16.1. The Bhagavat said Fearlessness, complete purity of the Sattva, steadfastness in knowledge-Yoga, charity, and self-restraint and [Vedic] sacrifice, recitation of scriptures, austerity, uprightness;


16.2. Harmlessness, truth, absence of anger, renunciation, absence of attachment, absence of calumny, compassion to living beings, and absence of greed, gentleness, modesty, absence of thoughtlessness;


16.3. Vital power, forgiveness, fortitude, contenment, absence of treachery and absence of excessive pride-these are in the person who is born for divine wealth, O Descendant of Bharata !


16.4. Ostentation, arrogance, pride, anger, and also harshness, and ignorance, are in the person born for the demoniac wealth, O son of Prtha !


16.5. The divine wealth is meant for total emancipation and the demoniac one is meant for complete bondage. Grieve not, O son of Pandu. For the divine wealth you are born


16.6. There are two types of creations of beings in this world [viz.] the divine and also the demoniac. The divine one has been properly described in detail; hear [now] the demoniac one from Me, O son of Prtha !


16.7. The demoniac men do not know the origin and the withdrawal; neither purity, nor good conduct, nor truth does exist in them.


16.8. They say that this world is without truth; has no basis; and has no Lord; this is born not on the basis of the mutual cause-and-effect-relation [of the things]; it has nothing [beyond] and has no cause.


16.9. Clinging to this view, the inauspcious men of the ruined Souls, of the poor intellect, and of the cruel deeds, strive for the destruction of the world.


16.10. Holding to their insatiable desire; being possessed by hypocricy, avarice, and pride; and holding evil intention, these cruel men wander with impure resolve.


16.11. Adhering to their anxiety that is ultimited and may end only at the time of dissolution; viewing the gratification of their desires alone as their highest goal; ascertaining that this much alone exists;


16.12. Being bound by hundreds of ropes of longing; and being devoted to their desire and anger, they seek, by unjust means, hoards with wealth, for the purpose of the gratification of their desires.


16.13. 'This has been gained by me to-day; this object of my desire I shall attain in future; this is mine [now]; and this wealth also shall be mine [soon]';


16.14. 'That enemy has been slain by me; and I shall slay others also; I am the lord; I am a man of enjoyment; I am successful, mighty and happy';


16.15. 'I am rich; I am of of noble birth; who else is eal ot me ? I shall perform sacrifices; I shall give gifts; and I shall rejoice' - deluded by these wrong ideas;


16.16. Endowed with many thoughts; confused highly; enslaved simply by their delusion; and addicated to the gratification of desires; they fall into the hell and into what is foul.


16.17. Self-conceited, stubborn, filled with pride and arrogance of wealth, they pretend to perform sacrifices with hypocricy, not following injunction [of the Vedas].


16.18. Clinging fast to egotism, force, pride, craving, and anger, these envious men hate Me in the bodies of their own and of others.


16.19. These hateful, cruel, basest men, I hurl incessantly into the inauspicious demoniac wombs alone in the cycle of birth-and-death.


16.20. Having come to the demoniac womb, birth after birth, and not attaining Me at all, these deluded persons, therefore, pass to the lowest state, O son of Kunti !


16.21. To the hell, three-fold is the gate that ruins the Self : [They are] desire, anger as well as greed. Hence one should avoid these three.


16.22. O son of Kunti ! A man, who has deserted these three gates of darkness, does what is good for his Self and thery reaches the highest goal.


16.23. He, who neglects the injunction of the scriptures, and acts according to his own will-he attains neither the success, nor happiness nor the highest goal (emancipation).


16.24. Therefore, by considering the scripture as your authority in determining as to what is to be done and what is not to be done, you should perform action, laid down by the regulations of the scriptures.


17.1. Arjuna said Those who remain with faith, but neglecting the scriptural injunction, - what is their state ? Is it Sattva, Rajas or Tamas ? O Krsna !


17.2. The Bhagavat said The faith of the embodied persons is born of their nature and is of three kinds [viz৷৷] that which is made of the Sattva ; that which is made of the Rajas ; and that which is made of the Tamas. Listen about them.


17.3. Corresponding to one's own sattva everybody has faith, O descendant of Bharata ! The person predominantly consists of the faith. What one has faith in, that he is (becomes) certainly.


17.4. The men of the Sattva (Strand) perform sacrifice intending for the gods ; the men of the Rajas (Strand) do for the spirits and the demons; and the men of the Tamas (Strand) perform sacrifices intending for the imps, the dead, and the ghosts.


17.5. Those men, who practise terrible austerities, not as enjoined in the scriptures; who are bound to hypocricy and conceit, and are endowed with (i.e. impelled by) the force of passion for the desired objects;


17.6. Who emaciate unintelligently the conglamoration of elements in their physic and emaciate Me too, dwelling within the physic-know them to be of a demoniac resolve.


17.7. Further, the food also, which is dear to all, is of three kinds. So are [their] sacrifice, austerity and charity. Listen to this distinction of them.


17.8. The foods that increase life, energy, strength, good health, happiness and satisfaction; and which are delicious, soft, substantial and pleasant to heart (stomach) - they are dear to the men of the Sattva (Strand).


17.9. The foods that are killed by men of the Rajas (Strand) are those which are bitter, sour, saltish, very hot, harsh, dry, and burning; and which cause pain, grief and disease.


17.10. What is old, bereft of taste, ill-smelling, and stale; what is also left after eating, and is impure - such a food is dear to the men of the Tamas (Strand).


17.11. That sacrifice is of the Sattva (Strand), which is offered, as found in the injunction, by men craving for no fruit, by stabilizing their mind with the thought that it is just a thing to be offered.


17.12. What is offered aiming at fruit and also only for the sake of display-know that sacrifice to be of the Rajas (Strand) and to be transitary and impermanent.


17.13. That sacrifice they declare to be of the Tamas (Strand) which is devoid of scriptural injunction, in which there is no [recitation of] Vedic hymns, where no food and [sacrifical] fee are distributed, and which is totally devoid of faith.


17.14. The worship to the gods, to the twice-born, to the elders and to the wise; the purity, the honesty, the state of continence, and the harmlessness-all this is said to be bodily austerity.


17.15. The unoffending speech which is true, and which is pleasant and beneficial; and also the practice of regular recitation of the Vedas - all this is said to be an austerity by the speech-sense.


17.16. The serenity of mind, the ietness, the taciturnity, the self-control, the purity of thought-all this is called mental austerity.


17.17. This three-fold austerity, undertaken (observed) with best faith, by men who are maters of Yoga and have no desire for its fruits-they call it to be of the Sattva.


17.18. The austerity that is practised for gaining respect, honour and reverence and with sheer showing-that is called here [austerity] of the Rajas and it is unstable and impermanent.


17.19. What austerity is practised with foolish obstinacy [and] with self-torture only in order to destroy other person-that is declared to be of the Tamas.


17.20. A gift which is given with the thought that 'One must give' and is given in a proper place, and at correct time to a worthy person, incapable of obliging in return-that gift is held to be of the Sattva.


17.21. But, what is given to get a return of favour or again with a view to a fruit, and which is very much vexed - that gift is held to be of the Rajas.


17.22. The gift which is given, at a wrong place, at a wrong time and to unworthy persons; and which is converted into a bad act and is disrespected - that is declared to be of the Tamas.


17.23. OM TAT SAT : This is held to be the three-fold indication of the Brahman. By means of that, the Vedas, and also the sacrifices had been fashioned formerly by Brahma.


17.24. Therefore, the scripture-prescribed acts of sacrifice, gift and austerity of those who are habituated to have Brahman-discourses, commence (or take place) invariably, with the utterance of OM.


17.25. With [the utterance of] TAT and without aiming at the fruit, the acts of sacrifice and austerity and the various acts of gifts are performed by those who seek emancipation.


17.26. In the sense of 'right one' (or 'manifesting as being') and in the sense of 'proper one' (or 'manifesting perfectly'), this word SAT is employed. Likewise the word SAT is used with regard to the praiseworthy act; O son of Prtha !


17.27. The steadfastness is performing sacrifice, in austerity and in giving gift is also called SAT; and also the act for such purpose is [hence] just called SAT.


17.28. Without faith, whatever oblation is offered, what-ever gift is made, whatever austerity is practised, and whatever action is undertaken, that is called ASAT and it is of no avail after one's death and in this world.


18.1. Arjuna said O Mighty-armed ! I desire to know severally the distinctive nature of renunciation and of relinishment, O Hrsikesa ! O Slayer of Kesin !


18.2. The Bhagavat said The seers understand the act of renouncing the desire-motivated actions as renunciation; the experts declare the relinishment of the fruits of all actions to be relinishment.


18.3. Certain wise men delcare that the harmful action is to be relinished while others say that the actions of performing sacrifices, giving gifts and observing austerities should not be relinished.


18.4. O best of Bharata's descendants ! Listen to My considered view about relinishing : Indeed the act of relinishing is rightly spoken to be three-fold, O best among men !


18.5. The actions of [Vedic] sacrifice, gift and austerity should not be relinished and they must necessarily be performed; for the men of wisdom the [Vedic sacrifice, gift and also austerity are the means of purification.


18.6. Even these actions too must be performed by relinishing attachment and fruits : This is my considered best opinion, O son of Prtha !


18.7. The renunciation of the enjoined action does not stand to reason; and completely relinishing it, out of ignorance is proclaimed, on all sides, as an act of the Tamas (Strand).


18.8. He who would, out of fear of bodily exertion, relinish an action, just because it is painful-that person, having [thus] made relinishment, an act of the Rajas (Strand), would not at all gain the fruit of [that] relinishment.


18.9. 'This is a thing to be performed.'-just on that ground whatever usual action is performed relinishing attachment and also fruit-that act of relinishment is deemed to be of the Sattva (Strand).


18.10. The man of relinishment, who is well possessed of the Sattva, is wise and has his doubts destroyed-he hates not the unskilled action and clings not to the skilled action.


