1.12. Generating joy in him, the powerful paternal grandfather (Bhisma), the seniormost among the Kurus, roared highly a lion-roar and blew his conchshell.


1.13. Then all on a sudden, the conch-shells, drums, tabors, trumpets, and cow-horns were sounded; that sound was tumultuous.


1.14. Then, mounted on mighty chariot, yoked with white horses, Madhava (Krsna) and the son of Pandu (Arjuna) blew their heavenly conch-shells;


1.15. Hrsikesa (Krsna) blew the Pancajanya; Dhananjaya (Arjuna) blew the Devadatta; and the Wolf-bellied (Bhimi), of the terrible deeds, blew the mighty conchshell, Paundra;


1.16. Kunti's son, the king Yudhisthira blew the Anantavijaya; Nakula and Sahadeva blew [respectively] the Sughosa and the Manipuspaka.


1.17. And the king of Kasi, a great archer, and Sikhandin, a mighty warrior; Dhrstadyumna and the king of Virata, and the unconered Satyaki;


1.18. The Pancala king, a mighty archer; and Draupad's sons, who are five in number; and the mighty-armed son of Subhadra blew their own conch-shells individually.


1.19. Revibrating in both the sky and the earth, the tumultuous sound shattered the hearts of Dhrtarastra's men.


1.20. O king! Then observing Dhrtarastra's men, arrayed when the armed clash had [virtually] begun, at that time, Pandu's son, the monkey-bannered one (Arjuna) raising his bow spoke these sentences.


1.21. Arjuna said O Acyuta! Please halt my chariot at a centre place between the two armies, so that I may scrutinize these men who are standing with desire to fight and with whom I have to fight in this great war-effort.


1.22. I may scrutinize those who are ready to fight, who have assled here and are eager to achieve in the battle, what is dear to the evil-minded son of Dhrtarastra.


1.23. - 1.24. Sanjaya said O descendant of Bharata (Dhrtarastra) ! Thus instructed by Gudakesa (Arjuna), Hrsikesa halted the best chariot at a place in between the two armies, in front of Bhisma and Drona and of all the rulers of the earth; and the said: O son of Prtha! Behold these Kurus, assembled.


1.25. There in both the armies, the son of Prtha observed his fathers, and paternal grandfathers, teachers, maternal uncles, brothers, sons, sons' sons and comrades, fathers-in-law, and also friends.


1.26. Noticing all those kinsmen arrayed [in the army], the son of Kunti was overpowered by unmost compassion; and being despondent, he uttered this:


1.27. Arjuna Said O krsna! On seeing these war-mongering kinsfolks of my own, arrayed [in the armies], my limbs fail and my mouth goes dry;


1.28. Shivering and horripilation arise in my body; the Gandiva (the bow) slips from my hand and my skin also burns all over.


1.29. I am unable even to stand steady; and my mind seems to be confused; and I see adverse omens, O Kesava!


1.30. I also do not foresee any good by killing my own kinsmen in the battle. O Krsna! I wish niether victory, nor kingdom, nor the pleasures [thereof].


1.31. O Govinda! Of what use in the kingdom to us? Of what use are the pleasures [thereof] and the life even?


1.32. For whose sake we seek kingdom, [its] pleasures and happiness, the very same persons stand arrayed to fight, giving up their life and wealth.


1.33. [These are our] teachers, fathers, sons and also paternal grandfathers, maternal uncles, fathers-in-law, son's sons, wives' brothers, and (other) relatives.


1.34. O slayer-of-Mandhu (Krsna)! I do not desire to slay these men-even though they slay me-even for the sake of the kingdom of the three worlds-what to speak for the sake of the [mere] earth.


1.35. By slaying Dhrtarastra's sons what joy would be to go us, O Janardana?


1.36. Nothing but sin would slay these desperadoes and take hold of us. Therefore we should not slay Dhrtarastra's sons, our own relatives.


1.37. How could we be happy indeed, O Madhava, after slaying our own kinsmen ?


1.38. Of course, these (Dhrtarastra's sons), with their intellect overpowered by greed, do not see the evil conseences ensuing from the ruin of the family and the sin in cheating friends.


1.39. But, perceiving clearly the evil conseences ensuing from the ruin of the family, should we not have a sense to refrain from this sinful act [of fighting the war], O Janardana ?


1.40. When a family ruins, the etnernal duties of the family perish; when the duties perish, impiety inevitably dominates the entire family.


1.41. Because of the domination of impiety, O Krsna, the women of the family become corrupt; when the women become corrupt, O member of the Vrsni-clan, there arises the intermixture of castes;


1.42. The intermixture leads the family-ruiners and the family to nothing but the hell; for, their ancestors (their individual souls) fall down [in hell], being deprived of the rites of offering rice-balls and water [intended to them].


1.43. On account of these evils of the family-ruiners that cause the intermixture of castes, the eternal caste-duties and family-duties fall into disuse.


1.44. O Janardana! Dwelling in the hell is ite certain for men with their family-duties fallen into disuse: this we have heard.


1.45. Alas! What a great sinful act have we resolved to undertake ! For, out of greed for the joy of kingdom, we are striving to slay our own kinsfolk !


1.46. It would be more beneficial for me if Dhrtarastra's men with weapons in their hands, should slay me, unresisting and unarmed.


1.47. Sanjaya said Having said this much about the battle, and letting his bow fall with arrows, Arjuna sat down on the back of the chariot, with his mind agitated with grief.


2.1. Sanjaya said To him (Arjuna) who was thus possessed by compassion, whose eyes were confused and filled with tears and who was sinking in despondency, Madhusudana told this [following] sentence.


2.2. The Bhagavat said O Arjuna ! At a critical moment, whence did this sinful act come to you which is practised by men of ignoble (low) birth and which is leading to the hell and is inglorious ?


2.3. Stoop not to unmanliness, O son of Kunti ! It does not befit you. Shirking off the petty weakness of heart, arise, O scorcher of the foes !


2.4. Arjuna said How shall I with arrows fight in battle against Bhisma and Drona, both being worthy of reverence ? O slayer of Mandhu, O slayer of foes !


2.5. It is good indeed even to go about begging in this world without killing the elders of great dignity; but with greed for wealth, I would not enjoy, by killing my elders, the blood-stained objects of pleasures.


2.6. Whether we should coner [in the battle], or they should coner us-we do not know this viz., 'which [of those two] is better for us'. [For], having killed whom, we would not wish to live at all, the same persons stand before us as Dhrtarastra's men.


2.7. With my very nature, overpowered by the taint of pity, and with my mind, utterly confused as to the right action [at the present juncture], I ask you: Tell me definitely what would be good [to me]; I am your pupil; please teach me, who am taking refuge in You.


2.8. I do not clearly see what would drive out my grief, the scorcher of my sense-organs, even after achieving, a prosperous and unrivalled kingship in this earth and also the overlordship of the gods [in the heaven].


2.9. Sanjaya said O scorcher of foes (O Dhrtarastra) ! Having spoken to Hrsikesa (the master of sense-organs), Govinda (Krsna) in this manner, and having declared 'I will not fight', Gudakesa (Arjuna), became silent !


2.10. O descendant of Bharata (O Dhrtarastra) ! Hrsikesa, as if [he was] smiling, spoke to him who was sinking in despondency in between two armies.


2.11. While lamenting for those who cannot be lamented on and those who do not reire to be lamented on, you do not talk like a wise man ! The learned do not lament for those of departed life and those of non-departed life.


2.12. Never indeed at any time [in the past] did I not exist, nor you, nor these kings; and never shall we all not exist hereafter.


2.13. Just as the boyhood, youth and old age come to the embodied Soul in this body, in the same manner is the attaining of another body; the wise man is not deluded at that.


2.14. O son of Kunti ! But the touches with the matras cause the [feelings of] cold and heat, pleasure and pain; they are of the nature of coming and going and are transient. Forbear them, O Descendent of Bharata !


2.15. O the best among persons ! That wise person becomes immortal whom these (situations) do not trouble and to whom the pleasure and pain are eal.


2.16. Birth (or existence) does not happen to what is non-existent, and destruction (or non-existence) to what is existent; the finality of these two has been seen by the seers of the reality.


2.17. And know That to be destructionsless, by Which all this (universe) is pervaded; no one is capable of causing destruction to this changeless One.


2.18. These physical bodies that have an end and suffer the peculiar destruction, are declared to belong to the eternal embodied Soul, Which is destructionless and imcomprehensible. Therefore fight, O descendent of Bharata !


2.19. Whosoever views This to be the slayer and whosoever believes This to be the slain, both these do not understand : This does not slay, nor is This slain.


2.20. This is neither born; nor ever dies; nor, having not been at one time, will This come to be again. This is unborn, destructionless, eternal and ancient and is not slain [even] when the body is slain.


2.21. Whosever realises This to be changeless, destructionless, unborn and immutable, how can that person be slain; how can he either slay [any one] ? O son of Prtha !


2.22. Just as rejecting the tattered garments, a man takes other new ones, in the same way, rejecting the decayed bodies, the embodied (Self) rightly proceeds to other new ones.


2.23. Weapons do not cut This; fire does not burn This; water does not (make) This wet; and the wind does not make This dry.


2.24. This is not to be cut; This is not to be burnt; (This is) not to be made wet and not to be dried too; This is eternal, all-pervading, stable, immobile and eternal.


2.25. This is declared to be non-evident, imponderable, and unchangeable. Therefore understanding This as such you should not lament.


2.26. On the other hand, if you deem This as being born constantly or as dying constantly, even then, O mighty-armed one, you should not lament This.


2.27. Death is certain indeed for what is born; and birth is certain for what is dead. Therefore you should not lament over a thing that is unavoidable.


2.28. O descendant of Bharata ! The beings have an unmanifest beginning, manifest middle and certainly the unmanifest end. On that account why mourning?


2.29. This someone observes as a wonder; similarly another speaks of This as a wonder; another hears This as a wonder; but even after hearing, not even one understands This.


2.30. O descendant of Bharata ! This embodied One in the body of every one is for ever incapable of being slain. Therefore you should not lament over all beings.


2.31. Further, considering your own duty, you should not waver. Indeed, for a Ksatriya there exists no duty superior to fighting a righteous war.


2.32. O son of Prtha ! By good fortune, Ksatriyas, desirous of happiness, get a war of this type [to fight], which has come on its own accord and which is an open door to the heaven.


2.33. On the other hand, if you will not fight this righteous war then you shall incur the sin by avoiding your own duty and fame.


2.34. The creatures will speak of your endless ill-fame; and for the one who has been highly esteemed the illfame is worse than death.


2.35. The mighty charioteers will think of you as having withdrawn from the battle out of fear : having been highly regarded by these men, you shall be viewed lightly.


2.36. Slandering your ability, the enemies will talk of you many sayings that should not be talked of. Is there anything more painful than that ?


2.37. If you are slain you shall attain heaven; or if you coner, you shall enjoy the earth. Therefore, O son of Kunti ! stand up with resolution made in favour of [fighting] the battle.


