå
[Ch. 2
For, he whose senses are under his control, is
known to have a stable mind.
(61)
The man dwelling on sense-objects develops attachment for them; from attachment springs up desire,
and from desire (unfulfilled) ensues anger. (62)
From anger arises delusion; from delusion,
confusion of memory; from confusion of memory,
loss of reason; and from loss of reason one goes
to complete ruin.
(63)
But the self-controlled Sådhaka, while enjoying
the various sense-objects through his senses,
which are disciplined and free from likes and
dislikes, attains placidity of mind.
(64)
With the attainment of such placidity of mind, all
his sorrows come to an end; and the intellect of such
a person of tranquil mind soon withdrawing itself
from all sides, becomes firmly established in God. (65)
Text 67ó70]
Bhagavadg∂tå
47
He who has not controlled his mind and
senses can have no determinate intellect, nor
contemplation. Without contemplation, he can
have no peace; and how can there be happiness
for one lacking peace of mind?
(66)
As the wind carries away a boat upon the waters,
even so of the senses moving among sense-objects,
the one to which the mind is attached, takes away
his discrimination.
(67)
Therefore, Arjuna, he, whose senses are
completely restrained from their objects, is said
to have a stable mind.
(68)
That which is night to all beings, in that state
of Divine Knowledge and Supreme Bliss the Godrealized Yog∂ keeps awake, and that (the everchanging, transient worldly happiness) in which
all beings keep awake, is night to the seer. (69)
48
Bhagavadg∂tå
[Ch. 2
As the waters of different rivers enter the
ocean, which, though full on all sides, remains
undisturbed; likewise, he, in whom all enjoyments
merge themselves without causing disturbance,
attains peace; not he who hankers after such
enjoyments.
(70)
He who has given up all desires, and moves
free from attachment, egoism and thirst for
enjoyment attains peace.
(71)
Arjuna, such is the state of the God-realized
soul; having reached this state, he overcomes
delusion. And established in this state, even at
the last moment, he attains Brahmic Bliss. (72)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the dialogue
between ›r∂ K涃a and Arjuna, ends the second chapter
entitled ìSå∆khyayogaî (the Yoga of Knowledge).
Z
Chapter III
Arjuna said : K涃a if You consider Knowledge
as superior to Action, why then do You urge me
to this dreadful action, Ke‹ava!
(1)
You are, as it were, puzzling my mind by these
seemingly conflicting expressions; therefore, tell
me the one definite discipline by which I may
obtain the highest good.
(2)
›r∂ Bhagavån said: Arjuna, in this world two
courses of Sådhanå (spiritual discipline) have been
enunciated by Me in the past. In the case of the
Så∆khyayog∂, the Sådhanå proceeds along the path
of Knowledge; whereas in the case of the Karmayog∂, it proceeds along the path of Action. (3)
50
Bhagavadg∂tå
[Ch. 3
Man does not attain freedom from action
(culmination of the discipline of Action) without
entering upon action; nor does he reach perfection
(culmination of the discipline of Knowledge)
merely by ceasing to act.
(4)
Surely, none can ever remain inactive even for
a moment; for, everyone is helplessly driven to
action by modes of Prakæti.
(5)
He who outwardly restraining the organs of
sense and action, sits mentally dwelling on the
objects of senses, that man of deluded intellect is
called a hypocrite.
(6)
On the other hand, he who controlling the organs
of sense and action by the power of his will, and
remaining unattached, undertakes the Yoga of selfless
Action through those organs, Arjuna, he excels. (7)
Therefore, do you perform your allotted duty;
for action is superior to inaction. Desisting from
action, you cannot even maintain your body. (8)
Text 9ó13]
Bhagavadg∂tå
51
Man is bound by his own action except when
it is performed for the sake of sacrifice. Therefore,
Arjuna, do you efficiently perform your duty, free
from attachment, for the sake of sacrifice alone. (9)
Having created mankind along with (the spirit
of) sacrifice at the beginning of creation, the creator,
Brahmå, said to them, ìYou shall prosper by this;
may this yield the enjoyments you seek.
(10)
Foster the gods through this sacrifice, and let
the gods be gracious to you. Thus, each fostering
the other selflessly, you will attain the highest
good.
(11)
Fostered by sacrifice, the gods will surely
bestow on you unasked all the desired enjoyments.
He who enjoys the gifts bestowed by them without
offering anything to them in return, is undoubtedly
a thief.
(12)
52
Bhagavadg∂tå
[Ch. 3
The virtuous who partake of what is left over
after sacrifice, are absolved of all sins. Those
sinful ones who cook for the sake of nourishing
their bodies alone, partake of sin only.
(13)
All beings are evolved from food; production
of food is dependent on rain; rain ensues from
sacrifice, and sacrifice is rooted in prescribed
action. Know that prescribed action has its
origin in the Vedas, and the Vedas proceed from
the Indestructible (God); hence the all-pervading
Infinite is always present in sacrifice. (14-15)
Arjuna, he who does not follow the wheel of
creation thus set going in this world i.e., does not
perform his duties, leads a sinful and sensual life,
he lives in vain.
(16)
He, however, who takes delight in the Self alone
and is gratified with the Self, and is contented in
the Self, has no duty.
(17)
Text 18ó22]
Bhagavadg∂tå
In this world that great soul has nothing
to gain by action nor by abstaining from action;
nor has he selfish dependence of any kind on
any creature.
(18)
Therefore, go on efficiently doing your duty
at all times without attachment. Doing work
without attachment man attains the Supreme. (19)
It is through action without attachment alone
that Janaka and other wise men reached perfection.
Having in view the maintenance of the world order
too, you should take to action.
(20)
For whatever a great man does, that very thing
other men also do; whatever standard he sets up,
the generality of men follow the same.
(21)
Arjuna, there is no duty in all the three worlds
for Me to perform, nor is there anything worth
attaining, unattained by Me; yet I continue to
work.
(22)
54
Bhagavadg∂tå
[Ch. 3
Should I not engage in action, scrupulously at
any time, great harm will come to the world; for,
Arjuna, men follow My way in all matters. (23)
If I ever cease to act, these worlds would perish;
nay, I should prove to be the cause of confusion,
and of the destruction of these people.
(24)
H 25H
Arjuna, as the unwise act with attachment, so
should the wise man, with a view to maintain the
world order, act without attachment.
(25)
A wise man established in the Self should not
unsettle the mind of the ignorant attached to action,
but should get them to perform all their duties,
duly performing his own duties.
(26)
In fact all actions are being performed by the
modes of Prakæti (Primordial Matter). The fool,
whose mind is deluded by egoism, thinks: ìI am
the doer.î
(27)
Text 28ó31]
Bhagavadg∂tå
55
However, he, who has true insight into the
respective spheres of Guƒas (modes of Prakæti) and
their actions, holding that it is the Guƒas (in the
shape of the senses, mind, etc.,) that move among
the Guƒas (objects of perception), does not get
attached to them, Arjuna.
(28)
Those who are completely deluded by the Guƒas
(modes) of Prakæti remain attached to those Guƒas
and actions; the man of perfect Knowledge should
not unsettle the mind of those ignorants of
imperfect knowledge.
(29)
Therefore, dedicating all actions to Me with
your mind fixed on Me, the Self of all, freed from
desire and the feeling of meum and cured of mental
agitation, fight.
(30)
Even those men who, with an uncavilling
and devout mind, always follow this teaching
of Mine are released from the bondage of all
actions.
(31)
56
Bhagavadg∂tå
[Ch. 3
But they, however, who, finding fault with this
teaching of Mine, do not follow it, take those
fools to be deluded in the matter of all knowledge
as lost.
(32)
All living creatures follow their tendencies; even
the wise man acts according to the tendencies of
his own nature. Of what use is any external
restraint?
(33)
Attraction and repulsion are rooted in all senseobjects. Man should never allow himself to be
swayed by them, because they are the two principal
enemies standing in the way of his redemption. (34)
Oneís own duty, though devoid of merit, is preferable
to the duty of another well performed. Even death
in the performance of oneís own duty brings blessedness; anotherís duty is fraught with fear.
(35)
Text 37ó41]
Bhagavadg∂tå
57
Arjuna said : Now impelled by what, K涃a
does this man commit sin even involuntarily, as
though driven by force?
(36)
›r∂ Bhagavån said : It is desire begotten of the
element of Rajas, which appears as wrath; nay, it
is insatiable and grossly wicked. Know this to be
the enemy in this case.
(37)
As fire is covered by smoke, mirror by dust,
and embryo by the amnion, so is knowledge
covered by desire.
(38)
And, Arjuna, Knowledge stands covered by this
eternal enemy of the wise known as desire, which
is insatiable like fire.
(39)
The senses, the mind and the intellect are declared
to be its seat; covering the knowledge through
these, it (desire) deludes the embodied soul. (40)
58
Bhagavadg∂tå
[Ch. 3
Therefore, Arjuna, you must first control your
senses, and then kill this evil thing which obstructs
J¤åna (Knowledge of the Absolute or Nirguƒa
Brahma) and Vij¤åna (Knowledge of Såkåra
Brahma or manifest Divinity).
(41)
The senses are said to be greater than the
body; but greater than the senses is the mind.
Greater than the mind is the intellect; and what
is greater than the intellect is He, the Self. (42)
Thus, Arjuna, knowing the Self which is higher
than the intellect and subduing the mind by reason,
kill this enemy in the form of desire that is hard
to overcome.
(43)
Thus, in the Upani¶ad sung by the Lord,
the Science of Brahma, the scripture of Yoga,
the dialogue between ›r∂ K涃a and Arjuna,
ends the third chapter entitled ì4Karmayoga, or
the Yoga of Action.î
Z
Chapter IV
›r∂ Bhagavån said: I revealed this immortal
Yoga to Vivasvån (Sun-god); Vivasvån conveyed
it to Manu (his son); and Manu imparted it to
(his son) Ik¶våku.
(1)
Thus transmitted in succession from father to
son, Arjuna, this Yoga remained known to the
Råjar¶is (royal sages). Through long lapse of
time, this Yoga got lost to the world.
(2)
The same ancient Yoga, which is the supreme
secret, has this day been imparted to you by Me,
because you are My devotee and friend.
(3)
Arjuna said: You are of recent origin, while
60
Bhagavadg∂tå
[Ch. 4
the birth of Vivasvån dates back to remote antiquity.
How, then, am I to believe that You imparted this
Yoga at the beginning of the creation!
(4)
›r∂ Bhagavån said : Arjuna, you and I have
passed through many births, I remember them all;
you do not remember, O chastiser of foes. (5)
Though birthless and immortal and the Lord
of all beings, I manifest Myself through My own
Yogamåyå (divine potency), keeping My nature
(Prakæti) under control.
(6)
Arjuna, whenever righteousness is on the
decline, unrighteousness is in the ascendant, then
I body Myself forth.
(7)
ÿȪH 8H
For the protection of the virtuous, for the
extirpation of evil-doers, and for establishing
Dharma (righteousness) on a firm footing, I manifest
Myself from age to age.
(8)
Text 9ó13]
Bhagavadg∂tå
61
Arjuna, My birth and activities are divine. He
who knows this in reality is not reborn on leaving
his body, but comes to Me.
(9)
Completely rid of attachment, fear and anger,
wholly absorbed in Me, depending on Me, and
purified by the penance of wisdom, many have
become one with Me even in the past.
(10)
Arjuna, howsoever men seek Me, even so do
I respond to them; for all men follow My path in
everyway.
(11)
In this world of human beings, men seeking
the fruition of their activities, worship the gods;
for success born of actions follows quickly. (12)
The four orders of society (viz., the Bråhmaƒa,
the K¶atriya, the Vai‹ya and the ›µudra) were
created by Me, classifying them according to the
Guƒas predominant in each and apportioning
62
Bhagavadg∂tå
[Ch. 4
corresponding duties to them; though the originator
of this creation, know Me, the Immortal Lord, to
be a non-doer.
(13)
Since I have no craving for the fruit of actions,
actions do not taint Me. Even he who thus knows
Me in reality is not bound by actions.
(14)
Having known thus, action was performed even
by the ancient seekers for liberation; therefore,
do you also perform actions as have been performed
by the ancients from antiquity.
(15)
What is action and what is inaction? Even men
of intelligence are puzzled over this question.
Therefore, I shall expound to you the truth about
action, knowing which you will be freed from its
evil effects i.e., the shackles of karma.
(16)
The truth about action must be known and the
truth of inaction also must be known; even so,
the truth about prohibited action (Vikarma) must be
known. For, mysterious are the ways of action. (17)
Text 18ó22]
Bhagavadg∂tå
63
He who sees inaction in action, and action in
inaction, is wise among men; he is a Yog∂, who
has performed all actions.
(18)
Even the wise call him a sage, whose
undertakings are all free from desire and Sa∆kalpa
(thoughts of the world) and whose actions are burnt
up by the fire of wisdom.
(19)
He, who, having totally given up attachment
to actions and their fruit, no longer depends on
anything in the world, and is ever content, does
nothing at all, though fully engaged in action. (20)
Having subdued his mind and body, and giving
up all objects of enjoyment, and free from craving,
he who performs sheer bodily action, does not
incur sin.
(21)
The
Karmayog∂,
who
is
contented
with
Bhagavadg∂tå
64
[Ch. 4
whatever is got unsought, is free from jealousy
and has transcended all pairs of opposites like
joy and grief, and is balanced in success and
failure, is not bound by his action.
(22)
All his actions get dissolved entirely, who is
free from attachment and has no identification
with the body; and free from the feeling of mine,
whose mind is established in the knowledge of Self
and who works merely for the sake of sacrifice. (23)
In the practice of seeing Brahma everywhere as
a form of sacrifice, Brahma is the ladle (with which
oblation is poured into the fire, etc.); Brahma, again,
is the oblation; Brahma is the fire, Brahma itself is
the sacrificer and so Brahma itself constitutes the
act of pouring the oblation into the fire. And finally
Brahma is the goal to be reached by him who is
absorbed in Brahma as the act of such sacrifice. (24)
Other Yog∂s duly offer sacrifice only in the
shape of worship to gods, while others perform
sacrifice by offering the self by the Self itself in
the fire of Brahma through the sacrifice known
as the perception of identity.
(25)
Text 26ó30]
Bhagavadg∂tå
Others offer as sacrifice their senses of hearing
etc., into the fires of self-discipline. Other Yog∂s,
again, offer sound and other objects of perception
into the fires of the senses.
(26)
Others sacrifice all the functions of their senses
and the functions of the vital airs (Pråƒa) into the
fire of Yoga in the shape of self-control, kindled
by wisdom.
(27)
Some perform sacrifice with material possessions;
some offer sacrifice in the shape of austerities;
others sacrifice through the practice of Yoga; while
some striving souls, observing austere vows,
perform sacrifice in the shape of wisdom through
the study of sacred texts.
(28)
Other Yog∂s offer the act of exhalation into
66
Bhagavadg∂tå
[Ch. 4
that of inhalation; even so, others the act of
inhalation into that of exhalation. There are still
others given to the practice of Pråƒåyåma (breathcontrol), who having regulated their diet and
controlled the processes of exhalation and
inhalation both pour their vital airs into the vital
airs themselves. All these have their sins consumed
away by sacrifice and understand the meaning of
sacrificial worship.
(29-30)
Arjuna, Yog∂s who enjoy the nectar that has
been left over after the performance of a sacrifice
attain the eternal Brahma. To the man who does
not offer sacrifice, even this world is not happy;
how, then, can the other world be happy? (31)
Many such forms of sacrifice have been set
forth in detail in the Vedas; know them all as
involving the action of mind, senses and body.
Thus, knowing the truth about them you shall be
freed from the bondage of action (through their
performance).
(32)
Text 34ó37]
Bhagavadg∂tå
67
Arjuna, sacrifice through Knowledge is superior
to sacrifice performed with material things. For
all actions without exception culminate in
Knowledge, O son of Kunt∂.
(33)
Understand the true nature of that Knowledge
by approaching illumined soul. If you prostrate at
their feet, render them service, and question them
with an open and guileless heart, those wise seers
of Truth will instruct you in that Knowledge.(34)
Arjuna, when you have achieved enlightenment,
ignorance will delude you no more. In the light
of that knowledge, you will see the entire creation
first within your own Self, and then in Me (the
Oversoul).
(35)
Even if you were the most sinful of all sinners,
this Knowledge alone would carry you, like a raft,
across all your sins.
(36)
68
Bhagavadg∂tå
[Ch. 4
For, as the blazing fire turns the fuel to ashes,
Arjuna, even so the fire of Knowledge turns all
actions to ashes.
(37)
In this world there is no purifier as great as
Knowledge; he who has attained purity of heart
through prolonged practice of Karmayoga,
automatically sees the light of Truth in the self
in course of time.
(38)
He who has mastered his senses, is exclusively
devoted to his practice and is full of faith, attains
Knowledge; having had the revelation of Truth,
he immediately attains supreme peace in the form
of God-realization.
(39)
He who lacks discrimination, is devoid of faith,
and is at the same time possessed by doubt, is
lost to the spiritual path. For the doubting soul
there is neither this world nor the world beyond,
nor even happiness.