18.11. Indeed, to relinish actions entirely is not possible for a body-bearing one; but whosoever relinishes the fruits of actions, he is said to be a man of [true] relinishment.


18.12. The three-fold fruit of action, viz., the undesired, the desired and the mixed, accrues [even] after death ot those who are not men of relinishment, but never to those who are men of renunciation.


18.13. O mighty-armed one ! Learn from Me these following five causes that have been declared in the conclusion of deliberations [on proper knowledge], for the accomplishment of all actions.


18.14. The basis, as well as the agent, and diverse instruments, and distinct activity of various kinds and Destiny, which is certainly the fifth [factor].


18.15. O Arjuna ! Whatever action is undertaken with the body, speech or the mind, whether it is lawful or otherwise, its factors are these five.


18.16. But this being the case, whosoever views himself as the sole agent (cause of actions) due to his imperfect intellect - he, the defective-minded one, does not view [things rightly].


18.17. He, whose mental disposition is not dominated by the sense 'I', and whose intellect is not stained - he, even if he slays these worlds, does not [really] slay any and he is not fettered.


18.18. The instrument of knowledge, the object-of-knowledge, and the knowing subject-the prompting-in-action, consisting of these three-fold elements is [itself] the proper grasping of action with three-fold elements viz., the instrument, the object and the agent.


18.19. The instrument of knowledge, the object and the agent are just three kinds because of the differences in the Strands-thus it is declared in enumerating the Strands. These also you must listen to [from Me] as they are.


18.20. That instrument-of-knowledge, by means of which one perceives in all beings the singular immutable Existence, the Unclassified in the classified ones - that you must know to be born of the Sattva (Strand).


18.21. That instrument-of-knowledge, by means of which one considers the varied natures of different sorts in all beings as [really] different-that is regarded to be of the Rajas (Strand).


18.22. That [instrument-of-knowledge], because of which, one, not realising the whole, gets indulged, without reason, in a particular activity, and which is unconcerned with the real nature of things and is insignificant - that is declared to be of the Tamas (Strand).


18.23. The object that has been acired with determination, without attachment and without desire or hatred, by one who does not crave to reap the fruit [of his action] - that is declared to be of the Sattva (Strand).


18.24. The object which is abundant in afflictions; and which is further reired by one who craves to attain the desired thing with the feeling of 'I'-that is considered to be of the Rajas (Strand).


18.25. The object which is gained, due to ignorance, without considering the result, the loss, the injury to others and the strength [of one's own]-that is declared to be of the Tamas (Strand).


18.26. The agent who is free from attachment; who does not make any speech of egoism; who is full of contentment and enthusiasm; and who does not change [mentally] in success or in failure-that agent is said to be of the Sattva (Strand) nature.


18.27. The agent, who is a man of passion; who craves for the fruit of his action, and is avaricious; who is injurious by nature, is impure and is overpowered by joy and griefthat agent is proclaimed to be of the Rajas (Strand).


18.28. The agent, who does not exert, is vulgar, obstinate and deceitful; who is a man of wickedness and is lazy, sorrowful, and procrastinating - that agent is said to be of the Tamas (Strand).


18.29. You must listen [from Me] to the three-fold division of the intellect and also of content both being expounded completely and individually, [by Me] basing on the Strands, O Dhananjaya !


18.30. The intellect which knows the activity and the cessation from the activity, the proper and improper actions, the fear and non-fear, and the bondage and emancipation-that intellect is considered to be of the Sattva (Strand).


18.31. The intellect, by means of which one decides incorrectly the righteous and the unrighteous ones and what is a proper action and also an improper onethat intellect is of the Rajas (Strand), O son of Prtha !


18.32. The intellect which, containing darkness (ignorance), conceives the unrighteous one as righteous and all things topsy-turvy-that intellect is deemed to be of the Tamas (Strand).


18.33. The unfailing content because of which one restrains, with Yoga, the activities of mind, the living breath and the senses-that content is considered to be of the Sattva (Strand).


18.34. O Arjuna ! The content by which one restrains one's bounden duty, pleasure and wealth, and conseently desiring the fruits [of action]-that content is of the Rajas (Strand), O son of Prtha !


18.35. The content, whery a foolish man does not give up his sleep, fear, grief, despondency and also arrogancethat content is deemed to be of the Tamas (Strand).


18.36. O best among the Bharatas ! Now from Me you must also listen to the three-fold happiness where one gets delighted by practice, and attains the end of suffering.


18.37. [The happiness] which is like poison at its time but is like nectar at the time of its result-that happiness, born of serenity of the Soul and intellect, you must know to be of the Sattva (Strand).


18.38. [The happiness] which is like nectar at its time due to the contact between the senses and sense-objects; but which is like poison at the time of its result-that is considered to be of the Rajas (Strand).


18.39. The happiness which, [both] at the beginning and subseently, is of the nature of deluding the Self; and which results from sleep, indolence and heedleness-that is stated to be of the Tamas (Strand).


18.40. Whether on the earth, or again among the gods in the heaven, there exists not a single being, which is free from these three Strands, born of the Material-Nature.


18.41. The duties of the Brahmanas, the Ksatriyas, the Vaisyas, and of the Sudras are properly classified according to the Strands which are the sources of their nature, O scorcher of foes !


18.42. Quietude, self-control, as well as purity, for-bearance, and also straightforwardness, knowledge, wisdom, and faith in another world are the duties of the Brahmanas, born of their nature.


18.43. Heroic deed, fiery energy, firmness, dexterity, and also non-feeling form battle, giving gifts, overlordship, are the duties of the Ksatriyas, born of their nature.


18.44. Ploughing, cattle-tending and trading are the actions of the Vaisyas, born of their nature. The action, in the form of service, is of the Sudras, born of their nature.


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.


18.46. That, whence the activities of the beings arise; by which this universe is pervaded-worshipping That by one's own prescribed action, a man attains success.


18.47. Better is one's own prescribed duties, [born of one's nature, even though] it is devoid of ality, than another's duty well executed; the doer of duty, dependent on (or prescribed according to) one's own nature, does not incur sin.


18.48. O son of Kunti ! One should not give up the nature-born duty, even if it is (appears to be) defective. For, all beginnings are enveloped by harm just as the fire by smoke.


18.49. He, whose mind entertains no attachment to anything, who is self-conered and is free from craving-he attains by means of renunciation the supreme success of actionlessness.


18.50. Having attained the success, how he attains the Brahman, an attainment which is confirmed to be the final beatitude of true knowledge-that you must learn from Me briefly.


18.51. He, who has got a totally pure intellect by fully controlling his self (mind) with firmness, and renouncing sense-objects, sound etc., and driving out desire and hatred;


18.52. Who enjoys solitude, eats lightly, has controlled his speech-organ, body and mind; who is permanently devoted to the meditation-Yoga; and who has taken shelter in the perennial desirelessness;


18.53. Relinshing egotism, violence, pride, desire, wrath, and the sense of possession-he, the unselfish and calm one, is capable of becoming the Brahman.


18.54. Having become the Brahman, the serene-minded one neither grieves nor rejoices; remaining eal to all beings, he gains the highest devotion to Me.


18.55. Through devotion he comes to know of Me : Who I am and how, in fact, I am-having correctly known Me, he enters Me. Then afterwards,


18.56. Performing all [his] actions all the time and taking refuge in Me, he attains, through My Grace, the eternal, changeless state.


18.57. [Hence] renouncing by mind all actions in Me, O descendant of Bharata, and taking hold of the knowledge-Yoga, you must always be with your thought-organ [turned] towards Me.


18.58. Having your thought-organ turned towards Me, you shall pass over all obstacles by Me Grace. On the other hand, if you don't give up your sense of ego, you will not liberated yourself, [instead] you will perish.


18.59. In case, holding fast to the sense of ego, you think (decide) 'I shall not fight', that resolve of yours will be just useless. [For] your own natural condition will incite you [to fight].


18.60. O son of Kunti ! Being bound fully by your own duty, born of your own nature, and also being [hence] not independent, you would perform what you do not wish to perform, because of your-delusion.


18.61. O Arjuna ! This Lord dwells in the heart of all beings, causing, by His trick-of-Illusion, all beings to whirl round [as if they are] mounted on a [revolving] mechanical contrivance.


18.62. To Him alone you must go for refuge with all your thought, O descendant of Bharata ! Through My Grace you will attain the success, the eternal abode.


18.63. Thus the [path of] wisdom, a better secret than all the secrets has been expounded to you by Me; comprehend it fully and then act as you please.


18.64. Yet again, you must listen to My ultimate (or supreme) message which is the highest secret of all. You are My dear one and have a firm intellect. Hence I shall tell you what is good to you :


18.65. Be with your mind fixed in Me; be My devotee; offer oblation to Me and render salutation to Me; you shall come to Me alone. Really I promise you, (because) you are dear to Me.


18.66. Abandoning all attributes, come to Me as your sole refuge; I shall rescue you from all sins; don't be sorrowful.


18.67. This [knowledge] is for you, and it should never be imparted to one who does not observe austerities; to him who has no devotion; to him who has no desire to listen; and to him who is indignant towards Me.


18.68. Whosoever shall declare this highest secret to My devotees, he, cultivating an utmost devotion towards Me, and not entertaining any doubt, shall reach Me.


18.69. And, excepting him there would be none among men who is the best performer of what is dear to Me; and other than him there shall be none else who is dearer to Me on earth.


18.70. Whosoever would learn this sacred dialogue of both of us, by him I am worshipped (delighted) through the knowledge-sacrifice : This is My opinion


18.71. A man who would at least hear to [this] with faith and without indignation-he too, freed [from sins], will attain the auspicious worlds of men of meritorius acts.


18.72. O son of Prtha ! Has this been heared by you with attentive mind ? O Dhananjaya ! Has your strong delusion, born of ignorance, been totally destroyed ?


18.73. Arjuna said My delusion is destroyed; recollection is gained by me through your Grace, O Acyuta ! I stand firm, free of doubts; I shall excute your ?nd.


