8.24 Fire, light, daytime, the birght forrnight, the six months of the Northern solstice-by following this Path, persons who are knowers of Brahman attain Brahman when they die.
8.24 Fire, light daytime, the bright fortnight, the six months of the northern path of the sun (the northern solstice) departing then (by these) men who know Brahman go to Brahman.
8.24 Agnih, fire-is a deity presiding over a period of time; similarly, jyotih, light-also is a deity presiding over a period of time. Or fire and light are the well-known Vedic deities.
As the expression 'mango grove' is used with regard to a place where mango trees are more numerous, similarly, the expressions 'at which time' and 'that time' (in the earlier verse) are used in view of the predominance (of the deities presiding over time). [If the first two (fire and light) are taken as Vedic deities, then the remaining three are the only deities of time. Still, the latter being numerically greater, all the five deities are referred to as deities of time. The deities of both the Paths-of gods and manes, or of the Northern and the Southern Paths as they are called-who are gods of time, are referred to here as 'time' by such words as day, fortnight, six months, etc.]
So also, ahah, daytime, means the deity of daytime. Suklah, the bright fortnight, implies the deity presiding over the bright fortnight. Sanmasah uttarayanam, the six months of the Northern solstice-here, too, is understood the deity presiding over the Path. This is the principle (of interpretation followed elsewhere (in the Upanisads also).
Tatra, following this Path; janah, persons; who are brahma-vidah, knowers of Brahman, those engaged in meditation on (the alified) Brahman; gacchanti, attain; brahma, Brahman; prayatah, when they die. It is understood that they attain Brahman through stages. Indeed, according to the Upanisadic text, 'His vital forces do not depart' (Br. 4.4.46), there is neither going nor coming back for those established in full realization, who are fit for immediate Liberation. Having their organs merged in Brahman, they are suffused with Brahman, they are verily identified with Brahman.


8.25 Smoke, night, as also the dark fortnight and the six months of the Southern solstice-following this Path the yogi having reached the lunar light, returns.
8.25 Attaining to the lunar light by smoke, night time, the dark fortnight also, the six months of the southern path of the sun (the southern solstice), the Yogi returns.
8.25 Dhuman, smoke; and ratrih night, are the deities presiding over smoke and night. Similarly, krsnah, the dark fornight, means the deity of the dark fortnight. Just as before, by sanmasah daksinayanam the six months of the Southern solstice, also is verily meant a deity. Tatra, following this Path; yogi, the yogi who performs sacrifices etc., the man of actions; prapya, having reached; candramasam jyotih, the lunar light-having enjoyed the results (of his actions); nivartate, returns, on their exhaustion.


8.26 These two courses of the world, which are white and black, are verily considered eternal. By the one a man goes to the State of Non-return; by the other he returns again.
8.26 The bright and the dark paths of the world are verily thought to be eternal; by the one (the bright path) a man goes not to return and by the other (the dark path) he returns.
8.26 Ete, these two; gati, courses; jagatah, of the world; which are sukla-krsne, white and black [The Northern Path (the path of the Gods), and the Southern Path (the Path of the Manes) respectively.]-white because it is a revealer of Knowlege, and black because there is absence of that (revelation); are hi, verily; mate, considered; sasvate, eternal, because the world is eternal. These two courses are possible for those who are alified for Knowledge and for rites and duties; not for everybody. This being so, ekaya, by the one, by the white one; yati, a man goes; anavrttim, to the State of Non-return; anyaya, by the other; avartate, he returns; punah, again.


8.27 O son of Prtha, no yogi [One steadfast in meditation.) whosoever has known these two courses becomes deluded. Therefore, O Arjuna, be you steadfast in yoga at all times.
8.27 Knowing these paths, O Arjuna, no Yogi is deluded; therefore at all times be steadfast in Yoga.
8.27 O son of Prtha, na kascana yogi, no yogi whosoever; janan, has known; ete srti, these two courses as described-that one leads to worldly life, and the other to Liberation; muhyati, becomes deluded. Tasmat, therefore; O Arjuna, bhava, be you; yoga-yuktah, steadfast in Yoga; sarvesu kalesu, at all times.
Here about the greatness of that yoga:


8.28 Having known this, the yogi transcends all those results of rigtheous deeds that are declared with regard to the Vedas, sacrifices, austerities and also charities, and he reaches the primordial supreme State.
8.28 Whatever fruit of merit is declared (in the scriptures) to accrue from (the study of) the Vedas, (the performance of) sacrifices, (the practice of) austerities, and gifts beyond all this goes the Yogi, having known this; and he attains to the Supreme Primeval (first or ancient) Abode.
8.28 Viditva, having known; idam, this-having fully ascertained and practised what was spoken in the course of determining the answers to the seven estions (put by Arjuna in verse 1 and 2); the yogi atyeti, transcends, goes beyond; tat sarvam, all those; punya-phalam, results of righteous deeds, aggregate of rewards; yat, that are; pradistam, declared by the scriptures; with regard to these,viz vedesu, with regard to teh Vedas which have been properly [Sitting facing eastward after having washed one's hands, face, etc.] studied; yajnesu, with regard to sacrifices performed together with their accessories; tapahsu, with regard to austerities practised correctly [With concentrated mind, intellect, etc.]; ca eva, and also; danesu, with regard to charities rightly [Taking into consideration place, time and fitness of the recipient.] given; and upaiti, he reaches; the param, supreme; sthanam, State of God; adyam, which is primordial, the Cause that existed in the beginning, i.e. Brahman.


9.1 The Lord said I shall declare to you, who does not cavil, this most mysterious knowledge together with special knowledge, knowing which you would be freed from evil.


9.2 This is the royal science, royal mystery, the supreme purifier, It is realised by direct experience. It is in accord with Dharma, it is pleasant to practise and is abiding.


9.3 Men devoid of faith in this Dharma, O scorcher of foes, ever remain without attaining Me, in the mortal pathway of Samsara.


9.4 This entire universe is pervaded by Me, in an unmanifest form. All beings abide in Me, but I do not abide in them.


9.5 And yet beings do not abide in Me. Behold My divine Yoga. I am the upholder of all beings and yet I am not in them. My will alone causes their existence.


9.6 As the powerful element air moving everywhere ever remains in the ether, know that so too all beings abide in Me.


9.7 All beings, O Arjuna, enter into My Prakrti at the end of a cycle of time. Again I send these forth at the beginning of a cycle of time.


9.8 Controlling the Prakrti, which is My own, I send forth again and again all this multitude of beings, helpless under the sway of Prakrti.


9.9 But these actions do not bind Me, O Arjuna, for I remain detached from them like one unconcerned.


9.10 Under My supervision, Prakrti gives birth to all mobile and immobile entities. Because of this, O Arjuna, does the world revolve.


9.11 Fools disregard Me, dwelling in a human form, not knowing My higher nature, as the Supreme Lord of all beings.


9.12 Senseless men entertain a nature which is deluding and akin to that of Raksasas (fiends) and Asuras (monsters). Their hopes are vain, acts are vain and knowledge is vain.


9.13 But the great-souled ones, O Arjuna, who are associated with My divine nature, worship Me with unwavering mind, knowing Me to be the immutable source of beings.


9.14 Aspiring for eternal communion with Me, they worship Me, always singing My praises, striving with steadfast resolution and bowing down to Me in devotion.


9.15 Others, too, besides offering the sacrifice of knowledge, worship Me as One, who, characterised by diversity in numberless ways, is multiformed (in My Cosmic aspect).


9.16 I am the Kratu. I am the sacrifice. I am the offering to the manes. I am the herb. I am the Mantra. I am Myself the clarified butter. I am the fire. I am the oblation.


9.17 I am the father, mother, creator and grandfather of the universe. I am the purifier. I am the syllable Om and also Rk, Saman and the Yajus.


9.18 I am the goal, supporter, the Lord, the witness, the abode, the refuge and the friend. I am the seat of origin and dissolution, the base for preservation and the imperishable seed.


9.19 I give heat. I hold back and send forth the rain. I am immortality as well as death, O Arjuna. I am the being, as also the non-being.


9.20 Those who are versed in the three Vedas, being purified from sin by drinking the Soma juice, pray for the passage to heaven and worship Me by sacrifices. Reaching the holy realm of the chief of the gods, they enjoy in heaven celestial pleasures of the gods.


9.21 Having enjoyed the spacious world of heaven, they return to the world of mortals their merit is exhausted. Thus, those who follow the Vedic rituals and are drawn by desires, come and go.


9.22 There are those who, excluding all else, think of Me and worship Me, aspiring after eternal union with Me. Their prosperity and welfare (Yoga and Ksema) are looked after by Me.


9.23 Even those who are devoted to other divinities with faith in their hearts, worship Me alone, O Arjuna, though not as sanctioned by the Sastras.


9.24 For, I am the only enjoyer and the only Lord of all sacrifices. They do not recognise Me in My true nature; hence they fall.


9.25 Devotees of gods go to the gods. The manes-worshippers go to the manes. The worshippers of Bhutas go to the Bhutas. And those who worship Me come to Me.


9.26 Whoever offers Me with true devotion a leaf, a flower, a fruit or some water, I accept this offering made with devotion by him who is pure of heart.


9.27 Whatsoever you do, whatsoever you eat, whatsoever you offer, whatsoever you give away, whatsoever austerity you practise, O Arjuna, do that as an offering to Me.


9.28 Thus eipped in mind with the Yoga of renunciation, you will free yourself from the bonds of Karma, productive of auspicious as well as inauspicious fruits. Thus liberated, you will come to Me.


9.29 I am the same to all creation. There is none hateful or dear to Me. But those who worship Me with devotin abide in Me and I do abide in them.


9.30 If even the most sinful man worships Me with undivided devotion, he must be regarded as holy, for he has rightly resolved.


9.31 Quickly he becomes righteous and obtains everlasting peace. Affirm on My behalf, O Arjuna, My devotee never perishes.


9.32 By taking refuge in Me even men of evil birth, women, Vaisyas and also Sudras attain the supreme state.


9.33 How much more then the Brahmanas and royal sages who are pure and are My devotees! Having obtained this transient, joyless world, worship Me.


9.34 Focus your mind on Me, be My devotee, be my worshipper. Bow down to Me. Engaging your mind in this manner and regarding Me as the supreme goal, you will come to Me.


10.1 The Lord said Further said, O Arjuna, listen to My Supreme word. Desirous of your good, I shall speak to you who love Me.


10.2 Neither the host of the gods nor the great seers know My power. Indeed, I am the only source of the gods and of the great seers.


10.3 He who knows Me as unborn and without a beginning and the great Lord of the worlds - he among the mortals is undeluded and is released from every sin.


10.4 Intelligence, knowledge, non-delusion, forbearance truth, restraint, self-control, pleasure, pain, exaltation depression, fear and fearlessness;


10.5 Non-violence, eality, cheerfulness, austerity, beneficence, fame and infamy- these different alities of beings arise from Me alone.