(40)
Text 41ó 42]
Bhagavadg∂tå
69
•Êà◊flãâ Ÿ ∑§◊ʸÁáÊ ÁŸ’äŸÁãà œŸÜ¡ÿH 41H
Arjuna, actions do not bind him who has
dedicated all his actions to God according to the
spirit of Karmayoga, whose doubts have been
dispelled by wisdom and who is self-possessed. (41)
Therefore, Arjuna slashing to pieces, with the
sword of knowledge, this doubt in your heart, born
of ignorance, establish yourself in Karmayoga in
the shape of even-mindedness, and stand up for
the fight.
(42)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
fourth chapter entitled ìThe Yoga of Knowledge
as well as the disciplines of Action and
Knowledge.î
Z
Chapter V
Arjuna said : K涃a, you extol Så∆khyayoga (the
Yoga of Knowledge) and then the Yoga of Action.
Pray, tell me which of the two is decidedly
conducive to my good.
(1)
›r∂ Bhagavån said : The Yoga of Knowledge
and the Yoga of Action both lead to supreme Bliss.
Of the two, however, the Yoga of Action, being
easier of practice, is superior to the Yoga of
Knowledge.
(2)
The Karmayog∂ who neither hates nor desires
should ever be considered a man of renunciation.
For, Arjuna, he who is free from the pairs of opposites
is easily liberated from bondage.
(3)
Text 5ó7]
Bhagavadg∂tå
71
It is the ignorant, not the wise, who say that
Så∆khyayoga and Karmayoga lead to divergent
results. For, one who is firmly established in either,
gets the fruit of both which is the same, viz., Godrealization.
(4)
The (supreme) state which is reached by the
Så∆khyayog∂ is attained also by the Karmayog∂.
Therefore, he alone who sees Så∆khyayoga and
Karmayoga as identical so far as their result goes,
sees truly.
(5)
Without Karmayoga, however, Så∆khyayoga
i.e., renunciation of doership in relation to all
activities of the mind, senses and body is difficult
to accomplish; whereas the Karmayog∂, who keeps
his mind fixed on God, reaches Brahma in no
time, Arjuna.
(6)
ÿÙªÿÈQ§Ù Áfl‡ÊÈhÊà◊Ê ÁflÁ¡ÃÊà◊Ê Á¡ÃÁãº˝ÿ—–
‚fl¸÷ÍÃÊà◊÷ÍÃÊà◊Ê ∑ȧfl¸ãŸÁ¬ Ÿ Á‹åÿÃH 7H
The Karmayog∂, who has fully conquered his
mind and mastered his senses, whose heart is pure,
and who has identified himself with the Self of
all beings (viz., God), remains untainted, even
though performing action.
(7)
72
Bhagavadg∂tå
[Ch. 5
However, the Så∆khyayog∂, who knows the
reality of things, must believe that he does
nothing, even though seeing, hearing, touching,
smelling, eating or drinking, walking, sleeping,
breathing, speaking, answering the calls of nature,
grasping, and opening or closing the eyes, holding
that it is the senses alone that are moving among
their objects.
(8-9)
He who acts offering all actions to God, and
shaking off attachment, remains untouched by sin,
as the lotus leaf by water.
(10)
The Karmayog∂s perform action only with
their senses, mind, intellect and body as well,
without the feeling of mine in respect of them
and shaking off attachment, simply for the sake
of self-purification.
(11)
Text 13ó16]
Bhagavadg∂tå
73
Offering the fruit of actions to God, the
Karmayog∂ attains everlasting peace in the shape
of God-realization; whereas, he who works with
a selfish motive, being attached to the fruit of
actions through desire, gets tied down.
(12)
The self-controlled Så∆khyayog∂, doing nothing
himself and getting nothing done by others, rests
happily in Godóthe embodiment of Truth,
Knowledge and Bliss, mentally relegating all
actions to the mansion of nine gates (the body
with nine openings).
(13)
God determines neither the doership nor the
doings of men, nor even their contact with the fruit
of actions; but it is Nature alone that functions. (14)
The omnipresent God does not partake the
virtue or sin of anyone. Knowledge is enveloped
by ignorance; hence it is that beings are
constantly falling a prey to delusion.
(15)
74
Bhagavadg∂tå
[Ch. 5
In the case, however, of those whose said
ignorance has been destroyed by true knowledge
of God, that wisdom shining like the sun reveals
the Supreme.
(16)
Those whose mind and intellect are wholly
merged in Him, who remain constantly established in
identity with Him, and have finally become one with
Him, their sins being wiped out by wisdom, reach
the supreme goal whence there is no return. (17)
The wise look with equanimity on all whether it
be a Bråhmaƒa endowed with learning and culture,
a cow, an elephant, a dog and a pariah, too. (18)
Even here is the mortal plane conquered by those
whose mind is established in unity; since the
Absolute is untouched by evil and is the same to
all, hence they are established in the Eternal. (19)
He who, with firm intellect and free from doubt,
rejoices not on obtaining what is pleasant and
does not feel perturbed on meeting with the
Text 21ó24]
Bhagavadg∂tå
75
unpleasant, that knower of Brahma lives eternally
in identity with Brahma.
(20)
He whose mind remains unattached to senseobjects, derives through meditation the Såttvika
joy which dwells in the mind; then that Yog∂,
having completely identified himself through
meditation with Brahma, enjoys eternal Bliss. (21)
The pleasures which are born of sense-contacts
are verily a source of suffering only (though
appearing as enjoyable to worldly-minded people).
They have a beginning and an end (they come
and go); Arjuna, it is for this reason that a wise
man does not indulge in them. (22)
He alone, who is able to withstand, in this very
life before casting off this body, the urges of lust
and anger, is a Yog∂, and he alone is a happy man. (23)
76
Bhagavadg∂tå
[Ch. 5
He who is happy within himself, enjoys within
himself the delight of the soul, and even so, is
illumined by the inner light (light of the soul),
such a Yog∂ (Så∆khyayog∂) identified with Brahma
attains Brahma, who is all peace.
(24)
The seers whose sins have been purged, whose
doubts have been dispelled by knowledge, whose
disciplined mind is firmly established in God and
who are devoted to the welfare of all beings, attain
Brahma, who is all peace.
(25)
To those wise men who are free from lust and
anger, who have subdued their mind and have
realized God, Brahma, the abode of eternal peace,
is present all-round.
(26)
Shutting out all thoughts of external
enjoyments, with the gaze fixed on the space
Text 29]
Bhagavadg∂tå
77
between the eye-brows, having regulated the
Pråƒa (outgoing) and the Apåna (incoming)
breaths flowing within the nostrils, he who has
brought his senses, mind and intellect under
controlñsuch a contemplative soul intent on
liberation and free from desire, fear and anger,
is ever liberated.
(27-28)
Having known Me in reality as the enjoyer of
all sacrifices and austerities, the supreme Lord of
all the worlds, and the selfless friend of all beings,
My devotee attains peace.
(29)
Thus, in the Upani¶ad sung by the Lord,
the Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
fifth chapter entitled ìThe Yoga of Action and
Knowledge.î
Z
Chapter VI
›r∂ Bhagavån said : He who does his duty
without expecting the fruit of actions is a Sannyås∂
(Så∆khyayog∂) and a Yog∂ (Karmayog∂) both. He
is no Sannyås∂ (renouncer) who has merely
renounced the sacred fire; even so, he is no Yog∂
who has merely given up all activity.
(1)
Arjuna, you must know that what they call
Sannyåsa is no other than Yoga; for none becomes
a Yog∂, who has not abandoned his ëSa∆kalpasí
(thoughts of the world).
(2)
To the contemplative soul who desires to attain
Karmayoga, selfless action is said to be the means;
for the same man when he is established in Yoga,
absence of all ëSa∆kalpasí (thoughts of the world)
is said to be the way to blessedness.
(3)
Text 4ó7]
Bhagavadg∂tå
When a man ceases to have any attachment
for the objects of senses and for actions, and has
renounced all ëSa∆kalpasí (thoughts of the world),
he is said to have attained Yoga.
(4)
One should lift oneself by oneís own efforts
and should not degrade oneself; for oneís own
self is oneís friend, and oneís own self is oneís
enemy.
(5)
Oneís own self is the friend of the soul by whom
the lower self (consisting of the mind, senses and
body) has been conquered; even so, the very self
of him, who has not conquered his lower self,
behaves antagonistically like an enemy.
(6)
The Supreme Spirit is rooted in the knowledge
of the self-controlled man whose mind is perfectly
serene in the midst of pairs of opposites, such as
cold and heat, joy and sorrow, and honour and
ignominy.
(7)
80
Bhagavadg∂tå
[Ch. 6
The Yog∂ whose mind is sated with J¤åna
(Knowledge of Nirguƒa Brahma) and Vij¤åna
(Knowledge of manifest Divinity), who is unmoved
under any circumstances, whose senses are
completely under control, and to whom earth, stone
and gold are all alike, is spoken of as a Godrealized soul.
(8)
He who looks upon well-wishers and neutrals
as well as mediators, friends and foes, relatives
and inimicals, the virtuous and the sinful with
equanimity, stands supreme.
(9)
Living in seclusion all by himself, the Yog∂
who has controlled his mind and body, and is
free from desires and void of possessions, should
constantly engage his mind in meditation. (10)
Having firmly set his seat in a spot which is
free from dirt and other impurities with the sacred
Ku‹a grass, a deerskin and a cloth spread thereon,
one upon the other, (Ku‹a below, deerskin in the
Text 12ó16]
Bhagavadg∂tå
81
middle and cloth uppermost), neither very high
nor very low.
(11)
And occupying that seat, concentrating the
mind and controlling the functions of the mind
and senses, he should practise Yoga for selfpurification.
(12)
Holding the trunk, head and neck straight and
steady, remaining firm and fixing the gaze on the tip
of his nose, without looking in other directions. (13)
Firm in the vow of complete chastity and
fearless, keeping himself perfectly calm and with
the mind held in restraint and fixed on Me, the
vigilant Yog∂ should sit absorbed in Me. (14)
Thus, constantly applying his mind to Me, the Yog∂
of disciplined mind attains everlasting peace,
consisting of Supreme Bliss, which abides in Me. (15)
82
Bhagavadg∂tå
[Ch. 6
Arjuna, this Yoga is neither for him who
overeats, nor for him who observes complete
fast; it is neither for him who is given to too
much sleep, nor even for him who is ceaselessly
awake.
(16)
Yoga, which rids one of woe, is accomplished
only by him who is regulated in diet and
recreation, regulated in performing actions, and
regulated in sleep and wakefulness.
(17)
When the mind which is thoroughly disciplined
gets riveted on God alone, then the person who
is free from yearning for all enjoyments is said to
be established in Yoga.
(18)
As a flame does not flicker in a windless
place, such is stated to be the picture of the
disciplined mind of the Yog∂ practising meditation
on God.
(19)
The state in which, the Citta (mind-stuff)
subdued through the practice of Yoga, becomes
Text 21ó24]
Bhagavadg∂tå
83
passive, and in which realizing God through
subtle reasoning purified by meditation on God;
the soul rejoices only in God;
(20)
Nay, in which the soul experiences the eternal
and super-sensuous joy which can be intuited only
through the subtle and purified intellect, and
wherein established the said Yog∂ moves not from
Truth on any account;
(21)
And having obtained which he does not reckon
any other gain as greater than that, and established
in which he is not shaken even by the heaviest of
sorrows;
(22)
That state, called Yoga, which is free from the
contact of sorrow (in the form of transmigration),
should be known. Nay, this Yoga should be resolutely
practised with an unwearied mind.
(23)
Completely renouncing all desires arising from
Sa∆kalpas (thoughts of the world), and fully restraining
all the senses from all sides by the mind;
(24)
84
Bhagavadg∂tå
[Ch. 6
He should through gradual practice, attain
tranquillity; and fixing the mind on God through
reason controlled by steadfastness, he should not
think of anything else.
(25)
Drawing back the restless and fidgety mind
from all those objects after which it runs, he should
repeatedly fix it on God.
(26)
For, to the Yog∂ whose mind is perfectly serene,
who is sinless, whose passion is subdued, and who
is identified with Brahma, the embodiment of
Truth, Knowledge and Bliss, supreme happiness
comes as a matter of course.
(27)
The sinless Yog∂, thus uniting his Self constantly
with God, easily enjoys the eternal Bliss of oneness
with Brahma.
(28)
The Yog∂ who is united in identity with the allpervading, infinite consciousness, whose vision
Text 30ó34]
Bhagavadg∂tå
85
everywhere is even, beholds the Self existing in
all beings and all beings as assumed in the Self. (29)
He who sees Me (the Universal Self) present in
all beings, and all beings existing within Me, he is
never lost to me, nor am I ever lost to him. (30)
The Yog∂ who is established in union with Me, and
worships Me as residing in all beings as their very Self,
though engaged in all forms of activities, dwells in Me. (31)
Arjuna, he, who looks on all as one, on the
analogy of his own self, and looks upon the joy
and sorrow of all equallyñsuch a Yog∂ is deemed
to be the highest of all.
(32)
Arjuna said : K涃a, owing to restlessness of mind
I do not perceive the stability of this Yoga in the form
of equanimity, which You have just spoken of. (33)
86
Bhagavadg∂tå
[Ch. 6
For, K涃a, the mind is very unsteady, turbulent,
tenacious and powerful; therefore, I consider it as
difficult to control as the wind.
(34)
üÊË÷ªflÊŸÈflÊø
›r∂ Bhagavån said : The mind is restless no
doubt, and difficult to curb, Arjuna; but it can be
brought under control by repeated practice (of
meditation) and by the exercise of dispassion, O
son of Kunt∂.
(35)
Yoga is difficult of achievement by one whose
mind is not subdued by him; however, who has
the mind under control, and is ceaselessly striving,
it can be easily attained through practice. Such
is My conviction.
(36)
Arjuna said : K涃a, what becomes of the aspirant
who, though endowed with faith, has not been
able to subdue his passions, and whose mind is,
therefore, diverted from Yoga at the time of
death, and who thus fails to reach perfection in
Yoga (God-realization)?
(37)
Text 38ó41]
Bhagavadg∂tå
87
K涃a, swerved from the path leading to
God-realization and without anything to stand
upon, is he not lost like the scattered cloud,
deprived of both God-realization and heavenly
enjoyment?
(38)
K涃a, only You are capable to remove this
doubt of mine completely; for none other than
you can dispel this doubt.
(39)
›r∂ Bhagavån said : Dear Arjuna, there is no
fall for him either here or hereafter. For O my
beloved, none who strives for self-redemption (i.e.,
God-realization) ever meets with evil destiny. (40)
Such a person who has strayed from Yoga,
obtains the higher worlds, (heaven etc.) to which
men of meritorious deeds alone are entitled, and
having resided there for innumerable years, takes
birth of pious and prosperous parents.
(41)
88
Bhagavadg∂tå
[Ch. 6
Or (if he is possessed of dispassion) then not
attaining to those regions he is born in the family
of enlightened Yog∂s; but such a birth in this world
is very difficult to obtain.
(42)
Arjuna, he automatically regains in that birth
the spiritual insight of his previous birth; and
through that he strives harder than ever for
perfection in the form of God-realization. (43)
The other one who takes birth in a rich family,
though under the sway of his senses, feels drawn
towards God by force of the habit acquired in his
previous birth; nay, even the seeker of enlightenment on Yoga (in the form of even-mindedness)
transcends the fruit of actions performed with some
interested motive as laid down in the Vedas. (44)
The Yog∂, however, who diligently takes up
the practice attains perfection in this very life with
the help of latencies of many births, and being
Text 46-47]
Bhagavadg∂tå
89
thoroughly purged of sin, forthwith reaches the
supreme state.
(45)
The Yog∂ is superior to the ascetics; he is
regarded superior even to those versed in sacred
lore. The Yog∂ is also superior to those who perform
action with some interested motive. Therefore,
Arjuna, do become a Yog∂.
(46)
Of all Yog∂s, again, he who devoutly worships
Me with his mind focussed on Me is considered
by Me to be the best Yog∂.
(47)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the dialogue
between ›r∂ K涃a and Arjuna, ends the sixth chapter
entitled ìThe Yoga of Self-Control.î
Z
Chapter VII
›r∂ Bhagavån said : Arjuna, now listen how with
the mind attached to Me (through exclusive love)
and practising Yoga with absolute dependence
on Me, you will know Me, the repository of all
power, strength and glory and other attributes,
the Universal soul, in entirety and without any
shadow of doubt.
(1)
I shall unfold to you in its entirety this wisdom
(Knowledge of God in His absolute formless aspect)
along with the Knowledge of the qualified aspect
of God (both with form and without form), having
known which nothing else remains yet to be known
in this world.
(2)
Hardly one among thousands of men strives to
realize Me; of those striving Yog∂s, again, some
rare one, devoting himself exclusively to Me,
knows Me in reality.