18.74. Sanjaya said Thus I have heard this wonderful and thrilling dailogue of Vasudeva and the mighty-minded son of Prtha.


18.75. Through the grace of Vyasa, I have heard this highly secret supreme Yoga from Krsna, the Lord of the Yogins, while He was Himself imparting it personally.


18.76. O king ! By recollecting and recollecting this wonderful pious dialogue of Kesava and Arjuna, I feel also delighted again and again.


18.77. O great king ! On recalling in the mind that extremely wonderful supreme form of Hari, I am amazed and I feel joyous again and again.


18.78. Where Krsna, the Lord of Yogins remains, where the son of Prtha holds his bow, there lie fortune, victory, prosperity and firm justice-so I believe.


1.1 Dhrtarastra said On the holy field of Kuruksetra, gathered together eager for battle, what did my people and the Pandavas do, O Sanjaya?


1.2 Sanjaya said King Duryodhana, on seeing the Pandava army in battle array, approached his teacher Drona and said these words:


1.3 Behold, O teacher, this mighty army of the Pandavas, arrayed by the son of Drupada, your intelligent disciple.


1.4 There (in that army) are heroes, great bowmen, like Bhima and Arjuna; Yuyudhana,Virata and Drupada a mighty warrior;


1.5 Dhrstaketu, Cekitana, and the valiant king of Kasi; Purujit and Kuntibhoja, and Saibya the best among men;


1.6 Yudhamanyu the valiant, and Uttamaujas the strong; and also the son of Subhadra and the sons of Draupadi, all mighty warriors.


1.7 Know, O best of Brahmanas, those who are important on our side - those who are the commanders of my army. I shall name them to refresh your memory.


1.8 Yourself, Bhisma and Karna, the victorious Krpa, Asvatthama, Vikarna and Jayadratha the son of Somadatta;


1.9 And there are many other heroes who are determined to give up their lives for my sake. They all are experts in using manifold missiles and are dexterous in battle.


1.10 Inadequate is this force of ours, which is guarded by Bhisma, while adequate is that force of theirs, which is guarded by Bhima.


1.11 Therefore all of you taking your places firmly in your respective divisions, guard Bhisma at all cost.


1.12 Then the valiant grandsire Bhisma, seniormost of the Kuru clan, roaring like a lion, blew his conch with a view to cheer up Duryodhana.


1.13 Then suddenly conchs and kettle drums, trumpets, tabors and blow horns blared forth; and the sound was terrific.


1.14 Then Sri Krsna and Arjuna, stationed in their great chariot yoked with white horses, blew their divine conchs.


1.15 Sri Krsna blew his conch, Pancajanya, Arjuna his Devadatta and Bhima of terrible deeds his great conch Paundra.


1.16 King Yudhisthira the son of Kunti blew his conch Anantavijaya and Nakula and Sahadeva blew their conchs Sughosa and Manipuspaka.


1.17 And the King of Kasi the supreme bowman, Sikandi the mighty warrior, Dhrstadyumna and Virata; and Satyaki the invincible;


1.18 Drupada and the sons of Draupadi, and the strong-armed son of Subhadra - all, O King, blew their several conchs again and again.


1.19 And that tumultuous uproar, resounding through heaven and earth, rent the hearts of Dhrtarastra's sons.


1.20 Then Arjuna, who had Hanuman as his banner crest, on beholding the sons of Dhrtarastra in array, took up his bow, while missiles were beginning to fly.


1.21 And he spoke, O lord of earth, these words to Sri Krsna... Arjuna said: ...Draw up my chariot, O Krsna, between the two armies,


1.22 So that I may have a good look at those who are standing eager to fight and know with whom I have to fight in this enterprise of war.


1.23 I wish to see those gathered here ready to fight in this battle in order to please the evil-minded son of Dhrtarastra.


1.24 - 1.25 Sanjaya said: Thus addressed by Arjuna, Sri Krsna drew up that best of chariots between the two armies before the view of Bhisma and Drona and all the other kings, O Dhrtarastra, and said, 'O Arjuna, behold these assembled Kauravas.'


1.26 Then as Arjuna looked on, he saw standing there fathers and grand-fathers, teachers, uncles, brothers, sons, grandsons and comrades;


1.27 Fathers-in-law and dear friends in both armies. When Arjuna saw all these kinsmen in array,


1.28 He was filled with deep compassion and said these words in despair :...Arjuna said:...O Krsna, when I look on these, my kinsmen present here, eager for battle,


1.29 My limbs are weakened, my mouth gets parched, my body trembles and my hairs stand erect.


1.30 The bow Gandiva slips from my hand and my skin is burning. I can stand no longer. My mind seems to reel.


1.31 I see, Krsna, inauspicious omens. I foresee no good in killing my kinsmen in the fight.


1.32 I desire no victory, nor empire, nor pleasures. What have we to do with empire, O Krsna, or enjoyment or even life ?


1.33 Those for whose sake we do desire empire, enjoyment and pleasures, stand here in war renouncing life and wealth----


1.34 Teachers, fathers, sons and also grandfathers, uncles, fathers-in-law and grandsons, brothers-in-law and other kinsmen---


1.35 These I would not slay, though they might slay me, even for the sovereignty of the three worlds - how much less for this earth O Krsna?


1.36 If we kill the sons of Dhrtarastra, what joy will be ours, O Krsna? Sin alone will accrue to us if we kill these murderous felons.


1.37 Therefore, it is not befitting that we slay our kin, the sons of Dhrtarastra. For if we kill our kinsmen, O Krsna, how indeed can we be happy?


1.38 Though these people, whose minds are overpowered by greed, see no evil in the destruction of a clan and no sin in treachery to friends,


1.39 Why should we not learn to shun this crime - we who see the evil of ruining a clan, O Krsna?


1.40 With the ruin of a clan, perish its ancient traditions, and when traditions perish, lawlessness overtakes the whole clan


1.41 When lawlessness prevails, O Krsna, the women of the clan become corrupt; when women become corrupt, there arises intermixture of classes.


1.42 This mixing of classes leads to hell the clan itself and its destroyers; for the spirits of their ancestors fall degraded, deprived of the ritual offerings of food and water.


1.43 By the sins of the clan-destroyers who bring about inter-mixture of classes, the ancient traditions of the clan and class are destroyed.


1.44 For those whose clan-laws are destroyed, dwelling in hell is ordained, O Krsna; thus have we heard.


1.45 Alas! We have resolved to commit a great sin in that we are ready to slay our kith and kin out of desire for sovereignty and enjoyments.


1.46 If the well-armed sons of Dhrtarastra should slay me in battle, unresisting and unarmed, that will be better for me.


1.47 Sanjaya said : Having spoken thus on the battle-field, Arjuna threw aside his how and arrows and sat down on the seat of the chariot, his heart overwhelmed with grief.


2.1 Sanjaya said To him, who was thus overcome with pity, whose eyes were wet with tears, who was sorrow-stricken and who bore a bewildered look Sri Krsna spoke as follows:


2.2 The Lord said Whence comes on you this despondency, O Arjuna, in this crisis? It is unift for a noble person. It is disgraceful and it obstructs one's attainment of heaven.


2.3 Yield not to unmanliness, O Arjuna, it does not become you. Shake off this base faint-heartedness and arise, O scorcher of foes!


2.4 Arjuna said How can I, O slayer of foes, aim arrows in battle against Bhisma and Drona who are worthy of reverence?


2.5 It is better even to live on a beggar's fare in this world than to slay these most venerable teachers. If I should slay my teachers, though degraded they be by desire for wealth, I would be enjoying only blood-stained pleasures here.


2.6 We do not know, which of the two is better for us - whether our vanishing them, or their vanishing us. The very sons of Dhrtarastra, whom, if we slay, we should not wish to live, even they are standing in array against us.


2.7 With my heart stricken by the fault of weak compassion, with my mind perplexed about my duty, I reest you to say for certain what is good for me. I am your disciple. Teach me who have taken refuge in you.


2.8 Even if I should win unchallenged sovereignty of a prosperous earth or even the kingdom on lordship over the Devas, I do not feel that it would dispel the grief than withers up my senses.


2.9 Sanjaya said Having spoken thus to Sri Krsna, Arjuna, the coneror of sleep and the scorcher of foes, said, 'I will not fight' and became silent.


2.10 O King, to him who was thus sorrowing between the two armies, Sri Krsna spoke the following words, as if smiling (by way of ridicule).


2.11 The Lord said You grieve for those who should not be grieved for; yet you speak words of wisdom. The wise grieve neither for the dead nor for the living.


2.12 There never was a time when I did not exist, nor you, nor any of these kings of men. Nor will there be any time in future when all of us shall cease to be.


2.13 Just as the self associated with a body passes through childhood, youth and old age (pertaining to that body), so too (at death) It passes into another body. A wise man is not deluded by that.


2.14 The contact of senses with their objects, O Arjuna, gives rise to feelings of cold and heat, pleasure and pain. They come and go, never lasing long. Endure them, O Arjuna.


2.15 For, he whom these do not affect, O chief of men, and to whom pain and pleasure are the same - that steadfast man alone is worthy of immortality.


2.16 The unreal can never come into being, the real never ceases to be. The conclusion about these two is seen by the seers of truth.


2.17 Know That to be indestructible by which all this is pervaded. None can cause the destruction of This Immutable.


2.18 These bodiesof the Jiva (the embodied self) are said to have an end while the Jiva itself is eternal, indestructible and incomprehensibel. Therefore, fight O Bharata (Arjuna).


2.19 He who deems It (the self) a slayer, and he who thinks of It as slain - both are ignorant. For, the self neither slays nor is slain.


2.20 It (the self) is never born; It never dies; having come into being once, It never ceases to be. Unborn, eternal, abiding and primeval, It is not slain when the body is slain.


2.21 He who knows this (self) to be indestructible, unborn, unchanging and hence eternal - how and whom, O Arjuna, does he cause to be killed, and whom he kill?