10.6 The seven great seers of yore and similarly the four Manus, all possessing My mental disposition, were born of My mind. All these creatures of the world are descended from them.


10.7 He who in truth knows this supernal manifestation and splendour of auspicious attributes of Mine, becomes, united with the unshakable Yoga of Bhakti. Of this, there is no doubt.


10.8 I am the origin of all; from Me proceed everything thinking thus the wise worship Me with all devotion (Bhava).


10.9 With their minds focussed on Me, with their Pranas centred in Me, inspiring one another and always speaking of Me, they live in contentment and bliss at all times.


10.10 To those, who are ceaselessly united with Me and who worship Me with immense love, I lovingly grant that mental disposition (Buddhi-yoga) by which they come to Me.


10.11 Out of compassion for them alone, I, abiding in their mental activity as its object, dispel the darkness born of ignorance by the brilliant lamp of knowledge.


10.12 - 10.13 Arjuna said You are Supreme Brahman, the Supreme Light, and the Supreme Sanctifier. All the seers proclaim You as the eternal, divine Person, the Primal Lord, the unborn and all-pervading. So also proclaim the divine sages Narada, Asita, Devala and Vyasa. You Yourself also proclaim this.


10.14 I deem as true all this that you say to Me, O Krsna. Verily O Lord, neither the gods nor the demons know Your manifestation.


Swami Adidevananda did not comment on this sloka


10.16 You should tell Me without reserve Your divine manifestations whery You abide pervading all these worlds.


10.17 How can I, Your devotee, know You by constantly meditating on You? And in what modes, O Lord, are you to be meditated upon by Me.


10.18 Speak to me again in full, O Krsna, about Your attributes and glories. For I am not satiated by hearing Your ambrosial words.


10.19 The Lord said Indeed I shall tell you, O Arjuna, My auspicious manifestations (Vibhutis) - those that are prominent among these. There is no end to their extent.


10.20 I am the Self, O Arjuna, dwelling in the hearts of all beings. I am the beginning, the middle and also the end of all beings.


10.21 Of Adityas I am Visnu, of luminous bodies I am the radiant sun. Of the Maruts I am Marici, and among the constellations I am the moon.


10.22 Of the Vedas I am Samaveda. Of gods, I am Indra. Of sense-organs I am the Manas (mind), and of living beings I am consciousness.


10.23 Of the Rudras I am Sankara. Of the Yaksas and Raksasas, I am the Lord of wealth (Kubera). Of the Vasus, I am Agni; of the mountains, I am Meru.


10.24 Among family Priests, O Arjuna, know Me to be the chief Brhaspati. Of generals, I am Skanda. Of reservoirs of water, I am the ocean.


10.25 Of the great seers, I am Bhrgu. Of words, I am the single-lettered word Om. Of sacrifices, I am the sacrifice of Japa. Of immovable things I am the Himalayas.


10.26 Of trees I am the Asvattha. Of celestial seers, I am Narada. Of the Gandharvas I am Citraratha. Of the perfected, I am Kapila.


10.27 Of horses know Me to be Uccaihsravas the nectar-born. Of lordly elephants, I am Airavata, and of men, I am the monarch.


10.28 Of weapons, I am Vajra (thnderbolt). Of cows, I am Kamadhuk. I am Kandarpa, the cause of progeny. Of serpents, I am Vasuki.


10.29 Of snakes, I am Ananta. Of aatic-beings I am Varuna. Of manes, I am Aryama. Of subduers, I am Yama.


10.30 Of Daityas, I am Prahlada. Of reckoners, I am Death. Of beasts, I am the lion, and of birds I am Garuda the son of Vinata.


10.31 Of moving things, I am the wind. Of those who bear weapons, I am Rama. Of fishers, I am Makara, and of rivers, I am Ganga.


10.32 Of creatures, I am the beginning and the end, and also the middle, O Arjuna. Of sciences I am the science of self (of the individual and Universal Self). Of those who argue, I am the fair reasoning.


10.33 Of letters, I am the alphabet 'a'. Of compound words, I am the Dvandva (copulative). I am Myself imperishable Time. I am the Creator, facing every side.


10.34 I am also death which snatches all away. I am the origin of all that shall be born. Among women, I am fame, prosperity, speech, memory, intelligence, endurance and forgiveness.


10.35 Of Saman hymns, I am the Brhatsaman. Of meters, I am the Gayatri. Of months, I am Margasira (Nov-Dec). And of seasons I am the season of flowers.


10.36 Of the fraudulent, I am gambling. I am the brilliance of the brilliant. I am victory, I am effort. I am the magnanimity of the magnanimous.


10.37 Of Vrsnis I am Vasudeva. Of Pandavas, I am Arjuna. Of sages I am Vyasa and of seers, I am Usana (Sukra).


10.38 Of those that punish, I am the principle of punishment. Of these that seek victory, I am policy. Of secrets, I am also silence. And of those who are wise, I am wisdom.


10.39 I am also that which is the seed of all beings, O Arjuna. Nothing that moves or does not move, exists without Me.


10.40 There is no limit to My divine mannifestations. Here the extent of such manifestations has been made in brief by Me.


10.41 Whatever being is possessed of power, or of splendour, or of energy, know that as coming from a fragment of My power.


10.42 But of what use to you is all this extensive knowledge O Arjuna? I stand sustaining this whole universe with a fragment of Mine (of My power).


11.1 Arjuna said To show favour to Me, You have told me that most profound mystery concerning the self; by that, this delusion of mine is dispelled.


11.2 The origination and dissolution of all beings, O Krsna, (as issuing from You) have been heard verily by me at length as also Your immutable greatness.


11.3 O Supreme Lord, how You described Yourself, even so are You. I wish to see Your Lordly form, O Supreme Person.


11.4 If you think, O Lord, that it can be seen by me, then, O Lord of Yoga, reveal Yourself to me completely.


11.5 The Lord said Behold My forms, O Arjuna, hundreds upon thousands, manifold, divine, varied in hue and shape.


11.6 Behold the Adityas, the Vasus, the Rudras, the two Asvins and the Maruts. Behold, O Arjuna, many marvels never seen before.


11.7 Behold here, O Arjuna, the whole universe with its mobile and immobile things centred in My body and whatever else you desire to see.


11.8 But you will not be able to see Me with your own eye. I give you a divine eye. Behold My Lordly Yoga!


11.9 Sanjaya said Having spoken, O King, Sri Krsna, the gread Lord of Yoga, then revealed to Arjuna the supreme Lordly Form.


11.10 With innumerable mouths and eyes, many marvellous aspects, many divine ornaments and many divine weapons.


11.11 Wearing celestial garlands and raiments, anointed with divine perfumes, full of all wonders, resplendent, boundless and facing all directions.


11.12 If a thousand suns were to rise at once in the sky, the resulting splendour may be like the splendour of that mighty One.


11.13 There (in that form) Arjuna beheld the whole universe, with its manifold divisions gathered together in one single spot within the body of the God of gods.


11.14 Then he, Arjuna, overcome with amazement, his hairs standing erect, bowed his head to the Lord, and with folded hands spoke.


11.15 Arjuna said I behold, O Lord, in Your body all the gods and all the diverse hosts of beings. Brahma, Siva (Isa) who is in Brahma, the seers and the lustrous snakes.


11.16 With manifold arms, stomachs, mouths and eyes, I behold Your infinite form on all sides. I see no end, no middle nor the beginning too of You, O Lord of the universe, O You of Universal Form.


11.17 I behold You as a mass of light shining everywhere, with diadem, mace and discus, hard to behold, blazing like a burning fire and the sun, and immeasurable.


11.18 You are the Imperishable, Supreme One to be realised. You are the Supreme Substratum of this universe. You are immutable, the guardian of the eternal law, I know You are the Supreme Person who is everlasting.


11.19 I behold You as without beginning, middle and end. Your might is infinite. You are endowed with an endless number of arms. The sun and moon are Your eyes. Your mouth is emitting burning fire. With Your own radiance You are warning the whole universe.


11.20 You alone have pervaded the interspace between heaven and earth, and all the arters. Beholding Your marvellous and terrible form, O Mahatman, the three worlds are greatly overwhelmed with fear.


11.21 Verily into You the hosts of Devas enter. Some in fear extol You with clasped hands. Crying 'Hail' the bands of great seers and Siddhas praise You with meaningful hymns.


11.22 The Rudras, the Adityas, the Vasus, the Sadhyas, the Visvas, the Asvins, the Maruts and the manes, and the hosts of Gandharvas, Yaksas, Asuras, and Siddhas - all gaze upon You in amazement.


11.23 Beholding Your great form with many mouths and eyes, with many arms, thights, and feet, witth many stomachs and terrible with many teeth, the worlds tremble, and I too ake, O mighty-armed.


11.24 When I behold You touching the Supreme Heaven, shining, multicoloured, with yawning mouths and large resplendent eyes, my inner being trembles in fear. I am unable to find support or peace, O Visnu.


11.25 Viewing Your mouths, presenting awe-generating fangs and looking like the consuming fire of final destruction, I know not the arters of the globe nor do I find repose. Be gracious, O Lord of the Devas! O Abode of the universe!


11.26 All these sons of Dhrtarastra together with the hosts of monarchs, Bhisma, Drona and Karna along with the leading warriors of our side,


11.27 Hasten to enter Your fearful mouths with terrible fangs. Some, caught between the teeth are seen with their heads crushed to powder.


11.28 As many torrents of rivers flow towards the ocean, so do these heroes of the world of men enter Your flaming mouths.


11.29 As moths rush swiftly into a blazing fire to their destruction, so do these men swiftly rush into Your mouths to meet their destruction.


11.30 Devouring all the worlds on every side with your flaming mouths, You lick them up. Your fiery rays, filling the whole universe with their radiance, scorch it, O Visnu.


11.31 Tell me who You are with this terrible form? Salutation to You, O Supreme God. Be gracious. I desire to know You, the Primal One. I do not know Your activity.


11.32 The Lord said I am the world-destroying Time. Manifesting Myself fully, I have begun to destroy the worlds here. Even without You, none of the warriors arrayed in the hostile ranks shall survive.


11.33 Therefore airse, win glory. Conering your foes, enjoy a prosperous kingdom. By Me they have been slain already. You be merely an instrument, O Arjuna, you great bowman!


11.34 Slay Drona, Bhisma, Jayadratha, Karna as well as other mighty warriors, who have been doomed by Me. Do not feel distressed. Fight, You shall coner your rivals in the battle.


11.35 Sanjaya said Having heard this speech of Krsna, Arjuna did Him obeisance; and trembling with awe, he bowed down again, and with folded palms, and trembling, he spoke to Krsna in a choked voice.


11.36 Arjuna said Rightly it is, O Krsna, that Your praise should move the world to joy and love. The Raksasas flee in fear on all sides, and all the hosts of Siddhas bow down to You.