(3)
Text 4ó8]
Bhagavadg∂tå
91
Earth, water, fire, air, ether, mind, reason and
also ego; these constitute My nature divided into
eight parts. This indeed is My lower (material)
nature; the other than this, by which the whole
universe is sustained, know it to be My higher
(or spiritual) nature in the form of J∂va (the lifeprinciple), O Arjuna.
(4-5)
Arjuna, know that all beings have evolved
from this twofold Prakæti, and that I am the
source of the entire creation, and into Me again
it dissolves.
(6)
There is nothing else besides Me, Arjuna. Like
clusters of yarn-beads formed by knots on a thread,
all this is threaded on Me.
(7)
Arjuna, I am the sap in water and the radiance
of the moon and the sun; I am the sacred syllable
92
Bhagavadg∂tå
[Ch. 7
OÀ in all the Vedas, the sound in ether, and virility
in men.
(8)
I am the pure odour (the subtle principle of
smell) in the earth and the brightness in fire; nay,
I am the life in all beings and austerity in the
ascetics.
(9)
Arjuna, know Me the eternal seed
of all beings. I am the intelligence of the intelligent;
the glory of the glorious am I.
(10)
Arjuna, of the mighty I am the might, free
from passion and desire; in beings I am the
sexual desire not conflicting with virtue or
scriptural injunctions.
(11)
Whatever other entities there are, born of Sattva
(the quality of goodness), and those that are born
of Rajas (the principle of activity) and Tamas (the
principle of inertia), know them all as evolved
from Me alone. In reality, however, neither do I
exist in them, nor do they in Me.
(12)
Text 13ó16]
Bhagavadg∂tå
The whole of this creation is deluded by these
objects evolved from the three modes of Prakætió
Sattva, Rajas and Tamas; that is why the world
fails to recognize Me, standing apart from these
the imperishable.
(13)
For, this most wonderful Måyå (veil) of Mine,
consisting of the three Guƒas (modes of Nature),
is extremely difficult to breakthrough; those,
however, who constantly adore Me alone, are
able to cross it.
(14)
Those whose wisdom has been carried away
by Måyå, and are of demoniac nature, such
foolish and vile men of evil deeds do not
adore Me.
(15)
Four types of devotees of noble deeds worship
Me, Arjuna, the seeker after worldly possessions,
the afflicted, the seeker for knowledge, and the
man of wisdom, O best of Bharatas.
(16)
94
Bhagavadg∂tå
[Ch. 7
Of these, the best is the man of
wisdom, ever established in identity with Me and
possessed of exclusive devotion. For, I am extremely
dear to the wise man who knows Me in reality,
and he is extremely dear to Me.
(17)
Indeed, all these are noble, but the man of
wisdom is My very self; such is My view. For
such a devotee, who has his mind and intellect
merged in Me, is firmly established in Me alone
as the highest goal.
(18)
In the very last of all births the enlightened
person worships Me by realizing that all this is
God. Such a great soul is very rare indeed.(19)
Those whose wisdom has been carried away
by various desires, being prompted by their own
nature, worship other deities, adopting norms
relating to each.
(20)
Text 22ó25]
Bhagavadg∂tå
95
Whatever celestial form a devotee (craving for
some worldly object) chooses to worship with
reverence, I stabilize the faith of that particular
devotee in that very form.
(21)
Endowed with such faith he worships that
particular deity and obtains through that deity
without doubt his desired enjoyments as ordained
by Me.
(22)
The fruit gained by these people of small
understanding, however, is perishable. The
worshippers of gods attain the gods; whereas My
devotees, howsoever they worship Me, eventually
come to Me and Me alone.
(23)
Not knowing My supreme nature, unsurpassable
and undecaying, the ignorant persons regard Me,
who am the Supreme Spirit, beyond the reach of
mind and senses, and the embodiment of Truth,
Knowledge and Bliss, to have assumed a finite
form through birth as an ordinary human being.(24)
96
Bhagavadg∂tå
[Ch. 7
Veiled by My Yogamåyå, divine potency, I
am not manifest to all. Hence these ignorant folk
fail to recognize Me, the birthless and imperishable
Supreme Deity i.e., consider Me as subject to
birth and death.
(25)
Arjuna, I know all beings, past as well as present,
nay, even those that are yet to come; but none,
devoid of faith and devotion, knows Me. (26)
O valiant Arjuna, through delusion in the
shape of pairs of opposites (such as pleasure and
pain etc.,) born of desire and aversion, all living
creatures in this world are falling a prey to
infatuation.
(27)
But those men of virtuous deeds, whose sins
have come to an end, being freed from delusion
in the shape of pairs of opposites born of attraction
and repulsion, worship Me with a firm resolve in
every way.
(28)
Text 29-30]
Bhagavadg∂tå
97
They who, having taken refuge in Me, strive
for deliverance from old age and death know
Brahma (the Absolute), the whole Adhyåtma (the
totality of J∂vas or embodied souls), and the entire
field of Karma (action) as well as My integral
being, comprising Adhibhµuta (the field of Matter),
Adhidaiva (Brahmå) and Adhiyaj¤a (the unmanifest
Divinity dwelling in the heart of all beings as
their witness). And they who, possessed of a steadfast
mind, know thus even at the hour of death, they
too know Me alone.
(29-30)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
seventh chapter entitled ìThe Yoga of J¤åna
(Knowledge of Nirguƒa Brahma) and Vij¤åna
(Knowledge of Manifest Divinity).î
Z
Chapter VIII
Arjuna said : K涃a, what is that Brahma
(Absolute), what is Adhyåtma (Spirit), and what
is Karma (Action)? What is called Adhibhµuta
(Matter) and what is termed as Adhidaiva (Divine
Intelligence)?
(1)
K涃a, who is Adhiyaj¤a here and how does
he dwell in the body? And how are You to be
realized at the time of death by those of steadfast
mind?
(2)
›r∂ Bhagavån said:The supreme Indestructible
is Brahma, oneís own Self (the individual soul)
is called Adhyåtma; and the discharge of spirits,
(Visarga), which brings forth the existence of beings,
is called Karma (Action).
(3)
Text 4ó8]
Bhagavadg∂tå
All perishable objects are Adhibhµuta; the
shining Puru¶a (Brahmå) is Adhidaiva; and in this
body I Myself, dwelling as the inner witness, am
Adhiyaj¤a, O Arjuna!
(4)
He who departs from the body, thinking of Me
alone even at the time of death, attains My state;
there is no doubt about it.
(5)
Arjuna, thinking of whatever entity one leaves
the body at the time of death, that and that
alone one attains, being ever absorbed in its
thought.
(6)
ø–
H 7H
Therefore, Arjuna, think of Me at all times and
fight. With mind and reason thus set on Me, you
will doubtless come to Me.
(7)
Arjuna, he who with his mind disciplined
through Yoga in the form of practice of meditation
100
Bhagavadg∂tå
[Ch. 8
and thinking of nothing else, is constantly engaged
in contemplation of God attains the supremely
effulgent Divine Puru¶a (God).
(8)
He who contemplates on the all-knowing, ageless
Being, the Ruler of all, subtler than the subtle,
the universal sustainer, possessing a form beyond
human conception, effulgent like the sun and far
beyond the darkness of ignorance.
(9)
Having by the power of Yoga firmly held the
life-breath in the space between the two eyebrows
even at the time of death, and then contemplating
on God with a steadfast mind, full of devotion, he
reaches verily that supreme divine Puru¶a (God). (10)
I shall tell you briefly about that Supreme goal
Text 12ó15]
Bhagavadg∂tå
101
(viz., God, who is an embodiment of Truth,
Knowledge and Bliss), which the knowers of the
Veda term as the Indestructible, which striving
recluses, free from passion, merge into, and desiring
which the celibates practise Brahmacarya. (11)
Having controlled all the senses, and firmly
holding the mind in the heart, and then drawing
the life-breath to the head, and thus remaining
steadfast in Yogic concentration on God, he who
leaves the body and departs uttering the one
Indestructible Brahma, OÀ, and dwelling on Me
in My absolute aspect, reaches the supreme
goal.
(12-13)
Arjuna, whosoever always and constantly thinks
of Me with undivided mind, to that Yog∂ ever
absorbed in Me I am easily attainable.
(14)
Great souls, who have attained the highest
perfection, having come to Me, are no more subject
to rebirth, which is the abode of sorrow, and
transient by nature.
(15)
102
Bhagavadg∂tå
[Ch. 8
Arjuna, all the worlds from Brahmaloka (the
heavenly realm of the Creator, Brahmå) downwards
are liable to birth and rebirth. But, O son of Kunt∂,
on attaining Me there is no rebirth (For, while I
am beyond Time, regions like Brahmaloka, being
conditioned by time, are transitory).
(16)
Those Yog∂s who know from realization Brahmåís
day as covering a thousand Mahåyugas, and so his
night as extending to another thousand Mahåyugas
know the reality about Time.
(17)
All embodied beings emanate from the
Unmanifest (i.e., Brahmåís subtle body) at the
coming of the cosmic day; at the cosmic nightfall
they merge into the same subtle body of Brahmå,
known as the Unmanifest.
(18)
Arjuna, this multitude of beings, being born
again and again, is dissolved under compulsion
of its nature at the coming of the cosmic night,
and rises again at the commencement of the
cosmic day.
(19)
Text 20ó24]
Bhagavadg∂tå
103
Far beyond even this unmanifest, there is yet
another unmanifest Existence, that Supreme
Divine Person, who does not perish even though
all beings perish.
(20)
The same unmanifest which has been spoken
of as the Indestructible is also called the supreme
Goal; that again is My supreme Abode, attaining
which they return not to this mortal world.(21)
Arjuna, that eternal unmanifest supreme Puru¶a
in whom all beings reside and by whom all this
is pervaded, is attainable only through exclusive
Devotion.
(22)
Arjuna, I shall now tell you the time (path)
departing when Yog∂s do not return, and also the
time (path) departing when they do return. (23)
104
Bhagavadg∂tå
[Ch. 8
(Of the two paths) the one is that in which are
stationed the all-effulgent fire-god and the deities
presiding over daylight, the bright fortnight, and
the six months of the northward course of the sun
respectively; proceeding along it after death Yog∂s,
who have known Brahma, being successively led
by the above gods, finally reach Brahma. (24)
The other path is that wherein are stationed
the gods presiding over smoke, night, the dark
fortnight, and the six months of the southward
course of the sun; the Yog∂ (devoted to action
with an interested motive) taking to this path after
death is led by the above gods, one after another,
and attaining the lustre of the moon (and enjoying
the fruit of his meritorious deeds in heaven) returns
to this mortal world.
(25)
For these two paths of the world, the bright
and the dark, are considered to be eternal.
Proceeding by one of them, one reaches the
supreme state from which there is no return; and
proceeding by the other, one returns to the mortal
world, i.e., becomes subject to birth and death
once more.
(26)
Text 27-28]
Bhagavadg∂tå
105
Knowing thus the secret of these two paths, O
son of Kunt∂, no Yog∂ gets deluded. Therefore,
Arjuna, at all times be steadfast in Yoga in the
form of equanimity (i.e., strive constantly for My
realization).
(27)
The Yog∂, realizing this profound truth,
doubtless transcends all the rewards enumerated
for the study of the Vedas as well as for the
performance of sacrifices, austerities and charities,
and attains the supreme and primal state. (28)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
eighth chapter entitled ìThe Yoga of the
Indestructible Brahma.î
Z
›r∂ Bhagavån said : To you, who are devoid
of the carping spirit, I shall now unfold the most
secret knowledge of Nirguƒa Brahma along
with the knowledge of manifest Divinity,
knowing which you shall be free from the evil
of worldly existence.
(1)
This knowledge (of both the Nirguƒa and
Saguƒa aspects of Divinity) is a sovereign science,
a sovereign secret, supremely holy, most excellent,
directly enjoyable, attended with virtue, very easy
to practise and imperishable.
(2)
Arjuna, people having no faith in this Dharma,
failing to reach Me, continue to revolve in the
path of the world of birth and death.
(3)
Text 5ó8]
Bhagavadg∂tå
107
The whole of this universe is permeated by
Me as unmanifest Divinity, and all beings dwell
on the idea within Me. But really speaking, I am
not present in them.
(4)
Nay, all those beings abide not in Me; but
behold the wonderful power of My divine Yoga;
though the Sustainer and Creator of beings, Myself
in reality dwell not in those beings.
(5)
Just as the extensive air, which is moving
everywhere, (being born of ether) ever remains in
ether, likewise know that all beings, who have
originated from My Sa∆kalpa, abide in Me. (6)
Arjuna, during the Final Dissolution all
beings enter My Prakæti (the prime cause), and
at the beginning of creation, I send them forth
again.
(7)
Wielding My Nature I procreate, again and
again (according to their respective Karmas) all
108
Bhagavadg∂tå
[Ch. 9
this multitude of beings subject to the influence
of their own nature.
(8)
Arjuna, those actions, however, do not bind
Me, unattached as I am to such actions and standing
apart, as it were.
(9)
Arjuna, under My aegis, Nature brings forth
the whole creation, consisting of both sentient
and insentient beings; it is due to this cause that
the wheel of Sa≈såra is going round.
(10)
Not Knowing My supreme nature, fools deride
Me, the Overlord of the entire creation, who have
assumed the human form. That is to say, they take
Me, who have appeared in human form through
My ëYogamåyåí for deliverance of the world, as
an ordinary mortal.
(11)
Those bewildered persons with vain hopes,
futile actions and fruitless knowledge have
embraced a fiendish, demoniacal and delusive
nature.
(12)
Text 13ó16]
Bhagavadg∂tå
109
On the other hand, Arjuna, great souls who
have adopted the divine nature, knowing Me as
the prime source of all beings and the imperishable,
eternal, worship Me constantly with one
pointedness of mind.
(13)
Constantly chanting My names and glories and
striving for My realization, and bowing again and
again to Me, those devotees of firm resolve, ever
united with me through meditation, worship Me
with single-minded devotion.
(14)
Others, who follow the path of Knowledge,
betake themselves to Me through Yaj¤a of
Knowledge, worshipping Me in My absolute,
formless aspect as one with themselves; while still
others worship Me in My Universal Form in many
ways, taking Me to be diverse in manifold
celestial forms.
(15)
I am the Vedic ritual, I am the sacrifice, I am
the offering to the departed; I am the herbage and
foodgrains; I am the sacred mantra, I am the clarified
110
Bhagavadg∂tå
[Ch. 9
butter, I am the sacred fire, and I am verily the act
of offering oblations into the fire.
(16)
I am the sustainer and ruler of this universe, its
father, mother and grandfather, the one worth
knowing, the purifier, the sacred syllable OÀ, and
the three Vedasó§Rk, Yaju¶ and Såma.
(17)
I am the supreme goal, sustainer, lord, witness,
abode, refuge, well-wisher seeking no return, origin
and end, resting-place, store-house to which all
beings return at the time of universal destruction,
and the imperishable seed.
(18)
I radiate heat as the sun, and hold back
as well as send forth showers, Arjuna. I am
immortality as well as death; even so, I am being
and also non-being.
(19)
Those who perform action with some interested
motive as laid down in these three Vedas and
Text 21ó23]
Bhagavadg∂tå
111
drink the sap of the Soma plant, and have thus been
purged of sin, worshipping Me through sacrifices,
seek access to heaven; attaining Indraís paradise
as the result of their virtuous deeds, they enjoy
the celestial pleasures of gods in heaven. (20)
Having enjoyed the extensive heaven-world,
they return to this world of mortals on the stock
of their merits being exhausted. Thus devoted to
the ritual with interested motive, recommended
by the three Vedas as the means of attaining
heavenly bliss, and seeking worldly enjoyments,
they repeatedly come and go (i.e., ascend to heaven
by virtue of their merits and return to earth when
their fruit has been enjoyed).
(21)
The devotees, however, who loving no one else
constantly think of Me, and worship Me in a
disinterested spirit, to those ever united in thought
with Me, I bring full security and personally attend
to their needs.
(22)
Arjuna, even those devotees who, endowed with
112
Bhagavadg∂tå
[Ch. 9
faith, worship other gods (with some interested
motive) worship Me alone, though with a mistaken
approach.
(23)
For, I am the enjoyer and also the lord of all
sacrifices; but they who do not know Me in reality
as the Supreme Deity, they fall i.e., return to life
on earth.
(24)
Those who are votaries of gods, go to gods,
those who are votaries of manes, reach the manes;
those who adore the spirits, reach the spirits and
those who worship Me, come to Me alone. That
is why My devotees are no longer subject to birth
and death.
(25)
Whosoever offers Me with love a leaf, a flower,
a fruit or even water, I appear in person before
that selfless devotee of sinless mind, and
delightfully partake of that article offered by him
with love.
(26)
Arjuna, whatever you do, whatever you eat,
whatever you offer as oblation to the sacred fire,
Text 28ó31]
Bhagavadg∂tå
113
whatever you bestow as a gift, whatever you do
by way of penance, do that as an offering to Me.(27)
With your mind thus established in the Yoga
of renunciation (offering of all actions to Me),
you will be freed from the bondage of action in
the shape of good and evil results; thus freed from
them, you will attain Me.