2.38. Viewing alike, pleasure and pain, gain and loss, victory and defeat, you should get then ready for the battle. Thus you will not incur sin.


2.39. Listen, how this knowledge, imparted [to you] for your sankhya, is [also] for the Yoga; endowed with which knowledge you shall cast off the bondage of action, O son of Prtha !


2.40. Here there is no loss due to transgression, and there exists no contrary downward course (sin); even a little of this righteous thing saves [one] from great danger.


2.41. O source of joy to the Kurus ! The knowledge in the form of determination is just one; [but] the knowledge (thoughts) of those who do not have determination, has many branches and has no end.


2.42. - 2.43. O son of Prtha ! Those, whose very nature is desire, whose goal is heaven, who esteem only the Vedic declaration [of fruits], who declare that there is nothing else, who proclaim this flowery speech about the paths to the lordship of the objects of enjoyment-[the paths] that are full of different actionsand who desire action alone as a fruit of their birth-they are men without insight.


2.44. Those, who are very much attached to the ownership of enjoyable objects and whose minds have been carried away by that (flowery speech)-their knowledge, in the form of determination is not prescribed for concentration.


2.45. The Vedas bind by means of the three Strands. [Hence] O Arjuna, you must be free from the three Strands, free from the pairs [of opposites]; be established in this eternal Being; be free from [the idea of] acisition and preservation; and be possessed of the Self.


2.46. What portion in a reservoir, flooded with water everywhere, is useful [for a man in thirst], that much portion [alone] in all the Vedas is useful for an intelligent student of the Vedas.


2.47. Let your claim lie on action alone and never on the fruits; you should never be a cause for the fruits of action; let not your attachment be to inaction.


2.48. O Dhananjaya ! Established in the Yoga, perform actions, abandoning attachment, remaining even-minded in success and failure; for, the even-mindedness is said to be the Yoga.


2.49. O Dhananjaya ! The inferior action stays away at a distance due to Yoga of (one's contact with) determining faculty; in the determining faculty you must seek refuge; wretched are those who constitute the causes for the fruits of action.


2.50. Whosoever is endowed with determining faculty-he casts off both of these viz., the good action and the bad action. Therefore strive for Yoga; Yoga is proficiency is action.


2.51. By renouncing the fruit, born of action, the intelligent ones endowed with determining faculty and freed from the bond of birth, go to the place that is devoid of illness.


2.52. When your determining faculty goes beyond the impregnable thicket of delusion, at that time you will attain an attitude of futility regarding what has to be heard and what has been heard.


2.53. When your determining faculty, that had been [earlier] confused by your hearing [of scriptural declaration of fruits] shall stand stable in concentration, at that time you shall attain the Yoga.


2.54. Arjuna said O Kesava ! What is the connotation of sthita-prajna (a man-of-stabilized-intellect), [applied] to a man fixed in concentration ? What would sthira-dhih (the fixed-minded) convey ? Where would the fixed-minded abide ? And what would be reach ?


2.55. The Bhagavat said O son of Prtha ! When a man casts off all desires existing in his mind and remains content in the Self by the self (mind), then he is called 'a man-of-stabilized-intellect.


2.56. He, whose mind is undisturbed in the midst of sorrows; who is free from desire in the midst of pleasures; and from whom longing, fear and wrath have totally gone-he is said to be a firm-minded sage.


2.57. He, who has no desire in anything; and who neither rejoices nor hates on getting this or that, good or bad-his intellect is properly stabilized.


2.58. When he withdraws all his sense-organs from sense-objects, just as a tortoise does all of its own limbs, then he is declared to be a man-of-stabilized-intellect.


2.59. Leaving their taste [behind], the sense-objects retreat from the embodied who abstain from food; his taste too disappears when he sees the Supreme.


2.60. For, the turbulent sense-organs do carry away by force, the mind even of this person of discerning, O son of Kunti !


2.61. Restraining them (the same-organs) by mind, the master of Yoga would sit making Me his goal; for, the intellect of that person is stabilized whose sense-organs are under control.


2.62. In a person, meditating on sense-objects, attachment or them is born in succession; from attachment springs passion; from passion arises wrath.


2.63. From wrath delusion comes to be; from delusion is the loss of memory; from the loss of memory is the loss of capacity to decide; due to the loss of capacity to decide, he perishes outright.


2.64. On the contrary, one who moves about (consumes) the sense-objects by means of his senseorgans, that are freed from desire and hatred and are controlled in the Self-such one with a disciplined self (mind) attains serenity [of disposition].


2.65. On attaining serenity, there arises in succession the extinction of all miseries; the capacity to decide gets stabilized soon indeed in the case of a serene-minded one.


2.66. The capacity to decide is not for one who is not a master of Yoga; and concentration of mind is not for one who is not a master of Yoga; and peace is not for one who does not concentrate; wherefrom could happiness come to one who has no peace ?


2.67. That mind, which is directed to follow the wandering (enjoying) sense-organs-that mind carries away his knowledge just as wind does a ship on waters.


2.68. Therefore, O mighty-armed one, the intellect of that person is stabilized, all of whose sense-organs, starting from sense-objects have been well restrained.


2.69. What is night for every [other] being, in that a man of self-restraint is awake; wherein [every other] being is awake, that is night for the sage who sees [the truth].


2.70. Just as waters enter into the ocean which is being filled continuously and which is [yet] firmly established, in the same way, he into whom all objects of desire enter-he attains peace; not he who longs for the objects of desire.


2.71. That person, who, by abandoning all desires, consumes [objects] without longing, without a sense of possession and without egotism-he attains peace.


2.72. O son of Prtha ! This is the Brahmanic state; having attained this, one never gets deluded [again]; and even by remaining in this [for a while] one attains at the time of death, the Brahman, the Tranil One.


3.1. Arjuna said O Janardana, if knowledg is held to be superior to action by You, then why do You engage me in action that is terrible, O Kesava ?


3.2. You appear to perplex my intellect with Your speech that looks confusing. Hence tell me, with certainty, that particular thing by which I may attain the good (emancipation).


3.3. The Bhagavat said The two-fold path in this world-[the one] with Yoga of knowledge for men of reflection [and the other] with Yoga of action for men of Yoga-has been declared to be one by Me formerly, O sinless one !


3.4. A person attains actionlessness not [just] by non-commencement of actions; and not just by renunciation, he attains success (emancipation).


3.5. For, no one can ever remain, even for a moment, as a non-performer of action; because everyone, being not master of himself, is forced to perform action by the Strands born of the Prakrti (Material cause)


3.6. Controlling organs of actions, whosoever sits with his mind, pondering over the sense objects-that person is a man of deluded soul and [he] is called a man of deluded action.


3.7. But, controlling sense-organs by mind, whosoever undertakes the Yoga of action with the action-senses he, the detached one, is superior [to others], O Arjuna !


3.8. You must perform your action which has been enjoined. For, action is superior to inaction; and even the maintenance of your body could not be properly accomplished through inaction.


3.9. The world is fettered by action which is other than the Yajnartha action; hence, O son of Kunti, being freed from attachment, you most properly perform Yajnartha action.


3.10. Having created creatures formerly [at the time of creation] together with necessary action, the Lord of creatures declared : 'By means of this, you shalll propagate yourselves; and let this be your wish-fulfilling-cow.'


3.11. 'With this you must gratify the devas and let the devas gratify you; [thus] gratifying one another, you shall attain the highest good.'


3.12. The devas, gratified with necessary action will grant you the things sacrificed. [Hence] whosoever enjoys their gifts without offering them to these devas-he is surely a thief.


3.13. The righteous persons, who eat the remnants (objects enjoined) of the actions to be performed necessarily, are freed from all sins. But those who cook, intending their own selves, are sinners and eat sin.


3.14. From food arise the things that are born; from the rain-cloud the food arises; from the sacrifice the rain-cloud arises; the sacrifices arises from action;


3.15. Action arises from the Brahman, you should know this; the Brhaman arises from what does not stream forth; therefore the all-pervading Brahman is permanently based on the sacrifice.


3.16. Whosoever does not roll forward the wheel, thus set in motion in this world, he is a man of sinful life rejoicing in the senses; and he lives in vain, O son of Prtha !


3.17. But the man, who simply rejoices in the Self; and who is satisfied in the Self; and who delights in the Self alone-there exists no action for him to be performed.


3.18. No purpose is served for him by what he has done or by what he has not done. For him there is hardly any dependenc on any purpose among all beings.


3.19. Therefore, unattached always, you should perform action that is to be performed; for, the person, performing action without attachment, attains the Supreme.


3.20. It was by action alone that Janaka and others had attained emancipation. Further, at least having regard to hold the world (the society) together you should act.


3.21. Whatsoever a great man does, other commoners do the same; whatever standard he sets up, the world follows that.


3.22. O son of Prtha ! For Me, in the three worlds there is nothing that must be done; nor is there any thing unattained [so far] to be attained; and yet I exert in action.


3.23. For, if I were ever not at work unwearied, all men would follow My path, O son of Prtha !


3.24. These worlds would perish if I were not to perform action; and I would be a cause of confusion; I would destroy these people.


3.25. [Therefore] just as the unwise persons, being attached to action, do, O son of Prtha, so the wise should perform, [But] being unattached and desiring to hold the world together.


3.26. Let the wise master of Yoga fulfil (or destroy) all actions by performing them all, and let him not creat any disturbance in the mind of the ingnorant persons attached to action.


3.27. The actions are performed part by part, by the Strands of the Prakrti; [yet] the person, having his self (mind) deluded with egoity, imagines 'I am [alone] the doer'.


3.28. But, O mighty-armed one, the knower of the real nature of the divisions of the Strands and of their [respective] divisions of work, realises : 'The Strands are at their [respective] purposes' And hence he is not attached.


3.29. Men, completely deluded by the Strands of the Prakrti, are attached to the actions of the Strands. Man, who know fully, should not confuse them, the dullard, who do not know fully.


3.30. Renouncing all actions in Me, with mind that concentrates on the Self; being free from the act of reesting and from the sense of possession; and [conseently being free from [mental] fever; you should fight.


3.31. Those who constantly follow this doctrine of Mine-such men, with faith and without finding fault [in it], are freed from [the results of] all actions.


3.32. But those who, finding fault, do not follow this doctrine of Mine-be sure that these men to be highly deluded in all [branches of] knowledge and to be lost and brainless.


3.33. Even a man of knowledge acts in conformity to his own Prakrti, the elements go [back] to the Prakrti; [and] what will the restraint avail ?


3.34. [For a man of worldly life] there are likes and dislikes clearly fixed with regard to the objects of each of his sense organs. These are the obstacles for him. [The wise] would not come under the control of these.


3.35. Better is one's own duty, [though] it lacks in merit, than the well-performed duty of another; better is the ruin in one's own duty than the good fortune from another's duty.