11.37 (a) And why should they not, O Mahatman, bow down to You who are great, being the first Creator, even of Brahma?
(b) O Infinite, Lord of gods, O You who have the universe for Your abode! You are the imperishable individual self, the existent and the non-existent, and that which is beyond both.


11.38 (a) You are the Primal God and the Ancient Person. You are the Supreme resting place of the universe৷৷.
(b)৷৷.You are the knower and that which must be known, and the Supreme abode. By You, O infinite of form, is this universe pervaded.


11.39 (a) You are Yayu, Yama, Agini, Varuna, Sasanka, Prajapati and the great-grandsire৷৷.
(b) ৷৷. Hail, Hail unto You, a thousand times! Hail unto You again and yet again!


11.40 (a) Salutation to You from before and behind! Salutation to You from all sides, O All!৷৷.
(b) ৷৷. O You of infinite prowess and heroic action which are measureless! You pervade all beings and therefore are all.


11.41 Unaware of this majesty of Yours, and either from negligence or love, or considering You to be a friend, whatever I have rudely said as 'O Krsna, O Yadava, O Comrade.'


11.42 And whatever disrespect has been shown to You in jest, while playing, resting, while sitting or eating, while alone or in the sight of others, O Acyuta - I implore You for forgiveness, You who are incomprehensible.


11.43 You are the father of this world, of all that moves and that does not move. You are its teacher and the one most worthy of reverence. There is none eal to You. How then could there be in the three worlds another greater than You, O Being of matchless greatness?


11.44 Therefore, bowing down, prostrating the body. I implore Your mercy, O adorable Lord. As a father hears with his son or a friend with his friend, it is meet, O Lord, that You, who are dear to me, should bear with me who am dear to You.


11.45 Seeing what was never seen before, I am delighted. But my mind is also agog with awe. Show me, O Lord! Your other form. O Lord of the gods! Be gracious, O Abode of the universe!


11.46 I wish to see You ever as before, with crown and with mace and discus in hand. Assume again that four-armed shape, O Thou the thosand armed, of Universal Form!


11.47 The Lord said By My grace, O Arjuna this Supreme Form, luminous, universal, infinite, primal, never seen before by anyone but you, has been revealed to you through My own free will.


11.48 Neither through the study of the Vedas, nor by sacrifices, nor by recitals of the scriptures, nor by gifts, nor by rituals, nor by strict austerities can I be realised in a form like this in the world of men by any one else but you. O Arjuna!


11.49 You need not fear any more, nor be perplexed, looking on this awesome form of Mine. Free from fear and with a gladdened heart, behold again that other form of Mine.


11.50 Sanjaya said Having spoken thus to Arjuna, Sri Krsna revealed to him once more His own form. The Mahatman, assuming again a benign form, reassured him who had been struck with awe.


11.51 Arjuna said Having behold the human and pleasing form of Yours, O Krsna, I have now become composed in mind and I am restored to my normal nature.


11.52 The Lord said It it very hard to behold this form of Mine which you have seen. Even the gods ever long to behold this form.


11.53 Sri Krsna says Not by the Vedas, nor by austerities, nor by gifts, nor by sacirifce, can I seen in such a form as You have seen Me.


11.54 But by single-minded devotion, O Arjuna, it is possible to truly know, to see and to enter into Me, who am of this form, O harasser of foes.


11.55 Whosoever works for Me, looks upon Me as the highest and is devoted to Me, free from attached and without enmity towards any creature, he comes to Me, O Arjuna.


12.1 Arjuna said Those devotees, who, ever integrated, thus meditate on You, and those again, who meditate on the Imperishable and the Unmanifest - which or these have greater knowledge of Yoga?


12.2 The Lord said Those who, ever integrated with Me and possessed of supreme faith, worship Me, focusing their minds on Me - these are considered by Me the highest among the Yogins.


Swami Adidevananda did not comment on this sloka


12.4 Having subdued all the senses, being even-minded, engaged in the welfare of all beings - they too come to Me only.


12.5 Greater is the difficulty of those whose minds are thus attached to the unmanifest. For the way of the unmanifest is hard to reach by embodied beings.


12.6 For, those who dedicate all actions to Me, hold Me as their supreme goal, intent on Me, and worship Me meditating on Me with exclusive devotion;


12.7 Of those whose minds are thus focused on Me, I become soon their saviour from the ocean of mortal life.


12.8 Focus your mind on Me alone; and let your Buddhi enter into Me. Then, you will live in Me alone; there is no doubt.


12.9 If now you are unable to focus your mind on Me, then seek to reach Me, O Arjuna, by the practice of repetition.


12.10 If you are incapable of even this practice of repetition, then devote yourself to My deeds (service). For even by working for My sake, you will attain perfection.


12.11 If you are unable to do even this, i.e., taking refuge in My Yoga, then, with your self controlled, renounce the fruits of every action.


12.12 Far better is knowledge of the self then the repeated practice (of remembrance of the Lord). Better is meditation than this knowledge; Better is renunciation of fruits of action than meditation. From such renunciation, peace ensues.


12.13 He who never hates any being, who is friendly and compassionate, who is free from the feelings of I and mine, who looks upon all pain and pleasure the same as and who is enduring;


12.14 He who is content, who ever meditates and is self-restrained and who is firm in his convictions, who has his mind and reason dedicated to Me - he is dear to Me.


12.15 He from whom the world has no cause to be frightened, who is not frightened by the world, who is free from joy and impatience, fear and repulsion - he is dear to me.


12.16 He who is free from desires, who is pure, expert, indifferent and free from agony, who has renounced every undertaking - he is dear to Me.


12.17 He who rejoices not, nor hates, nor grieves, nor desires, who renounces good and evil, who is full of devotion to me - dear to me is such
a devotee.


12.19 He who regards alike both blame and praise, who is silent and content with any lot, who has no home, who is firm of mind, and who is devoted to Me - dear to Me is such a man.


12.20 But those devotees who follow this nectar of virtuous-duty as taught above, who are full of faith and who regard Me as the Supreme - they are exceedingly dear to Me.


13.2 The Lord said This body, O Arjuna, is called the Field, Ksetra. He who knows it is called the Filed-knower, Ksetrajna, by those who know the self.


13.3 And know Me also as the Field-Knower in all Fields, O Arjuna. The knowledge of the Field and its knower is, in My view, the true knowledge.


13.4 Listen briefly from Me what the Field is, and what it is like, what is modifications are, what purpose it serves, what it is; and who the self is and what Its powers are.


13.5 It has been sung by seers in various ways, in various distinctive hymns, and also in the well-reasoned and conclusive words of the Brahma-sutras.


13.6 The great elements, the Ahankara, the Buddhi, the Avyakta, the ten senses and the one, besides, the five objects of the senses;


13.7 Desire, hatred, pleasure and pain and the combination that constitutes the basis of consciousness (or the individual self). Thus this Ksetra has been briefly described with its modifications.


13.8 Modesty, absence of ostentation, non-injury, patience, sincerity, service of the preceptor, purity, firmness and self-restraint;


13.9 Absence of desire with regard to sense-objects, and also absence of egotism, the perception of evil in birth, death, old age, disease and sorrow;


13.10 Non-attachment, absence of clinging to son, wife, home and the like, and constant even-mindedness to all desirable and undesirable events;


13.11 Constant devotion directed to Me alone, resort to solitary places and dislike for crowds:


13.12 Constant contemplation on the knowledge pertaining to the self, reflection for the attainment of knowledge of the truth - this is declared to be knowledge, and what is contrary to it is ignorance.


13.13 I shall declare that which is to be known, knowing which one attains the immortal self. It is beginningless brahman having Me for the Highest (Anadi matparam); it is said to be neither being nor-being.


13.14 Everywhere are Its hands and feet; Its eyes, heads and mouths are everywhere; Its ears are on all sides; and It exists encompassing all things.


13.15 Shining by the functions of the senses, and yet devoid of the senses, detached and yet supporting all, devoid of Gunas and yet experiencing the Gunas;


13.16 It is within and without all beings; It is unmoving and yet moving; It is so subtle that none can comprehend It; It is far away, and yet It is very near.


13.17 Undivided and yet remaining as if divided among beings, this self is to be known as the supporter of elements. It devours them and causes generation.


13.18 The light of all lights, this is said to be beyond Tamas (darkness). It is known to be knowledge. It is to be attained by knowledge. It is present in the heart of all.


13.19 Thus the Ksetra, knowledge and the object of knowledge have been briefly set forth. On knowing this, My devotee becomes fit to attain My state of being.


13.20 Know that both Prakrti and the self (Purusa) are without beginning; know that all modifications and the attributes are born of Prakrti.


13.21 The Prakrti is said to be the cause of agency to the body (Karya) and sense-organs (Karana). The self is said to be the cause of experiencing pleasure and pain.


13.22 (a) Indeed, the self seated in Prakrti experiences the Gunas born of Prakrti৷৷.
(b) ৷৷. Its attachment to these Gunas is the cause of birth in good and evil wombs.


13.23 The self in the body is called spectator, approver, supporter, experiencer, the great lord and also the supreme self in the body.


13.24 He who understands the self and the Prakrti thus with the Gunas is not born again, in whatever state he may be placed.


13.25 Some perceive the self within the self (body) by meditation by the self (mind), others by Sankhya Yoga, and still others by Karma Yoga.


13.26 But some, who do not know thus, having heard from others, worship accordingly - these too, who are devoted to what they hear, pass beyond death.


13.27 Whatever being is born, whether it is moving or stationary, know, O Arjuna, that it is through the combination of the Ksetra (body) and Ksetrajna (knower of the Field).


13.28 Who sees the supreme ruler dwelling alike in all bodies and nevr perishing when they perish, he sees indeed.


13.29 For, seeing the ruler (i.e., self) abiding alike in every place, he does not injure the self by the self (mind) and therefore reaches the highest goal.


13.30 He who sees that all acts are done universally by Prakrti alone and likewise that the self is not the doer, he sees indeed.


13.31 When he perceives the independent modes of existence of all beings centred in one, and as also their expansion from It alone, then he attains to brahman.


13.32 This supreme self, though dwelling in the body, is immutable, O Arjuna, being without beginning. It neither acts nor is tainted, as It is without Gunas.


13.33 As the all-pervading etther is not tainted because of its subtlety, even so, the self abiding in the body everywhere, is not tainted.


13.34 As the one sun illumines this whole world, so does the Knower of the Field (Ksetrin, the self), O Arjuna, illumine the whole Field (the body).


13.35 Those who thus discern with the eye of knowledge the difference between the body or the Field (Ksetra) and the knower of the body or Field-knower (Ksetrajna), and the means of deliverance from the manifested Prakrti - they attain the Supreme.


14.1 The Lord said I shall declare again another kind of knowledge: It is the best of all forms of knowledge, by knowing which all the sages have attained the state of perfection beyond this world.


14.2 Resorting to this knowledge, partaking of My Nature, they are not born at the time of creation, nor do they suffer at the time of dissolution.


