diff --git "a/Geeta.txt" "b/Geeta.txt"
new file mode 100644--- /dev/null
+++ "b/Geeta.txt"
@@ -0,0 +1,7197 @@
+
+
+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
+
+218
+
+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.
+
+219
+
+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.
+
+220
+
+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.
+
+221
+
+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.
+
+222
+
+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
+
+223
+
+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
+
+224
+
+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
+
+
\ No newline at end of file