3.36. Arjuna said Then, induced by what, does this person [of the world] commit sin-eventhough he does not desire it-as if instigated by a force, overpowering [him] ?


3.37. The Bhagavat said This desire, this wrath, born of the Rajas-Strand, is a swallower of festival [and] a mighty bestower of sins. Know this to be the enemy here.


3.38. As the fire is concealed by smoke and a mirror by dirt, and as the embryo is concealed by membrance-cover, so He is concealed by this (foe).


3.39. O son of Kunti ! The knowledge of the wise is concealed by this eternal foe, which looks like a desired one, and which is the fire insatiable.


3.40. It basis is said to be the sense-organs, the mind and the intellect. With these it deludes the embodied by concealing knowledge.


3.41. Therefore, O best among the Bharatas, by controlling completely the sense-organs in the beginning [itself], you must avoid this sinful one, destroying the knowledge-action.


3.42. Different are the sense-organs [from their objects], they say; from the sense-organs different is the mind; from the mind too the intellect is different; what is different from the intellect is That (Self).


3.43. Thus being conscious : 'That is different from the intellect'; and steadying the self with the self; kill the foe that is of the form of desire and that is hard to approach.


4.1. The Bhagavat said This changeless Yoga I had properly taught thus to Vivasvat; Vivasvat correctly told it ot Manu; and Manu declared to Iksvaku.


4.2. Thus the regal sages knew this, received in regualr succession. By the passage of long time, this Yoga has been however lost, O scorcher of enemies !


4.3. The self-same ancient Yoga has been taught now by Me to you on the ground that you are My devotee and friend too. This is the highest secret.


4.4. Arjuna said Your birth is later, [while] the birth of Vivasvat is earlier; how am then to understand that You had properly taught [him this] in the beginnig ?


4.5. The Bhagavat said O Arjuna, many births of Mine, as well as of yours have passed. All of them I do know, but you do not, O scorcher of foes !


4.6. Though [I am] unborn and the changeless Self; though I am the the Lord of [all] beings; yet presiding over My own nature I take birth by My own Trick-of-illusion.


4.7. For, whenever there is a decay of righteousness and the rise of unrighteousness, then, O descendant of Bharata, I send forth (or create) that is which the Self is unimportant.


4.8. For the protection of the good people, and for the destruction of evil-doers, and for the purpose of firmly establishing righteousness, I take birth in every age.


4.9. Whosoever knows thus correctly the divine birth and action of Mine, he, on abandoning the body does not go to rirth, [but] goes to Me, O Arjuna !


4.10. Many persons, who are free from passion, fear and anger; are full of Me; take refuge in Me; and have become pure by the austerity of wisdom-they have come to My being.


4.11. The way in which men resort to Me, in the same way I favour them. O son of Prtha, all sorts of men follow the path of Mine.


4.12. Those, who are desirous of success of their actions, perform sacrifices intending the deities. For, the success born of [ritualistic] actions is ick in the world of men.


4.13. The four-fold caste-structure has been created by Me, according to the division of [their respective] alities and actions. Though I am the creator of this, know Me as a changeless non-creator.


4.14. Actions do not stain Me; nor do I have a desire for the fruits [of actions] also. Whosoever comprehends Me as such, he is not bound by actions.


4.15. Realizing in this fashion, action had been under-taken also by ancient seekers of salvation. Hence, you too should perform, by all means, the more ancient action that had been performed by the ancients.


4.16. Even the wise are perplexed about what is action and what is non-action; I shall preperly teach you the action, by knowing which you shall be freed from evil.


4.17. Something has got to be understand of [good] action also; and something is to be understood of the wrong action; and something is to be understood of non-action. Difficult is to comprehend the way of action.


4.18. He, who finds non-action in the action, and action in the non-action, is an intelligent one, among men and is said to be a performer or destroyer of all actions.


4.19. He, whose every exertion is devoid of intention for the desirable objects, and whose actions are burnt up by the fire of wisdom-him the wise call a man of learning.


4.20. By abandoning attachment for fruits of actions, remaining ever content and depending on nothing, that person, even though he is engaged in action, does not at all perform anything.


4.21. Being rid of cravings, having mind and self (body) all controlled, abandoning all sense of possession, and performing exclusively bodily action, he does not incur any sin.


4.22. Remaining contended wiht the gain brought by chance, transcending the dualities (pairs of opposites), entertaining no jealously, and remaning eal in success and in failure, he does not get bound, even when he acts.


4.23. The action gets dissolved completely in the case of the person who undertakes it for the sake of sacrifice; who is rid of attachment and is freed; and who has his mind fixed in wisdom.


4.24. The Brahman-oblation that is to be offered ot the Brahman, is poured into the Brahman-fire by the Brahman; it is nothing but the Brahman that is to be attained by him whose deep contemplation is the [said] Brahman-action.


4.25. Certain other men of Yoga are completely devoted to yajna, connected with the devas and offer that yajna, simply as a yajna, into the insatiable fire of the Brahman.


4.26. [Yet] others offer the sense-organs like sense-of-hearing and the rest into the fiires of [their] restrainer; others offer the objects like sound and the rest into the fires of the sense-organs.


4.27. Some others offer all actions of their sense-organs and the actions of their life-breath into the fire of Yoga of the self control, set ablaze by wisdom.


4.28. [These] are [respectively] the performs of sacrifices with material objects, the performers of sacrifices with penance, and the performers of sacrifices with Yoga. Likewise [there are] yet other ascetics with rigid vows whose sacrifices are the svadhyaya-knowledge.


4.29. - 4.30. [Some sages] offer the prana into the apana; like-wise others offer the apana into the prana. Having controlled both the courses of the prana and apana, the same sages, with their desire fulfilled by the above activities, and with their food restricted, offer the pranas into pranas. All these persons know what sacrifices are and have their sins destroyed by sacrifices.


4.31. The eaters of the sacrifice-ordained (or sacrificial remnant) nectar, attain the eternal Brahman. [Even] this world is not for a non-sacrificer, how can there be the other ? O best of the Kurus !


4.32. Thus, sacrifices of many varieties have been elaborated in the mouth of the Brahman. Know them all as having sprung from actions. By knowing thus you shall be liberated.


Dr.S.Sankaranarayan did not comment on this sloka


4.34. This you should learn [from those, endowed with knowledge], by prostration, by iniry and by service [all offered to them]; those who are endowed with knowledge and are capable of showing the truth will give you the truth nearby;


4.35. By knowing which you shall not get deluded once again in this manner, O son of Pandu; and by which means you shall see all beings without exception in [your] Self i.e., in Me.


4.36. Even if you are the highest sinner amongst all sinners, you shall cross over [the ocean of] all the sin just by the boat of knowledge.


4.37. Just as the fire, well inflamed, reduces the fuels to ashes, so also the fire of knowledge reduces all actions to ashes.


4.38. In this world there exists no purifier comparabel to knowledge. One who becomes perfect in Yoga finds this, on his own accord, in his Self in course of time.


4.39. He, who has faith, gains knowledge, if he is solely intending upon it and has his sense-organs well-controlled; having gained the knowledge, he attains, before long, the Peace Supreme.


4.40. But he, who is ignorant and has no faith, perishes, with his self (mind) full of doubts. Neither this world nor the other, nor happiness is for a person, who is by nature is full of doubts.


4.41. O Dhananjaya ! Actions do not bind him who has renounced [all] actions through Yoga; who has cut off his doubts by the sword of knowledge; and who is a master of his own self.


4.42. Therefore, thus cutting off, by means of knowledge-sword, the doubt that has sprung from ignornace and exists in [your] heart, practise the Yoga ! Stand up ! O descendant of Bharata !


5.1. Arjuna said O krsna, you commend renunciation of action and again the Yoga of action; which one of these two is superior [to the other] ? Please tell me that for certain.


5.2. The Bhagavat said Both renunciation and the Yoga of action effect salvation. But, of these two, the Yoga of action is better than renunciation of action.


5.3. That person may be considered a man of permanent renunciation, who neither hates nor desires. For, O mighty-armed ! he who is free from the pairs [of opposites] is easily released from bondage [of action].


5.4. The childish, and not the wise, proclaim the paths of knowledge and the Yoga as different. He, who has properly resorted to even one [of these two], gets the fruit of both.


5.5. What state is reached by men of knowledge-path the same is reached by men of Yoga subseently. [So] whosoever sees the knowledge-path and the Yoga to be one, he sees [correctly].


5.6. O mighty-armed (Arjuna) ! Renunciation is certainly hard to attain excepting through Yoga; the sage who is the master of Yoga attains the Brahman, before long.


5.7. A master of Yoga, whose self (mind and intellect) is very pure and is fully subdued, the sense-organs controlled, and Soul is [realised to be] the Soul of all beings-he is not stained, eventhough he is a performer [of actions].


5.8. A master of Yoga, knowing the reality would think 'I do not perform any action at all'. For, he who, while seeing, hearing, touching, smelling, eating, going, sleeping and breathing;


5.9. Taking, rejecting, receiving, opening and closing the eyes, bears in mind that the sense-organs are on their respective objects; and


5.10. Who performs actions by offering them to the Brahman and giving up attachment-he is not stained by sin just as the lotus-leaf is [not stained] by water.


5.11. Having given up attachment, the men of Yoga perform action, just with the body, with the mind, with intellect and also with sense-organs, for attaining the Self.


5.12. Having abandoned [the attachment for] the fruit of actions, the master of Yoga attains the highest Peace. [But] the person, other than the master of Yoga, attached to the fruit of action, is bound by his action born of desire.


5.13. Having renounced all actions by mind, a man of self-control, dwells happily in his body, a nine-win-dowed mansion, neither performing, nor causing others to perform [actions].


5.14. The Lord (Self) acires neither the state of being a creator of the world, nor the actions, nor the connecting with the fruits of their actions. But it is the inherent nature [in It] that exerts.


5.15. The Omnimanifest (Soul) takes [upon Itself] neither sin nor merit [born] of any [action]. But, the perfect knowledge is clouded by Illusion and hence the creatures are deluded.


5.16. In the case of those whose Illusion has been, however, destroyed by the Self-knowledge, then for them that knowledge illumines itself, like the sun.


5.17. Those, who have their intellect and self (mind) gone to This; who have established themselves in This and have This [alone] as their supreme goal; and who have washed off their sins by means of [perfect] knowledge-they reach a state from which there is no more return.


5.18. The wise men look, by nature, eally upon a Brahmana, rich in learning and humility, on a cow, on an elephant, and on a mere dog and on a dog-cooker (an out-caste).


5.19. The Brahman-knower, who is disillusioned, who is established in Brahman and has a firm intellect, would neither rejoice on meeting a friend nor get agitated on meeting a foe.


5.20. He who, with his self (mind) not attached to the external contacts, finds happiness in the Self-that person, with his self engaged in the Yoga, pervades easily, suffering no loss, the Brahman.


5.21. The enjoyments that are born of contacts [with objects] are indeed nothing but sources of misery and have beginning and end. [Hence], an intelligent man does not get delighted in them, O son of Kunti !