14.3 My womb is the great brahman (i.e. Prakrti). In that I lay the germ. From that, O Arjuna, is the birth of all beings.


14.4 Whatever forms are produced in any womb, O Arjuna, the Prakrti is their great womb and I am the sowing father.


14.5 Sattva, Rajas and Tamas are the Gunas that arise from the Prakrti. They bind the immutable self in the body, O Arjuna.


14.6 Of these, Sattva, being without impurity, is luminous and free from morbidity. It binds, O Arjuna, by attachment to pleasure and to knowledge.


14.7 Know, O Arjuna, that Rajas is of the nature of passion springing from thirst and atttachment. It binds the embodied self with attachment to work.


14.8 Know that Tamas is born of false knowledge and deludes all embodied selves. It binds, O Arjuna, with negligence, indolence and sleep.


14.9 Sattva generates attachment to pleasure, Rajas to action, O Arjuna. But Tamas, veiling knowledge, generates attachment to negligence.


14.10 Prevailing over Rajas and Tamas, Sattva preponderates, O Arjuna. Prevailing over Tamas and Sattva, Rajas preponderates. Prevailing over Rajas and Sattva, Tamas preponderates.


14.11 When knowledge as light illumines from all gateways (i.e., the senses), then, one should know that Sattva prevails.


14.12 Greed, activity, undertaking of work, unrest and longing - these arise, O Arjuna, when Rajas prevails.


14.13 Non-illumination, inactivity, negligence and even delusion - these arise, O Arjuna, when Tamas prevails.


14.14 If the embodied self meets with dissoution when Sattva prevails, then It proceeds to the pure worlds of those who know the highest.


14.15 (a) Meeting with dissolution when Rajas is prevalent, one is born among those attached to work৷৷.
(b) Similarly, one who has met with dissolution when Tamas prevails, is born in the womb of beings lacking in intelligence.


14.16 The fruits of a good deed, they say, is pure and is of the nature of Sattva. But the fruit of Rajas is pain; and the fruit of Tamas is ignorance.


14.17 From the Sattva arises knowledge, and from Rajas greed, from Tamas arise negligence and delusion, and, indeed ignorance.


14.18 Those who rest in Sattva rise upwards; those who abide in Rajas remain in the middle; and those, abiding in the tendencies of Tamas go downwards.


14.19 When the seer beholds no agent of action other than the Gunas, and knows what transcends the Gunas, he attains to My state.


14.20 The embodied self, crossing beyond these three Gunas which arise in the body, and freed from birth, death, age and pain, attains immortality.


14.21 Arjuna said What are the marks of a man who has crossed beyond the three Gunas? What is his behaviour? And how does he cross beyond the three Gunas?


14.22 The Lord said He hates not illumination, nor activity nor even delusion, O Arjuna, while these prevail, nor longs for them when they cease.


14.23 He who sits like one unconcerned, undisturbed by the Gunas; who knows, 'It is the Gunas that move,' and so rests unshaken;


14.24 He who is alike in pleasure and pain, who dwells in his self, who looks upon a clod, a stone and piece of gold as of eal value, who remains the same towards things dear and hateful and who is intelligent, who regards both blame and praise of himself as eal;


14.25 He who is the same in honour and dishonour, and the same to friend and foe, and how has abandoned all enterprises - he is said to have risen above the Gunas.


14.26 And he who, with unswerving Bhakti Yoga, serves Me, he, crossing beyond the Gunas, becomes fit for the state of Brahman.


14.27 For I am the ground of Brahman, the immortal and immutable, of eternal Dharma and of perfect bliss.


15.1 The Lord said They speak of an immutable Asvattha tree with its roots above and branches below. Its leaves are the Vedas. He who knows it knows the Vedas.


15.2 (a) Its branches extend both above and below, nourished by the Gunas. Their shoots are sense objects ৷৷.
(b) ৷৷. And their secondary roots extend downwards, resulting in acts which bind in the world of men.


15.3 Its form as such is not perceived here, nor its end, nor its beginning, nor its support. Having cut off this firm-rooted Asvattha with the strong axe of detachment৷৷.


15.4 Then, one should seek that goal attaining which one never returns. One should seek refuge with that Primal Person from whom streamed forth this ancient activity.


15.5 Without the delusion of perverse notions (concerning the self), victorious over the evil of attachment, ever devoted to the self, turned away from desires and liberated from dualities called pleasure and pain, the undeluded go to that imperishable status.


15.6 That supreme light (i.e. the individual self), reaching which they do not return any more, is Mine; the sun does not illumine It, nor moon, nor the fire.


15.7 An everlasting part of Myself, having become the bound self in the world of life, attracts the senses, of which the mind is the sixth, and which abide in Prakrti.


15.8 Whatever body Its lord acires and from whatever body It departs, It goes on Its way, taking these senses as the wind carrying scents from their places.


15.9 Presiding over the ear, the eye, the sense of touch, the tongue and the nose, and the mind, It experiences these objects of senses.


15.10 The deluded do not perceive It (i.e., the self) conjoined with the Gunas when departing or staying or experiencing. They who have the eye of knowledge see It.


15.11 The striving Yogins see It established in themselves. But, though striving, those of unrefined minds, devoid of intelligence, perceive It not.


15.12 That brilliance in the sun which illumines the whole universe, that in the moon and that in fire, know that brilliance as Mine.


15.13 And entering the earth I uphold all beings by My strength. I nourish all herbs, becoming the juicy Soma.


15.14 Becoming the digestive fire, I function within the bodies of all living beings. In union with inward and outward breath, I digest the four kinds of food.


15.15 And I am seated in the hearts of all. From Me are memory, knowledge and their removal also. Indeed I alone am to be known from all the Vedas. I bring about the fruition of the rituals of Vedas; I alone am the knower of the Vedas.


15.16 There are two kinds of Persons (Purusas) spoken of in the Sastra - the perishable (Ksara) and the imperishable (Aksara). The perishable is all beings and the imperishable is called the unchanging (Kutastha).


15.17 There is the Supreme Person other than these. He is named the Supreme Self (Paramatma) in all the Vedas. He who, as the Immutable One and the Lord, entering the threefold world, supports it.


15.18 Because I transcend the perishable Person and am also higher than the imperishable person, therefore I am styled in the Smrti and the Veda as the Supreme Person (Purusotama).


15.19 He who, without delusion thus knows Me as the Supreme Self, knows all, O Arjuna, and worships Me in every way.


15.20 Thus, O sinless one, has this most mysterious doctrine been imparted by Me. By understanding this, a man will become truly wise and will have fulfilled his duty.


16.1 The Lord said Fearlessness, purity of mind, devotion to meditation on the knowledge (of the self), alms-giving, self-control, worship, study of Vedas, austerity, uprightness:


16.2 Non-injury, truth, freedom from anger, renunciation, tranillity, non-slandering others, compassion to all beings, freedom from desire, gentleness, the sense of shame, freedom from fickleness;


16.3 Grandeur, patience, fortitude, purity, freedom from hatred, and from over-pride - these, O Arjuna, belong to him who is born to a divine destiny.


16.4 Pomposity, arrogance, self-conceit, wrath, rudeness and ignorance - these, O Arjuna, belong to him who is born to a demoniac destiny.


16.5 The divine destiny is deemed to lead to liberation, the demoniac to bondage. Grieve not, O Arjuna, you are born to a divine destiny.


16.6 There are two types of beings in this world - the divine and the demoniac. The divine has been described at length. Hear from Me, O Arjuna, about the demoniac.


16.7 The demoniac men know neither action nor renunciation. Cleanliness is not in them, nor even right conduct, nor truth.


16.8 They maintain: 'The universe is without truth, without any foundation and without a Lord (Isvara). What else can exist without mutual causation? It has lust for its cause.'


16.9 Holding this view, these men of lost souls and fele understanding do cruel deeds for the destruction of the world.


16.10 Turning to insatiable desires, seizing through delusion unjustly acired wealth, and following impious vows, they act, full of ostentation, pride and arrogance.


16.11 Obsessed by unlimited cares which end with dissolution, looking upon enjoyment of desires as their highest aim, and convinced that this is all;


16.12 Bound by hundreds of fetters of hopes, given over to desire and anger, they strive unjustly to gather wealth for the gratification of their desires.


16.13 'This I have gained today, and this desire I shall attain. This wealth is mine, and this also shall be mine hereaftter .


16.14 'This enemy is slain by me; and others also I shall slay. I am the Lord, I am the enjoyer, I am successful, I have strength, I have happiness.


16.15 ' I am wealthy and high-born; who else is eal to me? I shall sacrifice, I shall give alms, I shall rejoice.' Thus they think, deluded byignorance.


16.16 Bewildered by many thoughts, ensnared by the net of delusion, addicted to sensual enjoyments, they fall into a foul Naraka.


16.17 Self-conceited, self-sufficient, possessed of the intoxication of wealth and pride, they perform sacrifices in name only, with ostentation and not according to the injunctions of the Sastras.


16.18 Depending on their egoism, power and pride, and also of desire and wrath, these malicious men hate Me in their own bodies and in those of others.


16.19 Those haters, cruel, the vilest and the most inauspicious of mankind, I hurl forever into the cycles of births and deaths, into the wombs of demons.


16.20 Fallen into demoniac wombs in birth after birth, these deluded men, not attaining Me, further sink down to the lowest level, O Arjuna.


16.21 Desire, wrath and greed - this is the triple gateway to Naraka, ruinous to the self. Therefore one should abandon these three.


16.22 One who has been released from these threefold gates of darkness, O Arjuna, works for the good of the self. Hence he reaches the supreme state.


16.23 He who, abandoning the injunctions of the Sastras, acts under the influence of desire, attains neither perfection nor pleasure, nor the supreme state.


16.24 Therefore, let the Sastra be your authority for determining what should be done and what should not be done. Knowing what is enjoined in the injunctions of the Sastra, you should perform work here.


17.1 Arjuna said Now what, O Krsna, is the position or basis of those who leave aside the injunction of the Sastra, yet worship with faith? Is it Sattva, Rajas or Tamas?


17.2 The Lord said Threefold is the faith of embodied beings, born of their own nature, constituted of Sattva, Rajas and Tamas. Listen now about it.


17.3 The faith of everyone, O Arjuna, is in accordance with his internal organ (Antahkarana). Man consists of faith. Whatever his faith is, that verily is he.


17.4 The Sattvika types worship the gods. The Rajasa types worship Yaksas and Raksasas. And the others, the Tamasa types, worship the departed ancestors and hosts of Bhutas.


17.5 Those men who practise terrible austerity not enjoined by the Sastras, given to ostentation and conceit, and prompted by the force of sensual desires and passion;


17.6 These foolish men, torturing the group of elements in their bodies and Me also who dwell within the body - know them to be demoniacal in their resolves.


17.7 Even the food which is dear to all is threefold. So are sacrifices, austeritty and gifts. Listen about this distinction among them.