2.22 As a man casts off worn-out garments and puts on others that are new, so does the embodied self cast off Its worn-out bodies and enter into others that are new.


2.23 Weapons do not cleave It (the self), fire does not burn It, waters do not wet It, and wind does not dry It.


2.24 It cannot be cleft; It cannot be burnt; It cannot be wetted and It cannot be dried, It is eternal, all-pervading, stable, immovable and primeval.


2.25 This (self) is said to be unmanifest, inconceivable and unchanging. Therefore, knowing It thus, it does not befit you to grieve.


2.26 Or if you hold this self as being constantly born and as constantly dying, even then, O mighty-armed one, it does not become you to feel grief.


2.27 For, death is certain for the born, and re-birth is certain for the dead; therefore you should not feel grief for what is inevitable.


2.28 O Arjuna, beings have an unknown beginning, a known middle and an unknown end. What is there to grieve over in all this?


2.29 One looks upon This (self) as a wonder; likewise another speaks of It as a wonder; still another hears of It as a wonder; and even after hearing of It, one knows It not.


2.30 The self in the body, O Arjuna, is eternal and indestructible. This is so in the case of the selves in all bodies. Therefore, it is not fit for you to feet grief for any being.


2.31 Further, considering also your own duty, it does not befit you to waver. For, to a Ksatriya, there is no greater good than a righteous war.


2.32 Happy are the Ksatriyas, O Arjuna, to whom a war like this comes of its own accord; it opens the gate to heaven.


2.33 But if you do not fight this righteous war, you will be turning away from your duty and honoured position, and will be incurring sin.


2.34 Further, people will speak ill of you for all time, and for one accustomed to be honoured, dishonour is worse than death.


2.35 The great warriors will think that you have fled from battle in fear. These men who held you in high esteem will speak lightly of you now.


2.36 Your enemies, slandering your prowess, will use words which should never be uttered. What could be more painful than that?


2.37 If slain, you shall win heaven; or if victorious, you shall enjoy the earth. Therefore, arise, O Arjuna, resolved to fight.


2.38 Holding pleasure and pain, gain and loss, victory and defeat as alike, gird yourself up for the battle. Thus, you shall not incur any sin.


2.39 This Buddhi concerning the self (Sankhya) has been imparted to you. Now listen to this with regard to Yoga, by following which you will get rid of the bondage of Karma.


2.40 Here, there is no loss of effort, nor any accrual of evil. Even a little of this Dharma (called Karma Yoga) protects a man from the great fear.


2.41 In this (Karma Yoga), O Arjuna, the resolute mind is one-pointed; the minds of the irresolute are many-branched and endless.


2.42 - 2.44 O! Partha, the unwise, who rejoice in the letter of the Vedas, say, 'There is nothing else.' They are full only of wordly desires and they hanker for heaven. They speak flowery words which offer rirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind.


2.45 The Vedas have the three Gunas for their sphere, O Arjuna. You must be free from the three Gunas and be free from the pairs of opposites. Abide in pure Sattva; never care to acire things and to protect what has been acired, but be established in the self.


2.46 What use a thirsty person has for a water reservoir when all sides of it are flooded - that much alone is the use of all the Vedas for a Brahmana who knows.


2.47 To work alone you have the right, and not to the fruits. Do not be impelled by the fruits of work. Nor have attachment to inaction.


2.48 Abandoning attachment and established in Yoga, perfom works, viewing success and failure with an even mind. Evenness of mind is said to be Yoga.


2.49 Action with attachment is far inferior, O Arjuna, to action done with evenness of mind. Seek refuge in evenness of mind. Miserable are they who act with a motive for results.


2.50 A man with evenness of mind discards here and now good and evil. Therefore endeavour for Yoga. Yoga is skill in action.


2.51 The wise who possess evenness of mind, relinishing the fruits born of action, are freed from the bondage of birth, and go to the region beyond all ills.


2.52 When your intellect has passed beyond the tangle of delusion, you will yourself feel disgusted regarding what you shall hear and what you have already heard.


2.53 When your intellect, well enlightened by hearing from Me and firmly placed, stands unshaken in a concentrated mind, then you will attain the vision of the self.


2.54 Arjuna said What is the mode of speech of him who is of firm wisdom, who is established in the control of the mind? What will a man of firm wisdom speaks, O Krsna? How does he sit? How does he move?


2.55 The Lord said When a man renounces all the desires of the mind, O Arjuna, when he is satisfied in himself with himself, then he is said to be of firm wisdom.


2.56 He whose mind is not perturbed in pain, who has no longing for pleasures, who is free from desire, fear and anger - he is called a sage of firm wisdom.


2.57 He who has no love on any side, who when he finds good or evil, neither rejoices nor hates - his wisdom is firmly set.


2.58 When one is able to draw his senses from the objects of sense on every side, as a tortoise draws in its limbs, then his wisdom is firmly set.


2.59 The objects of senses, excepting relish for the objects, turn away from the abstinent dweller in the body. Even the relish turns aswy from him when what is supreme over the senses i.e., the self, is seen.


2.60 The turbulent senses, O Arjuna, do carry away perforce the mind of even a wise man, though he is ever striving.


2.61 Having controlled all the senses, let him remain in contemplation, regarding Me as supreme; for, his knowledge is firmly set whose senses are under control.


2.62 To a man thinking about sense-objects, there arises attachment to them; form attachment arises desire, from desire arises anger;


2.63 From anger there comes delusion; from delusion, the loss of memory; from the loss of memory, the destruction of discrimination; and with the destruction of discrimination, he is lost.


2.64 But he who goes through the sense-objects with the senses free from love and hate, disciplined and controlled, attains serenity.


2.65 In that serenity there is loss of all sorrow; for in the case of the person with a serene mind, the Buddhi soon becomes well established.


2.66 There is no Buddhi for the unintegrated, nor for him is there contemplation of the self, and for him without contemplation of the self, there is no peace; and for one lacking peace, where is happiness?


2.67 For, when the mind follows the senses experiencing their objects, his understanding is carried away by them as the wind carries away a ship on the waters.


2.68 Therefore, O mighty-armed, he whose senses are restrained from going after their objects on all sides, his wisdom is firmly set.


2.69 What is night for all beings, in it the controlled one is awake; when all beings are awake, that is the night to the sage who sees.


2.70 He into whom all desires enter as the waters enter the full and undisturbed sea, attains to peace, and not he who longs after objects of desire.


2.71 The man who, abandoning all desires, abides without longing and possession and the sense of 'I' and 'mine', wins peace.


2.72 This is the Brahmi-state, O Arjuna. None attaining to this is deluded. By abiding in this state even at the hour of death, one wins the self.


3.1 Arjuna said If, O Krsna, you consider that Buddhi (knowledge) is superior to works, why do you engage me in this terrible deed?


3.2 You confuse my mind with statements that seem to contradict each other; tell me for certain that one way by which I could reach the highest good.


3.3 The Lord said In this world a two-fold way was of yore laid down by Me, O sinless one: by Jnana Yoga for the Sankhyas and by Karma Yoga for the Yogins.


3.4 No man experiences freedom from activity (Naiskarmya) by abstaining from works; and no man ever attains success by mere renunciation of works.


3.5 No man can, even for a moment, rest without doing work; for everyone is caused to act, in spite of himself, by the Gunas born of Nature.


3.6 He who, controlling the organs of action, lets his mind dwell on the objects of senses, is a deluded person and a hypocrite.


3.7 But he who, subduing his senses by the mind, O Arjuna, begins to practise Karma Yoga through the organs of action and who is free from attachment - he excels.


3.8 You must perform your obligatory action; for action is superior to non-action (Jnana Yoga). For a person following non-action not even the sustentation of the body is possible.


3.9 This world is held in the bondage of work only when work is not performed as sacrifice. O Arjuna, you must perform work to this end, free from attachment.


3.10 In the beginning the Lord of all beings, creating man along with the sacrifice, said: 'By this shall you prosper; this shall be the cow of plenty granting all your wants.'


3.11 By this, please the gods, and the gods will support you. Thus nourishing one another, may you obtain the highest good.


3.12 The gods, pleased by the sacrifice, will bestow on you the enjoyments you desire. He who enjoys the bounty of the gods without giving them anything in return, is but a thief.


3.13 Pious men who eat the remnants of sacrifices are freed from all sins. But the sinful ones who cook only for their own sake earn only sin.


3.14 From food arise all beings (i.e., their bodies); from rain food is produced; from sacrifice comes rain; and sacrifice springs from activity.


3.15 Know that activity springs from 'Brahman', i.e., the physical body, 'Brahman' arises from the imperishable (self); therefore the all-pervading 'Brahman' is ever established in sacrifice.


3.16 He who does not follow the wheel thus set in motion here, lives in sin, satisfying the senses, O Arjuna. He lives in vain.


3.17 But the man whose delight is only in the self, who is satisfied with the self, who rejoices in the self, for him nothing remains to be accomplished.


3.18 He has no purpose to gain by work done or left undone, nor has he to rely on any end.


3.19 Therefore without attachment do your work which ought to be done. For, a man who works without attachment attains to the Supreme.


3.20 Indeed by Karma Yoga alone did Janaka and others reach perfection. Even recognising its necessity for the guidance of the world, you must perform action.


3.21 Whatever a great man does, other men also do. Whichever standard he sets, the world follows it.


3.22 For me, Arjuna, there is nothing in all the three worlds which ought to be done, nor is there anything unacired that ought to be acired. Yet I go on working.


3.23 If I did not continue to work unwearied, O Arjuna, men would follow my path.


3.24 If I do not do work, these men would be lost; and I will be causing chaos in life and thery ruining all these people.


3.25 Just as the ignorant, attached to their work, act, O Arjuna, so too the learned should act without any attachment, and only for the welfare of the world.


3.26 He should not bewilder the minds of the ignorant who are attached to work; rather himself performing work with devotion, he should cause others to do so.