(28)
I am equally present in all beings; there is none
hateful or dear to Me. They, however, who devoutly
worship Me abide in Me; and I too stand revealed
to them.
(29)
Even if the vilest sinner worships Me with
exclusive devotion, he should be regarded a saint;
for, he has rightly resolved. (He is positive in his
belief that there is nothing like devoted worship
of God).
(30)
Speedily he becomes virtuous and attains
abiding peace. Know it for certain, Arjuna, that
My devotee never suffers degradation.
(31)
114
Bhagavadg∂tå
[Ch. 9
Arjuna, women, Vai‹yas (members of the trading
and agriculturist classes), ›µudras (those belonging to
the labour and artisan classes), as well as those of
impious birth (such as the pariah), whoever they may be,
taking refuge in Me, they too attain the supreme goal. (32)
How much more, then, if they be holy
Bråhmaƒas and royal sages devoted to Me!
Therefore, having obtained this joyless and
transient human life, constantly worship Me. (33)
Fix your mind on Me, be devoted to Me,
worship Me and make obeisance to Me; thus
linking yourself with Me and entirely depending
on Me, you shall come to Me.
(34)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
ninth chapter entitled ìThe Yoga of Sovereign
Science and the Sovereign Secret.î
Z
Chapter X
›r∂ Bhagavån said : Arjuna, hear once again
My supreme word, which I shall speak to you,
who are so loving, out of solicitude for your
welfare.
(1)
Neither gods nor the great sages know the
secret of My birth (i.e., My appearance in human
or other garb out of mere sport); for I am the prime
cause in all respects of gods as well as of the
great seers.
(2)
He who knows Me in reality as unborn and
without beginning, and as the supreme Lord of
the Universe, he, undeluded among men, is purged
of all sins.
(3)
116
Bhagavadg∂tå
[Ch. 10
Reason, right knowledge, unclouded understanding, forbearance, veracity, control over the
senses and mind, joy and sorrow, evolution and
dissolution, fear and fearlessness, non-violence,
equanimity, contentment, austerity, charity, fame
and obloquyóthese diverse traits of creatures
emanate from Me alone.
(4-5)
The seven great seers, their four elders (Sanaka
and others), and the fourteen Manus or progenitors
of mankind (such as Svåyambhuva and his
successors), who are all devoted to Me, were
born of My will; to whom all these creatures
belong.
(6)
He who knows in reality this supreme divine
glory and supernatural power of Mine gets
established in Me through unfaltering devotion;
of this there is no doubt.
(7)
I am the source of all creation and everything in
the world moves because of Me; knowing thus, the
wise, full of devotion, constantly worship Me. (8)
Text 9ó13]
Bhagavadg∂tå
117
With their minds fixed on Me, and their lives
surrendered to Me, conversing and enlightening
one another about My glories, My devotees ever
remain contented and take delight in Me.
(9)
On those ever united through meditation with Me
and worshipping Me with love, I confer that Yoga
of wisdom through which they come to Me. (10)
In order to bestow My compassion on them,
I, dwelling in their hearts, dispel their darkness
born of ignorance by the illuminating lamp of
knowledge.
(11)
Arjuna said : You are the transcendent Eternal,
the supreme Abode and the greatest purifier; all
the seers speak of You as the eternal divine Puru¶a,
the primal Deity, unborn and all-pervading.
118
Bhagavadg∂tå
[Ch. 10
Likewise speak the celestial sage Nårada, the sages
Asita and Devala and the great sage Vyåsa; and
Yourself too proclaim this to me.
(12-13)
K涃a, I believe as true all that You tell me.
Lord, neither demons nor gods are aware of Your
manifestations.
(14)
O Creator of beings, O Ruler of creatures, god
of gods, the Lord of the universe, O supreme Puru¶a,
You alone know what You are by Yourself. (15)
Therefore, You alone can describe in full Your
divine glories, whereby You pervade all these
worlds.
(16)
O Master of Yoga, through what process of
continuous meditation shall I know You? And in
what particular forms, O Lord, are You to be
meditated upon by me?
(17)
Text 19ó22]
Bhagavadg∂tå
119
K涃a, tell me once more in detail Your power
of Yoga and Your glory; for I know no satiety in
hearing Your nectar-like words.
(18)
›r∂ Bhagavån said : Arjuna, now I shall tell
you My prominent divine glories; for there is no
limit to My manifestations.
(19)
Arjuna, I am the universal Self seated in the
hearts of all beings; so, I alone am the beginning,
the middle and also the end of all beings. (20)
I am Vi¶ƒu among the twelve sons of Aditi,
and the radiant sun among the luminaries; I am
the glow of the Maruts (the forty-nine wind-gods),
and the moon the lord of the stars.
(21)
Among the Vedas, I am the Såmaveda; among
the gods, I am Indra. Among the organs of
perception i.e., senses, I am the mind; and I am the
consciousness (life-energy) in living beings. (22)
120
Bhagavadg∂tå
[Ch. 10
Among the eleven Rudras (gods of destruction),
I am ›iva; and among the Yak¶as and Råk¶asas,
I am the lord of riches (Kubera). Among the eight
Vasus, I am the god of fire; and among the
mountains, I am the Meru.
(23)
Among the priests, Arjuna, know Me to be
their chief, Bæhaspati. Among warrior-chiefs, I am
Skanda (the generalissimo of the gods); and among
the reservoirs of water, I am the ocean.
(24)
Among the great seers, I am Bhægu; among
words, I am the sacred syllable OÀ, among
sacrifices, I am the sacrifice of Japa (muttering of
sacred formulas); and among the immovables, the
Himålayas.
(25)
Among all trees, I am the A‹vattha (the holy
fig tree); among the celestial sages, Nårada; among
the Gandharvas (celestial musicians), Citraratha, and
among the Siddhas, I am the sage Kapila. (26)
Text 28ó31]
Bhagavadg∂tå
121
Among horses, know me to be the celestial horse
Uccai¨‹ravå, begotten of the churning of the ocean
along with nectar; among mighty elephants, Airåvata
(Indraís elephant); and among men, the king.(27)
Among weapons, I am the thunderbolt; among
cows, I am the celestial cow Kåmadhenu (the cow
of plenty). I am the sexual desire which leads to
procreation (as enjoined by the scriptures); among
serpents I am Våsuki.
(28)
Among Någas (a special class of serpents), I
am the serpent-god Ananta; and I am Varuƒa, the
lord of aquatic creatures. Among the manes, I am
Aryamå (the head of the Pitæs); and among rulers,
I am Yama (the god of death).
(29)
Among the Daityas, I am the great devotee Prahlåda;
and of calculators, I am Time; among quadrupeds, I
am the lion; and among birds, I am GaruŒa. (30)
Among purifiers, I am the wind; among warriors,
I am ›r∂ Råma. Among fishes, I am the shark; and
among streams, I am the Ganges.
(31)
122
Bhagavadg∂tå
[Ch. 10
Arjuna, I am the beginning, the middle and
the end of all creations. Of all knowledge, I am
the knowledge of the soul, (metaphysics); among
disputants, I am the right type of reasoning. (32)
Among the sounds represented by the various
letters, I am ëAí (the sound represented by the
first letter of the alphabet); of the different kinds
of compounds in grammar, I am the copulative
compound. I am verily the endless Time (the
devourer of Time, God); I am the sustainer of all,
having My face on all sides.
(33)
I am the all-destroying Death that annihilates
all, and the origin of all that are to be born. Of
feminities, I am K∂rti, ›r∂,Våk, Smæti, Medhå, Dhæti
and K¶amå (the goddesses presiding over glory,
prosperity, speech, memory, intelligence, endurance
and forbearance, respectively).
(34)
Text 36ó39]
Bhagavadg∂tå
123
Likewise, among the ›rutis that can be sung, I am
the variety known as Bæhatsåma; while among
the Vedic hymns, I am the hymn known as Gåyatr∂.
Again, among the twelve months of the Hindu
calendar, I am the month known as ëMårga‹∂r¶aí (corresponding approximately to November December);
and among the six seasons (successively appearing in
India in the course of a year) I am the spring season.(35)
I am gambling among deceitful practices, and
the glory of the glorious. I am the victory of the
victorious, the resolve of the resolute, the goodness
of the good.
(36)
I am K涃a among the V涃is, Arjuna among
the sons of P僌u, Vyåsa among the sages, and
the sage ›ukråcårya among the wise.
(37)
I am the subduing power of rulers; I am
righteousness in those who seek to conquer. Of things
to be kept secret, I am the custodian in the shape of
reticence; and I am the wisdom of the wise. (38)
Bhagavadg∂tå
124
[Ch. 10
Arjuna, I am even that, which is the seed of all
life. For there is no creature, moving or unmoving,
which can exist without Me.
(39)
Arjuna, there is no limit to My divine
manifestations. This is only a brief description
by Me of the extent of My glory.
(40)
Every such being as is glorious, brilliant and
powerful, know that to be a part manifestation of
My glory.
(41)
Or, what will you gain by knowing all this
in detail, Arjuna? Suffice it to say that I hold
this entire universe by a fraction of My Yogic
Power.
(42)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
tenth chapter entitled ìThe Yoga of Divine Glories.î
Z
Chapter XI
Arjuna said : Thanks to the most profound words
of spiritual wisdom that You have spoken out of
kindness to me, this delusion of mine has entirely
disappeared.
(1)
For, K涃a, I have heard from You in detail an
account of the evolution and dissolution of beings,
and also Your immortal glory.
(2)
Lord, You are precisely what You declare Yourself
to be. But I long to see Your divine form possessed
of wisdom, glory, energy, strength, valour and
effulgence, O Puru¶ottama, the Supreme Being! (3)
K涃a, if You think that it can be seen by me,
126
Bhagavadg∂tå
[Ch. 11
then, O Lord of Yoga, reveal to me Your
imperishable form.
(4)
›r∂ Bhagavån said: Arjuna, behold My manifold,
multifarious divine forms of various colours and
shapes, in their hundreds and thousands.
(5)
Behold in Me, Arjuna, the twelve sons of Aditi,
the eight Vasus, the eleven Rudras (gods of
destruction), the two A‹vin∂kumåras (the twin-born
physicians of gods) and the forty-nine Maruts
(wind-gods), and witness many more wonderful
forms never seen before.
(6)
Arjuna, behold as concentrated within this body
of Mine the entire creation consisting of both
animate and inanimate beings, and whatever else
you desire to see.
(7)
But surely you cannot see Me with these human
eyes of yours; therefore, I vouchsafe to you the
Text 9ó12]
Bhagavadg∂tå
127
divine eye. With this you behold My divine power
of Yoga.
(8)
Sa¤jaya said : My lord! having spoken thus,
›r∂ K涃a, the supreme Master of Yoga, forthwith
revealed to Arjuna His supremely glorious divine
Form.
(9)
Arjuna saw the supreme Deity possessing many
mouths and eyes, presenting many a wonderful
sight, decked with many divine ornaments,
wielding many uplifted divine weapons, wearing
divine garlands and vestments, anointed all over
with divine sandal-pastes, full of all wonders,
infinite and having faces on all sides. (10-11)
If there be the effulgence of a thousand suns
bursting forth all at once in the heavens, even
that would hardly approach the splendour of the
mighty Lord.
(12)
128
Bhagavadg∂tå
[Ch. 11
Concentrated at one place in the person of that
supreme Deity, Arjuna then beheld the whole
universe with its manifold divisions.
(13)
Then Arjuna, full of wonder and with the hair
standing on end, reverentially bowed his head to
the divine Lord, and with joined palms addressed
Him thus.
(14)
Arjuna said : Lord, I behold within your body
all gods and hosts of different beings, Brahmå
throned on his lotus-seat, ›iva and all §R¶is and
celestial serpents.
(15)
O Lord of the universe, I see you endowed
with numerous arms, bellies, mouths, and eyes
Text 17ó19]
Bhagavadg∂tå
129
and having innumerable forms extended on all
sides. I see neither your beginning nor middle,
nor even your end, manifested as you are in the
form of the universe.
(16)
H 17H
I see you endowed with diadem, club and discus,
a mass of splendour glowing all round, having
the brilliance of a blazing fire and the sun, hard
to gaze at and immeasurable on all sides. (17)
You are the supreme indestructible worthy of
being known; you are the ultimate refuge of this
universe. You are, again, the protector of the ageless
Dharma; I consider You to be the eternal
imperishable Being.
(18)
130
Bhagavadg∂tå
[Ch. 11
I see You without beginning, middle or end,
possessing unlimited prowess and endowed with
numberless arms, having the moon and the sun
for Your eyes, and blazing fire for Your mouth,
and scorching this universe by Your radiance. (19)
Yonder space between heaven and earth and
all the quarters are entirely filled by You alone.
Seeing this transcendent, dreadful Form of Yours,
O Soul of the universe, all the three worlds feel
greatly alarmed.
(20)
Yonder hosts of gods are entering You; some
with palms joined out of fear are recounting Your
names and glories. Multitudes of Mahar¶is and
Siddhas, saying ëLet there be peaceí, are extolling
You by means of excellent hymns.
(21)
Text 22ó24]
Bhagavadg∂tå
The eleven Rudras, twelve Ådityas and eight
Vasus, the Sådhyas and Vi‹vedevas, the two
A‹vin∂kumåras and forty-nine Maruts, as well as
the manes and multitudes of Gandharvas, Yak¶as,
Asuras and Siddhas, all these gaze upon You in
amazement.
(22)
Lord, seeing this stupendous and dreadful Form
of Yours, possessing numerous mouths and eyes,
many arms, thighs and feet, many bellies and many
teeth, the worlds are terror-struck; so am I. (23)
Lord, seeing Your Form reaching the heavens,
effulgent multi-coloured, having its mouth wide
open and possessing large flaming eyes, I, with
my inmost self frightened, have lost self-control
and find no peace.
(24)
132
Bhagavadg∂tå
[Ch. 11
Seeing Your faces frightful on account of their
teeth, and blazing like the fire at the time of
universal destruction, I am utterly bewildered and
find no happiness; therefore, have mercy on me, O
Lord of celestials! O Abode of the universe! (25)
All those sons of Dhætar嶢ra with hosts of kings
are entering You. Bh∂¶ma, Droƒa and yonder Karƒa,
with the principal warriors on our side as well,
are rushing headlong into Your fearful mouths
looking all the more terrible on account of their
teeth; some are seen stuck up in the gaps between
Your teeth with their heads crushed.
(26-27)
Text 29ó31]
Bhagavadg∂tå
133
As the myriad streams of rivers rush towards
the sea alone, so do those warriors of the mortal
world enter Your flaming mouths.
(28)
As moths rush with great speed into the blazing
fire for extinction out of ëMohaí, even so, all these
people are with great rapidity entering Your mouths
to meet their doom.
(29)
Devouring all the worlds through Your flaming
mouths and licking them on all sides, O Lord
Vi¶ƒu! Your fiery rays fill the whole universe with
their fierce radiance and are burning it.
(30)
Tell me who You are with a form so terrible?
My obeisance to You, O best of gods; be kind to
me. I wish to know You, the Primal Being, in
particular; for I know not Your purpose. (31)
134
Bhagavadg∂tå
[Ch. 11
›r∂ Bhagavån said : I am mighty Kåla (the
eternal Time-spirit), the destroyer of the worlds.
I am out to exterminate these people. Even without
you all those warriors, arrayed in the enemyís camp,
shall die.
(32)
Therefore, do you arise and win glory;
conquering foes, enjoy the affluent kingdom. These
warriors stand already slain by Me; be you only
an instrument, Arjuna.
(33)
Do kill Droƒa and Bh∂¶ma and Jayadratha and
Karƒa and other brave warriors, who already stand
killed by Me; fear not. Fight and you will surely
conquer the enemies in the war.
(34)
Text 35ó37]
Bhagavadg∂tå
135
Sa¤jaya said : Hearing these words of Bhagavån
Ke‹ava, Arjuna tremblingly bowed to Him with
joined palms, and bowing again in extreme terror
spoke to ›r∂ K涃a in faltering accents.
(35)
•¡È¸Ÿ ©UflÊø
Arjuna said : Lord, well it is, the universe exults
and is filled with love by chanting Your names,
virtues and glory; terrified Råk¶asas are fleeing
in all directions, and all the hosts of Siddhas are
bowing to You.
(36)
O Great soul, why should they not bow to you,
who are the progenitor of Brahmå himself and
the greatest of the great? O infinite Lord of celestials,
Abode of the universe, You are that which is
136
Bhagavadg∂tå
[Ch. 11
existent (Sat), that which is non-existent (Asat)
and also that which is beyond both, viz., the
indestructible Brahma.
(37)
You are the primal Deity, the most ancient
Person; You are the ultimate resort of this universe.
You are both the knower and the knowable, and
the highest abode. It is You who pervade the
universe, O one assuming endless forms. (38)
You are Våyu (the wind-god), Yama (the god
of death), Agni (the god of fire), Varuƒa (the god
of water), the moon-god, Brahmå (the Lord of
creation), nay, the father of Brahmå himself. Hail,
hail to You a thousand times; salutations, repeated
salutations to You once again.