17.8 Foods which promote longevity, intellectual alertness, strength, health, pleasure and happiness and those that are sweet, oil, substantial and agreeable, are dear to Sattvika men.


17.9 Foods that are bitter, sour, very salty, exceedingly heating, very pungent, dry and burning, are all dear to Rajasika men; they produce pain, sorrow and disease.


17.10 That food which is stale, tasteless, putrid, decayed, refuse, unclean, is dear to Tamasika men.


17.11 The sacrifice (worship) marked by Sattva is what is offered by those desiring no fruit, and having the conviction that it should be performed as enjoined in the Sastras.


17.12 But that sacrifice which is offered with the fruit in view and for the sake of ostentation, know it, O Arjuna, to be Rajasika.


17.13 That sacrifice which is bereft of authority, which uses offerings not sanctioned by the Sastras, which is performed without recitation of hymns and bereft of gifts and faith - that, they say, is marked by Tamas.


17.14 Worship of the gods, the twice-born, the preceptors, the enlightened ones, purity, uprightness, continence and non-injury, these are called austerity of the body.


17.15 Speech that causes no shock (hurt and fear etc.) and which is true, pleasant and beneficial, and also the practice of recitation of the scriptures are called the austerity of speech.


17.16 Serenity of mind, benevolence, silence, self-control, purity of mind - these are called austerity of the mind.


17.17 The threefold austerity, practised with supreme faith by men who desire no fruit and are devoted - they call it austerity of Sattva.


17.18 That austerity, pracitsed with ostentation for the sake of gaininng respect, praise and reverence, is here said to be Rajasa. It is unsteady and impermanent.


17.19 That austerity which is practised from deluded notions by means of self-torture or in order to injure another is said to be Tamasika.


17.20 Gifts given with the feeling, that it is one's own duty to give to one who makes no return, at the proper place and time to the deserving person - that is said to be Sattvika.


17.21 But that which is given as a consideration for something receievd or in expectation of future reward, or grudgingly, is called Rajasika gift.


17.22 That gift which is given at the wrong place and wrong time to unworthy recipients, without due respect and with contempt, is called the gift of Tamasa nature.


17.23 Om, Tat, Sat - thus Brahman is denoted by this threefold expression. Associated with these, Brahmanas, the Vedas and sacrifices were ordained in the past.


17.24 Therefore, the Veda-enjoined sacrificial acts, gifts and austerity by these expounders of the Veda, or those belonging to the first three stations are always and at all times begun after pronouncing Om at the beginning.


17.25 Acts of sacrifice, of austeritty and of various gifts are performed without aiming at reward by those who seek release, after pronouncing Tat.


17.26 This term Sat is used in the sense of existence and goodness. And so also, O Arjuna, the word Sat is applied to an auspicious action.


17.27 Devotion to sacrifice, austerities and gifts is also called Sat; and so any act for such purposes is named Sat.


17.28 Whatever offering or gift is made, whatever austerity is practised and whatever action is performed without faith, that is called Asat, O Arjuna. It is naught here or hereafter.


18.1 Arjuna said I desire to know the truth about renunciation (Sannyasa) and abnegation (Tyaga) severally, O Krsna.


18.2 The Lord said The sages hold that Sannyasa is the giving up of all works which are motivated by desire. The wise declare Tyaga to be the abandonment of fruits of all works.


18.3 Some sages say that all actions should be given up as evil; others declare that works such as sacrifices, gifts and austerities should not be given up.


18.4 Listen to My decision, O Arjuna, about abandonment; for abandonment (Tyaga) is declared to be of three kinds.


18.5 (a) The acts of sacrifice, gifts and austerities should not be relinished; but should be performed৷৷.
(b). ৷৷.For sacrifices, gifts and austerities are the means of purification for the wise.


18.6 It is My decided and final view that even these acts should be done, O Arjuna, with relinishment of attachment and the fruits thereof.


18.7 But the renunciation of obligatory acts is not proper. Abandonment of these through delusion is declared to be Tamasika.


18.8 He who renounces acts as painful from fear of bodily suffering, performs a Rajasika abandonment; he does not gain the fruit of abandonment.


18.9 When actions are performed as what ought to be done, O Arjuna, renouncing attachment and also fruits, such abandonment is regarded as Sattvika.


18.10 One who has abandoned, who is imbued with Sattva, who is wise, whose doubts have been dispelled - such a person hates not disagreeable acts nor clings to agreeable ones.


18.11 For, it is impossible for one who bears a body to abandon actions entirely. But he who gives up the fruits of works, is called the abandoner.


18.12 Undesirable, desirable and mixed - thus threefold is the fruit of work that accrues after death to those who have not renounced; but to those who have renounced, none whatsoever.


18.13 Learn from Me, O Arjuna, these five causes for the accomplishment of all acts, as described in Sankhya-krtanta - the science of the exact understanding of things for the accomplishment of works.


18.14 The seat of action and likewise the agent, the various kinds of organs, the different and distinctive functions of vital air and also the fifth among these, Divinity.


18.15 For whatever action a man undertakes by his body, speech and mind, whether right or wrong, i.e., enjoined or forbidden by the Sastras, the following five are its causes:


18.16 Such being the case, he who sees only the self as the agent on account of the uncultivated understanding - he, of wicked mind, does not see at all.


18.17 He who is free from the notion 'I am the doer,' and whose understanding is not tainted - slays not, though he slays all these men, nor is he bound.


18.18 Knowledge, object of knowledge and the knower are the threefold incitements to action. The instrument, the act and the agent are the threefold constituents of action.


18.19 Knowledge, act and agent are declared in the science of Gunas to be of three kinds, according to the difference in the Gunas. Listen about them also as they are.


18.20 Know that Knowledge to be Sattvika by which one sees in all beings, one immutable existence undivided in the divided.


18.21 But that knowledge which sees all beings, by reason of their individuality, as entities of distinct nature - know that knowledge to be Rajasika.


18.22 But that knowledge is declared to be Tamasika which clings to one single act as if it were the whole, which is not founded on reason, and which is untrue and insignificant.


18.23 That obligatory act is said to be Sattvika which is done without attachment, without desire or aversion, by one who seeks no fruit.


18.24 But that act is said to be Rajasika which is performed with great effort by one who seeks to gratify his desires and under the prompting of egoism.


18.25 That act is said to be Tamasika which is undertaken through delusion, without regard to conseences, loss, injury and one's own capacity.


18.26 That agent is said to be Sattvika who is free from attachment, who does not make much of himself, who is endued with steadiness and zeal and is untouched by success and failure.


18.27 That doer is called Rajasika who is passionate, who seeks the fruits of his acts, who is greedy, harmful, impure and who is moved by delight and grief.


18.28 That doer is said to be Tamasika who is unalified, unrefined, stubborn, depraved, dishonest, indolent, despondent and dilatory.


18.29 Hear now, the threefold division of Buddhi (reason) and Dhrti (fortitude), O Arjuna, according to the Gunas, fully and severally to be set forth.


18.30 That Buddhi, O Arjuna, which knows activity and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and release - that (Buddhi) is Sattvika.


18.31 The Buddhi which gives an erroneous knowledge of Dharma and Adharma (its opposite) and also of what ought to be done and what ought not to be done, O Arjuna, is Rajasika.


18.32 That Buddhi, O Arjuna, which, enveloped in darkness, regards Adharma as Dharma and which reverses every value, is Tamasika.


18.33 That Dhrti (fortitude or persisting perseverance) by which one maintains the unswerving activities of the mind and vital force and these sense-organs through Yoga - that Dhrti is of the nature of Sattva.


18.34 That Dhrti, O Arjuna, by which one, who is desirous of fruits, longs for them with intense attachment, and holds fast to duty, desire and wealth - that Dhrti is Rajasika.


18.35 That Dhrti by which a foolish person does not give up sleep, fear, grief, depression and passion, O Arjuna, is of the nature of Tamas.


18.36 Now hear from Me, O Arjuna, the threefold division of pleasure৷৷. that in which a man rejoices by long practice and in which he comes to the end of pain;


18.37 That which is like a poison at first but becomes like elixir in the end, born from the serene state of mind focusing on the self - such pleasure is said to be Sattvika.


18.38 That pleasure which arises from the contact of senses with their objects, which is like elixir at first but like poison in the end, is said to be Rajasika.


18.39 That pleasure which, at the beginning and at the end, deludes the self, through sleep, sloth and error - is declared to be Tamasika.


18.40 There is no creature, either on earth or again among the gods in heaven, that is free from these three Gunas born of Prakrti.


18.41 The duties of the Brahmanas, Ksatriyas, Vaisyas and the Sudras are clearly divided, O Arjuna, according to Gunas, born of their nature.


18.42 Control of the senses and the mind, austerity, purity, forbearance, uprightness, knowledge, special knowledge, and faith - all these constitute the duty of Brahmana born of his inherent nature.


18.43 Valour, invincibility, steadiness, adroitness and non-fleeing in battle, generosity and lordliness are the duties of a Ksatriya born of his inherent nature.


18.44 Agriculture, cattle-breeding and trade are the duties of the Vaisya born of his nature৷৷. And the duty of a Sudra is one of service, born of his nature.


5.10 He who acts without attachment, reposing all actions on Brahman (Prakrti), is untouched by evil, as a lotus-leaf by water.


18.46 He from whome arise the activity of all beings and by whom all this is pervaded - by worshipping Him with his own duty man reaches perfection.


18.47 Better is one's own duty, though ill done, than the duty of another, though well-performed৷৷৷৷৷৷ When one does the duty ordained by his own nature, he incurs no stain.


18.48 One should not relinish one's works, O Arjuna, though it may be imperfect; for, all enterprises are enveloped by imperfections as fire by smoke.


18.49 He whose understanding is on all sides unattached, whose self is conered, who is free from desires - he attains by renunciation the supreme perfection transcending all activity.


18.50 Learn from me in brief, O Arjuna, how, one who has attained perfection, attains the brahman (or the self), who is the supreme consummation of knowledge.


18.51 Endowed by a purified understanding, subduing the mind by steadiness, relinishing sound and other objectts of the senses and casting aside love and hate;


18.52 Resorting to solitude, eating but little, restraining speech, body and mind, ever engaged in the Yoga of meditation and taking refuge in dispassion;


18.53 Forsaking egoism, power, pride, desire, wrath and possession, with no feeling of 'mine' and tranil - he becomes worthy for the state of brahman.


18.54 Having realised the state of Brahman, tranil, he neither grieves nor craves. Regarding all beings alike, he attains supreme devotion to Me.


18.55 Through devotion, he comes to know Me fully - who and what I am in reality, who I am and how I am. Knowing Me thus in truth, he forthwith enters into Me.


18.56 Taking refuge in Me and performing all works constantly, one, by My grace, attains the eternal and immutable realm.


18.57 Surrendering all acts to me by your mind, thinking of Me as the goal, and resorting to Buddhi-yoga, focus your thought ever on Me.


18.58 Focusing your thought on Me, you shall, by My grace, cross over all difficulties. If, however, out of self-conceit, you do not heed Me, you shall perish.