3.27 Actions are being performed in every way by the Gunas of Prakrti. He whose nature is deluded by egoism, thinks, 'I am the doer.'


3.28 But he who knows the truth about the division of the Gunas and works, O mighty-armed one, through his knowledge that 'Gunas operate on their products,' is not attached.


3.29 Those who are deluded by the Gunas of Prakrti are attached to the works of the Gunas. But he who knows the whole truth should not unsettle the ignorant who do not know the whole truth.


3.30 Surrendering all your actions to Me with a mind focussed on the self, free from desire and selfishness, fight with the heat of excitement abated.


3.31 Those men who, full of faith, ever practise this teaching of Mine and those who receive it without cavil - even they are released from Karma.


3.32 But those who calumniate it, and those who do not practise this teaching of Mine - know them to be absolutely senseless and devoid of all knowledge, and therefore lost.


3.33 Even the man of knowledge acts according to his nature; all beings follow their nature. What will repression do?


3.34 Each sense has fixed attachment to, and aversion for, its corresponding object. But no one should come under their sway; for they are his foes.


3.35 Better is one's own duty, though ill-done, than the duty of another well-performed. Better is death in one's own duty; the duty of another is fraught with fear.


3.36 Arjuna said But, impelled by what, O Krsna, does one (practising Jnana Yoga), commit sin even against his own will, constrained as it were, by force?


3.37 The Lord said It is desire, it is wrath, born of the Guna of Rajas; it is a great devourer, an impeller to sin. Know this to be the foe here.


3.38 As a fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is encased in the membrane, so is this (worldA) enveloped by it (desire).


3.39 The knowledge of the intelligent self is enveloped by this constant enemy, O Arjuna, which is of the nature of desire, and which is difficult to gratify and is insatiable.


3.40 The senses, the mind and the intellect are said to be its instruments. By these it overpowers the embodied self after enveloping Its knowledge.


3.41 Therefore, O Arjuna, controlling the senses in the very beginning, slay this sinful thing that destroys both knowledge and discrimination.


3.42 The senses are high, they say: the mind is higher than the senses; the intellect is higher than the mind; but what is greater than intellect is that (desire).


3.43 Thus, knowing that which is higher than the intellect and fixing the mind with the help of the intellect in Karma Yoga, O Arjuna, slay this enemy which wears the form of desire, and which is difficult to overcome.


4.1 The Lord said I taught this imperishable Yoga to Vivasvan; Vivasvan taught it to Manu; Manu declared it to Iksvaku.


4.2 Thus handed down in succession, the royal sages knew this (Karma Yoga). But with long lapse of time, O Arjuna, that Yoga was lost to the world.


4.3 It is the same ancient Yoga which is now taught to you by Me, as you are My devotee and My friend. For, this is a supreme mystery.


4.4 Arjuna said Later was your birth, and earlier the birth of Vivasvan. How then am I to understand that you taught it in the beginning?


4.5 The Lord said Many births of Mine have passed, O Arjuna, and so is it with you also. I know them all, but you do not know them.


4.6 Though I am birthless and of immutable nature, though I am the Lord of all beings, yet by employing My own Nature (Prakrti) I am born out of My own free will.


4.7 Whenever there is a decline of Dharma, O Arjuna, and uprising of Adharma, then I incarnate Myself.


4.8 For the protection of the good and also for the destruction of the wicked, for the establishment of Dharma, am I born from age to age.


4.9 He who thus knows in truth My divine birth and actions does not get rirth after leaving the body; he will come to Me, O Arjuna.


4.10 Freed from desire, fear and wrath, absorbed in Me, depending upon Me, purified by the austerity of knowledge, many have attained My state.


4.11 Whoever resortt to Me in any manner, in the same manner do I favour them; men experience Me alone in different ways, O Arjuna.


4.12 Those who desire the fruits of their ritualistic acts, sacrifice to the gods here; for, success born of such acts ickly accrues in the world of men.


4.13 The system of four stations was created by Me according to distinction of Gunas and Karma. Though I am their creator, know Me as non-agent and immutable.


4.14 Works do not contaminate Me. In Me there is no desire for fruits of actions. He who understands Me thus is not bound by actions.


4.15 Knowing thus, even ancient seekers for liberation and work. Therefore, do your wok only as the ancients did in olden times.


4.16 What is action? What is non-action? Even the wise are puzzled in respect of these. I shall declare to you that kind of action by knowing which you will be freed from evil.


4.17 For, there is what ought to be known in action. Likewise there is what ought to be known in multi-form action. And there is what ought to be understood in non-action. Thus mysterious is the way of action.


4.18 He who sees non-action in action and also action in non-action is wise among men. He is fit for release and has carried out all actions.


4.19 He whose every undertaking is free from desire and delusive identification (of the body with the self), whose actions are burnt up in the fire of knowledge - him the wise describe as a sage.


4.20 Having renounced attachment to the fruits of his actions, ever contented with the eternal self, and dependent on none, one does not act at all, even though engaged in action.


4.21 Free from desire, his intellect and mind controlled, giving up all possessions, and doing bodily work only, he is not subject to evil:


4.22 Content with what chance may bring, rising above the pairs of opposites, free from ill-will, even-minded in success and failure, though he acts, he is not bound.


4.23 Of one whose attachments are gone, who is free, whose mind is established in knowledge, who works only for sacrifices, his Karma is entirely dissolved.


4.24 Brahman is the instrument to offer with; Brahman is the oblation. By Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be reached by him who meditates on Him in his works.


4.25 Some Yogins resort only to the sacrifice relating to gods. Others offer sacrifice into the fire of Brahman solely by means of sacrifice.


4.26 Others offer as oblations hearing and other senses in the fires of restraint. Some others offer as oblations the objects of the senses, such as sound and the rest, into the fires of their senses.


4.27 Some again offer as oblation the functions of the senses and the activity of the vital breaths into the fire of the Yoga of restraint of the mind kindled by knowledge.


4.28 Self-controlled and firm of resolve, others perform the sacrifice of material objects or austerities or Yoga; while others offer their scriptural study and knowledge.


4.29 Others, with restricted diet, are devoted to the control of breath. Some sacrifice the inward breath in the outward breath. Similarly others sacrifice the outward breath in the inward breath. Some others, stopping the flow of both the inward breath and the outward, sacrifice the inward breaths and outward breaths.


4.30 All these know the meaning of sacrifices and through sacrifices are their sins eradicated. Those who subsist on the ambrosial food, the remnants of sacrifices, go to eternal Brahman.


4.31 This world is not for him who makes no sacrifice. How then the other, O Arjuna?


4.32 Thus many forms of sacrifices have been spread out as means of reaching Brahman (individual self in its own nature). Know that all these born of actions. Knowing thus, you shall be free.


Swami Adidevananda did not comment on this sloka


4.34 Know this by prostration, estioning and by service. The wise, who have realised the truth, will instruct you in knowledge.


4.35 Knowing which, O Arjuna, you will not fall again into delusion in this way - by that knowledge you will see all beings without exception in your-self and then in Me.


4.36 Even if you be the most sinful of all sinners, you will cross over all sins by the boat of knowledge alone.


4.37 Just as burning fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all Karma to ashes.


4.38 For there is no purifier here eal to knowledge; he that is perfected in Karma Yoga finds this (knowledge) of his own accord in himself in due time.


4.39 He who has faith, who is intent on it, and who has mastered his senses, attains knowledge. Having attained knowledge, he goes soon to supreme peace.


4.40 The ignorant, the faithless and the doubting one peirsh; for the doubting one there is neither this world, nor that beyond, nor happiness.


4.41 Actions do not bind him, O Arjuna, who has renounced them through Karma Yoga and whose doubts are sundered by knowledge, and who therefore possesses a steady mind.


4.42 Therefore, sunder, with the sword of knowledge, this doubt present in your heart resulting from ignorance concerning the self. Practise this Yoga, O Arjuna, and rise up.


5.1 Arjuna said You praise, O Krsna, the renunciation of actions and then praise Karma Yoga also. Tell me with certainly which of these is the superior one leading to the ultimate good.


5.2 The Lord said Renunciation of actions and Karma Yoga, both lead to the highest excellence. But, of the two, Karma Yoga excels the renunciation of actions.


5.3 He who neither hates nor desires and is beyond the pairs of opposites is to be understood as an ever-renouncer. Hence, he is easily set free from bondage, O Arjuna.


5.4 Children, not the learned, speak of Sankhya (Jnana Yoga) and Yoga (Karma Yoga) as distinct; he who is firmly set in one, attans the fruit of both.


5.5 That state which is reached by the Sankhyans, the same is reached by the Yogins, i.e., the same state is attained also by those who are Karma Yogins. He alone is wise who sees that the Sankhya and the Yoga are one and the same because of their having the same result.


5.6 But renunciation, O mighty-armed, is hard to attain without (following) Yoga. The contemplating sage who follows Yoga reaches the Brahman (the self or Atman) soon.


5.7 He who follows the Yoga and is pure in self (mind), who has subdued his self and has conered his senses and whose self has become the self of all beings, even while he is acting, he is untainted.


5.8 The knower of the truth, who is devoted to Yoga should think, 'I do not at all do anything' even though he is seeing, hearing, touching, smelling, eating, moving, sleeping, breathing;


5.9 Speaking, discharging, grasping, opening, closing his eyes etc. He should always bear in mind that the senses operate among sense-objects.


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


5.11 Merely witth the body, the mind, the intellect and the senses, Yogins do actions, renouncing attachment, for the purification of the self.


5.12 A Yogin, renouncing the fruits of his actions, attains lasting peace. But the unsteady man who is attached to fruits of actions, being impelled by desire, is bound.


5.13 The embodied self, mentally resigning all actions as belonging to the city of nine gates (i.e., the body) and becoming self-controlled, dwells happily, neither himself acting nor causing the body to act.