(39)
O Lord of infinite prowess, my salutations to
Text 41ó43]
Bhagavadg∂tå
137
You from the front and from behind. O soul of
all, my obeisance to You from all sides indeed.
You, who possess infinite might, pervade all;
therefore, You are all.
(40)
The way in which I have importunately called
You, either through intimacy or thoughtlessly, ìHo
K涃a! Ho Yådava! Ho Comrade!î and so on,
unaware of the greatness of Yours, and thinking
You only to be a friend, and the way in which
You have been slighted by me in jest, O sinless
one, while at play, reposing, sitting or at meals,
either alone or even in the presence of othersó
for all that, O Immeasurable Lord, I crave
forgiveness from You.
(41-42)
You are the father of this moving and unmoving
creation, nay, the greatest teacher worthy of
Bhagavadg∂tå
138
[Ch. 11
adoration. O Lord of incomparable might, in all the
three worlds there is none else even equal to You;
how, then, can anyone be greater than to You? (43)
Therefore, Lord, prostrating my body at Your
feet and bowing low I seek to propitiate You, the
ruler of all and worthy of all praise. It behoves
You to bear with me even as a father bears with
his son, a friend with his friend and a husband
with his beloved spouse.
(44)
Having seen Your wondrous form, which was
never seen before, I feel transported with joy; at
the same time my mind is tormented by fear. Pray
reveal to me that divine form; the form of Vi¶ƒu
with four-arms; O Lord of celestials, O Abode of
the universe, be gracious.
(45)
I wish to see You adorned in the same way
Text 47ó49]
Bhagavadg∂tå
139
with a diadem on the head, and holding a mace
and a discus in two of Your hands. O Lord with
a thousand arms, O Universal Being, appear again
in the same four-armed Form.
(46)
›r∂ Bhagavån said : Arjuna! pleased with you
I have shown you, through My power of Yoga,
this supreme, effulgent, primal and infinite Cosmic
Form, which has never been seen before by anyone
other than you.
(47)
Arjuna, in this mortal world I cannot be seen
in this Form by anyone other than you, either
through the study of the Vedas or by rituals, or
again through gifts, actions or austere penances.(48)
Seeing such a dreadful Form of Mine as this,
140
Bhagavadg∂tå
[Ch. 11
do not be perturbed or perplexed; with a fearless
and tranquil mind, behold once again the same
four-armed Form of Mine (bearing the conch,
discus, mace and lotus).
(49)
Sa¤jaya said : Having spoken thus to Arjuna,
Bhagavån Våsudeva again revealed to him His
own four-armed Form; and then, assuming a genial
form, the high-souled ›r∂ K涃a consoled the
frightened Arjuna.
(50)
Arjuna said : K涃a, seeing this gentle human
form of Yours I have regained my composure and
am my ownself again.
(51)
›r∂ Bhagavån said : This form of Mine (with
four-arms) which you have just seen, is exceedingly
difficult to behold. Even the gods are always eager
to see this form.
(52)
Text 53ó55]
Bhagavadg∂tå
141
Neither by study of the Vedas nor by penance,
nor again by charity, nor even by rituals can I be
seen in this form (with four-arms) as you have
seen Me.
(53)
Through single-minded devotion, however, I
can be seen in this form (with four-arms), nay,
known in essence and even entered into, O valiant
Arjuna.
(54)
Arjuna, he who performs all his duties for My
sake, depends on Me, is devoted to Me, has no
attachment, and is free from malice towards all
beings, reaches Me.
(55)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
eleventh chapter entitled ìThe Yoga of the Vision
of the Universal Form.î
Z
Chapter XII
Arjuna said : The devotees exclusively and
constantly devoted to You in the manner stated
just earlier, adore You as possessed of form and
attributes, and those who adore as the supreme
Reality only the indestructible unmanifest Brahma
(who is Truth, Knowledge and Bliss solidified)ó
of these two types of worshippers who are the
best knowers of Yoga?
(1)
›r∂ Bhagavån said : I consider them to be the
best Yog∂s, who endowed with supreme faith, and
ever united through meditation with Me, worship
Me with their mind centred on Me.
(2)
Text 5ó8]
Bhagavadg∂tå
143
Those, however, who fully controlling all
their senses and even-minded towards all, and
devoted to the welfare of all beings, constantly
adore as their very self the unthinkable,
omnipresent, indestructible, indefinable, eternal,
immovable, unmanifest and changeless Brahma,
they too come to Me.
(3-4)
Of course, the strain is greater for those who
have their mind attached to the Unmanifest, as
attunement with the Unmanifest is attained with
difficulty by the body-conscious people.
(5)
On the other hand, those depending exclusively
on Me, and surrendering all actions to Me,
worship Me (God with attributes), constantly
meditating on Me with single-minded devotion,
them, Arjuna, I speedily deliver from the ocean
of birth and death, their mind being fixed
on Me.
(6-7)
Therefore, fix your mind on Me, and establish
144
Bhagavadg∂tå
[Ch. 12
your intellect in Me alone; thereafter you will abide
solely in Me. There is no doubt about it. (8)
If you cannot steadily fix the mind on Me,
Arjuna, then seek to attain Me through the Yoga
of practice.
(9)
If you are unequal even to the pursuit of
such practice, be intent to work for Me; you shall
attain perfection (in the shape of My realization)
even by performing actions for My sake. (10)
If, taking recourse to the Yoga of My realization,
you are unable even to do this, then, subduing
your mind and intellect etc., relinquish the fruit
of all actions.
(11)
Knowledge is better than practice without
discernment, meditation on God is superior to
knowledge, and renunciation of the fruit of actions
is even superior to meditation; for, peace
immediately follows from renunciation.
(12)
Text 14ó17]
Bhagavadg∂tå
145
He who is free from malice towards all beings,
friendly and compassionate, and free from the feelings
of ëIí and ëmineí, balanced in joy and sorrow, forgiving
by nature, ever-contented and mentally united with
Me, nay, who has subdued his mind, senses and body,
has a firm resolve, and has surrendered his mind and
reason to Meóthat devotee of Mine is dear to Me.(13-14)
He who is not a source of annoyance to his
fellow-creatures, and who in his turn does not feel
vexed with his fellow-creatures, and who is free
from delight and envy, perturbation and fear, is
dear to Me.
(15)
He who wants nothing, who is both internally
and externally pure, is wise and impartial and has
risen above all distractions, and who renounces
the sense of doership in all undertakingsósuch
a devotee of Mine is dear to Me.
(16)
He who neither rejoices nor hates, nor grieves,
nor desires, and who renounces both good and evil
actions and is full of devotion, is dear to Me.(17)
146
Bhagavadg∂tå
[Ch. 12
He who deals equally with friend and foe, and
is the same in honour and ignominy, who is alike
in heat and cold, pleasure and pain and other
contrary experiences, and is free from attachment,
he who takes praise and reproach alike, and is
given to contemplation and is contented with any
means of subsistence available, entertaining no
sense of ownership and attachment in respect of
his dwelling-place and is full of devotion to Me,
that person is dear to Me.
(18-19)
Those devotees, however, who partake in a
disinterested way of this nectar of pious wisdom set
forth above, endowed with faith and solely devoted
to Me, they are extremely dear to Me.
(20)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
twelfth chapter entitled ìThe Yoga of Devotionî
Z
Chapter XIII
›r∂ Bhagavån said : This body, Arjuna is termed
as the Field (K¶etra) and he who knows it, is called
the knower of the Field (K¶etraj¤a) by the sages
discerning the truth about both.
(1)
Know Myself to be the K¶etraj¤a (individual
soul) in all the K¶etras (fields), Arjuna. And
it is the knowledge of the field (K¶etra) and
knower (K¶etraj¤a) (i.e., of Matter with its
evolutes and the Spirit) which I consider as
true knowledge.
(2)
What that Field (K¶etra) is and what is its nature,
what are its modifications, and from what causes
what effects have arisen, and also who its knower
(K¶etraj¤a) is, and what is His gloryóhear all this
from Me in brief.
(3)
148
Bhagavadg∂tå
[Ch. 13
The truth about the K¶etra and the K¶etraj¤a
has been expounded by the seers in manifold ways;
again, it has been separately stated in different
Vedic chants and also in the conclusive and
reasoned texts of the Brahmasµutras.
(4)
The five elements, the ego, the intellect, the
Unmanifest (Primordial Matter), the ten organs
of perception and action, the mind, and the
five objects of sense (sound, touch, colour, taste
and smell).
(5)
Also desire, aversion, pleasure, pain, the physical
body, consciousness, firmness: thus is the K¶etra,
with its evolutes, briefly stated.
(6)
Absence of pride, freedom from hypocrisy, nonviolence, forbearance, uprightness of speech and
mind etc., devout service of the preceptor, internal
Text 8ó11]
Bhagavadg∂tå
149
and external purity, steadfastness of mind and
control of body, mind and the senses;
(7)
Dispassion towards the objects of enjoyment of
this world and the next, and also absence of egotism,
pondering again and again on the pain and evils
inherent in birth, death, old age and disease; (8)
Absence of attachment and the sense of mineness
in respect of son, wife, home etc., and constant
equipoise of mind both in favourable and
unfavourable circumstances;
(9)
Unflinching devotion to Me through exclusive
attachment, living in secluded and holy places, and
finding no delight in the company of worldly
people;
(10)
Constancy in self-knowledge and seeing God
as the object of true knowledgeóall this is declared
Bhagavadg∂tå
150
[Ch. 13
as knowledge, and what is contrary to this is called
ignorance.
(11)
I shall speak to you at length about that which
ought to be known, and knowing which one attains
supreme Bliss. That supreme Brahma, who is the
lord of beginningless entities, is said to be neither
Sat (being) nor Asat (non-being).
(12)
It has hands and feet on all sides, eyes, head
and mouth in all directions, and ears all-round;
for it stands pervading all in the universe. (13)
‚fl¸Áãº˝ÿªÈáÊÊ÷Ê‚¢
•‚Q¢§ ‚fl¸÷ÎìÊÒfl
‚fl¸Áãº˝ÿÁflflÁ¡¸Ã◊Ô˜–
ÁŸªÈ¸áÊ¢ ªÈáÊ÷ÊQΧ øH 14H
Though perceiving all sense-objects, it is really
speaking devoid of all senses. Nay, though
unattached, it is the sustainer of all nonetheless;
and though attributeless, it is the enjoyer of Guƒas,
the three modes of Prakæti.
(14)
It exists without and within all beings, and constitutes
the animate and inanimate creation as well. And by
Text 16ó19]
Bhagavadg∂tå
151
reason of its subtlety, it is incomprehensible; it is
close at hand and stands afar too.
(15)
Though integral like space in its undivided
aspect, it appears divided as it were, in all animate
and inanimate beings. And that Godhead, which
is the only object worth knowing, is the sustainer
of beings (as Vi¶ƒu), the destroyer (as Rudra) and
the creator of all (as Brahmå).
(16)
That supreme Brahma is said to be the light of
all lights and entirely beyond Måyå. That godhead
is knowledge itself, worth knowing, and worth
attaining through real wisdom, and is particularly
abiding in the hearts of all.
(17)
Thus the truth of the K¶etra and knowledge, as
well as of the object worth knowing, i.e., God has
been briefly discussed; knowing this in reality,
My devotee enters into My being.
(18)
152
Bhagavadg∂tå
[Ch. 13
Prakæti and Puru¶a, know both these as
beginningless. And know all modifications such
as likes and dislikes etc., and all objects constituted
of the three Guƒas as born of Prakæti.
(19)
Prakæti is said to be responsible for bringing
forth the evolutes and the instruments; while the
individual soul is declared to be responsible for
the experience of joys and sorrows.
(20)
Only the Puru¶a in association with Prakæti
experiences objects of the nature of the three Guƒas
evolved from Prakæti and it is attachment with
these Guƒas that is responsible for the birth of
this soul in good and evil wombs.
(21)
The Spirit dwelling in this body, is really the
same as the Supreme. He has been spoken of as
the Witness, the true Guide, the Sustainer of all,
the Experiencer (as the embodied soul), the Overlord
and the Absolute as well. (22)
Text 24ó27]
Bhagavadg∂tå
153
He who thus knows the Puru¶a (Spirit) and
Prakæti (Nature) together with the Guƒasó even
though performing his duties in everyway, is not
born again.
(23)
Some by meditation behold the supreme Spirit
in the heart with the help of their refined and
sharp intellect; others realize it through the
discipline of Knowledge, and still others, through
the discipline of Action, i.e., Karmayoga. (24)
Other dull-witted persons, however, not knowing
thus, worship even as they have heard from others;
and even those who are thus devoted to what they
have heard, are able to cross the ocean of mundane
existence in the shape of death.
(25)
Arjuna, whatsoever being, the moving or unmoving,
is born, know it as emanated through the union
of K¶etra (Matter) and the K¶etraj¤a (Spirit). (26)
He alone truly sees, who sees the supreme Lord
154
Bhagavadg∂tå
[Ch. 13
as imperishable and abiding equally in all perishable
beings, both animate and inanimate.
(27)
For, by seeing the Supreme Lord equally present
in all, he does not kill the Self by himself, and
thereby attains the supreme state.
(28)
He who sees that all actions are performed in
everyway by nature (Prakæti) and the Self as the
non-doer, he alone verily sees.
(29)
The moment man perceives the diversified
existence of beings as rooted in the one supreme
Spirit, and the spreading forth of all beings from the
same, that very moment he attains Brahma (who is
Truth, Consciousness and Bliss solidified). (30)
Arjuna, being without beginning and without
attributes, this indestructible supreme Spirit, though
dwelling in the body, in fact does nothing, nor
gets tainted.
(31)
Text 33-34]
Bhagavadg∂tå
155
As the all-pervading ether is not contaminated
by reason of its subtlety, though permeating the
body, the Self is not affected by the attributes of
the body due to Its attributeless character. (32)
Arjuna, as the one sun illumines this entire
universe, so the one Åtmå (Spirit) illumines the
whole K¶etra (Field).
(33)
Those who thus perceive with the eye of
wisdom the difference between the K¶etra and
K¶etraj¤a, and the phenomenon of liberation
from Prakæti with her evolutes, reach the supreme
eternal Spirit.
(34)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
thirteenth chapter entitled ìThe Yoga of
discrimination between the Field and the Knower
of the Field.î
Z
Chapter XIV
›r∂ Bhagavån said : I shall expound once more
the supreme knowledge, the best of all knowledge,
acquiring which all sages have attained highest
perfection, being liberated from this mundane
existence.
(1)
Those who, by practising this knowledge, have
entered into My being, are not born again at the
cosmic dawn, nor feel disturbed even during the
cosmic dissolution (Pralaya).
(2)
My primordial Nature, known as the great
Brahma, is the womb of all creatures; in that womb
I place the seed of all life. The creation of all
beings follows from that union of Matter and Spirit,
O Arjuna.
(3)
Text 4ó8]
Bhagavadg∂tå
157
Of all embodied beings that appear in all the
species of various kinds, Arjuna, Prakæti or Nature
is the conceiving Mother, while I am the seedgiving Father.
(4)
Sattva, Rajas and Tamasóthese three Guƒas
born of Nature tie down the imperishable soul to
the body, Arjuna.
(5)
Of these Sattva, being immaculate, is illuminating
and flawless, Arjuna; it binds through attachment
to happiness and knowledge.
(6)
Arjuna, know the quality of Rajas, which is of
the nature of passion, as born of desire and
attachment. It binds the soul through attachment
to actions and their fruit.
(7)
And know Tamas, the deluder of all those who
158
Bhagavadg∂tå
[Ch. 14
look upon the body as their own self, as born of
ignorance. It binds the soul through error, sloth
and sleep, Arjuna.
(8)
Sattva draws one to joy and Rajas to action;
while Tamas, clouding wisdom, impels one to error,
sleep and sloth Arjuna.
(9)
Overpowering Rajas and Tamas, Arjuna, Sattva
prevails; overpowering Sattva and Tamas, Rajas
prevails; even so, overpowering Sattva and Rajas,
Tamas prevails.
(10)
When light and discernment dawn in this body,
as well as in the mind and senses, then one should
know that Sattva is predominant.
(11)
With the preponderance of Rajas, Arjuna, greed,
activity, undertaking of action with an interested
motive, restlessness and a thirst for enjoyment make
their appearance.
(12)
Text 13ó17]
Bhagavadg∂tå
159
With the growth of Tamas, Arjuna, obtuseness
of the mind and senses, disinclination to perform
oneís obligatory duties, frivolity and stuporóall
these appear.
(13)
When a man dies during the preponderance of
Sattva, he obtains the stainless ethereal worlds
(heaven etc.,) attained by men of noble deeds.(14)
Dying when Rajas predominates, he is born
among those attached to action; even so, the man
who has expired during the preponderance of Tamas
is reborn in the species of the deluded creatures
such as insects and beasts etc.