18.59 If, in your self-conceit, you think, 'I will not fight,' your resolve is in vain. Nature will compel you.


18.60 O Arjuna, bound by your own duty born out of your own inner disposition, and having no control over your own will, you will be compelled to do that very thing which you now desire not to do through delusion.


18.61 The Lord, O Arjuna, abides in the heart of every being, spinning them round and round, mounted on a wheel as it were, by His power.


18.62 Seek refuge in Him alone, O Arjuna, with the whole of your being. By His grace, you shall find supreme peace and eternal abode.


18.63 Thus the knowledge, the mystery of mysteries, has been declared to you be Me. Reflecting on it fully, do what you will.


18.64 Hear again My supreme word, the most secret of all; as you are exceedingly loved by Me, I am telling what is good for you.


18.65 Focus your mind on Me. Be My devotee. Be My worshipper. Prostrate before Me. You shall come to Me alone. I promise you, trully; for you are dear to Me.


18.66 Completely relinishing all Dharmas, seek Me alone for refuge. I will release you from all sins. Grieve not:


18.67 Never should this be told by you to one who is not austere, who is not a devotee, nor to one who has no wish to listen, nor certainly to him who traduces Me.


18.68 He who proclaims among My devotees this supreme mystery, shall come to Me, aciring supreme devotion towards Me. There is no doubt about this.


18.69 Not among men is there any one who does dearer service to Me than he. Nor shall there be another on earth dearer to Me than he.


18.70 And he who will study his dialogue of ours which is consistent with Dharma, by him I shall be worshipped through the sacrifice of knowledge; such is My view.


18.71 And the man who listens to it with faith and without cavilling, he too shall be released, and shall reach the auspicious realms of those who have performed virtuous deeds.


18.72 Have you heard this, O Arjuna, with one-pointed mind? Has your delusion, caused by ignorance, been dispelled?


18.73 Arjuna said Destroyed is my delusion and I have, by your grace, O Krsna, gained knowledge (Smrti). Freed from doubts, I stand steadfast, I will fulfil Your world.


18.74 Sanjaya said Thus have I heard this wondrous dialogue between Vasudeva and the great-minded Arjuna, which makes my hair stand on end.


18.75 By the grace of Vyasa have I heard this supreme mystery of Yoga as declared in person by Krsna, the Lord of Yoga.


18.76 O King, remembering again and again this wondrous and auspicious dialogue betweenn Sri Krsna and Arjuna, I rejoice again and again.


18.77 And remembering over and over again that most marvellous form of Hari, great is my amazement, O King, and I rejoice again and again.


18.78 Wherever there is Sri Krsna, the Lord of Yoga, and Arjuna the archer, there are ever fortune, victory, wealth and sound morality. This is my firm conviction.


1.1. Dhrtarastra said O Sanjaya, what did my sons (and others) and Pandu's sons (and others) actually do when, eager for battle, they assembled on the sacred field, the Kuruksetra (Field of the Kurus)?


1.2 Sanjaya said But then, seeing the army of the Pandavas in battle array, King Duryodhana approached the teacher (Drona) and uttered a speech:


1.3 O teacher, (please) see this vast army of the sons of Pandu, arrayed for battle by the son of Drupada, your intelligent disciple.


1.4 Here are the heroes wielding great bows, who in battle are compeers of Bhima and Arjuna: Yuyudhana (Satyaki) and Virata, and the maharatha (great chariot-rider) Drupada;


1.5 Dhrstaketu, Cekitana, and the valiant king of Kasi (Varanasi); Purujit and Kuntibhoja, and Saibya, the choicest among men;


1.6 And the chivalrous Yudhamanyu, and the valiant Uttamaujas; son of Subhadra (Abhimanyu) and the sons of Draupadi all (of whom) are, verily, maharathas.


1.7 But, O best among the Brahmanas, please be appraised of those who are foremost among us, the ?nders of my army. I speak of them to you by way of example.


1.8 (They are:) Your venerable self, Bhisma and Karna, and Krpa who is ever victorious in battle; Asvatthama, Vikarna, Saumadatti and Jayadratha.


1.9 There are many heroes who have dedicated their lives for my sake, who possess various kinds of weapons and missiles, (and) all of whom are skilled in battle.


1.10 Therefore, our army under the complete protection of Bhisma and others is unlimited. But this army of these (enemies), under the protection of Bhima and others is limited.


1.11 However, venerable sirs, all of you without exception, while occupying all the positions in the different directions as alloted (to you respectively), please fully protect Bhisma in particular.


1.12 The valiant grandfather, the eldest of the Kurus, loudly sounding a lion-roar, blew the conch to raise his (Duryodhana's) spirits.


1.13 Just immediately after that conchs and kettledrums, and tabors, trumpets and cow-horns blared forth. That sound became tumultuous.


1.14 Then, Madhava (Krsna) and the son of Pandu (Arjuna), stationed in their magnificent chariot with white horses yoked to it, loudly blew their divine conchs.


1.15 Hrsikesa (Krsna) (blew the conch) Pancajanya; Dhananjaya (Arjuna) (the conch) Devadatta; and Vrkodara (Bhima) of terrible deeds blew the great conch Paundra;


1.16 King Yudhisthira, son of Kunti, (blew) the Anantavijaya; Nakula and Sahadeva, the Sughosa and the Manipuspaka (respectively).


1.17 And the King of Kasi, wielding a great bow, and the great chariot-rider Sikhandi, Dhrstadyumna and Virata, and Satyaki the unconered;


1.18 Drupada and the sons of Draupadi, and the son of Subhadra, (Abhimanyu) the mighty-armed all (of them) together, O king, blew their respective conchs.


1.19 That tremendous sound pierced the hearts of the sons of Dhrtarastra as it reverberated through the sky and the earth.


1.20 O king, thereafter, seeing Dhrtarastra's men standing in their positions, when all the weapons were ready for action, the son of Pandu (Arjuna) who had the insignia of Hanuman of his chariot-flag, raising up his bow, said the following to Hrsikesa.


1.21 Arjuna said O Acyuta, please place my chariot between both the armies .


1.22 until I survey these who stand intent on fighting, and those who are going to engage in battle with me in this impending war.


1.23 These who have assembled here and want to accomplish in the war what is dear to the perverted son of Dhrtarastra, I find them to be intent on fighting.


1.24 1.25 Sanjay said O scion of the line of Bharata (Dhrtararastra), Hrsikesa, being told so by Gudakesa (Arjuna), placed the excellent chariot between the two armies, in front of Bhisma and Drona as also all the rulers of the earth, and said, 'O Partha (Arjuna), see these assempled people of the Kuru dynasty.'


1.26 Then Partha (Arjuna) saw, marshalled among both the armies, (his) uncles as also grandfathers, teachers, maternal uncles, brothers (and (cousins), sons, grandsons, as well as comrades and fathers-in-law and friends.


1.27 The son of Kunti (Ajuna), seeing all those rlatives arrayed (there), became overwhelmed by supreme compassion and said this sorrowfully:


1.28 Arjuna said O Krsna, seeing these relatives and friends who have assembled here with the intention of fighting, my limbs become languid and my mouth becomes completely dry.


1.29 And there is trembling in my body, and there is horripillation; the Gandiva (bow) slips from the hand and even the skin burns intensely.


1.30 Moreover, O Kesava (Krsna), I am not able to stand firmly, and my mind seems to be whirling. And I notice the omens to be adverse.


1.31 Besides, I do not see any good (to be derived) from killing my own people in battle. O Krsna, I do not hanker after victory, nor even a kingdom nor pleasures.


1.32 1.34 O Govinda! What need do we have of a kingdom, or what (need) of enjoyments and livelihood? Those for whom kingdom, enjoyments and pleasures ae desired by us, viz teachers, uncles, fathers-in-law, grandsons, brothers-in-law as also relatives-those very ones stand arrayed for battle risking their lives and wealth.


1.35 O Madhusudana, even if I am killed, I do not want to kill these even for the sake of a kingdom extending over the three worlds; what to speak of doing so for the earth!


1.36 O Janardana, what happiness shall we derive by killing the sons of Dhrtarastra? Sin alone will accrue to us by killing these felons.


1.37 Therefore, it is not proper for us to kill the sons of Dhrtarastra who are our own relatives. For, O Madhava, how can we be happy by killing our kinsmen?


1.38 1.39 O Janardana, although these people, whose hearts have become perverted by greed, do not see the evil arising from destroying the family and sin in hostility towards, friends, yet how can we who clearly see the evil arising from destroying the family remain unaware of (the need of) abstaining from this sin?


1.40 From the ruin of the family are totally destroyed the traditional rites and duties of the family. When rites and duties are destroyed, vice overpowers the entire family also.


1.41 O Krsna, when vice predominates, the women of the family become corrupt. O descendent of the Vrsnis, when women become corrupted, it results in the intermingling of castes.


1.42 And the intermingling in the family leads the ruiners of the family verily into hell. The forefathers of these fall down (into hell) because of being deprived of the offerings of rice-balls and water.


1.43 Due to these misdeeds of the ruiners of the family, which cause intermingling of castes, the traditional rites and duties of the castes and families become destroyed.


1.44 O Janardana, we have heard that living in hell becomes inevitable for those persons whose family duties get destroyed.


1.45 What a pity that we have resolved to commit a great sin by being eager to kill our own kith and kin, out of greed for the pleasures of a kingdom!


1.46 If, in this battle, the sons of Dhrtarastra armed with weapons kill me who am non-resistant and unarmed, that will be more beneficial to me.


1.47 Sanjaya narrated: Having said so, Arjuna, with a mind afflicted with sorrow, sat down on the chariot in the midst of the battle, casting aside the bow along with the arrows.


2.1 Sanjaya said To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words:


2.2 The Blessed Lord said O Arjuna, in this perilous place, whence has come to you this impurity entertained by unenlightened persons, which does not lead to heaven and which brings infamy?


2.3 O Partha, yield not to unmanliness. This does not befit you. O scorcher of foes, arise, giving up the petty weakness of the heart.


2.4 Arjuna said O Madhusudana, O destroyer of enemies, how can I fight with arrows in battle against Bhisma and Drona who are worthy of adoration?


2.5 Rather than killing the noble-minded elders, it is better in this world to live even on alms. But by killing the elders we shall only be enjoying here the pleasures of wealth and desireable things drenched in blood.


2.6 We do not know this as well as to which is the better for us, (and) whether we shall win, or whether they shall coner us. Those very sons of Dhrtarastra, by killing whom we do not wish to live, stand in confrontation.


2.7 With my nature overpowered by weak commiseration, with a mind bewildered about duty, I supplicate You. Telll me for certain that which is better; I am Your disciple. Instruct me who have taken refuge in You.


2.8 Because, I do not see that which can, even after aciring on this earth a prosperous kingdom free from enemies and even sovereignty over the gods, remove my sorrow (which is) blasting the senses.