5.14 The lord of the body (the self i.e., the Jiva) does not create agency, nor actions, nor union with the fruits of actions in relation to the world of selves. It is only the inherent tendencies that function.


5.15 The all-pervading One takes away neither the sin nor the merit of any one. Knowledge is enveloped by ignorance. Creatures are thery deluded.


5.16 But for those in whom this ignorance is destroyed by the knowledge of the self, that knowledge, in their case, is supreme and shines like the sun.


5.17 Those whose intellects pursue It (the self), whose minds think about It, who undergo discipline for It, and who hold It as their highest object, have their impurities cleansed by knowledge and go whence there is no return.


5.18 The sages look with an eal eye on one endowed with learning and humility, a Brahmana, a cow, an elephant, a dog and a dog-eater.


5.19 Here itself Samsara is overcome by those whose minds rest in ealness. For the Brahman (individual self), when uncontaminated by Prakrti, is the same everywhere. Therefore they abide in Brahman.


5.20 He who knows Brahman (individual self) and abides in Brahman, whose mind is steadfastly on the self and undeluded by the body consciousness - he neither rejoices at gaining what is pleasant, nor grieves on obtaining what is unpleasant.


5.21 He whose mind is detached from external contact, and finds happiness in the self - he has his mind engaged in the contemplation of Brahman and he enjoys undecaying bliss.


5.22 For those pleasures that are born of contact are wombs or pain. They have a beginning and an end, O Arjuna. The wise do not rejoice in them.


5.23 He who is able, even here, before he is released from the body, to bear the impulse generated by desire and wrath, he is a Yogin (competent for self-realisation); he is the happy man.


5.24 He whose joy is within, pleasure is within, and similarly light is within - he is a Yogin, who having become the Brahman, attains the bliss of the Brahman.


5.25 The sages who are free from the pairs of opposites, whose minds are well subdued and who are devoted to the welfare of all beings, become cleansed of all impurities and attain the bliss of the Brahman.


5.26 To those who are free from desire and wrath, who are wont to exert themselves, whose thought is controlled, and who have conered it - the beatitude of the Brahman is close at hand.


5.27 Shutting off outward contacts, fixing the gaze between the eye-brows, ealising inward and outward breaths moving in the nostrils;


5.28 The sage who has controlled his senses, mind and intellect, who is intent on release as his final goal, freed for ever from desire, fear and wrath - is indeed liberated forever.


5.29 Knowing Me as the enjoyer of all sacrifices and austerities, as the Supreme Lord of all the worlds, as the Friend of every being, he attains peace.


6.1 The Lord said He who performs works that ought to be done without seeking their fruits - he is a Sannyasin and Yogin, and not he who maintains no sacred fires and performs no actions.


6.2 That which is called Sannyasa (Jnana Yoga), know that to be Yoga (Karma Yoga), O Arjuna. For (among Karma Yogins) no one whose delusive identification of the body with the self is not abandoned, becomes a true Karma Yogin.


6.3 Action is said to be the means for the sage who seeks to climb the heights of Yoga; but when he has climbed the heights of Yoga, tranillity is said to be the means.


6.4 For, when one loses attachment for the things of the senses and to actions, then has the abandoned all desires and is said to have climbed the heights of Yoga.


6.5 One should raise the self by his own mind and not allow the self to sink; for the mind alone is the friend of the self, and the mind alone is the foe of the slef.


6.6 The mind is the friend of him by whom the mind has been conered. But for him whose mind is not conered, the mind, like an enemy, remains hostile.


6.7 Of him whose mind is conered and who is serene, the great self is well secured in heat and cold, in pleasure and pain, and in honour and dishonour.


6.8 The Yogin whose mind is content with knowledge of the self and also of knowledge of the difference of the self from Prakrti, who is established in the self, whose senses are subdued and to whom earth, stone and gold seem all alike, is called integrated.


6.9 He who regards with an eal eye well-wishers, friends, foes, the indifferent, neutrals, the hateful, the relations, and even the good and the sinful - he excels.


6.10 The Yogin should constantly fix his mind on Yoga, remaining in a solitary place all alone, controlling his thought and mind, free from desire and sense of possession.


6.11 Having established for himself, in a clean spot, a firm seat, which is neither too hight nor too low, and covering it with cloth, deer-skin and Kusa grass in the reverse order -


6.12 There, sitting on the seat, with the mind concentrated and holding the mind and senses in check, he should practise Yoga for the purification of the self.


6.13 Holding the trunk, head and neck erect, motionless and steady, gazing at the tip of the nose, and looking not in any direction;


6.14 Serene and fearless, firm in the vow of celibacy, holding the mind in check and fixing the thought on Me, he should sit in Yoga, intent on Me.


6.15 Ever applying his mind in this way, the Yogin of controlled mind, attains the peace which is the summit of beatitude and which abides in Me.


6.16 Yoga is not for him who over-eats, nor for him who fasts excessively; not for him, O Arjuna, who sleeps too much, nor for him who stays awake too long.


6.17 Yoga becomes the destroyer of sorrows to him who is temperate in food and recreation, who is temperate in actions, who is temperate in sleep and wakefulness.


6.18 When the subdued mind rests on the self alone, then, free of all yearning for objects of desire, one is said to be fit for Yoga.


6.19 'A lamp does not flicker in a windless place' - that is the simile employed for the subdued mind of a Yogin who practises Yoga.


6.20 Where the mind, controlled by the practice of Yoga, rests and where seeing the self by the self one is delighted by the self only;


6.21 Where one knows that infinite happiness which can be grasped by the intellect but is beyond the grasp of the senses, wherein established one swerves not from that condition;


6.22 Which, having gained, one holds there is no greater gain beyond it; wherein established, one is not moved even by the heaviest sorrow -


6.23 Know this deliverance from association with misery to be Yoga. This Yoga must be practised with determination and with a mind free from despondency.


6.24 Renouncing entirely all desires born of volition and restraining the mind from all the senses on all sides;


6.25 Little by little one should withdraw oneself from the objects other than the self with the help of the intellect held by firm resolution; and then one should think of nothing else, having fixed the mind upon the self.


6.26 Wherever the fickle and unsteady mind wanders, he should subdue it then and there bring it back under the control of the self alone.


6.27 For supreme happiness comes to the Yogin whose mind is at peace, who is free of evil, from whom the Rajas has departed, and who has become the Brahman.


6.28 Thus devoting himself to the Yoga of the self, freed from impurities, the Yogin easily attains the supreme bliss of contact with the Brahman.


6.29 He whose mind is fixed in Yoga sees eality everywhere; he sees his self as abiding in all beings and all beings in his self.


6.30 To him who sees Me in every self and sees every self in Me - I am not lost to him and he is not lost to Me.


6.31 The Yogin who, fixed in oneness, worships Me dwelling in all beings - he abides in Me, howsoever he may live.


6.32 He who, by reason of the similarity of selves everywhere, sees the pleasure or pain as the same everywhere - that Yogin, O Arjuna, is deemed as the nighest.


6.33 Arjuna said This Yoga of eality, which has been declared by You, O Krsna, I do not see that it can be steady because of the fickleness of the mind.


6.34 For the mind is fickle, O Krsna, impetuous, powerful and stubborn. I think that restraint of it is as difficult as that of the wind.


6.35 The Lord said The mind is hard to subdue and fickle, no doubt, O mighty-armed one, but , O son of Kunti, by practice and by the exercise of dispassion it can be brought under control.


6.36 In my opinion Yoga is hard to attain by a person of unrestrained mind. However, it can be attained through right means by him, who strives for it and has a subdued mind.


6.37 Arjuna said If a person, who is possessed of faith but has put in only inadeate effort, finds his mind wandering away from Yoga, and then fails to attain perfection - what way does he go, O Krsna?


Swami Adidevananda did not comment on this sloka


6.39 You should altogether remove this doubt of mine, O Krsna, for there is no other remover of this doubt thanYou.


6.40 The Lord said Neither here (in this world) nor there (in the next), Arjuna, is there destruction for him. For, no one who does good ever comes to an evil end.


6.41 He who has fallen away from Yoga is born again in the house of the pure and prosperous after having attained to the worlds of doers of good deeds and dwelt there for many long years.


6.42 Or he is born in a family of wise Yogins. But such a birth in this world is rarer to get.


6.43 There he regains the disposition of mind which he had in his former body, O Arjuna, and from there he strives much more for success inYoga.


6.44 By the power of his earlier practice, he is carried forward even against his will. Even though he is an enirer about Yoga, he transcends the Sabda-brahman i.e., Prakrti or matter.


6.45 But the Yogin striving earnestly, cleansed of all his stains, and perfected through many births, reaches the supreme state.


6.46 Greater than the austere, greater than those who possess knowledge, greater than the ritualists is the Yogin. Therefore, O Arjuna, become a Yogin.


6.47 He who with faith worships Me, whose inmost self is fixed in Me, I consider him as the greatest of the Yogins.


7.1 The Lord said With your mind focussed on Me, having Me for your support and practising Yoga - how you can without doubt know Me fully, hear, O Arjuna.


7.2 I will declare to you in full, this knowledge (of God) along with the knowledge which makes it distinguished (Vijnana), knowing which nothing else remains to be known.


7.3 Among thousands of men, some one strives for perfection; even among those who strive for perfection, some one only knows Me; and among those who know Me, some one only knows Me in reality.


7.4 Earth, water, fire, air, ether, Manas, Buddhi and ego-sense - thus My Prakrti is divided eightfold.


7.5 This is My lower Prakrti. But, O mighty-armed One, know that My higher nature is another. It is the life-principle (Jiva-bhuta), by which this universe is sustained.


7.6 Know that all beings have these two for the source of their birth. Therefore, I am the origin and the dissolution of the whole universe.


7.7 There is nothing higher than Myself, O Arjuna. All this is strung on Me, as rows of gems on a thread.


7.8 I am the taste in the waters, O Arjuna! I am the light in the sun and the moon; the sacred syllable Om in all the Vedas; sound in the ether; and manhood in men am I.