5.22. Whosoever, right here, before abandoning the body, is capable of bearing the force sprung from desire and wrath-he is considered to be a man of Yoga and a happy man.


5.23. He, whose pleasure, delight and again light are just within-O son of Prtha ! he attains the supreme Yoga, himself becoming the Brahman.


5.24. The seers, whose dirts have decayed; by whom dualities have been out off; whose self (mind) is controlled; and who are delighted in the welfare of all; they gain the Brahman, the Tranil One.


5.25. At all times there is the tranil Brahman for the ascetics who have severed their connection with desire and anger, who have controlled their mind and have realised their Self.


5.26. Warding off the external contacts outside; making the sense of sight in the middle of the two wandering ones; counter-balancing both the forward and backward moving forces that travel within what acts crookedly;


5.27. The sage, who has controlled his sense-organs, mind and intellect; whose chief aim is emancipation; and from whom desire, fear and wrath have departed-he remains just free always.


5.28. Having known Me as the Enjoyer of [the fruits of] sacrifices and austerties, as the great Lord of all the worlds, and as the Friend of all beings, he (the man of Yoga) attains peace.


5.29. There is no such translation for this sloka.


6.1. The Bhagavat said He who performs his bounden action, not depending on its fruit, in the man of renunciation and also the man of Yoga ! and not he, who remains [simply] without his fires and actions [is a Samnyasin or a Yogin]


6.2. What [the learned] call renunciation, O son of Pandu, know that to be [the same as] the Yoga. For without renouncing intention [for fruit], one does not become a man of Yoga.


6.3. For a sage, who is desirous of mounting upon the Yoga, action is said to be the cause; for the same [sage], when he has mounted upon the Yoga, ietude is said to be the cause.


6.4. When, a person indulges himself neither in what is desired by the senses nor in the actions [for it], then [alone], being a man renouncing all intentions, he is said to have mounted on the Yoga.


6.5. Let a person lift the Self by self and let him not depress the Self. For, the self alone is the friend of the Self and self alone is the foe of the Self.


6.6. The self is the friend of that Self by Which the self has been verily subdued; but [in the case of] a person with an unsubdued self, the self alone would abide in enmity like an enemy.


6.7. The thinking of the person, with subdued mind and [hence] with complete calmness, remains in eilibrium in the case of others and of himself, in cold and heat, in pleasure and pain, like-wise in honour and dishonour.


6.8. He, whose self (mind) is satisfied with knowledge and with what consists of varied thoughts; who remains peak-like and has completely subdued his sense organs; and to whom a clod, a stone and a piece of gold are the same-that man of Yoga is called a master of Yoga.


6.9. He whose mind is eal in the case of the friend, companion, enemy, the indifferent one, the one who remains in the middle, the foe, the relative, the righteous and also the sinful-he excells [all].


6.10. Let the man of Yoga yoke always the self (mind) by remaining alone in a lonely place, with his mind and self (body) controlled, without desire and without the sense of possession.


6.11. Setting up in a clean place his own [suitable] firm seat which is predominantly of cloth, skin and kusa-grass, and which, is neither too high nor too low for him;


6.12. Sitting there on the seat and making the mind single-pointed, let him, with the activities of his mind and senses subdued, practise Yoga for self-purification.


6.13. Holding the body, the head and the neck erect and motionless; remaining firm; looking properly at his own nose-tip; and not looking at [different] directions;


6.14. Being calm-minded, fearless, firm in the vow of celibacy; controlling mind fully; let the master of Yoga remain, fixing his mind in Me and having Me [alone] as his supreme goal.


6.15. Yoking his self (mind) incessantly in this manner, My devotee, with mind not attached to anything else, realises peace which culminates in the nirvana and is in the form of ending in Me.


6.16. Yoga is neither for him who eats too much; nor for him who totally abstains from eating; nor for him who is prone to sleep too much; and nor for him who keeps awake too much.


6.17. The Yoga becomes a misery-killer for him whose effort for food is appropriate, exertion in activities is proper, and sleep and waking are proportionate.


6.18. When [his] well-controlled mind gets established in nothing but the Self and he is free from craving for any desired object-at that time his is called a master of Yoga.


6.19. 'Just as a lamp in the windless place does not shake' - This simile is recalled in the case of the man of Yoga, with subdued mind, practising the Yoga in the Self.


6.20. Where the mind, well-restrained through Yoga-practice, remains iet; again where, observing, by the self, nothing but the Self, he (Yogi) is satisfied in the Self;


6.21. Where he realises that limitless Bliss Which is to be grasped by intellect and is beyond sences; remaining Where he does not stir out from the Reality;


6.22. And having attained Which, he does not think of any other gain as superior to That; being established in Which he is not shaken much by misery, however powerful that may be;


6.23. That he would realise to be the cause for [his] cessation of [his] contact with misery and to be the one made known by Yoga. With determination That is to be yoked in Yoga by a person of undepressed mind (or of the depressed mind).


6.24. In order ot renounce completely all desires that are born of intention, let a person, restraining the group of sense-organs from all sides by mind alone;


6.25. Very slowly remain iet, keeping the mind well established in the Self by means of the intellect held in steadiness; and lest him not think of anything (object).


6.26. By whatever things the shaky and unsteady mind goes astray, from those things let him restrain it and bring it back to the control of the Self alone.


6.27. Indeed the Supreme Bliss comes to this highly tranil-minded man of Yoga, whose passions remain ietened, who has become the Brahman and who is free from sins.


6.28. Thus yoking the self always, the man of Yoga, with subdued mind, easily attains a complete union [viz.,] the Brahman.


6.29. He, who has yoked the self in Yoga and observes everything eally perceives the Self to be abiding in all beings and all beings to be abiding in the Self.


6.30. He who observes Me in all and observes all in Me-for him I am not lost and he too is not lost for me.


6.31. He, who, established firmly in the oneness (of Me), experiences Me immanent in all beings-that man of Yoga, is never stained, in whatever stage he may be.


6.32. Whosoever finds pleasure or pain eally in all as in the case of himself-that person is considered to be a great man of Yoga, O Arjuna !


6.33. Arjuna said This Yoga of eal-mindedness which has been spoken of by You, O slayer of Mandhu, I do not find [any] proper foundation for it, because of the unsteadiness of the mind.


6.34. O Krsna ! The mind is indeed unsteady, destructive, strong and obstinate; to control it, I believe, is very difficult, just as to control the wind.


6.35. The Bhagavat said O mighty-armed ! No doubt, the mind is unsteady and is hard to control. But it is controlled by practice and through an attitude of desirelessness, O son of Kunti !


6.36. My belief is that attaining Yoga is difficult for a man of uncontrolled self (mind); but it is possible to attain by [proper] means by a person who exerts with his subdued self.


6.37. Arjuna said A person who has faith and is desirous of reaching the path (goal) of the good; [but] whose mind has severed from the Yoga; to which goal does he go, having failed to attain the success in Yoga ? O Krsna !


Dr.S.Sankaranarayan did not comment on this sloka


6.39. Please dispel this doubt of mine completely. But for Yourself, O Krsna, no eradicator of this doubt is possible.


6.40. The Bhagavat said O dear Partha ! Neither in this [world], nor in the other is there a destruction for him. Certainly, no performer of an auspicious act does ever come to a grievous state.


6.41. Having attained the worlds of performers of pious acts, [and] having resided there for years of Sasvata, the fallen-from-Yoga is born [again] in the house of the pure persons, who are rich.


6.42. Or, he is born (rorn) nowhere other than in the family of the intelligent men of Yoga; for, this birth is more difficult to get in the world.


6.43. There in that life, he gains (regains) that link of mentality transmitted from his former body. Conseently once again he strives for a full success, O rejoicer of the Kurus !


6.44. Being not a master of himself, he is dragged only by that former practice (its mental impression); only a seeker of the knowledge of the Yoga passes over what strengthens the [sacred] text.


6.45. After that, the assiduously striving man of Yoga, having his sins completely cleansed and being perfected through many briths, reaches the Supreme Goal.


6.46. The man of Yoga is superior to the men of austerities and is considered superior even to the men of knowledge; and the man of Yoga is superior to the men of action. Therefore, O Arjuna ! you shall become a man of Yoga.


6.47. He, who has faith and serves Me with his inner self gone to Me, he is considered by Me as the best master of Yoga, among all the men of Yoga.


7.1. The Bhagavat said O son of Prtha, hear [from Me] how, having your mind attached to Me, practising Yoga and taking refuge in Me, you shall understand Me fully, without any doubt.


7.2. I Shall teach you this knowledge in full together with action; for a person who has known this there remains in this world nothing else to be known.


7.3. Among thousands of men, perchance, one makes effort for the determined knowledge. Among those, having the determined knowledge-even though they make effort-perchance one realises Me correctly.


7.4. My nature is divided eightfold, such as the Earth, the Water, the Fire, the Wind, the Ether, the Mind, and also the Intellect and the Ego;


7.5. This is the lower [nature of Mine]. Not different from this is My superior nature which has become the individual Soul and by which this world is maintained. O mighty armed (Arjuna), you must know this.


7.6. All beings are born of this womb. Hence keep [them] nearby. I am the origin as well as the dissolution of the entire world.


7.7. There exists nothing beyond Me, O Dhananjaya; all this is strung on Me just as the groups of pearls on a string.


7.8. O son of Kunti ! I am the taste in waters; the light in the moon and the sun; the best hymn (OM) in the entire Vedas; the sound that exists in the ether (or the mystic hymnal sound in the entire Vedas-a sound that is in the ether); and the manly vigour in men.


7.9. I am the pure smell in the earth; I am also the brilliance in the sun; I am the life in al beings and austerity in the ascetics.


7.10. O son of Prtha ! Know Me as the eternal seed of all beings; I am the intellect of the intellectuals and the brillinace of the brilliant.


7.11. Of the strong, I am the strength that is free from desire and attachment. O best of the Bharatas, in [all] beings I am the desire which is not opposed to attributes.


7.12. Whatever beings are there [in the universe]-whether they are of the Sattva or of Rajas or of Tamas (Strands)- be sure that they are from Me; I am not in them, but they are in Me.


7.13. Being duluded by these three beings of the Strands, this entire world does not recognise Me Who am eternal and transcending these [Strands].


7.14. This is My play (daivi), trick-of-Illusion composed of the Strands and is hard to cross over. Those, who resort to Me alone-they cross over the trick-of-Illusion.


7.15. The deluded evil-doers, the vilest men, who are robbed of knowledge by the trick-of-Illusion and have taken refuge in the demoniac nature-they do not resort to Me.


7.16. Men of good action who worship Me always are of four types: the afflicted, the seeker of knowledge, the seeker of wealth and the man of wisdom, O best among the Bharatas !


7.17. Of them, the man of wisdom, being always attached [to Me] with single-pointed devotion excels [others]. For, I am dear to the man of wisdom above all personal gains and he is dear to Me.