2.9 Sanjaya said Having spoken thus to Hrsikesa (Krsna), Gudakesa (Arjuna), the afflictor of foes, verily became silent, telling Govinda, 'I shall not fight.' fight.'


2.10 O descendant of Bharata, to him who was sorrowing between the two armies, Hrsikesa, mocking as it were, said these words:


2.11 The Blessed Lord said You grieve for whose who are not to be grieved for; and you speak words of wisdom! The learned do not grieve for the departed and those who have not departed.


2.12 But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this.


2.13 As are boyhood, youth and decrepitude to an embodied being in this (present) body, similar is the acisition of another body. This being so, an intelligent person does not get deluded.


2.14 But the contacts of the organs with the objects are the producers of cold and heat, happiness and sorrow. They have a beginning and an end, (and) are transient. Bear them, O descendant of Bharata.


2.15 O (Arjuna, who are) foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happhiness are the same he is fit for Immortality.


2.16 Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.


2.17 But know That to be indestructible by which all this is pervaded. None can bring about the destruction of this Immutable.


2.18 These destructible bodies are said to belong to the everlasting, indestructible, indeterminable, embodied One. Therefore, O descendant of Bharata, join the battle.


2.19 He who thinks of this One as the killer, and he who thinks of this One as the killed both of them do not know. This One does not kill, nor is It killed.


2.20 Never is this One born, and never does It die; nor is it that having come to exist, It will again cease to be. This One is birthless, eternal, undecaying, ancient; It is not killed when the body is killed.


2.21 O Partha, he who knows this One as indestructible, eternal, birthless and undecaying, how and whom does that person kill, or whom does he cause to be killed! [This is not a estion but only an emphatic denial.-Tr.]


2.22 As after rejecting wornout clothes a man takes up other new ones, likewise after rejecting wornout bodies the embodied one unites with other new ones.


2.23 Weapons do not cut It, fire does not burn It, water does not moisten It, and air does not dry It.


2.24 It cannot be cut, It cannot be burnt, cannot be moistened, and surely cannot be dried up. It is eternal, omnipresent, stationary, unmoving and changeless.


2.25 It is said that This is unmanifest; This is inconceivable; This is unchangeable. Therefore, having known This thus, you ougth not to grieve.


2.26 On the other hand, if you think this One is born continually or dies constantly, even then, O mighty-armed one, you ought not to grieve thus.


2.27 For death of anyone born is certain, and of the dead (re-) birth is a certainly. Therefore you ought not to grieve over an inevitable fact.


2.28 O descendant of Bharata, all beings remain unmanifest in the beginning;; they become manifest in the middle. After death they certainly become unmanifest. What lamentation can there be with regard to them?


2.29 Someone visualizes It as a wonder; and similarly indeed, someone else talks of It as a wonder; and someone else hears of It as a wonder. And some one else, indeed, does not realize It even after hearing about It.


2.30 O descendant of Bharata, this embodied Self existing in everyone's body can never be killed. Therefore you ought not to grieve for all (these) beings.


2.31 Even considering your own duty you should not waver, since there is nothing else better for a Ksatriya than a righteous battle.


2.32 O son of Partha, happy are the Ksatriyas who come across this kind of a battle, which presents itself unsought for and which is an open gate to heaven.


2.33 On the other hand, if you will not fight this righteous battle, then, forsaking your own duty and fame, you will incur sin.


2.34 People also will speak of your unending infamy. And to an honoured person infamy is worse than death.


2.35 The great chariot-riders will think of you as having desisted from the fight out of fear; and you will into disgrace before them to whom you had been estimable.


2.36 And your enemies will speak many indecent words while denigrating your might. What can be more painful than that?


2.37 Either by being killed you will attain heaven, or by winning you will enjoy the earth. Therefore, O Arjuna, rise up with determination for fighting.


2.38 Treating happiness and sorrow, gain and loss, and conest and defeat with eanimity, then engage in battle. Thus you will not incur sin.


2.39 O Partha, this wisdom has been imparted to you from the standpoint of Self-realization. But listen to this (wisdom) from the standpoint of Yoga, endowed with which wisdom you will get rid of the bondage of action.


2.40 Here there is no waste of an attempt; nor is there (any) harm. Even a little of this righteousness saves (one) from great fear.


2.41 O scion of the Kuru dynasty, in this there is a single, one-pointed conviction. The thoughts of the irresolute ones have many branches indeed, and are innumerable.


2.42-2.43 O son of Prtha, those undiscerning people who utter this flowery talk which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence , they remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as the goal.


2.44 One-pointed conviction does not become established in the minds of those who delight in enjoyment and affluence, and whose intellects are carried away by that (speech).


2.45 O Arjuna, the Vedas [Meaning only the portion dealing with rites and duties (karma-kanda).] have the three alities as their object. You become free from worldliness, free from the pairs of duality, ever-poised in the ality of sattva, without (desire for) acisition and protection, and self-collected.


2.46 A Brahmana with realization has that much utility in all the Vedas as a man has in a well when there is a flood all around.


2.47 Your right is for action alone, never for the results. Do not become the agent of the results of action. May you not have any inclination for inaction.


2.48 By being established in Yoga, O Dhananjaya (Arjuna), undertake actions, casting off attachment and remaining eipoised in success and failure. Eanimity is called Yoga.


2.49 O Dhananjaya, indeed, action is ite inferior to the yoga of wisdom. Take resort to wisdom. Those who thirst for rewards are pitiable.


2.50 Possessed of wisdom, one rejects here both virtue and vice. Therefore devote yourself to (Karma-) yoga. Yoga is skilfulness in action.


2.51 Because, those who are devoted to wisdom, (they) becoming men of Enlightenment by giving up the fruits produced by actions, reach the state beyond evils by having become freed from the bondage of birth.


2.52 When your mind will go beyond the turbidity of delusion, then you will acire dispassion for what has to be heard and what has been heard.


2.53 When your mind that has become bewildered by hearing [S. takes the word sruti in the sense of the Vedas.-Tr.] will become unshakable and steadfast in the Self, then you will attain Yoga that arises from discrimination.


2.54 Arjuna said O kesava, what is the description of a man of steady wisdom who is Self-absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about?


2.55 The Blessed said O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom.


2.56 That monk is called a man of steady wisdom when his mind is unperturbed in sorrow, he is free from longing for delights, and has gone beyond attachment, fear and anger.


2.57 The wisdom of that person remains established who has not attachment for anything anywhere, who neither welcomes nor rejects anything whatever good or bad when he comes across it.


2.58 And when this one fully withdraws the senses from the objects of the senses, as a tortoise wholly (withdraws) the limbs, then his wisdom remains established.


2.59 The objects recede from an abstinent man, with the exception of the taste (for them). Even the taste of this person falls away after realization the Absolute.


2.60 For, O son of Kunti, the turbulent organs violently snatch away the mind of an intelligent person, even while he is striving diligently.


2.61 Controlling all of them, one should remain concentrated on Me as the supreme. For, the wisdom of one whose organs are under control becomes steadfast.


2.62-2.63 In the case of a person who dwells on objects, there arises attachment for them. From attachment grows hankering, from hankering springs anger.


2.63 From anger follows delusion; from delusion, failure of memory; from failure of memory, the loss of understanding; from the loss of understanding, he perishes.


2.64 But by perceiving objects with the organs that are free from attraction and repulsion, and are under his own control, the self-controlled man attains serenity.


2.65 When there is serenity, there follows eradication of all his sorrows, because the wisdom of one who has a serene mind soon becomes firmly established.


2.66 For the unsteady there is no wisdom, and there is no meditation for the unsteady man. And for an unmeditative man there is no peace. How can there be happiness for one without peace?


2.67 For, the mind which follows in the wake of the wandering senses, that (mind) carries away his wisdom like the mind (diverting) a boat on the waters.


2.68 Therefore, O mighty-armed one, this wisdom becomes established whose organs in all their varieties are withdrawn from their objects.


2.69 The self-restrained man keeps awake during that which is night for all creatures. That during which creatures keep awake, it is night to the seeing sage.


2.70 That man attains peace into whom all desires enter in the same way as the waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects.


2.71 That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride.


2.72 O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one's life.


3.1 Arjuna said O Janardana (krsna), if it be Your opinion that wisdom is superior to action, why they do you urge me to horrible aciton, O Kesava ?


3.2 You bewilder my understanding, as it were, by a seemingly conflicting statement! Tell me for certain one of these by which I may attain the highest Good.


3.3 The Blessed Lord said O unblemished one, two kinds of steadfastness in this world were spoken of by Me in the days of yore-through the Yoga of Knowledge for the men of realization; through the Yoga of Action for the yogis.


3.4 A person does not attain freedom from action by abstaining from action; nor does he attain fulfilment merely through renunciation.


3.5 Because, no one ever remains even for a moment without doing work. For all are made to work under compulsion by the gunas born of Nature.


3.6 One, who after withdrawing the organs of action, sits mentally recollecting the objects of the senses, that one, of deluded mind, is called a hypocrite.


3.7 But, O Arjuna, one who engages in Karma-yoga with the organs of action, controlling the organs with the mind and becoming unattached-that one excels.


3.8 You perform the obligatory duties, for action is superior to inaction. And, through inaction, even the maintenance of your body will not be possible.


3.9 This man becomes bound by actions other than that action meant for God. Without being attached, O son of Kunti, you perform actions for Him.


3.10 In the days of yore, having created the beings together with the sacrifices, Prajapati said: 'By this you multiply. Let this be your yielder of coveted objects of desire.'


3.11 'You nourish the gods with this. Let those gods nourish you. Nourishing one another, you shall attain the supreme Good.'


3.12 'Being nourished by sacrifices, the gods will indeed give you the coveted enjoyments. He is certainly a theif who enjoys what have been given by them without offering (these) to them.'


3.13 By becoming partakers of the remembers of sacrifices, they become freed from all sins. But the unholy persons who cook for themselves, they incur sin.


3.14 From food are born the creatures; the origin of food is from rainfall; rainfall originates from sacrifice; sacrifice has action as its origin.


3.15 Know that actin has the veda as its origin; the Vedas has the Immutable as its source. Hence, the all-pervading Veda is for ever based on sacrifice.


3.16 O Partha, he lives in vain who does not follow here the wheel thus set in motion, whose life is sinful, and who indulges in the senses.


3.17 But that man who rejoices only in theSelf and is satisfied with the Self, and is contented only in the Self-for him there is no duty to perform.


3.18 For him there is no concern here at all with performing action; nor any (concern) with nonperformance. Moreover, for him there is no dependence on any object to serve any purpose.


3.19 Therefore, remaining unattached, always perform the obligatory duty, for, by performing (one's) duty without attachment, a person attains the Highest.


3.20 For Janaka and others strove to attain Liberation through action itself. You ought to perform (your duties) keeping also in view the prevention of mankind from going astray.


3.21 Whatever a superior person does, another person does that very thing! Whatever he upholds as authority, an ordinary person follows that.