(15)
The reward of a righteous act, they say, is
Såttvika i.e., faultless in the shape of joy, wisdom
and dispassion etc., sorrow is declared to be the
fruit of a Råjasika act and ignorance, the fruit of
a Tåmasika act.
(16)
160
Bhagavadg∂tå
[Ch. 14
Wisdom follows from Sattva, and greed,
undoubtedly, from Rajas; likewise obstinate error,
stupor and also ignorance follow from Tamas. (17)
Those who abide in the quality of Sattva wend
their way upwards; while those of a Råjasika
disposition stay in the middle. And those of a
Tåmasika temperament, enveloped as they are in
the effects of Tamoguƒa, sink down.
(18)
When the discerning person sees no one as
doer other than the three Guƒas, and realizes Me,
the supreme Spirit standing entirely beyond these
Guƒas, he enters into My being.
(19)
Having transcended the aforesaid three Guƒas,
which have caused the body, and freed from birth,
death, old age and all kinds of sorrow, the
embodied soul attains supreme bliss.
(20)
Arjuna said : What are the marks of him who
Text 22ó24]
Bhagavadg∂tå
161
has risen above the three Guƒas, and what is his
conduct ? And how, Lord, does he rise above the
three Guƒas?
(21)
›r∂ Bhagavån said : Arjuna, he who hates not
light (which is born of Sattva) and activity (which
is born of Rajas) and even stupor (which is born
of Tamas), when prevalent, nor longs for them
when they have ceased.
(22)
He who, sitting like a witness, is not disturbed
by the Guƒas, and who, knowing that the Guƒas
alone move among the Guƒas, remains established
in identity with God, and never falls off from
that state.
(23)
He who is ever established in the Self, takes
pain and pleasure alike, regards a clod of earth,
a stone and a piece of gold as equal in value, is
possessed of wisdom, accepts the pleasant as well
as the unpleasant in the same spirit, and views
censure and praise alike.
(24)
162
Bhagavadg∂tå
[Ch. 14
He who is equipoised in honour or ignominy,
is alike towards a friend or an enemy, and has
renounced the sense of doership in all undertakings,
is said to have risen above the three Guƒas.(25)
He too who, constantly worships Me through
the Yoga of exclusive devotionótranscending
these three Guƒas, he becomes eligible for attaining
Brahma.
(26)
For, I am the substratum of the imperishable
Brahma, of immortality, of the eternal Dharma and
of unending immutable bliss.
(27)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
fourteenth chapter entitled ìThe Yoga of Division
of three Guƒas.î
Z
Chapter XV
›r∂ Bhagavån said : He who knows the P∂pala
tree (in the form of creation); which is said to be
imperishable with its roots in the Primeval Being
(God), whose stem is represented by Brahmå (the
Creator), and whose leaves are the Vedas, is a
knower of the purport of the Vedas.
(1)
Fed by the three Guƒas and having sense-objects
for their tender leaves, the branches of the aforesaid
tree (in the shape of the different orders of creation)
extend both downwards and upwards; and its roots,
which bind the soul according to its actions in
the human body, are spread in all regions, higher
as well as lower.
(2)
164
Bhagavadg∂tå
[Ch. 15
The nature of this tree of creation does not on
mature thought turn out what it is represented to
be; for it has neither beginning nor end, nor even
stability. Therefore, cutting down this P∂pala tree,
which is most firmly rooted, with the formidable
axe of dispassion.
(3)
Thereafter a man should diligently seek for that
supreme state, viz., God, having attained which
they return no more to this world; and having
fully resolved that he stands dedicated to
that Primeval Being (God Nåråyaƒa) Himself,
from whom the flow of this beginningless creation
has progressed, he should dwell and meditate
on Him.
(4)
Text 5ó8]
Bhagavadg∂tå
They who are free from pride and delusion,
who have conquered the evil of attachment, and
are constantly abiding in God, whose cravings
have altogether ceased and who are completely
immune to all pairs of opposites going by the
names of pleasure and pain, and are undeluded,
attain that supreme immortal state.
(5)
Neither the sun nor the moon nor fire can
illumine that supreme self-effulgent state, attaining
which they never return to this world; that is My
supreme abode.
(6)
The eternal J∂våtmå in this body is a fragment
of My own Self; and it is that alone which draws
around itself the mind and the five senses, which
abide in Prakæti.
(7)
166
Bhagavadg∂tå
[Ch. 15
Even as the wind wafts scents from their seat,
so, too, the J∂våtmå, which is the controller of the
body etc., taking the mind and the senses from
the body, which it leaves behind, forthwith migrates
to the body which it acquires.
(8)
It is while dwelling in the senses of hearing, sight,
touch, taste and smell, as well as in the mind, that
this J∂våtmå enjoys the objects of senses. (9)
©Uà∑˝§Ê◊ãâ ÁSÕâ flÊÁ¬ ÷ÈÜ¡ÊŸ¢ flÊ ªÈáÊÊÁãflÃ◊Ô˜–
Áfl◊Í…UÊ ŸÊŸÈ¬‡ÿÁãà ¬‡ÿÁãà ôÊÊŸøˇÊÈ·—H 10H
The ignorant know not the soul departing from,
or dwelling in the body, or enjoying the objects
of senses, i.e., even when it is connected with the
three Guƒas; only those endowed with the eyes
of wisdom are able to realize it.
(10)
Striving Yog∂s too are able to realise this Self
enshrined in their heart. The ignorant, however,
whose heart has not been purified, know not this
Self in spite of their best endeavours.
(11)
Text 12ó15]
Bhagavadg∂tå
167
The radiance in the sun that illumines the entire
world, and that which shines in the moon and
that which shines in the fire too, know that radiance
to be Mine.
(12)
And permeating the soil, it is I who support all
creatures by My vital energy, and becoming the
sapful moon, I nourish all plants.
(13)
Taking the form of fire, as Vai‹vånara, lodged
in the body of all creatures and united with the
Pråƒa (exhalation) and Apåna (inhalation) breaths,
it is I who digest and assimilate the four kinds of
food.
(14)
It is I who remain seated in the heart of all
168
Bhagavadg∂tå
[Ch. 15
creatures as the inner controller of all; and it is
I who am the source of memory, knowledge and
the ratiocinative faculty. Again, I am the only
object worth knowing through the Vedas; I alone
am the origin of Vedånta and the knower of the
Vedas too.
(15)
The perishable and the imperishable tooóthese
are the two kinds of Puru¶as in this world. Of
these, the bodies of all beings are spoken of as
the perishable; while the J∂våtmå or the embodied
soul is called imperishable.
(16)
Yet, the Supreme Person is other than these,
who, having encompassed all the three worlds,
upholds and maintains all, and has been
spoken of as the imperishable Lord and the Supreme
Spirit.
(17)
Since I am wholly beyond the perishable world
of matter or K¶etra, and am superior even to the
Text 19-20]
Bhagavadg∂tå
169
imperishable soul, J∂våtmå, hence I am known as
the Puru¶ottama, the Supreme Self, in the world
as well as in the Vedas.
(18)
Arjuna, the wise man who thus realizes Me as
the Supreme Personóknowing all, he constantly
worships Me (the all-pervading Lord) with his
whole being.
(19)
Arjuna, this most esoteric teaching has thus
been imparted by Me; grasping it in essence man
becomes wise and his mission in life is
accomplished.(20)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
fifteenth chapter entitled ìThe Yoga of the Supreme
Person.î
Z
Chapter XVI
Absolute fearlessness, perfect purity of mind,
constant fixity in the Yoga of meditation for the
sake of Self-realization, and even so, charity in
its Såttvika form, control of the senses, worship
of God and other deities as well as of oneís elders
including the performance of Agnihotra (pouring
oblations into the sacred fire) and other sacred
duties, study and teaching of the Vedas and other
sacred books as well as the chanting of Godís
names and glories, suffering hardships for the
discharge of oneís sacred obligations and
uprightness of mind as well as of the body and
senses.
(1)
Non-violence in thought, word and deed,
truthfulness and geniality of speech, absence of
anger even on provocation, disclaiming doership
in respect of actions, quietude or composure of
Text 3ó6]
Bhagavadg∂tå
171
mind, abstaining from slander, compassion towards
all creatures, absence of attachment to the objects
of senses even during their contact with the senses,
mildness, a sense of shame in transgressing the
scriptures or social conventions, and abstaining
from frivolous pursuits;
(2)
Sublimity, forbearance, fortitude, external
purity, bearing enmity to none and absence of
self-esteemóthese are the marks of him, who is
born with the divine endowments, Arjuna. (3)
Hypocrisy, arrogance pride and anger, sternness
and ignorance too ó these are the marks of him, who
is born with demoniac properties.
(4)
The divine endowment has been recognized
as conducive to liberation, and the demoniac one
as leading to bondage. Grieve not, Arjuna, for
you are born with the divine propensities. (5)
There are only two types of men in this world,
172
Bhagavadg∂tå
[Ch. 16
Arjuna, the one possessing a divine nature and
the other possessing a demoniac disposition. Of
these, the type possessing divine nature has
been dealt with at length; now hear in detail from
Me about the type possessing demoniac
disposition.
(6)
Men possessing a demoniac disposition know
not what is right activity and what is right
abstinence from activity. Hence they possess
neither purity (external or internal) nor good
conduct nor even truthfulness.
(7)
Men of demoniac disposition say this world is
without any foundation, absolutely unreal and
godless, brought forth by mutual union of the
male and female and hence conceived in lust;
what else than this?
(8)
Clinging to this false view these slow-witted
men of vile disposition and terrible deeds, are
wrong doers to mankind for the destruction of
the world.
(9)
Text 10ó13]
Bhagavadg∂tå
173
Cherishing insatiable desires and embracing
false doctrines through ignorance, these men of
impure conduct move in this world, full of
hypocrisy, pride and arrogance.
(10)
Giving themselves up to innumerable cares
ending only with death, they remain devoted to
the enjoyment of sensuous pleasures and are
firm in their belief that this is the highest limit
of joy.
(11)
Held in bondage by hundreds of ties of
expectation and wholly giving themselves up to
lust and anger, they strive to amass by unfair means
hoards of money and other objects for the
enjoyment of sensuous pleasures.
(12)
They say to themselves, ìThis much has been
secured by me today and now I shall realize this
ambition. So much wealth is already with me and
yet again this shall be mine.
(13)
174
Bhagavadg∂tå
[Ch. 16
That enemy has been slain by me and I shall
kill those others too. I am the lord of all, the enjoyer
of all power, I am endowed with all occult powers,
and am mighty and happy.
(14)
ìI am wealthy and own a large family; who
else is equal to me? I will sacrifice to gods, will
give alms, I will make merry,î Thus deluded by
ignorance, enveloped in the mesh of delusion and
addicted to the enjoyment of sensuous pleasures,
their minds bewildered by numerous thoughts,
these men of devilish disposition fall into the
foulest hell.
(15-16)
Intoxicated by wealth and honour, those selfconceited and haughty men perform sacrifices only
in name for ostentation, without following the
sacred rituals.
(17)
Text 18ó22]
Bhagavadg∂tå
175
Given over to egotism, brute force, arrogance, lust
and anger etc., and calumniating others, they despise
Me (the in-dweller), dwelling in their own bodies
as well as in those of others.
(18)
Those haters, sinful, cruel and vilest among
men, I cast again and again into demoniacal wombs
in this world.
(19)
Failing to reach Me, Arjuna, those stupid souls
are born life after life in demoniac wombs and
then verily sink down to a still lower plane.(20)
Desire, anger and greedóthese triple gates of
hell, bring about the downfall of the soul.
Therefore, one should shun all these three. (21)
Freed from these three gates of hell, man works
176
Bhagavadg∂tå
[Ch. 16
for his own salvation and thereby attains the
supreme goal, i.e., God.
(22)
Discarding the injunctions of the scriptures,
he who acts in an arbitrary way according to his
own sweet will, such a person neither attains
perfection, nor the supreme goal, nor even
happiness.
(23)
Therefore, the scripture alone is your guide
in determining what should be done and what
should not be done. Knowing this, you ought
to perform only such action as is ordained by
the scriptures.
(24)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
sixteenth chapter entitled ìThe Yoga of Division
between the Divine and the Demoniacal
Properties.î
Z
Chapter XVII
Arjuna said: Those, endowed with faith, who
worship gods and others, disregarding the
injunctions of the scriptures, where do they stand,
K涃aóin Sattva, Rajas or Tamas ?
(1)
›r∂ Bhagavån said: That untutored innate faith
of men is of three kindsóSåttvika, Råjasika and
Tåmasika. Hear of it from Me.
(2)
The faith of all men conforms to their mental
disposition, Arjuna. Faith constitutes a man;
whatever the nature of his faith, verily he is
that.
(3)
178
Bhagavadg∂tå
[Ch. 17
Men of Såttvika disposition worship gods;
those of Råjasika temperament worship demigods,
the demons; while others, who are of Tåmasika
disposition, worship the spirits of the dead and
ghosts.
(4)
Men who practise severe penance of an arbitrary
type, not sanctioned by the scriptures, and who
are full of hypocrisy and egotism and are obsessed
with desire, attachment and pride of power; (5)
And who emaciate the elements constituting
their body as well as Me, the Supreme Spirit,
dwelling in their heartóknow those senseless
people to have a demoniac disposition.
(6)
Food also, which is agreeable to different men
according to their innate disposition is of three
kinds. And likewise, sacrifice, penance and charity
Text 8ó11]
Bhagavadg∂tå
179
too are of three kinds each; hear their distinction
as follows.
(7)
Foods which promote longevity, intelligence,
vigour, health, happiness and cheerfulness, and
which are juicy, succulent, substantial and naturally
agreeable, are liked by men of Såttvika
nature.
(8)
Foods which are bitter, sour, salty, overhot,
pungent, dry and burning, and which cause
suffering, grief and sickness, are dear to the
Råjasika.
(9)
Food which is ill-cooked or not fully
ripe, insipid, putrid, stale and polluted, and which
is impure too, is dear to men of Tåmasika
disposition.
(10)
The sacrifice which is offered, as ordained by
180
Bhagavadg∂tå
[Ch. 17
scriptural injunctions, by men who expect no return
and who believe that such sacrifices must be
performed, is Såttvika in character.
(11)
That sacrifice, however, which is offered for
the sake of mere show or even with an eye to its
fruit, know it to be Råjasika, Arjuna.
(12)
A sacrifice, which is not in conformity with
scriptural injunctions, in which no food is offered,
and no sacrificial fees are paid, which is without
sacred chant of hymns and devoid of faith, is said
to be Tåmasika.
(13)
Worship of gods, the Bråhmaƒas, oneís guru,
elders and wise-men, purity, straightforwardness,
continence and non-violenceóthese are called
penance of the body.
(14)
Words which cause no annoyance to others
Text 16ó19]
Bhagavadg∂tå
181
and are truthful, agreeable and beneficial, as well
as the study of the Vedas and other ݌stras and
the practice of the chanting of Divine Nameó
this is known as penance of speech.
(15)
Cheerfulness of mind, placidity, habit of
contemplation on God, control of the mind and
perfect purity of inner feelingsóall this is called
austerity of the mind.
(16)
This threefold penance performed with supreme
faith by Yog∂s expecting no return is called
Såttvika.
(17)
The austerity which is performed for the sake
of renown, honour or adoration, as well as for any
other selfish gain, either in all sincerity or by way
of ostentation, and yields an uncertain and
momentary fruit, has been spoken of here as
Råjasika.
(18)
182
Bhagavadg∂tå
[Ch. 17
Penance which is resorted to out of foolish
notion and is accompanied by self-mortification,
or is intended to harm others, such penance has
been declared as Tåmasika.
(19)
A gift which is bestowed with a sense of duty
on one from whom no return is expected,
at appropriate time and place, and to a
deserving person, that gift has been declared as
Såttvika.
(20)
A gift which is bestowed in a grudging spirit
and with the object of getting a service in return
or in the hope of obtaining a reward, is called
Råjasika.
(21)
A gift which is made without good grace and in
a disdainful spirit, out of time and place, and to
undeserving persons, is said to be Tåmasika. (22)
Text 24ó26]
Bhagavadg∂tå
183
OÀ, TAT and SAT this has been declared as
the triple appellation of Brahma, who is Truth,
Consciousness and Bliss. By that were the
Bråhmaƒas and the Vedas as well as sacrifices
created at the cosmic dawn.
(23)
Therefore, acts of sacrifice, charity and austerity,
as enjoined by sacred precepts, are always
commenced by noble persons, used to the recitation
of Vedic chants, with the invocation of the divine
name ëOÀí.
(24)
With the idea that all this belongs to God, who
is denoted by the appellation TAT, acts of sacrifice
and austerity as well as acts of charity of various
kinds, are performed by the seekers of liberation,
expecting no return for them.
(25)
The name of God, ëSATí, is used in the sense
of reality and goodness. And the word ëSATí is
also used in the sense of a praiseworthy, auspicious
action, Arjuna.
(26)
184
Bhagavadg∂tå
[Ch. 17
And steadfastness in sacrifice, austerity and
charity is likewise spoken of as ëSATí and action
for the sake of God is verily termed as ëSATí. (27)
An oblation which is offered, a gift given, an
austerity practised, and whatever good deed is
performed, if it is without faith, it is termed as
naught i.e., ëasatí; therefore, it is of no avail here
or hereafter.