7.18. All these are noble persons, indeed. But the man of wisdom is considered as the very Soul of [Mine]. For, with his self (mind) that has mastered the Yoga, he has resorted to nothing but Me as his most supreme goal.


7.19. At the end of many births, one attains Me with the conviction that 'All is Vasudeva' - that noble Soul is very difficult to get.


7.20. Being robbed of their wisdom by innumerable desires [and] being controlled by their own nature, persons take refuge in other deities by following one or the other religious regulations.


7.21. Whatever may be the form [of the deity] a devotee-whosoever he may be-desires to worship with faith, I assume that form which is firm and is according to [his] faith.


7.22. Endowed with that faith, he seeks to worship that deity and therefrom receives his desired objects that are ordained by none but Me.


7.23. But, that fruit of those men of poor intellect is finite. Those, who perform sacrifices, aiming at the gods, go to gods, and My devotees go to Me.


7.24. The men of poor intellect, are not conscious of the higher, changeless and supreme nature of Mine; and hence, they regard Me, the Unmanifest, to be a manifest one.


7.25. Being surrounded by the trick-of-yoga-Illusion, I am not clear to all; [and hence] this deluded world [of perceivers] does not recognise Me, the unborn and the undying.


7.26. O Arjuna, I know the beings that are gone off, that are present and are yet to be born; but no one, knows Me.


7.27. O descendant of Bharata, O scorcher of foes ! At the time of creation, all beings get delusion because of the illusion of pairs [of opposites] arising from desire and hatred.


7.28. But those men of virtuous deeds, whose sin has come to an end-they, being free from the delusion of pairs [of opposites], worship Me with firm resolve.


7.29. Those, who, relying on Me, strive to achieve freedom from old age and death-they realise all to be the Brahman and realise all the actions governing the Self.


7.30. Those who realise Me as one [identical] with what governs the beings, deities and with what governs the sacrifices-they, even at the moment of their journey, experience Me, with their mastering the Yoga.


Dr.S.Sankaranarayan did not comment on this sloka


8.2. Who is Lord-of-sacrifices (adhiyajna) [and] how ? Who in this body ? O slayer of Madhu ! How are You to be realised by the self-controlled ones at the time of their journey (i.e., death) also ?


8.3. The Bhagavat said The immutable Absolute is the Brahman. Its intrinsic nature is called the Lord of the self. The emitting activity that causes the birth of both the animate and the inanimate is named 'action '.


8.4. The changing nature is the lord of the material beings; the Person alone is the lord of the divinites; I am alone the Lord of sacrifices and I, the best of the embodied (Souls), dwell in this body.


8.5. Whosoever, at the time of death also remembering Me alone, sets forth by abandoning his body [behind], he attains My being. There is no doubt about it.


8.6. And also remembering whatever being, a person leaves his body at the end [of his life], that being alone he attains, O son of Kunti ! [Because] he has been constantly thinking about that being.


8.7. Therefore at all times keep Me in the mind and also fight; then, having your mind and intellect dedicated to Me, you will doubtlessly attain Me alone.


8.8. He, who is engaged in the after-reflection (who meditates) on the Supreme Divine Soul with his mind, remaining fixed in the practice-Yoga and [hence] passing over no other object - that person attains [that Supreme], O son of Prtha !


8.9. He, who meditates continuously on the Ancient Seer, the Ruler, the Subtler than the subtle, the Supporter of all, the Unimaginable-formed, the Sun-coloured, and That which is beyond the darkness;


8.10. That person endowed with a steady mind, with devotion and also with the Yoga-power, reaches at the time of journey that Supreme Divine Soul, by fixing properly the life-breath in between his eye brows.


8.11. That Unchanging One which the Veda-knowers speak of; Which the passion-free ascetics enter into; seeking Which they practise celibacy (or spiritual life); that Goal together with means [to reach It] I shall tell you.


8.12. Properly controlling all the gates [in the body]; well restraining the mind in the heat; fixing one's own prana in the head; taking resort to the firmness of the Yoga;


8.13. Reciting the single-syllabled Om, the very Brahman; meditating on Me; whosoever travels well, casting away [his] body-surely he attains My State.


8.14. And whosoever constantly bears Me in mind never attached to any other object-for this Yogin, ever devout, I am easy to attain, O son of Prtha !


8.15. Having attained Me, the men of great soul who have achieved the supreme perfection, do not get the transient rirth, a store-house of all troubles.


8.16. Till the Brahman [is attained], people do return from [each and every] world, O Arjuna ! But there is no rirth for one who has attained Me, O son of Kunti !


8.17. Those who know the day of Brahma as compassing one thousand yugas (world-ages), and night [also] as compassing one thousand yugas-those men know the day and night of Brahma.


8.18. While the day approaches, all manifestations issue forth from the unmanifest and while the night approaches they dissolve into the same that bears the name 'the unmanifest.'


8.19. Being born and born again, the self same multitude of beings gets dissolved while the night approaches, and issues forth willy-nilly while the day approaches, O son of Prtha !


8.20. But there exists another Being which is beyond this, and It is both manifest and unmanifest and is etnernal. It is this Being that does not perish while all [the other] beings perish.


8.21. [The scriptures] speak of This as Unmanifest and Changeless and declare This is to be the highest Goal. Having attained which people do not return, this is My highest abode.


8.22. The Supreme Soul. O son of Prtha, is attainable through devotion that admits no other things; having attained Which Soul, the men of Yoga do not get birth again; within Which exist the beings; and in Which everything is well established, O Arjuna !


8.23. Departing at what times the Yogins attain the non-return or the return only-those times I shall declare to you, O chief of the Bharatas !


8.24. The northern course [of the sun] consisting of six months, is fire, light, day and bright one. Departing in it, the Brahman-knowing men attain the Brahman .


8.25. The southern course [of the sun], consisting of six months, is smoke, night, and also dark. [Departing] in it, the Yogin attains the moon's light and he returns.


8.26. For, these two bright and dark courses are considered to be perpetual for the world. One attains the non-return by the first of these, and one returns back by the other one.


8.27. O son of Prtha, not a single Yogin, knowing these two courses, gets deluded. Therefore, O Arjuna, be practising Yoga connected with all times.


8.28. Having understood all this, the Yogin goes beyond whatever fruit of merit is ordained [in the scriptures] in case the Vedas [are recited], the sacrifices [performed], the austerities [observed], and also gifts [donated]; and he goes to the Supreme Primeval Abode.


9.1. The Bhagavat said To you, who is entertaining no displeasure, I shall clearly declare also this most secret knowledge, together with action, by knowing which you shall be free from evil.


9.2. This shines among the sciences; (this is) the secret of monarchs; it is a supreme purifier, it is comprehensible by immediate perception, is righteous, easy to do, and imperishable.


9.3. O scorcher of foes ! Having no faith in this Dharma, persons do not attain Me and remain eternally in the circuit of mundane existence, wrought with death.


9.4. This entire universe is pervaded by Me, having the unmanifest form (aspect); all beings exist in Me and I do not exist in them.


9.5. Yet, the beings do not exist in Me. Look at the Sovereign Yoga of Mine. My Self is the sustainer of the beings, does not exist in beings, and cuases beings to be born.


9.6. Just as the mighty wind exists in the ether, always moving [in it] everywhere, in the same manner all beings exist in Me. Be sure of it.


9.7. O son of Kunti, all beings pass into the nature [of Mine] at the end of the Kalpa (the age of universe); I send them forth again at the beginning of the [next] Kalpa.


9.8. Taking hold of My own nature I send forth again and again this entire host of beings, which is powerless under the control of [My] nature.


9.9. O Dhananjaya ! These acts do not bind Me, remaining as if unconcerned and unattached in these actions.


9.10. O son of Kunti ! On account of Me, Who remain (only) as an observer and as prime cause, the nature [of Mine] gives birth to [both] the moving and unmoving; hence this world moves in a circle.


9.11. Being unaware of the immutable highest Absolute Supreme nature of Mine, the deluded ones disregard Me dwelling in the human body.


9.12. [They] are of futile aspirations, futile actions, futile knowledge and wrong intellect; and they take recourse only to the delusive nature that is demoniac and also devilish.


9.13. O son of Prtha ! The great-souledmen, however, taking hold of the divine nature and having nothing else in their mind, adore Me by viewing Me as the imperishable prime cuase of beings.


9.14. Ever speaking of My glory, striving with firm resolve, paying homage to Me and being permanently endowed with devotion they worship Me.


9.15. [Of them] some worship Me by knowledge-sacrifice and others by offering sacrifices; [thus] they worship Me, the Universally-faced [either] as One [or] as Many.


9.16. I am determination; I am sacrifice; I am Svadha; I am the juice of the herb; I am the (Vedic) hymn; I am alone the clarified butter also; I am the [sacrificial] fire; (and) I am the act of offering.


9.17. I am the father, the mother, the sustainer and the paternal-grandsire of this world; [I am] the sacred object of knowledge, the syullable Om, the Rk, the Saman, and the Yajus too.


9.18. [I am] the method, the nourisher, the lord, the witness, the abode, the refuge, the good-hearted (friend), the origin, the dissolution, the sustenance, the repository and the imperishable seed [of the world].


9.19. I give heat; I hold back and also end forth rains; I am immortality and also death, the real and also the unreal, O Arjuna !


9.20. The masters of the three Vedas, the Somadrinkers, purified of their sins, aspire for the heavengoal by offering sacrifices to Me. They attain the meritorious world of the lord of gods and taste in the heaven the heavenly pleasures of the gods.


9.21. Having enjoyed that vast world of heaven, they, when their merit is exhausted, enter the world of the mortals. Thus the persons, who long for pleasure and continuously take refuge in the code of conduct prescribed by the Three Vedas, attain the state of going and coming.


9.22. Those men who, having nothing else [as their goal] worship Me everywhere and are thinking of Me [alone]; to them, who are constantly and fully attached [to Me], I bear acisition and the security of acisition.


9.23. O son of Kunti ! Even those who are the devotees of other gods and worship [them] with faith, worship Me alone, [but] following non-injunction;


9.24. Because, I am the enjoyer as well as the lord of all sacrifices. But they do not recognise Me correctly and hence they move away [from Me].


9.25. The votaries of the gods attain the gods; the votaries of the manes attain the manes; performers of sacrifices for the goblins attain the goblins; also the performers of scrifices for Me attain Me.


9.26. Whosoever with devotion offers Me a leaf, a flower, a fruit, or [a little] water, I taste that offered with devotion by one with well-controlled self (mind).


9.27. Whatever you do, whatever you eat, whatever oblation you offer, whatever gift you make and what-ever austerity you perform, O son of Kunti, do that as an offering to Me.


9.28. Thus, you shall be freed from the good and evi results which are the action-bonds. Having your innate nature immersed in the Yoga of renunciation and (thus) being fully liberated you shall attain Me.


9.29. I am the same in all beings; to Me none is hateful and none is dear; but whosoever worship Me with devotion, they are in Me and I am in them.