3.22 In all the three worlds, O Partha, there is no duty whatsoever for Me (to fulfil); nothing remains unachieved or to be achieved. [According to S. the translation of this portion is: There is nothing unattained that should be attained.-Tr.] (Still) do I continue in action.


3.23 For, O Partha, if at any time I do not continue [Ast. and A.A. read varteya instead of varteyam.-Tr.] vigilantly in action, men will follow My path in ever way.


3.24 These worlds will be ruined if I do not perform action. And I shall become the agent of intermingling (of castes), and shall be destroying these beings.


3.25 O scion of the Bharata dynasty, as the unelightened poeple act with attachment to work, so should the enlightened person act, without attachment, being desirous of the prevention of people from going astray.


3.26 The enlightened man should not create disturbance in the beliefs of the ignorant, who are attached to work. Working, while himself remaining deligen [Some translate yuktah as, 'in the right manner'. S. takes it in the sense of Yoga-yuktah, merged in yoga.-Tr.], he should make them do [Another reading is yojayet, meaning the same as josayet.-Tr.] all the duties.


3.27 While actions are being done in every way by the gunas (alities) of Nature, one who is deluded by egoism thinks thus: 'I am the doer.'


3.28 But, O mighty-armed one, the one who is a knower of the facts about the varieties of the gunas (alities) and actions does not become attached, thinking thus: 'The organs rest (act) on the objects of the organs.'


3.29 Those who are wholly deluded by the gunas of Nature become attached to the activities of the gunas. The knower of the All should not disturb those of dull intellect, who do not know the All.


3.30 Devoid of the fever of the soul, engage in battle by dedicating all actions to Me, with (your) mind intent on the Self, and becoming free from expectations and egoism.


3.31 Those men who ever follow this teaching of Mine with faith and without cavil, they also become freed from actions.


3.32 But those who, decaying [Finding fault where there is none.] this, do not follow My teaching, know them-who are deluded about all knoweldge [Knowledge concerning the alified and the un-alified Brahman.] and who are devoid of discrimination-to have gone to ruin.


3.33 Even a man of wisdom behaves according to his own nature. Being follow (their) nature. What can restraint do?


3.34 Attraction and repulsion are ordained with regard to the objects of all the organs. One should not come under the sway of these two, because they are his adversaries.


3.35 One's own duty [Customary or scripturally ordained observances of different castes and sects.-Tr.], though defective, is superior to another's duty well-performed. Death is better while engaged in one's own duty; another's duty is fraught with fear.


3.36 Arjuna said Now then, O scion of the Vrsni dynasty (Krsna), impelled by what does this man commit sin even against his wish, being constrained by force, as it were?


3.37 The Blessed Lord said This desire, this anger, born of the ality of rajas, is a great devourer, a great sinner. Know this to be the enemy here.


3.38 As fire is enveloped by smoke, as a mirror by dirt, and as a foetus remains enclosed in the womb, so in this shrouded by that.


3.39 O son of Kunti, Knowledge is covered by this constant enemy of the wise in the form of desire, which is an insatiable fire.


3.40 The organs, mind, and the intellect are said to be its abode. This one diversely deludes the embodied being by veiling Knowledge with the help of these.


3.41 Therefore, O scion of the Bharata dynasty, after first controlling the organs, renounce this one [A variant reading is, 'prajahi hi-enam, completely renounce this one'.-Tr.] which is sinful and a destroyer of learning and wisdom.


3.42 They say that the organs are superior (to the gross body); the mind is superior to the organs; but the intellect is superior to the mind. However, the one who is superior to the intellect is He.


3.43 [The Ast, introdcues this verse with, 'Tatah kim, what follows from that?'-Tr.] Understanding the Self thus [Understanding৷৷.thus:that desires can be conered through the knowledge of the Self.] as superior to the intellect, and completely establishing (the Self) is spiritual absorption with the (help of) the mind, O mighty-armed one, vanish the enemy in the form of desire, which is difficult to subdue.


4.1 The Blessed Lord said I imparted this imperishable Yoga to Vivasvan, Vivasvan taught this to Manu, and Manu transmitted this to Iksavaku.


4.2 The king-sages knew this (yoga) which was received thus in regular succession. That Yoga, O destroyer of foes, in now lost owing to a long lapse of time.


4.3 That ancient Yoga itself, which is this, has been taught to you by Me today, considering that you are My devotee and friend, For, this (Yoga) is a profound secret.


4.4 Arjuna said Your birth was later, (whereas) the birth of Vivasvan was earlier. How am I to understand this that You instructed (him) in the beginning?


4.5 The Blessed Lord said O Arjuna, many lives of Mine have passed, and so have yours. I know them all, (but) you know not, O scorcher of enemies!


4.6 Though I am birthless, undecaying by nature, and the Lord of beings, (still) by subjugating My Prakriti, I take birth by means of My own Maya.


4.7 O scion of the Bharata dynasty, whenever there is a decline one virtue and increase of vice, then do I manifest Myself.


4.8 For the protection of the pious, the destruction of the evil-doers, and establishing virtue, I manifest Myself in every age.


4.9 He who thus knows truly the divine birth and actions of Mine does not get rirth after casting off the body. He attains Me, O Arjuna.


4.10 Many who were devoid of attachment, fear and anger, who were absorbed in Me, who had taken refuge in Me, and were purified by the austerity of Knowledge, have attained My state.


4.11 According to the manner in which they approach Me, I favour them in that very manner. O son of Partha, human beings follow My path in every way.


4.12 Longing for the fruition of actions (of their rites and duties), they worship the gods here. For, in the human world, success from action comes ickly.


4.13 The four castes have been created by Me through a classification of the gunas and duties. Even though I am the agent of that (act of classification), still know Me to be a non-agent and changeless.


4.14 Actions do not taint Me; for Me there is no hankering for the results of actions. One who knows Me thus, does not become bound by actions.


4.15 Having known thus, duties were performed even by the ancient seekers of Liberation. Thererfore you undertake action itself as was performed earlier by the ancient ones.


4.16 Even the intelligent are confounded as to what is action and what is inaction. I shall tell you of that action by knowing which you will become free from evil.


4.17 For there is something to be known even about action, and something to be known about prohibited action; and something has to be known about inaction. The true nature of action is inscrutable.


4.18 He who finds inaction in action, and action in inaction, he is the wise one [Possessed of the knowledge of Brahman] among men; he is engaged in yoga and is a performer of all actions!


4.19 The wise call him learned whose actions are all devoid of desires and their thougts, [Kama-sankalpa is variously translated as 'desires and purposes', 'plans and desires for results', 'hankering for desires', etc. But Sankarcarya shows sankalpa as the cause of kama. -Tr.] and whose actions have been burnt away by the fire of wisdom.


4.20 Having given up attachment to the results of action, he who is ever-contented, dependent on nothing, he really does not do anything even though engaged in action.


4.21 One who is without solicitation, who has the mind and organs under control, (and) is totally without possessions, he incurs no sin by performing actions merely for the (maintenance of the) body.


4.22 Remaining satisfied with what comes unasked for, having transcended the dualities, being free from spite, and eipoised under success and failure, he is not bound even by performing actions.


4.23 Of the liberated person who has got rid of attachment, whose mind is fixed in Knowledge, actions undertaken for a sacrifice get totally destroyed.


4.24 The ladle is Brahman [Some translate as 'Brahman is the ladle৷৷.,' etc.-Tr.], the oblations is Brahman, the offering is poured by Brahman in the fire of Brahman. Brahman alone is to be reached by him who has concentration on Brahman as the objective [As an object to be known and attained. (Some translate brahma-karma-samadhina as, 'by him who sees Brahman in action'.)


4.25 Other yogis undertake sacrifice to gods alone, Others offer the Self, as a sacrifice by the Self itself, in the fire of Brahman.


4.26 Others offer the organs, viz ear etc., in the fires of self-control. Others offer the objects, viz sound etc., in the fires of the organs.


4.27 Others offer all the activities of the organs and the activities of the vital force into the fire of the yoga of sel-control which has been lighted by Knowledge.


4.28 Similarly, others are performers of sacrifices through wealth, through austerity, through yoga, and through study and knowledge; others are ascetics with severe vows.


4.29 Constantly practising control of the vital forces by stopping the movements of the outgoing and the incoming breaths, some offer as a sacrifice the outgoing breath in the incoming breath; while still others, the incoming breath in the outgoing breath.


4.30 Others, having their food regulated, offer the vital forces in the vital forces. All of them are knowers of the sacrifice and have their sins destroyed by sacrifice.


4.31 Those who partake of the nectar left over after a sacrifice, reach the eternal Brahman. This world ceases to exist for one who does not perform sacrifices. What to speak of the other (world), O best among the Kurus (Arjuna)!


4.32 Thus, various kinds of sacrifices lie spread at the mouth of the Vedas. Know them all to be born of action. Knowing thus, you will become liberated.


Swami Gambirananda did not comment on this sloka


4.34 Know that through prostration, iniry and service. The wise ones who have realized the Truth will impart the Knowledge to you.


4.35 Knowing which, O Pandava (Arjuna), you will not come under delusion again in this way, and through which you will see all beings without exception in the Self and also in Me.


4.36 Even if you be the worst sinner among all sinners, still you will cross over all the wickedness with the raft of Knowledge alone.


4.37 O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to ashes.


4.38 Indeed, there is nothing purifying here comparable to Knowledge. One who has become perfected after a (long) time through yoga, realizes That by himself in his own heart.


4.39 The man who has faith, is diligent and has control over the organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace.


4.40 One who is ignorant and faithless, and has a doubting mind perishes. Neither this world nor the next nor happiness exists for one who has a doubting mind.


4.41 O Dhananjaya (Arjuna), actions do not bind one who has renounced actions through yoga, whose doubt has been fully dispelled by Knowledge, and who is not inadvertent.


4.42 Therefore, O scion of the Bharata dyasty, take recourse to yoga and rise up, cutting asunder with the sword of Knowledge this doubt of your own in the heart, arising from ignorance.


5.1 Arjuna said O Krsna, You praise renunciation of actions, and again, (Karma-) yoga. Tell me for certain that one which is better between these two.


5.2 The Blessed Lord said Both renunciation of actions and Karma-yoga lead to Liberation. Between the two, Karma-yoga, however, excels over renunciation of actions.


5.3 He who does not hate and does not crave should be known as a man of constant renunciation.


5.4 The fools, not the learned ones, speak of Sankhya (the path of Knowledge) and (Karma-) yoga as different. Any one who properly resorts to even one (of them) gets the result of both.


5.5 The State [Sthana (State) is used in the derivative sense of 'the place in which one remains established, and from which one does not become relegated'.] that is reached by the Sankhyas, that is reached by the yogis as well. He sees who sees Sankhya and yoga as one.


5.6 But, O mighty-armed one, renunciation is hard to attain without (Karma-) yoga. The meditative man eipped with yoga attains Brahman without delay.