(28)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
seventeenth chapter entitled ìThe Yoga of the
Division of the Threefold Faith.î
Z
Chapter XVIII
Arjuna said: O mighty-armed ›r∂ K涃a, O inner
controller of all, O Slayer of Ke‹i, I wish to know
severally the truth of Sa≈nyåsa as also of Tyåga.(1)
›r∂ Bhagavån said : Some sages understand
Sa≈nyåsa as the giving up of all actions motivated
by desire; and the wise declare that Tyåga consists
in relinquishing the fruit of all actions.
(2)
Some wise men declare that all actions contain
a measure of evil, and are therefore, worth giving
up; while others say that acts of sacrifice, charity
and penance are not to be shunned.
(3)
186
Bhagavadg∂tå
[Ch. 18
Of Sa≈nyåsa and Tyåga, first hear My
conclusion on the subject of renunciation (Tyåga),
Arjuna; for renunciation, O tiger among men, has
been declared to be of three kindsóSåttvika,
Råjasika and Tåmasika.
(4)
Acts of sacrifice, charity and penance are not
worth giving up; they must be performed. For
sacrifice, charity and penanceóall these are
purifiers to the wise men.
(5)
Hence these acts of sacrifice, charity and
penance, and all other acts of duty too, must be
performed without attachment and expectation of
reward : this is My well-considered and supreme
verdict, Arjuna.
(6)
(Prohibited acts and those that are motivated
by desire should no doubt, be given up). But it
is not advisable to abandon a prescribed duty.
Such abandonment through ignorance has been
declared as Tåmasika.
(7)
Text 8ó11]
Bhagavadg∂tå
187
Should anyone give up his duties for fear of
physical strain, thinking that all actions are verily
painfulópractising such Råjasika form of
renunciation, he does not reap the fruit of
renunciation.
(8)
A prescribed duty which is performed simply
because it has to be performed, giving up
attachment and fruit, that alone has been
recognized as the Såttvika form of renunciation.(9)
He who has neither aversion for action which
is leading to bondage nor attachment to that which
is conducive to blessednessóimbued with the
quality of goodness, he has all his doubts resolved,
is intelligent and a man of true renunciation. (10)
Since all actions cannot be given up in their
entirety by anyone possessing a body, he alone
who renounces the fruit of actions is called a man
of renunciation.
(11)
188
Bhagavadg∂tå
[Ch. 18
Agreeable, disagreeable and mixedóthreefold,
indeed, is the fruit that accrues after death from
the actions of the unrenouncing. But there is none
whatsoever for those who have renounced. (12)
In the branch of learning known as Så∆khya,
which prescribes means for neutralizing all actions,
the five factors have been mentioned as
contributory to the accomplishment of all actions;
know them all from Me, Arjuna.
(13)
The following are the factors operating towards
the accomplishment of actions, viz., the body and
the doer, the organs of different kinds and the
different functions of manifold kinds; and the fifth
is Daiva or Prårabdha Karma (destiny).
(14)
These five are the contributory causes of
whatever actions, right or wrong, man performs
with the mind, speech and body.
(15)
Text 17ó20]
Bhagavadg∂tå
189
Notwithstanding this, however, he who, having
an impure mind, regards the absolute, taintless
Self alone as the doer, that man of perverse
understanding does not view aright.
(16)
He whose mind is free from the sense of doership,
and whose reason is not affected by worldly objects
and activities, does not really kill, even having
killed all these people, nor does any sin accrue
to him.
(17)
The Knower, knowledge and the object of
knowledgeóthese three motivate action. Even so,
the doer, the organs and activityóthese are the
three constituents of action.
(18)
In the branch of knowledge dealing with the
Guƒas or modes of Prakæti, knowledge and action
as well as the doer have been declared to be of
three kinds according to the Guƒa which predominates in each; hear them too duly from Me. (19)
That by which man perceives one imperishable
190
Bhagavadg∂tå
[Ch. 18
divine existence as undivided and equally present
in all individual beings, know that knowledge to
be Såttvika.
(20)
The knowledge by which man cognizes many
existences of various kinds, as apart from one
another, in all beings, know that knowledge to
be Råjasika.
(21)
Again, that knowledge which clings to one
body as if it were the whole, and which is irrational,
has no real grasp of truth and is trivial, has been
declared as Tåmasika.
(22)
That action which is ordained by the scriptures
and is not accompanied by the sense of doership,
and has been done without any attachment or
aversion by one who seeks no return, is called
Såttvika.
(23)
That action however, which involves much
strain and is performed by one who seeks
enjoyments or by a man full of egotism, has been
spoken of as Råjasika.
(24)
Text 25ó29]
Bhagavadg∂tå
191
That action which is undertaken through sheer
ignorance, without regard to consequences or loss
to oneself, injury to others and oneís own
resourcefulness, is declared as Tåmasika. (25)
Free from attachment, unegoistic, endowed with
firmness and zeal and unswayed by success and
failureósuch a doer is said to be Såttvika.(26)
The doer who is full of attachment, seeks the
fruit of actions and is greedy, and who is oppressive
by nature and of impure conduct, and is affected
by joy and sorrow, has been called Råjasika.(27)
Lacking piety and self-control, uncultured,
arrogant, deceitful, inclined to rob others of their
livelihood, slothful, despondent and procrastinatingósuch a doer is called Tåmasika. (28)
Now hear, Arjuna, the threefold divison,
based on the predominance of each Guƒa, of
192
Bhagavadg∂tå
[Ch. 18
understanding (Buddhi) and firmness (Dhæti), which
I shall explain in detail, one by one.
(29)
The intellect which correctly determines the paths
of activity and renunciation, what ought to be
done and what should not be done, what is fear
and what is fearlessness, and what is bondage and
what is liberation, that intellect is Såttvika.(30)
The intellect by which man does not truly
perceive what is Dharma and what is Adharma,
what ought to be done and what should not be
doneóthat intellect is Råjasika.
(31)
The intellect which imagines even Adharma
to be Dharma, and sees all other things upsidedownówrapped in ignorance, that intellect is
Tåmasika, Arjuna.
(32)
The unwavering firmness by which man controls
through the Yoga of meditation the functions of
the mind, the vital airs and the sensesóthat
firmness, Arjuna, is Såttvika.
(33)
Text 34ó38]
Bhagavadg∂tå
193
The firmness (Dhæti), however, by which the
man seeking reward for his actions clutches with
extreme fondness virtues, earthly possessions and
worldly enjoymentsóthat firmness (Dhæti) is
said to be Råjasika, Arjuna.
(34)
The firmness (Dhæti) by which an evil-minded
person does not give up sleep, fear, anxiety, sorrow
and vanity as well, that firmness is Tåmasika.(35)
Now hear from Me the threefold joy too. That
in which the striver finds enjoyment through
practice of adoration, meditation and service to
God etc., and whereby he reaches the end of
sorrowósuch a joy, though appearing as poison
in the beginning, tastes like nectar in the end;
hence that joy, born as it is of the placidity of
mind brought about by meditation on God, has
been declared as Såttvika.
(36-37)
194
Bhagavadg∂tå
[Ch. 18
The delight which follows from the contact of
the senses with their objects is eventually poisonlike, though appearing at first as nectar; hence it
has been spoken of as Råjasika.
(38)
That which stupefies the self during its
enjoyment as well as in the endóderived from
sleep, indolence and obstinate error, such delight
has been called Tåmasika.
(39)
There is no being on earth, or even among the
gods in heaven or anywhere else, who is free from
these three Guƒas, born of Prakæti.
(40)
The duties of the Bråhmaƒas, the K¶atriyas
and the Vai‹yas, as well as of the ›µudras have
been assigned according to their inborn qualities,
Arjuna.
(41)
Subjugation of the mind and senses, enduring
hardships for the discharge of oneís sacred
obligations, external and internal purity, forgiving
the faults of others, straightness of mind, senses
Text 43ó46]
Bhagavadg∂tå
195
and behaviour, belief in the Vedas and other
scriptures, God and life after death etc., study and
teaching of the Vedas and other scriptures and
realization of the truth relating to Godóall these
constitute the natural duties of a Bråhmaƒa.(42)
Heroism, majesty, firmness, diligence and
dauntlessness in battle, bestowing gifts, and
lordlinessóall these constitute the natural duty
of a K¶atriya.
(43)
Agriculture, rearing of cows and honest
exchange of merchandiseóthese constitute the
natural duty of a Vai‹ya (a member of the trading
class); and service of the other classes is the
natural duty even of a ›µudra (a member of the
labouring class).
(44)
Keenly devoted to his own natural duty, man
attains the highest perfection in the shape of Godrealization. Hear the mode of performance whereby
the man engaged in his inborn duty reaches that
highest consummation.
(45)
196
Bhagavadg∂tå
[Ch. 18
By worshipping Him from whom all beings
come into being and by whom the whole universe
is pervaded, through the performance of his
own natural duties, man attains the highest
perfection.
(46)
Better is oneís own duty, though devoid of
merit, than the duty of another well-performed;
for performing the duty ordained by his own nature,
man does not incur sin.
(47)
Therefore, Arjuna, one should not relinquish
oneís innate duty, even though it has a measure
of evil; for all undertakings are beset by some
evil, as is the fire covered by smoke.
(48)
He whose intellect is unattached everywhere,
whose thirst for enjoyment has altogether
disappeared and who has subdued his mind, reaches
through Så∆khyayoga (the path of Knowledge)
the consummation of actionlessness.
(49)
Arjuna, know from Me only briefly the process
Text 51ó54]
Bhagavadg∂tå
197
through which man having attained actionlessness,
which is the highest consummation of J¤ånayoga
(the path of Knowledge), reaches Brahma. (50)
Endowed with a pure intellect and partaking
of a light, Såttvika and regulated diet, living
in a lonely and undefiled place having rejected
sound and other objects of sense, having controlled
the mind, speech and body by restraining the
mind and senses through firmness of a Såttvika
type,
taking a resolute stand on dispassion,
after having completely got rid of attraction
and aversion and remaining ever devoted to
the Yoga of meditation, having given up egotism,
violence, arrogance, lust, anger and luxuries,
devoid of the feeling of meum and tranquil
of heartósuch a man becomes qualified for
oneness with Brahma, who is Truth, Consciousness
and Bliss.
(51ó53)
Established in identity with Brahma (who is
Truth, Consciousness and Bliss solidified), and
198
Bhagavadg∂tå
[Ch. 18
cheerful in mind, the Så∆khyayog∂ no longer
grieves nor craves for anything. The same to all
beings, such a Yog∂ attains supreme devotion to
Me.
(54)
Through that supreme devotion he comes to
know Me in reality, what and who I am; and
thereby knowing Me truly, he forthwith merges
into My being.
(55)
The Karmayog∂, however, who depends on Me,
attains by My grace the eternal, imperishable state,
even though performing all actions.
(56)
Mentally dedicating all your actions to Me,
and taking recourse to Yoga in the form of evenmindedness, be solely devoted to Me and
constantly fix your mind on Me.
(57)
With your mind thus devoted to Me, you shall,
by My grace overcome all difficulties. But, if from
self-conceit you do not care to listen to Me, you
will be lost.
(58)
Text 59ó63]
Bhagavadg∂tå
199
If, taking your stand on egotism, you think, ìI
will not fight,î vain is this resolve of yours; nature
will drive you to the act.
(59)
That action, too, which you are not willing to
undertake through ignorance you will perforce
perform, bound by your own duty born of your
nature.
(60)
Arjuna, God abides in the heart of all creatures,
causing them to revolve according to their Karma
by His illusive power (Måyå) as though mounted
on a machine.
(61)
Take refuge in Him alone with all your being,
Arjuna. By His mere grace you will attain supreme
peace and the eternal abode.
(62)
Thus, has this wisdom, more profound than all
profundities, been imparted to you by Me; deeply
pondering over it, now do as you like.
(63)
200
Bhagavadg∂tå
[Ch. 18
Hear, again, My supremely profound words,
the most esoteric of all truths; as you are extremely
dear to Me, therefore, I shall give you this salutary
advice for your own good.
(64)
Give your mind to Me, be devoted to Me,
worship Me and bow to Me. Doing so, you will
come to Me alone, I truly promise you; for, you
are exceptionally dear to Me.
(65)
Resigning all your duties to Me, the all-powerful
and all supporting Lord, take refuge in Me alone;
I shall absolve you of all sins, worry not. (66)
This secret gospel of the G∂tå should never be
imparted to a man who lacks in austerity, nor to
him who is wanting in devotion, nor even to him
who is not willing to hear; and in no case to him
who finds fault with Me.
(67)
Text 69ó72]
Bhagavadg∂tå
201
He who, offering the highest love to Me,
preaches the most profound gospel of the G∂tå
among My devotees, shall come to Me alone;
there is no doubt about it.
(68)
Among men there is none who does Me a more
loving service than he; nor shall anyone be dearer
to Me on the entire globe than he.
(69)
Whosoever studies this sacred dialogue of ours
in the form of the G∂tå, by him too shall I be
worshipped with Yaj¤a of Knowledge; such is My
conviction.
(70)
The man who listens to the holy G∂tå with
reverence, being free from malice, he too, liberated
from sin, shall reach the propitious worlds of pious
and the virtuous.
(71)
Have you, O Arjuna, heard this gospel of the
202
Bhagavadg∂tå
[Ch. 18
G∂tå attentively? And has your delusion born of
ignorance been destroyed, O Dhana¤jaya, conqueror
of riches?
(72)
•¡È¸Ÿ ©UflÊø
Arjuna said: K涃a, by Your grace my delusion
has been destroyed and I have gained wisdom. I
am free of all doubt. I shall do your bidding.(73)
Sa¤jaya said: Thus I heard the mysterious and
thrilling conversation between ›r∂ K涃a and the
high-souled Arjuna, the son of Kunt∂.
(74)
Having been blessed with the divine vision
by the grace of ›r∂ Vyåsa, I heard in person this
supremely esoteric gospel from the Lord of Yoga,
›r∂ K涃a Himself, imparting it to Arjuna. (75)
Remembering, over and over, that sacred and
Text 77-78]
Bhagavadg∂tå
203
mystic conversation between Bhagavån ›r∂ K涃a
and Arjuna, O King! I rejoice again and yet
again.
(76)
Remembering also, again and again, that most
wonderful form of ›r∂ K涃a, great is my wonder
and I rejoice over and over again.
(77)
Wherever there is Bhagavån ›r∂ K涃a, the Lord
of Yoga, and wherever there is Arjuna, the wielder
of the G僌∂va bow, goodness, victory, glory and
unfailing righteousness will surely be there : such
is My conviction.
(78)
Thus, in the Upani¶ad sung by the Lord, the
Science of Brahma, the scripture of Yoga, the
dialogue between ›r∂ K涃a and Arjuna, ends the
eighteenth chapter entitled ìThe Yoga of
Liberation through the Path of Knowledge and
Self-Surrender.î
Z
O≈ Tat Sat
God-realization through
Practice of Renunciation
Living even the life of a householder, man can
realize God through the practice of renunciation.
Indeed, ërenunciationí is the principal means for
attaining God. Therefore, dividing them into seven
classes, the marks of renunciation are being shortly
written below.
(1) Total Renunciation of Prohibited Acts
This is non-performance, in anyway whatsoever,
through mind, speech and the body, low acts
prohibited by the scriptures, such as, theft, adultery,
falsehood, deception, fraud, oppression, violence,
taking of interdicted food and wrong-doing, etc.
(2) Renunciation of Acts performed
for the Satisfaction of Worldly Desires
This is non-performance of sacrifices, charities,
austerities, worship and other desire-born actions,
206
with a selfish motive,* for gaining objects of
enjoyment, e.g., wife, progeny, and wealth, etc.,
or with the object of curing diseases and
terminating other forms of suffering. This is the
second type of renunciation.
(3) Total Renunciation of Worldly Thirst
Honour, fame, social prestige, wife, progeny,
wealth and whatever other transient objects are
automatically gained by the force of Prårabdha
(Karma, which has begun to bear fruit), the desire
for their increase should be regarded as an obstacle
in God-realization, and renounced. This is the
third type of renunciation.
(4) Renunciation of the Habit of
Extracting Service from Others
with a Selfish Motive
Asking for money, or demanding service from
* If under the pressure of circumstance, one is
compelled to do an act sanctioned by tradition and the
scriptures, which is by nature rooted in desire, but nonperformance of which causes pain to anybody or adversely
affects the traditional ways of Action and worship,
performance of it disinterestedly, and only for general
good, is not an act of the satisfaction of desire.
207
another, for personal happiness; and acceptance
of things and service given without oneís asking
for the same; or entertaining any desire in the
mind for getting by any means oneís self-interest
served by another; all these and similar ideas of
getting service from another for the satisfaction
of self-interest should be renounced.* This is the
fourth type of renunciation.