9.30. Even if an incorrigible evil-doer worships Me, not resorting to anything else [as his goal], he should be deemed to be righteous; for, he has undertaken his task properly.


9.31. Quickly he becomes righteous-souled (minded) and attains peace permanently. O son of Kunti ! I swear that my devotee gets never lost.


9.32. O son of Prtha, even those who are of sinful birth, [besides] women, men of working class, and the members of the fourth caste-even they, having taken refuge in Me, attain the highest goal.


9.33. Certainly it should be so in the case of the pious men of the priestly class and of the devoted royal seers. Having come to (i.e., being born in) this transient and joyless world, you should be devoted to Me.


9.34. Have your mind fixed on Me; be My devotee; offer scrifice to Me; [and] pay homage to Me; thus fixing your self (internal organ) and having Me as your supreme goal, you shall certainly attain Me.


10.1. The Bhagavat said O mighty-armed [Arjuna] ! Yet, again listen to My best message, which, with good intention, I shall declare to you, who are dear to Me.


10.2. Neither the hosts of gods, nor the great seers know My origin. For, I am the first, in every respect, among the gods and great seers.


10.3. Whosoever knows Me as the unborn and beginningless Absolute Lord of the universe, that person, not deluded among the mortals, is delivered from all sins.


10.4. Intellect, knowledge, steadiness, patience, truth, control [over sense-organs], tranility [of mind], pleasure, pain, birth, death, fear and courage;


10.5. [Also] non-injury, eanimity, contentment, austerity, charity, repute and ill-repute - all these diverse dispositions of beings emanate from none but Me.


10.6. The ancient Seven Great-Seers and also the Four Manus, of whom these creatures in this world are offsprings-they have been born as My mental dispositions.


10.7. He, who knows correctly this extensively manifesting power and the Yogic power of Mine-he is endowed with the unwavering Yoga. There is no doubt about it.


10.8. 'He is the source of all and from Him all comes forth' - Thus viewing, the wise men revere Me with devotion.


10.9. Having their mind fixed on Me, their life gone into Me, enlightening each other, and constantly talking of Me, they are pleased and are delighted.


10.10. To these persons, who are [thus] mingling [with Me] and revere [Me] with love, I grant that knowledge-Yoga by means of which they reach Me.


10.11. Out of compassion only towards these men, I, who remain as their very Self, destroy with teh shining light of wisdom, their darkness born of ignorance,


10.12. - 10.13. Arjuna said You are the Supreme Brahman, Supreme Abode, Supreme Purifier. All the seers and also the divine seer Narada, Asita Devala, Vyasa describe You as the Eternal Divine Soul, the unborn, all-manifesting First-God. You too say so to me.


10.14. What You tell me, I take all to be true, O Kesava ! For, O Bhagavat, neither the gods nor the great seers know Your manifestation.


Dr.S.Sankaranarayan did not comment on this sloka


10.16. You are [alone] capable of fully declaring the auspicious manifesting powers of Yours, by which manifesting power You remain pervading these worlds.


10.17. O Mighty Yogin ! How should I know You, meditating on You ? In what several entities, O Bhagavat, are You to be contemplated upon by me ?


10.18. In detail, please expound, once again Your own Yogic power and the manifesting power. O Janardana ! I don't feel contended in hearing Your nectar-[like exposition].


10.19. The Bhagavat said Yes. O the best among the Kurus ! I shall expound to you, only the chief auspicious manifesting powers of Mine. For, there would be no end to My details.


10.20. O coneror of sleep ! I am the Soul residing in the heart of all beings; I am the beginning, and the middle and also the very end of beings.


10.21. Of the sons of Aditi, I am Visnu; of the luminaries, the radiant Sun; of the Maruts, I am Marici; of the stars, I am the Moon.


10.22. Of the Vedas, I am the Samaveda; of the gods, I am Vasava (Indra); of the sense-organs, I am the mind; of the beings, I am the sentience.


10.23. And of the Rudras, I am Sankara; of the Yaksas and the Raksas, [I am] the Lord-of-Wealth (Kubera); of the Vasus, I am the Fire-god; of the mountains, I am the Meru.


10.24. Of the royal priests I am the chief viz., Brhaspati (the priest of gods), O son of Prtha, you should know that; of the army-generals, I am Skanda [the War-god]; of the water reservoirs, I am the ocean.


10.25. Of the great seers, I am Bhrgu; of the words, I am the Single-syllable (Om); of the sacrifices [performed with external objects], I am the sacrifice of muttering prayer; of the immovables, I am the Himalayan range.


10.26. Of all trees, I am the Pipal-tree; and of the divine seers, Narada; of the Gandharvas (the celestial musicians), Citraratha; of the perfected ones, the sage Kapila.


10.27. Of the horses, you should know Me to be the nectar-born Uccaihsravas (Indra's horse); of the best elephants, the Airavata (Indra's elephant); and of the men, their king.


10.28. Of the weapons, I am the Vajra [of Indra]; of the cows, I am the Wish-fullfilling Cow [of the heaven]; of the progenitors, I am Kandarpa (the god-of-love); of the serpents, I am Vasuki.


10.29. Of the snakes, I am Ananta; of the water-beings (water-deities), I am varuna; of the manes, I am Aryaman; of the controllers, I am Yama (the Death-god).


10.30. No such translation is available for this sloka.


10.31. Of the progenies of Diti (the demons), I am Prahlada; of the measuring ones, I am the shark; of rivers, I am the daughter of Jahnu (the Ganga).


10.32. Of the creations, I am the beginning, the end and also the middle, O Arjuna ! Of the sciences, [I am] the science of the Self; of arguers, I am the argument.


10.33. Of the syllables, I am A; of the compounds, the Dvandva; none but Me, is the immortal Time; I am the dispenser [of fruits actions] facing on all sides.


10.34. I am the Death that carries away all and also the Birth of all that are to be born; of the wives of men, I am the Fame, Fortune, Speech, Memory, Wisdom, Constancy and Patience.


10.35. Likewise, of the modes of singing [of the hymns], I am the Brhatsaman; of the metres, I am the Gayatri; of the months, I am the Margasirsa; of the seasons, I am the season abounding with flowers.


10.36. I am gambling of the fradulent; I am the brilliance of the brilliant; I am the victory; I am the resolution; I am the energy of the energetic.


10.37. Of the Vrsnis (the members of the Vrsni clan), I am the son of Vasudeva; of the sons of Pandu, Dhananjaya (Arjuna) [I am]; of the sages too, I am Vyasa; of the seers, the seer Usanas.


10.38. I am the punishment [at the hands] of the punishers; I am the political wisdom of those who seek victory; I am also silence of the secret ones; I am the knowledge of the knowers.


10.39. Further, O Arjuna, I am that which is the seed of all beings; there is no being, whether moving or non-moving, that could exist without Me.


10.40. O scorcher of foes ! There is no end to My extraordinary manifesting Power. The above details of [My] manifesting power have been declared by Me only by way of examples.


10.41. Whatsoever being exists with the manifesting power, and with beauty and vigour, be sure that it is born only of a bit of My illuminant.


10.42. Or, O Arjuna ! Why this detailed statement ? I remain, pervading this entire universe with a single fraction [of Myself].


11.1. Arjuna said My delusion has completely gone thanks to the great and mysterious discourse which is termed as a science governing the Soul and which You have delivered by way of favouring me.


11.2. The origin and the dissolution of beings have been listened to in detail by me from You, O Lotus-eyed One, and also to [Your] inexhaustible greatness.


11.3. As You describe Yourself as the Supreme Lord [of all], it must be so. [Hence], O Supreme Self, I desire to perceive Your Lordly form.


11.4. O Master ! If you think that it is possible for me to see that form, then, O Lord of the Yogins, please show me Your Immortal Self.


11.5. The Bhagavat said Behold, O son of Prtha, My divine forms in hundreds and in thousands and of varied nature and of varied colours and varied shapes.


11.6. Behold the Adityas, the Vasus, the Rudras, the twin Asvins, and the Maruts; O son of Pandu, behold also many wonders that had never been seen before.


11.7. Now, behold the entire universe, including the moving and the unmoving, and whatsoever else you desire to see-all established in one here, in My body, O Gudakesa (Arjuna) !


11.8. But, you cannot see Me simply with this eye of yours [Hence], I give you the divine eye. [Now] behold the Lordly form of Mine.


11.9. Sanjaya said O king ! Having thus stated, Hari (Krsna), the mighty Lord of the Yogins, showed to the son of Prtha [His own] Supreme Lordly form;


11.10. That has many mouths and eyes, many wondrous sights, many heavenly ornaments, and many heavenly weapons held ready;


11.11. That wears heavenly garlands and garments; has the unguent of heavenly sandal paste; it is all wonderful, shining (or godly), infinite; and it has faces in all directions.


11.12. If the splendour of a thousand suns were to burst forth at once in the sky, would that be eal to the splendour of that Mighty Self ?


11.13. At that time the son of Pandu beheld there in the body of the God-of-gods, the entire universe, united in one and [yet] divided into many groups.


11.14. Then, possessed by amazement and with his bodily hair thrilled, Dhananjaya (Arjuna) with his head bowed to the God and with folded palms spoke [to Him].


11.15. Arjuna said O God ! In Your body I behold all gods and also hosts of different kinds of beings-the Lord Brahma seated on the lotus-seat; and all the seers and all the glowing serpents.


11.16. I behold You of many arms, bellies, mouths and eyes and of infinite forms on all sides; of You, I find neither the end, nor the centre, nor the beginnng too, O Lord of the universe, O Universal-formed One !


11.17. I behold You as having crowns, clubs and discs; as a mass of radiance, shining on all sides, hard to look at and on each side blazing like burning fire and the sun; and as an immeasurable one.


11.18. You are the imperishable, the Supreme Being to be known; You are the ultimate place of rest for this universe; You are changeless and the guardian of the pious act of the Satvatas; You are the everlasting Soul, I believe.


11.19. I observe You having to beginning, no middle and no end; having infinite creative power, and infinite arms; as havig the moon and the sun for Your eyes, and the blazing fire for Your mouth; [and] as acorching this universe with Your rediance.


11.20. This space in between the heaven and the earth as well as all the directions are pervaded singly by You; seeing this wondrous form of Yours as such, O Exalted Soul, the triple world is very much frightened.


11.21. These hosts of gods enter into You; some frightened ones recite [hymns] with folded palms; simply crying 'Hail !', the hosts of great seers praise You with the excellent praising hymns.


11.22. The Rudras, the Adityas, the Vasus, the Sadhyas, the Visvas (Visvadevas), the twin Asvins and the Maruts, and the Steam-drinkers (Manes) and the hosts of the Gandharvas, the Yoksas, the demons and the perfected ones - all gaze on You and are ite amazed.


11.23. O Mighty-armed One ! Having seen Your mighty form that has many faces and eyes, many arms, thighs and feet, and many bellies, and is terrible with many tusks; the worlds are frightened and so also myself.


11.24. As I observe You [with form] touching the sky; blazing; having many colours, mouths wide open, eyes blazing and large; I am terrified in my inner soul (mind); and I do not get courage and peace, O Visnu !


11.25. By merely seeing Your faces that are frightening with tusks and are looking like the fire of destruction, I do not know the arters and get no peace. Have mercy, O Lord of gods ! O Abode of the Universe !


11.26. All these sons of Dhrtarastra along with the entire hosts of kings, this Bhisma, this Drona and this son of the charioteer (Karna), together with the chief warriors of ours too;


11.27. They enter, hastening, into Your terrible mouths, frightening with tusks; some [of them], sticking in between Your teeth, are clearly visible with their heads powered.


11.28. Just as many water-rapids of the rivers race heading towards the ocean alone, in the same manner these heroes of the world of men do enter into Your mouths flaming all around.


11.29. Just as with full speed, the moths enter into the flaming fire for their own destruction, in the same manner the worlds also do enter, for their own destruction with full speed, into the mouths of Yours.


11.30. Devouring, on all sides with Your blazing mouths, the entire worlds, You are licking up; Your terrible rays scroch the entire universe filling it with their radiance, O Visnu !


11.31. Please, tell me who You are with a terrible form; O the Best of gods ! Salutation to You, please be merciful. I am desirious of knowing You, the Primal One in detail; for I do not clearly comprehend Your behaviour.


11.32. The Bhagavat said I am the Time, the world-destroyer, engaged here in withdrawing the worlds that are overgrown; even without you (your fighting) all the warriors, standing in the rival armies, would cease to be.


11.33. Therefore, stand up, win glory, and vanishing foes, enjoy the rich kingdom; these [foes] have already been killed by Myself; [hence] be a mere token cause [in their destruction], O ambidextrous archer !


11.34. Slay Drona and Bhisma, and Jayadratha, and Karna as well as the other heroes of the world-all already slain by Me. Do not get distressed; fight; you shall vanish enemies in the battle.


11.35. Sanjaya said On hearing this speach of Kesava, the crowned-prince (Arjuna) had his palms folded; and trembling he protstrated himself to Krsna; and stammering, and being very much afraid and bowing down, he spoke to Him again.


11.36. Arjuna said O Lord of sense-organs (Krsna) ! It is appropriate that the universe rejoices and feels exceedingly delighted by the high glory of yours; that in fear the demons fly on all directions; and that the hosts of the perfected ones bow down [to You].


11.37. O Mighty One ! Why should they not bow down to You, the Primal Creater, Who are greater than even Brahma (personal god) ? O Endless One, O Lord of gods, O Abode of the universe ! You are unalterable, existent, non-existent and also that which is beyond both.


11.38. You are the Primal God; You are the Ancient Soul; You are the transcending place of rest for this universe; You are the knower and the knowable; You are the Highest Abode; and the universe with its infinite forms is pervaded by You.


11.39. You are Vayu, Yama, Agni, Varuna, the Moon, Prajapati and the Great-paternal-grand-father; Salutation and salutation thousand times to You; and again also more salutation and salutation to You.


11.40. Salutation to You in the front and behind; salutation to You, just on all sides, O One Who are All ! You are of infinite might and of immeasurable powers; and You pervade all and hence You are all.


11.41. Taking You for a [mere] companion, not knowing this greatness of Yours, and out of my carelessness or through even affection, whatever I have importunately called You as O Krsna, O Yadava, O Comrade; and,


11.42. Whatever disrespect was shown by me to You, to make fun of You in the course of play, or while on the bed, or on the seat, or at meals, either alone, or in the presence of repectable persons - for that I beg pardon of You, the Unconceivable One, O Acyuta !


11.43. You are the father of the world of the moving and unmoving; You are the great preceptor of this universe; in the triad of worlds there is no one eal to You-How can there be anyone else superior ? - having greatness not comprehended.


11.44. Hence, paying homage, and prostrating may body, I solicit grace of You, the Lord praisworthy. O God ! Be pleased to bear with me, just as a beloved father with his beloved son and just as a dear friend with his dear friend.


11.45. I am thrilled by seeing what has not been seen earlier; and my mind is very much distressed with fear; show me the same (usual) form of Yours; kindly be appeased O God ! Lord of gods ! O Abode of the worlds !


11.46. I desire to see You in the same manner, wearing crown, holding the club and the discuss in hand; please be with the same form having four hands, O Thousand-armed One ! O Universal Form !


11.47. The Bhagavat said Being gracious towards you, I have shown you, O Arjuna, this supreme form, as a result of [Your] concentration on the Self; this form of Mine full of splendour universal , unending and primal, has been never seen before by anybody other than your-self.


11.48. Not by the knowledge of the Vedas and sacrifices, nor by making gifts, nor by the rituals, nor by severe austerities, can I be seen in this form in the world of men, by anybody other than yourself, O the great hero of the Kurus !


11.49. Let there be no distress and no bewilderment in you by seeing this terrific and violent form of Mine; being free from fear, cheerful at heart, behold again this form of Mine which is the same [as before].


11.50. Having said to Arjuna as above, Vasudeva revealed His own tiny form; assuming His gentle body once again, the Mighty Soul (Krsna) consoled the frightened Arjuna.


11.51. Arjuna said On seeing this gentle human form of Yours, O Janardana, now I have regained my nature and have now collected my thinking faculty.


11.52. The Bhagavat said This form of Mine, which you have just observed is extremely difficult to observe; even gods are always curious of observing this form.


11.53. Neither by reciting Vedas, no by obseving austerity, nor by offering gifts, nor by performing sacrifice, can I be observed in this manner as you have see Me now.


11.54. But, through an undeviating devotion, it is possible to know, and to observe and also to enter into Me as such, O Arjuna ! O scorcher of foes !


11.55. He, who performs actions for [attaining] Me; who regards Me as his supreme goal; who is devoted to Me; who is free from attachment; and who is free from hatred towards all beings-he attains me, O son of Pandu !


12.1. Arjuna said Those devotees who, being constantly attached [to You], worship You thus; and also those who [worship] the motionless Unmanifest-of these who who are the best knowers of Yoga ?


12.2. The Bhagavat said Those, who, causing their mind to enter well into Me, and being permanently attached [to Me], and endowed with an extraordinary faith, worship Me - they are considered by Me to be the best among the masters of Yoga.


Dr.S.Sankaranarayan did not comment on this sloka


12.4. Who, by restraining properly the group of sense-organs have eanimity at all stages, and find pleasure in the welfare of all beings - they attain nothing but Me.


12.5. (But) the trouble is much more for them, who have their mind fixed on the Unmanifest; for the Unmanifest-goal is attained with difficulty by men, bearing body.


12.6. On the other hand, those who, having renounced all their actions in Me, have Me [alone] their goal; and revere Me, meditating on Me by that Yoga alone, which admits no other element but Me in it;


12.7. Of them, having their mind completely entered in Me, I become, before long, a redeemer from the ocean of the death-cycle, O son of Prtha !


12.8. [Hence], fix your mind on nothing but Me; cuase your taught to settle in Me. Thus resorting to the best Yoga, you will dwell in Me alone.


12.9. In case you are not able to cause your mind to enter completley into Me, then, O Dhananjaya ! seek to attain Me by the practice-Yoga.


12.10. If you are incapable of doing a [steady] practice, then have, your chief aim, of performing actions for Me. Even by performing actions for Me, You shall attain success.


12.11. Now, if you are not capable of doing this too, then taking resort to My Yoga renounce the fruit of all action, with your self (mind) subdued.


12.12. For, knowledge is superior to practice; because of knowledge, meditation becomes pre-eminent; from meditation issues the renunciation of fruits of actions; and to renunciation, peace remains next.


12.13. He, who is not a hater, [but] only a compassionate friend of every being; who is free from the sense of 'mine, and the sense of 'I'; who is even minded in pain and pleasure and is endowed with forbearance;


12.14. Who remains well-content and is a man of Yoga at all times; who is self-controlled and is firmly resolute; and who has offered to Me his mind and intellect-that devotee of Mine is dear to Me.


12.15. He, on account of whom the world does not get agitated; who too does not feel agitated on account of the world; who is free from joy and impatience, fear and anxiety-he is dear to Me.


12.16. He, who does not expect [anything]; who is pure, dexterous, unconcerned, untroubled; and who has renonced all his undertakings all around-that devotee of Mine is dear to Me.


12.17. He, who neither delights no hates, nor grieves, nor craves; who has renounced both the good and the bad results [of actions] and is full of devotion [to Me]-he is dear to Me.


12.19. To whom blame and praise are eal; who is silent (does not over-speak) and is well content with one thing or other [that comes to him]; who has no fixed thought [in the mundane life]; who is [yet] steady-minded [in spiritual practice] and is full of devotion-that man is dear to Me.


12.20. Those, who resort, as instructed above, to this duty [conducive to] immortality, who have faith [in it] and have Me alone their goal - those devotees are exceedingly dear to Me.


13.2. The Bhagavat said O son of Kunti ! This [physical] hody is called 'Field' [and decayer-cum-protector]; He, who sensitiezes it - His knowers call Him properly as 'Field-sensitizer'.


13.3. O descendant of Bharata ! You should know Me to be also the Field-sensitizer in the Fields of all. The knowledge of the Field and the Field-sensitizer-that knowledge is [in fact] the understanding of Me.


13.4. What that Field is and of what nature it is; why it modifies, whence and what; and who he (the Field-sensitizer) is; and of what nature He is; listen to [all] that from Me collectively.


13.5. This has been sung many times by sages, and also has been clearly decided in the various Vedas in different contexts by means of [their] words that are suggestive of the Brahman (i.e. in the Upanisads) and are full of reasoning.


13.6. The [five] great elements, the Egotism. The Intellect, the Unmanifest, and also the ten organs and the one (organ and the) five objects of the sense-organs;


13.7. The desire, the hatred. the pleasure, the pain, the aggregate, the sensibility and the feeling of satisfaction (or self-?nd) : This, together with modification, is what is collectively called 'the Field, together with modification'.


13.8. Absence of pride; absence of hypocricy; harm-lessness; patience; uprightness; service to the preceptor; purity [of mind and body]; steadfastness; self-control;


13.9. Absence of desire for sense-objects; and also absence of egotism; pondering over the evils of birth, death, old age, sickness and sorrow;


13.10. Non-attachment; detachment towards [one's] children, wives, houses and the like; and a constant eal-mindedness on the occurrence of the desirable and the undesirable things;


13.11. And an unfailing devotion towards Me, with the Yoga of non-difference; resorting to solitary place; distaste for a crowd of people;


13.12. Constancy in the Self-knowledge; and viewing things of knowing the Reality-all this is declared to be [conducive to or manifesting] true knowledge, and what is opposed to this is [conducive to or manifesting] wrong knowledge.