(5) Total Renunciation of Indolence
and Desire for Fruit in the
Performance of all Duties
Whatever duties there are, e.g., cultivation of
devotion to God, worship of the celestials, service
of the parents and other elders, performance of
* If non-acceptance of physical service from another,
or offer of eatables by another, where one is entitled to
accept such service or offer, causes any pain to anyone,
or in anyway hinders the education of the people, in that
case, acceptance of service, abandoning selfishness, and
only for the pleasure of the offerer of service, is not
harmful. For non-acceptance of service done by the wife,
son or servant, or of eatables offered by friends and
relatives, is likely to cause them pain and may prove
harmful, so far as propriety of social conduct is concerned.
208
sacrifices, charities and austerities, maintenance
of the household through the earning of livelihood
by means of works assigned according to the
Varƒå‹rama system, and taking of food and drink,
etc., for the bodyóin the performance of these,
indolence and every form of desire should be
renounced.
(A) Renunciation of Indolence in
the Practice of Devotion to God
Regarding it as the supreme duty of oneís life,
one should hear, reflect on, read and discourse on
the mysterious stories of the virtue, glory and
Love of God, who is extremely compassionate,
friend of all, the best of lovers, the knower of the
heart, and renouncing idleness practise constant
Japa, together with meditation, of His extremely
hallowed Name.
(B) Renunciation of Desire in the
Practice of Devotion to God
Regarding all enjoyments of this world and
the next as transient and perishable and hindrances
in the path of Devotion to God, no prayer should
209
be offered to God for obtaining any object
whatsoever, nor any desire should be entertained
in the mind for the same. Also, prayer should
not be offered to God for the removal of any
trouble even when one is overtaken by it; in
other words, the thought should be cultivated
in the mind that to sacrifice life is preferable
to bringing stain on the purity of Bhakti for
the sake of this false existence. For instance,
Prahlåda, even though intensely persecuted by
his father, never offered any prayer to God for
the removal of his distress.
Curse with harsh expressions, such as, ìLet the
chastizement of God be on Youî, etc., should not
be pronounced even against the persecutor, or one
who does any injury, and no thought of counterinjury should be entertained against him.
Out of pride of attainment in the path of
Devotion, benedictions should not be pronounced
in words, such as, ìMay God restore you to healthî,
ìMay God remove your distressî, ìMay God grant
you a long lifeî, etc.
210
In correspondence also, words of worldly interest
should not be written. In Mårawår∂ society, there
is a general custom of writing such words of worldly
import in the form of prayer to God for obtaining
worldly objects e.g., ìGod is our helper here and
elsewhereî, ìGod will advance our salesî, ìGod
will bring a good monsoonî, ìGod will remove
the ailmentî, etc. Instead of this, auspicious,
disinterested words, such as, ìGod in His state of
Bliss exists everywhereî, ìPerformance of Bhajana
is the essence of everythingî, etc., should be written
and other than these no word of worldly interest
should be written or uttered.
(C) Renunciation of Indolence and
Desire in Connection with the
Worship of Celestials
There is Godís instruction to offer worship to
the celestials, who are worthy of being worshipped,
during the time appointed for such worship,
according to the scriptures as well as tradition.
Regarding the carrying out of Godís instruction
as oneís supreme duty, such worship should be
offered to a celestial with enthusiasm, according
to the prescribed rules, without expression of any
211
desire for the satisfaction of any worldly interest.
With the object of such worship, words
implying worldly interest should not be written
on the cash-book, and other books of account.
For instance, in Mårawår∂ society there is a custom
on the New Year or D∂wål∂ day, after the worship
of Goddess Lak¶m∂, to write many words implying
worldly desire, such as, ìGoddess Lak¶m∂ will bring
profitî, ìThe store will be kept fullî, ìProsperity
and success will be broughtî, ìUnder the protection
of Goddess Kål∂î, ìUnder the protection of Goddess
Ga∆gåî, etc. These should be substituted by
unselfish, auspicious words, such as, ì›r∂
Lak¶m∂nåråyaƒa, in the form of Bliss, is present
everywhereî, or ìGoddess Lak¶m∂ has been
worshipped with great delight and enthusiasm.î
Similarly, while writing the daily cash-book, this
procedure should be followed.
(D) Renunciation of Indolence and
Desire in the Service of Parents
and other Elders
It is manís supreme duty to render daily services,
in all possible ways, to parents, the preceptor, and
other persons who are oneís superior in Varƒa,
Å‹rama, age, qualifications, or in whatever other
212
respect it may be, and daily offer them obeisances.
Cultivating this thought in the mind, and
abandoning all idleness, disinterested, enthusiastic,
and according to Godís behests, services should
be rendered to them.
(E) Renunciation of Indolence and
Desire in the Performance of
Sacrifices, Charities, Austerities
and other Auspicious Deeds
Sacrifices, e. g., the daily obligatory five Great
Sacrifices*, and other occasional sacrifices, should
be performed. Through gifts of food, clothing,
learning, medicine, and wealth, etc., attempt should
be made, according to oneís capacity, to make all
creatures happy, through mind, speech and the
body. Similarly, all forms of bodily suffering should
be undergone for the preservation of Dharma. These
* The five Great Sacrifices are as follows:ó(1) Sacrifice
to gods (performance of Agnihotra, etc.); (2) Sacrifice to
§R¶is (study of the Vedas, performance of Sandhyå and Japa
of Gåyatr∂, etc.); (3) Sacrifice to the Manes (performance
of Tarpaƒa, ›råddha etc.); (4) Sacrifice to Men (entertainment
of guests); (5) Sacrifice to all created beings (performance
of Balivai‹vadeva).
213
duties enjoined by the scriptures should be
performed, with faith and enthusiasm, according
to Godís behests, regarding them as supremely
important, wholly renouncing the desire for all
kinds of enjoyment of this world and the next.
(F) Renunciation of Indolence and Desire
in the Performance of proper Work
for Maintenance of the Family
through earning of Livelihood
It is Godís injunction that the family should
be maintained through service to the world by
performing duties laid down in the scriptures for
the respective Varƒas and Å‹ramas, even as
agriculture, cattle-breeding and trade have been
laid down as the works of livelihood for the
Vai‹ya. Therefore, regarding them as duties,
treating profit and loss as equal, and renouncing
all forms of desire such works should be
enthusiastically performed.*
* Works performed by a person in the above spirit,
being freed from greed, cannot be tainted by evil in anyway,
for in works of livelihood greed is the particular cause
which leads one to the commission of sin. Therefore, just as
Vai‹yas have been advised at length to give up evil practices
214
(G) Renunciation of Indolence and
Desirein Work for Preservation
of the Body
In work for preservation of the body, according
to the scriptures, e.g., pertaining to food, dress,
medicines etc., the desire for enjoyment should
be renounced. They should be performed, according
to the needs of the occasion, only with the object
of God-realization, regarding pleasure and pain,
profit and loss, life and death as equal.
Together with the four types of renunciation
stated above, when according to this fifth type of
renunciation, all evils and all forms of desire are
destroyed, and there remains only the one strong
desire for God-realization, it should be regarded
as the mark of the person, who has attained ripeness
in the first stage of Wisdom.
connected with trade in the footnote of the Hindi
rendering of Chapter XVIII verse 44 of the edition of the
G∂tå published by the Gita Press, Gorakhpur, even so men
should renounce all forms of evil connected with their
respective duties as laid down by the Varƒå‹rama system,
and perform all their duties, for Godís sake, disinterestedly,
regarding them as injunctions of God.
215
(6) Total Renunciation of the Sense
of Meum and Attachment with
regard to all Worldly objects
and Activities
All worldly objects like wealth, house, clothes,
etc., all relations like the wife, child, friends, etc.,
and all forms of enjoyment of this world and the
next like honour, fame, prestige, etc., being transient
and perishable, and regarding them as impermanent,
the sense of meum and attachment with regard to
them should be renounced. Similarly, having
developed pure, exclusive Love for God alone,
the embodiment of Existence, Knowledge and
Bliss, all sense of meum and attachment should
be renounced for all work done through the mind,
speech and body, and even for the body itself.
This is the sixth type of renunciation.*
* The renunciation of thirst, as well as the renunciation
of the desire for fruit, with regard to all objects and activities,
have been described above as the third and fifth types of
renunciation, but even after such renunciation the sense
of meum and attachment for them are left as residues; just
as even though Bharata Muni through practices of Bhajana
and meditation and cultivation of Satsa∆ga, had renounced
all thirst and desire for fruit with regard to all objects and
216
Men who reach the stage of this sixth form of
renunciation, developing dispassion for all things
of the world, get exclusive Love for God alone,
the supreme embodiment of Love. Therefore, they
retiring to a solitaty place, like only to hear, and
talk about, the stories of Godís spotless Love, which
reveal the virtues, glory and secrets of God, and
reflect on the same, and practise Bhajana,
meditation and study of the scriptures. They
develop a distaste for wasting even a moment of
their valuable time in the company of men attached
to the world and indulging in laughter, luxury,
carelessness, backbiting, enjoyments, and idle talks.
They perform all their duties reflecting on Godís
Form and Name, only for Godís sake, and without
any worldly attachment.
Thus through renunciation of the sense of meum
and attachment with regard to all objects and
activities, development of pure Love for God alone,
activities, his sense of meum and attachment for the deer
and protection of the deer remained. That is why
renunciation of the sense of meum and attachment for all
objects and activities has been described as the sixth type
of renunciation.
217
the embodiment of Existence, Knowledge, and
Bliss, should be regarded as the mark of one who
has attained ripeness in the second stage of
Wisdom.
(7) Total Renunciation of subtle Desires
and Egotism with regard to the
World, the Body and all Actions
All objects of the world being creations of
Måyå, are wholly transient, and one God alone,
the embodiment of Existence, Knowledge, and
Bliss equally and completely pervades everywhere,
this idea having been firmly established, all subtle
desires with regard to objects of the world, including
the body, and every form of activity have to be
totally renounced. In other words, there should
be no pictures of them in the mind in the form
of impressions. And due to total lack of
identification with the body, there should be no
trace of any sense of doership with regard to all
actions done through the mind, speech and body.
This is the seventh type of renunciation.*
* Even when there is total negation of thirst, of the
desire for fruit, of the sense of meum and attachment with
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The mental impulses of persons, who attain
Supreme Dispassion1 in the form of this seventh
type of renunciation, get totally withdrawn from
all objects of the world. If at any time any worldly
impulse makes its appearance, the impression does
not get firmly established, for exclusive and close
union of such persons with Våsudeva, the
Paramåtmå the embodiment of Existence,
Knowledge and Bliss, constantly remains intact.
Therefore, in his mind, all defects and
vices having ceased to exist virtues like Ahi≈så2,
regard to all objects of the world and all forms of activity,
there remain subtle desire and feeling of doership as residues.
That is why renunciation of subtle desire and egotism has
been described as the seventh type of renunciation.
1. In the person, who has reached the sixth stage of
renunciation stated above, there may be, now and then,
some slight manifestation of attachment, when there is
any special contact with objects of enjoyment; but in the
person, who has reached the seventh stage of renunciation,
there can be no attachment, even when there is contact
with objects of enjoyment for in his conception, except
God, no other object remains. That is why this renunciation
has been described as Supreme Dispassion.
2. Non-infliction of suffering on any creature through
mind, speech and the body.
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Truth1, Non-Stealing2, Continence3, Abstaining from
vilification4, Modesty, Unhaughtiness5, Artlessness,
Purity6, Contentment7, Endurance8, Satsa∆ga,
Spirit of Service, Sacrifice, Charity, Austerity9,
Study10, Mind-control, Sense-control, Humility,
1. Statement of facts in sweet words, representing exactly
what is realized by the mind and the senses.
2. Total lack of theft.
3. Lack of eight forms of sexual enjoyment.
4. Not to make any damaging statement against anybody.
5. Want of desire for reception, honour, public address
etc.
6. Both external and internal purity. (Truthful and pure
means of earning gives purity to wealth; food obtained
by that wealth imparts purity to food; proper behaviour
is purity of conduct; purification of the body through use
of water, earth, etc.óall this is called external purity.
Through destruction of modifications like attraction,
repulsion, and deception, etc., when the mind becomes
transparent and pure, it is called internal purity.)
7. What of thirst for worldly things.
8. Bearing contradictory experiences like heat and cold,
pleasure and pain, etc.
9. Sufferings undergone for the practice of oneís own
Dharma.
10. Study of the Vedas and other elevating scriptures
and practice of K∂rtana of Godís Name and glory.
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Straightness1, Compassion, Faith2, Discrimination3,
Dispassion4, Living in seclusion, Poverty5, Lack
of doubt and distraction, Cessation of Desires,
Personal Magnetism6, Forgiveness7, Patience8,
Absence of malice9, Fearlessness10, Pridelessness,
1. This means straightness of the body and mind,
together with the senses.
2. Belief, as strong as in things directly perceived, in
the Vedas, in the scriptures and in the sayings of saints,
the preceptor and God.
3. Real knowledge about what is true and what is false.
4. Total lack of attachment for anything belonging to
any region up to Brahmaloka.
5. Want of accumulation of wealth with the sense of
meum.
6. It is that power of superior souls under the influence
of which even wicked, worldly minded men generally
abstain from sinful conduct and engage themselves in
virtuous deeds according to their behests.
7. Lack of desire to inflict any form of punishment on
one who does an injury.
8. Not to get upset even in the face of the greatest
difficulty.
9. Not to bear malice even against one who is
maliciously disposed.
10. Total absence of fear.
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Peace*, Exclusive Devotion to God, etc., naturally
make their appearance.
Thus through the total lack of desire and egotism
in regard to all objects, including the body, constant
maintenance intact of identity with God is the
mark of the person who has attained ripeness in
the third stage of Wisdom.
Some of the virtues mentioned above appear
in the first and second stages, but all the virtues
make their appearance generally in the third stage.
For these are the marks of persons, who have reached
very near God-realization, and are the means of
attainment of direct knowledge of God. That is
why in Chapter XIII of the G∂tå (verses 7 to 11)
Bhagavån ›r∂ K涃a enumerated most of these
virtues as Knowledge and in Chapter XVI (verses
1 to 3) described them as the divine qualities.
Moreover, the scriptural authorities regard these
virtues as the common Dharma of humanity. All
men are entitled to them. Therefore, depending
on God, all should make special effort to develop
* Total absence of desires and cravings and
maintenance of constant cheerfulness in the mind.
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the above virtues in their mind.
Conclusion
In this article it has been said that God may
be realized through seven types of renunciation.
Among them, it has been stated that, the first five
types of renunciation indicate the first stage of
Wisdom, renunciations up to the sixth type
indicate the marks of the second stage of Wisdom,
and renunciations up to the seventh type indicate
the marks of the third stage of Wisdom. He, who
attains ripeness in the third stage of Wisdom above,
at once realizes God, the embodiment of Existence,
Knowledge and Bliss. Thereafter he loses all
connection with this transient, destructible,
impermanent world. Just as the person awakened
from a dream loses all connection with the dreamworld, even so the person awakened from the dream
of ignorance loses all connection with the
impermanent world, the creation of Måyå. Though
from the point of view of the world, all forms of
activities are observed as taking place through
the body of that person under the force of Prårabdha,
and the world gains a lot by such activities, for
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being freed from desires, attachment and the sense
of doership, whatever the Mahåtmå does through
his mind, speech and body becomes the standard
of right conduct in the world, and from the ideas
of such a Mahåtmå scriptures are formed, yet that
person, who has realized Våsudeva, the
embodiment of Existence, Knowledge and Bliss,
lives wholly beyond Måyå, consisting of the three
Guƒas. Therefore, he during illumination, activity
and sleep, etc., which are the effect of the Guƒas,
does not hate them, nor, when they cease, desires
for them. For, with regard to pleasure and pain,
gain and loss, honour and ignominy, praise and
blame, etc., and with regard to earth, stone and
gold, etc., he attains an attitude of equanimity.
Therefore, that Mahåtmå when obtaining a
desirable object, or in the cessation of what is
undesirable, does not feel delighted, nor does he
feel any grief when obtaining an undesirable object,
or in the loss of what is dear or desirable. If for
any reason, his body is cut by a weapon or he is
faced with any other form of extreme suffering,
that man of wisdom, established exclusively in
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God, the embodiment of Truth, Knowledge and
Bliss, does not fall from that state of existence.
For in his mind, the whole world appears as a
mirage, and no other existence appears to him
beyond the existence of one God, the embodiment
of Truth, Knowledge and Bliss. What more should
we say about him; the state of that soul, who has
realized God, the embodiment of Truth,
Knowledge and Bliss, is in reality, known to him
alone. None possesses the power to reveal it
through the mind, intellect and senses. Therefore,
awakening as soon as possible from the sleep of
ignorance, and taking shelter under the care of a
saint, and according to his instructions, one should
earnestly take to the practice of a discipline for
realizing God through the seven types of
renunciation stated above. For this extremely
valuable human life is attained, only through the
grace of God, at the end of many births. Therefore,
the invaluable time allotted to this life should
not be wasted in indulging in the perishable,
transient, impermanent enjoyments of this world.
Z