13.13. I shall describe that which is to be known, by knowing which one attains freedom from death : beginningless is the Supreme Brahman; It is said to be neither existent nor non-existent.


13.14. It has hands and feet of all, has eyes, heads and faces of all, has ears of all in the world; It remains enveloping all.


13.15. It causes all the sense-alities to shine; [yet] It is without any sense-organ; It is unattached, yet all-supporting; It is free from the Strands, yet enjoys the Strands.


13.16. It is without and within every being and is unmoving and yet moving too; due to Its subtle nature It is incomprehensible; It exists far away, yet near It is.


13.17. It remains undistinguished (common) in the distinguished [beings], and appears as if distinguished. It is to be known as the supporter of beings, and also as [their] swallower and orginator.


13.18. This is the Light even of [all] the lights, [and] is stated to be beyond darkness; It is to be known by [the above] knowledge; It is to be attained [only] by knowledge; and It distinctly remains in the heart of all.


13.19. This field as well as the knowledge and what is to be known, all are mentioned collectively; clearly understanding this, My devotee becomes worthy of My state.


13.20. Both the Material Cause and the Soul too are beginningless, you should know this; you should also know that the modifications and Strands are born of the Material Cause.


13.21. In creating [the process of] cause-and-effect, the Material Cause is said to be the basis; and in experiencing pleasure and pain, the Soul is said to be the basis.


13.22. For, the Soul, seated on the Material Cause, enjoys the Strands born of the Material Cause; His attachment to the Strands is the cause for his births in the good and evil wombs.


13.23. The Supreme Soul in this [corporeal] body is called the Spectator, the Assentor, the Supporter, the Experiencer, the Mighty Lord and also the Supreme Self.


13.24. He who knows, in this manner, the Soul and the Material Cause together with Strands-he is not born again, even though he behaves in different ways.


13.25. [However] by means of meditation, certain persons (Yogis) perceive the Self as the Self in the self (the heart etc.); others by the knowledge-Yoga; and others by the action-Yoga.


13.26. But others, who have no knowledge of this nature, listen from others and practise reflection [accordingly] they too, being devoted to what they have heard, do cross over death.


13.27. Whatever living being is born, stationary or moving, you should know that all this has a close connection with the Field and the Field-sensitizer, O the best of the Bharatas !


13.28. Whosoever perceives the Supreme Lord as abiding and as non-perishing in all beings alike, while they perish - he perceives properly.


13.29. Whosoever, perceiving the Lord as abiding in all alike, does not harm the Self by the Self-he attains, on that account, the Supreme Goal.


13.30. Whosoever views all actions as being performed (or all objects as being created), indeed by the Material Cause itself and at the same time views his own Self as non-performer (or non-creator) - he veiws properly.


13.31. When he perceives the [mutual] difference of beings as abiding in One, and its expansion from That alone, at that time he becomes the Brahman.


13.32. Because This is beginningless, and because This has no alities, this Supreme Self is changeless and It neither acts, nor gets stained [by actions], even-though It dwells in the body, O son of Kunti !


13.33. Just as the all-pervading Ether is not stained because of its subtleness, in the same fashion the Self, abiding in the body everywhere, is not stained.


13.34. Just as a single sun illumines this entire world, so also the Lord-of-the-Field illumines the entire Field, O descendant of Bharata !


13.35. Those who thus understand, with the knowledge-eye, the inner Soul of the Field and the Field-sensitizer and also the deliverance from the Material Cause of the elements-they attain the Supreme.


14.1. The Bhagavat said Further, once again I shall explain the supreme knowledge, the best among the knowledges, by knowing which all the seers have gone from here to the Supreme Success.


14.2. Holding on to this knowledge, they have attained the state of having attributes common with Me; [and] they are neither born even at the time of creation [of the world], nor do they come to grief at the time of dissolution [of it].


14.3. The mighty Brahman is a womb for Me; and in That I lay seed; therefrom is the birth of all beings, O descendant of Bharata !


14.4. O son of Kunti ! Whatever manifestations spring up in all the wombs, of them the mighty Brahman is the womb and I am the father laying the seed.


14.5. The Strands, viz. the Sattva, the Rajas and the Tamas, born from the Prime Cause (the said Mother), bind the changeless Embodied (Soul) to the body, O mighty-armed One !


14.6. Among them (the Strands) the Sattva-because it is dirtless-is illuminating and healthy; and it binds [the Embodied] by attachment to happiness and also by attachment to knowledge, O sinless one !


14.7. You should know that the Rajas is of the nature of desire and is a source of craving-attachment; and it binds the embodied by the attachment to action, O son of Kunti !


14.8. But, you should [also] know that the Tamas is born of ignorance and is a deluder of all the Embodied; it binds [them] by negligence, laziness and sleep, O descendant of Bharata !


14.9. O descendant of Bharata ! The Sattva fully dominates [the Embodied] in the field of happiness; the Rajas in action; but the Tamas also totally dominates in the field of negligence, by veiling knowledge.


14.10. O descendant of Bharata ! The Sattva increases by overpowering the Rajas and the Tamas; the Rajas [increases by overpowering] the Sattva and the Tamas; and the Tamas does likewise [by overpowering] the Sattva and the Rajas.


14.11. When the knowledge-light arises in all the gates in this body, then one should also know that the Sattva has increased predominantly.


14.12. Greed, exertion, undertaking of actions, unrest, and craving-these are born when the Rajas increases predominantly, O chief of the Bharatas !


14.13. Absence of [mental] illumination, non-excertion, negligence and mere delusion-these are born when the Tamas is on the increase predominantly, O darling of the Kurus !


14.14. But, if the body-bearer dies at the time when Sattva is on the increase, then he attains to the spotless worlds of those, who know the Highest.


14.15. By meeting death when the Rajas [is on the increase], he is born among those who are attached to action; likewise meeting death when the Tamas [is on the increase], he is born in the wombs of the duluded.


14.16. The fruit of good action, they say, is spotless and is of the Sattva; but the fruit of the Rajas is pain, and the fruit of the Tamas is ignorance.


14.17. From the Sattva arises wisdom; from the Rajas only greed; and from the Tamas arise negligence, delusion and also ignorance.


14.18. Those who are established in the Sattva, go upward; the persons given to the Rajas, remain in the middle [state]; those who are given to the Tamas, being established in the tendencies of bad alities, go downwards.


14.19. When the Perceiver (the Self) finds no agent other than the Strands, and realises That which is beyond the Strands, then he attains My state.


14.20. Transcending these three Strands, of which the body [etc.] is born, the Embodied (the Soul), being freed from birth, death, old age and sorrow, attains immortality.


14.21. Arjuna said O Master ! with what characteristic marks does he, who has transcended these three Strands, exist ? Of what behaviour is he ? And, how does he pass beyond these three Strands ?


14.22. The Bhagavat said O son of Pandu ! He does niether abhor nor crave for illumination, and exertion, and delusion too, as and when they arise or cease to be.


14.23. He who, sitting like an unconcerned person, is not perturbed by the Strands; who is ignorant that the Strands exist; (or who remain simply aware that the Strands [alone] exist) who is not shaken;


14.24. To whom pain, pleasure and sleep are alike; to whom a cold, a stone and a lump of gold are alike; to whom both the pleasant and the unpleasant things are eal; who is firm [in mind]; to whom blame and personal commendation are eal;


14.25. Who remains eal to honour and to dishonour, and eal to the sides of [both] the friend and the foe; and who has given up all fruits of his initiatives-he is said to have transcended the Strands.


14.26. Whosoever serves Me alone with an unfailing devotion-Yoga, he, transcending these Strands, turns to be the Brahman.


14.27. 'I' is the place of support for the immortal and changeless Brahman and for [Its] eternal attribute, the unalloyed Happiness.


15.1. The Bhagavat said [The scriptures] speak of a non-perishing holy Fig-tree, which has root that is high (or above) and branches that are low (or below) and of which the [Vedic] hymns are leaves-he who knows this (Tree) is the knower of the Vedas;


15.2. Of which (Tree) the branches, spreading downward and upward, well developed with Strands, have sense objects as sprouts; also below in the human world are Its roots, stretching successively, having actions for their sub-knots.


15.3. The nature of this is not perceived in that manner, nor its end, nor its beginning and nor its centre (the middle). Cutting this holy Fig-tree-with its firmly and variedly grown roots-by means of the sharp (or strong) exe of non-attachment;


15.4. Then that Abode must be sought, having reached Which one would not return. [The Yogin] would attain nothing but that Primal Person from Whom the old activity (world creation) commences.


15.5. Those who are rid of pride and delusion; have put down the evils of attachment; remain constantly in their own nature of the Self; have their desires completely departed; and are fully liberated from the pairs known as pleasures and pains-these undeluded men go to that changeless Abode.


15.6. The sun does not illumine That; nor the moon and nor the fire; That is My Abode Supreme, having gone to Which they (Yogins) never return.


15.7. A portion just of My own Self, having become the eternal individual Soul in the world of the living ones, draws [into service] the sense organs, of which the sixth is the mind, and which rest in the Prakrti.


15.8. Whatsoever body he attains to and also from whatsoever He goes up, the Lord proceeds taking them with Him just as the wind takes odours from their receptacle.


15.9. Presiding over the ear, the eye, the touch-sense the taste-sense and also the smell-sense and the mind, He enjoys the sense objects.


15.10. The deluded do not perceive; [but] the men of knowledge-eye do see Him, as He dwells of rises up or enjoys what is endowed with Strands.


15.11. The exerting men of Yoga perceive Him dwelling in the Self. [But] the unintelligent men with their uncontrolled self do not perceive Him, even though they exert.


15.12. That light which is found in the sun, which is in the moon, and which is [also] in the fire-all illuminating the entire world-know that light to be of Mine.


15.13. And penetrating the earth I support [all] beings with [My] energy; being the sapful moon, I nourish all plants.


15.14. Being the digestive fire dwelling within the body of living creatures, and being in association with the upward and downward winds [of the body], I digest the four kinds of food.


15.15. I am entered (the Self-conciousness is felt) in the heart of all; from Me (this Self-consciousness) come the faculty of memory, the faculty of knowing, and also the faculty of differentiating; none but Me is to be known by means of all the Vedas and I am alone the author of the final part of the Vedas and also the author of the Vedas themselves.


15.16. There are two persons in the world, the perishing and the nonperishing : the perishing is all elements [and] the speak-like One is called the nonperishing.


15.17. But the Highest Person, distinct [from both this] is spoken of as the Supreme Self, which, being the changeless Lord, sustains the triad of the world by entering into it.


15.18. Becuase, I have transcended the perishing and also the nonperishing, therefore I am acclaimed in the world as well as in the Veda as the Highest of persons.


15.19. He, who, being not deluded, thus knows Me as the Highest of persons - he knows all and serves Me with his entire being, O descendant of Bharata !


15.20. Thus the most secret scripture has been taught by Me, O sinless one; by understanding this, let a man become wise and also become one who has accomplished what reires to be accomplished, O descendant of Bharata !