7.9 I am the pure smell in the earth; I am the brilliance in the fire; I am the life-principle in all beings, and austerity in ascetics.


7.10 Know Me to be, O Arjuna, the primeval seed of all beings. I am the intelligence of the discerning, and the brilliance of the brilliant.


7.11 In the strong, I am strength, devoid of desire and passion. In all beings, I am the desire which is not forbidden by law (Dharma), O Arjuna.


7.12 Know that all those states of Sattva, Rajas and Tamas are from Me alone. But I am not in them; they are in Me.


7.13 The entire universe is deluded by these three states originating from the Gunas (of Prakrti), and fails to recognise Me, who am beyond them and immutable.


7.14 (a) For this divine Maya or Mine consisting of the three Gunas (assumed for purposes of sport) is hard to overcome৷৷.
(b) ৷৷. But those who take refuge in Me (Prapadyante) alone shall pass beyond the Maya.


7.15 The evil-doers, the foolish, the lowest of men, those persons deprived of knowledge by delusion (Maya) and those who are dominated by demoniac nature - they do not seek refuge in Me.


7.16 Four types of men of good deeds worship Me, O Arjuna, These are the distressed, the seekers after knowledge, the wealth-seekers, and the men of knowledge.


7.17 Of these, the man of knowledge, being ever with Me in Yoga and devoted to the One only, is the foremost; for I am very dear to the man of knowledge and he too is dear to Me.


7.18 All these are indeed generous (udarah), but I deem the man of knowledge to be My very self; for he, integrated, is devoted to Me alone as the highest end.


7.19 At the end of many births, the man of knowledge finds refuge in Me, realising that 'Vasudeva is all.' It is very hard to find such a great-souled person.


7.20 Controlled by their inherent nature, and deprived of knowledge by various desires, worldly-minded men resort to other gods, observing various disciplines.


7.21 Whichever devotee seeks to worship with faith whatever form, I make that very faith steadfast.


7.22 Endowed with that faith, he worships that form and thence gets the objects of his desire, granted in reality by Me alone.


7.23 But limited is the fruit gained by these men of small understanding. The worshippers of the gods will go to the gods but My devotees will come to Me.


7.24 Not knowing My higher nature, immutable and unsurpassed, the ignorant think of Me as an unmanifest entity who has now become manifest.


7.25 Veiled by My Maya, I am not manifest to all. This deluded world does not recognize Me as the unborn and immutable.


7.26 I know all beings, O Arjuna, past, present and those to come; but no one knows Me.


7.27 By the delusion of the pairs of opposites springing from desire and hate, O Arjuna, all beings are deluded as soon as they are born.


7.28 But the doers of good deeds, whose sins have come to an end, are freed from the delusion of the pairs of opposites. They worship Me, steadfast in their vows.


7.29 Those who take refuge in Me and strive for deliverance from old age and death, know brahman (or the self) all about the nature of that self, and the entire Karma (or activities leading to rirth).


7.30 And those who know Me with the Adhibhuta, Adhidaiva and the Adhiyajna, they too, with their minds fixed in meditation, know Me even at the hour of death.


Swami Adidevananda did not comment on this sloka


8.2 O Madhusudana, how, and who, is the entity existing in the sacrifice here in this body? And at the time of death, how are You to be known by people of concentrated minds?
8.2 Who and how is Adhiyajna here in this body, O destroyer of Madhu (Krishna)? And how at the time of death, art Thou to be known by the self-controlled?
8.2 In order to settle these estions seriatim -


8.3 The Blessed Lord said The Immutable is the supreme Brahman; self-hood is said to the entity present in the individual plane. By action is meant the offerings which bring about the origin of the existence of things.
8.3 The Blessed Lord said Brahman is the Imperishable, the Supreme; Its essential nature is called Self-knowledge; the offering (to the gods) which causes existence and manifestation of beings and which also sustains them is called action.
8.3 Aksaram means that which does not perish (na ksarati), the supreme Self. This agrees with the Upanisadic text, 'Under the mighty rule of this Immutable, O Gargi৷৷.' (Br. 3.8.9). And (the letter) Om is not accept here [as the meaning of aksara (lit. letter)], because of its being mentioned (as a letter) later on in, 'The single letter Om, which is Brahman' (13). Besides, the adjective 'supreme' is more apporpriate with regard to the absolute, immutable Brahman.
By svabhava, self-hood, is meant the eixtence of that very supreme Brahman in every body as the indwelling Self. Svabhavah ucyate, self-hood is said to be, is referred to by the word; adhyatmam, the entity which, as the indwelling Self, exists in the body (atma) by making it its habitat (adhikrtya), and which in the ultimate analysis is the supreme Brahman.
Visargah, the offerings, the giving away to gods of things like porridge [Caru: An oblations of rice, barley and pulse boiled-together to be offered to gods.], cake, etc.; bhuta-bhava-udbhava-karah, which bring about the origin of the existence of things; is karma-sanjnitah, meant by action. This sacrifice consisting in pouring of oblations is called action. The existence (bhava) of (moving and nonmoving) things (bhuta) is bhuta-bhava. The coming into being (udbhava) of that (existence) is bhuta-bhava-udbhavah. That which causes (karoti) this is bhuta-bhava-udbhava-karah, i.e. the originator of existing things. It is needed from this source that all bengs, moving and non-moving, originate thorugh the successive processes of railfall etc. (see 3.14-15).


8.4 The which exists in the physical plane is the mutable entity, and what exists in the divine plane is the Person. O best among the embodied beings, I Myself am the entity that exists in the sacrifice in this body.
8.4 Adhibhuta (knowledge of the elements) pertains to My perishable Nature and the Purusha or the Soul is the Adhidaiva; I alone am the Adhiyajna here in this body, O best among the embodied (men).
8.4 Adhibhutam, that which exists in the physical plane, i.e. that which exists by comprising all creatures;-what is it?-it consists of the ksarah bhavah, mutable entity. Ksarah is that which is mutable, which is destructible; bhavah means anything whatsoever that has orgination. This is meaning.
Purusah means the Person, derived in the sense of he by whom all things are pervaded; or, he who lies in every heart. He is Hiranyagarbha, who resides in the Sun and sustains the organs of all creatures. He is adhi-daivatam, the entity existing in the divine plane.
Deha-bhrtam-vara, O best among the embodied beings; adhiyajnah, the entity existing in sacrifices, is the Deity, called Visnu, presiding over all sacrifices-which agrees with the Vedic text, 'Sacrifice is indeed Vishu' (Tai, Sam. 1.7.4). Aham eva, I Myself, who am that very Visnu; am adhiyajnah, the entity existing in the sacrifice; which is going on atra dehe, in this body. Since a sacrfice is performed with body, therefore it is closely associated with the body. In this sense it is said to be going on in the body.


8.5 And at the time of death, anyone who departs by giving up the body while thinking of Me alone, he attains My state. There is no doubt about this.
8.5 And whosoever, leaving the body, goes forth remembering Me alone, at the time of death, he attains My Being: there is no doubt about this.
8.5 Ca, and ; anta-kale, at the time of death; yah, anyone who; prayati, departs; muktva, by giving up; the kalevaram, body; smaran, while thinking; mam eva, of Me alone, who am the supreme Lord Visnu; sah, he; yati, attains; madhavam, My state, the Reality that is Vishu, Asti, there is; na, no; samsayah, doubt; atra, about this, in this regard, as to whether he attains (Me) or not.
'This rule does not apply in relation to me alone.' 'What then?'


8.6 O son of Kunti, thinking of any entity whichever it may be one gives up the body at the end, he attains that very one, having been always engrossed in its thought.
8.6 Whosoever at the end leaves the body, thinking of any being, to that being only does he go, O son of Kunti (Arjuna), because of his constant thought of that being.
8.6 O Son of Kunti, smaran, thinking of; bhavam, any entity, any particular deity; yam yam va api, which ever it may be; tyajati, one gives up; the kalevaram, body; ante, at the end, at the time of the departure of life; eti, he attains; tam tam eva, that very one, that very entity which is remembered-none else; having been sada, always; tadbhava-bhavitah, engrossed in its thought. Engrossment in it is tad-bhavah; one by whom that is remembered as a matter of habitual recollection is tadbhava-bhavitah.
Since the last thought is thus the cause of aciring the next body-


8.7 Therefore, think of Me at all times and fight. There is no doubt that by dedicating your mind and intellect to Me, you will attain Me alone.
8.7 Therefore at all times remember Me only and fight. With mind and intellect fixed (or absorbed) in Me, thou shalt doubtessly come to Me alone.
8.7 Tasmat, therefore; anusmara, think of; mam, Me, in the way prescribed by the scriptures; sarvesu kalesu, at all times; and yudhya, fight, engage your-self in war, which is your own (caste) duty. Asamsayah, there is no doubt in this matter; that arpita-mano-buddhih, by dedicating your mind and intellect; mayi; to Me; esyasi, you-you who have thus dedicated our mind and intellect to Me, Vasudeva-will attain; mam eva, Me alone, as I shall be remembered. [When the Lord instructs Arjuna to think of Him, and at the same time engage in war, it may seem that He envisages a combination of Knowledge and action. But this is not so, because when one thinks of all actions, accessories and results that come within the purview of the mind and the intellect as Brahman, it is denied that actions etc. have any separate reality apart from Brahman. Therefore no combination is involved here.]
Besides,


8.8 O son of Prtha, by meditating with a mind which is engaged in the yoga of practice and which does not stray away to anything else, one reaches the supreme Person existing in the effulgent region.
8.8 With the mind not moving towards any other thing, made steadfast by the method of habitual meditation, and constantly meditating, one goes to the Supreme Person, the Resplendent, O Arjuna.
8.8 Partha, O son of Prtha; anu-cintayan, by meditating, i.e. contemplating in accordance with (anu) the instruction of teachers and scriptures; cestasa, with a mind; abhyasa-yogayuktena, engaged in the yoga of practice-abhyasa, practice, consists in the repetition of the same kind of thought, uninterupted by any contrary idea, with regard to Me who am the object of concentration of the mind; that practice itself is yoga; the mind of a yogi is engrossed (yuktam) in that itself; with a mind that is such, and na anya-gamina, which does not stray away to anything else which is not inclined to go away to any other object; yati, one reaches; the paramam, supreme, unsurpassed; purusam, Person; divyam, existing in the effulgent region (divi), in the Solar Orb.
And, to what kind of a Person does he go? This is being stated:


8.9 He who meditates on the Omniscient, the Anceint, the Ruler, subtler than the subtle, the Ordainer of everything, of inconceivable form, effulgent like the sun, and beyond darkness-(he attains the supreme Person).
8.9 Whosoever meditates on the Omniscient, the Ancient, the Ruler (of the whole world), minuter than an atom, the supporter of all, of inconceivable form, effulgent like the sun and beyond the darkness of ignorance.
8.9 Yah, he who, anyone who; anusmaret, meditates on; kavim, the Omniscient, the Knower of things past, present and future; puranam, the Ancient, the Eternal; anusasitaram, the Ruler, the Lord of the whole Universe; aniyamsam, subtler; anoh, than the subtle; dhataram, the Ordainer; sarvasya, of every-thing-one who grants the fruits of actions, in all their varieties, individually to all creatures; acintya-rupam, who is of inconceivable form-His form, though always existing, defies being conceived of by anybody; aditya-varnam, who is effulgent like the sun, who is manifest as eternal Consciousness like the effulgence of the sun; and parastat, beyond; tamasah, darkness-beyond the darkness of delusion in the form of ignorance-(he attains the supreme Person). This verse is to be connected with the earlier itself thus: 'by meditating (on Him)৷৷.he attains Him.'
Further,


8.10 At the time of death, having fully fixed the Prana (vita force) between the enrows with an unswering mind, and being imbued with devotion as also the strength of concentration, he reaches that resplendent supreme person.
8.10 At the time of death, with unshaken mind, endowed with devotio, by the power of Yoga, fixing the whole life-breath in the middle of the two eyrows, he reaches that resplendent Supreme Person.
8.10 Prayana-kale, at the time of death; after first brining the mind under control in the lotus of the heart, and then lifting up the vital force-through the nerve going upward-by gradually gaining control over (the rudiments of nature such as) earth etc. [Space, air, fire, water and earth.] and after that, samyak, avesya, having fully fixed; pranam, the Prana (vital force); madhye, between; the bhruvoh, eye-brows, without losing attention; acalena manasa, with an unwavering mind; he, the yogi possessed of such wisdom, yuktah, imbued; bhaktya, with devotion, deep love; ca eva, as also; yoga-balena, [Yoga means spiritual absorption, the fixing of the mind on Reality alone, to the exclusion of any other object.] with the strength of concentration-i.e; imbued with that (strength) also, consisting in steadfastness of the mind arising from accumulation of impressions resulting from spiritual absorption; upaiti, reaches; tam, that; div yam, resplendent; param, supreme; purusam, Person, described as 'the Omniscient, the Ancient,' etc.
The Lord again speaks of Brahman which is sought to be attained by the process going to be stated, and which is described through such characteristics as, 'What is declared by the knowers of the Vedas,'etc.:


8.11 I shall speak to you briefly of that immutable Goal which the knowers of the Vedas declare, into which enter the deligent ones free from attachment, and aspiring for which people practise celibacy.
8.11 That which is declared Imperishable by those who know the Vedas, that which the self-controlled (ascetics or Sannyasins) and passion-free enter, that desiring which celibacy is practised that goal I will declare to thee in brief.
8.11 Pravaksye, I shall speak; te, to you; samgrahena, briefly; tat, of that; which is called the aksaram, immutable-that whch does not get exhausted, which is indestructible; padam, Goal to be reached; yat, which; veda-vidah, the knowers of the Vedas, the knowers of the purport of the Vedas; vedanti, declare, speak of It as opposed to all alifications-'It is neither gross nor minute' (Br. 3.8.8) etc.-, in accordance with the Upanisadic text, 'O Gargi, the knowers of Brahman say this Immutable (Brahman) is that' (ibid); and further, yat, into which, after the attainment of complete realization; visanti, enter; yatayah, the diligent ones, the monks; who have become vita-ragah, free from attachment; and icchantah, aspiring to know (-to know being supplied to complete the sense-); yat, which Immutable; people caranti, practise; brahmacaryam, celibacy-at the teacher's house.
Commencing with, '"O venerable sir, which world does he really win thery who, among men, intently meditates on Om in that wonerful way till death?" To him he said, "O Satyakama, this very Brahman that is (known as) the inferior and superior is but this Om"' (pr.5.1-2), it has been stated, 'Again, anyone who meditates on the supreme Purusa with the help of this very syllable Om, as possessed of three letters,৷৷.he is lifted up to the world of Brahma (Hiranyagarbha) by the Sama-mantras,' (op.cit.5) etc. Again, beginning with '(Tell me of that thing which you see as) different from virtue, different from vice,' it has been stated, 'I tell you briefly of that goal which all the Vedas with one voice propound, which all the austerities speak of, and wishing for which people practise Brahmacarya: it is this, viz Om' (Ka.1.2.14-15), etc.
In the above otations, Om which is going to be spoken of is presented as a name of this supreme Brahman, and also as Its symbol like an image. This has been done as a means to meditation on it (Om) for the attainment of the supreme Brahman by poeple of low and mediocre intellect, in as much as this leads to Liberation in course of time. Here also that very meditation on Om in the manner stated above-which is the means of attaining the supreme Brahman introduced in, '(He who meditates on) the Omniscient, the Ancient,' and in, '(I shall speak to you birefly of that immutable Goal) which the knowers of the Vedas declare,' and which (meditation) leads to Liberation in due course [Realization of Brahman leads to immediate Liberation (sadyomukti, whereas meditation (contemplation, upasana) leads to gradual Liberation (krama-mukti).-Tr.]-has to be spoken of along with 'adherence to yoga' as also whatever is connected directly or indirectly with it. For this purpose the following text is begun:


8.12 Having controlled all the passages, having confined the mind in the heart, and having fixed his own vital force in the head, (and then) continuing in the firmness in yoga;
8.12 Having closed all the gates, confined the mind in the heart and fixed the life-breath in the head, engaged in the practice of concentration.
8.12 Samyamya, having controlled; sarva-dvarani, all the passages, the doors of perception; niruddhya, having confined; the manah, mind; hrdi, in the heart-not allowing it to spread out; and after that, with the help of the mind controlled therein, rising up through the nerve running upward from the heart, adhaya, having fixed; atmanah, his own; pranam, vital force; murdhni, in the lead; (and then) asthitah, continuing in; yogadharanam, the firmness in yoga-in order to make it steady-.
And while fixing it there itself,


8.13 He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman, and thinking of Me, he attains the supreme Goal.
8.13 Uttering the one-syllabled Om the Brahman and remembering Me, he who departs, leaving the body, attains to the Supreme Goal.
8.13 Yah, he who; prayati, departs, dies; tyajan, by leaving; deham, the body-the phrase 'leaving the body' is meant for alifying departure; thery it is implied that the soul's departure occurs by abandoning the body, and not through the destruction of its own reality, having abandoned thus-; vyaharan, while uttering; the eka-adsaram, single syllable; om iti brahma, viz Om, which is Brahman, Om which is the name of Brahman; and anusmaran, thinking; mam, of Me, of God who is implied by that (syllable); sah, he; yati, attains; the paramam, supreme, best; gatim, Goal.
Further,


8.14 O son of Prtha, to that yogi of constant concentration and single-minded attention, who remembers Me uninterruptedly and for long, I am easy of attainment.
8.14 I am easily attainable by that ever-steadfast Yogi who constantly and daily remembers Me (for a long time), not thinking of anything else (with a single mind or one-pointed mind), O Partha (Arjuna).
8.14 Partha, O son of Prtha, tasya yoginah, to that yogi; nitya-yuktasya, of constant concentration, who is ever absorbed (in God); and ananya-cetah, of single-minded attention, a yogi whose mind is not drawn to any other object; yah, who; smarati, remembers; mam, Me, the supreme God; satatam, uninteruptedly; and nityasah, for long-.
By satatam, uninterrupteldy, is meant 'without any break'. By niryasah, is meant along duration. Not six months, nor even a year! What then? The meaning is: He who remembers Me for his whole life, continuously.
To that yogi aham, I; am sulabhah, easy of attainment. Since this is so, therefore one should remain ever absorbed in Me, with mind given to nothing else.
'What follows from Your being easy of attainment?' This is being answered: 'Hear what follows from My being easy of attainment.'


8.15 As a result of reaching Me, the exalted ones who have attained the highest perfection do not get rirth which is an abode of sorrows and which is impermanent.
8.15 Having attained Me these great souls do not again take birth (here) which is the place of pain
and is non-eternal: they have reached the highest perfection (liberation).
8.15 Upetya mam, as a result of reaching Me who am God-as a result of realizing My nature; mahatmanah, the exalted ones, the monks; gatah, who have attained; the paramam, highest; samsiddhim, perfection, called Liberation; na, do not; apnuvanti, get; this kind of punarjanama, rirth. As to what kind of rirth they do not get, the Lord states its characteristics-duhkhalayam, which is an abode of sorrows, a resort of physical and other sorrows, i.e. a birth to which sorrows adhere. It is not merely an abode of sorrows, but also asavatam, impermanent, having no fixity of nature.
On the other hand, those who do not reach Me, they come again.
Again, 'Is it that those who attain someone other than You return?' This is being answered:


8.16 O Arjuna, all the worlds together with the world of Brahma are subject to return. But, O son of Kunti, there is no rirth after reaching Me.
8.16 (All) the worlds including the world of Brahma are subject to return again, O Arjuna; but he who reaches Me, O son of Kunti, has no rirth.
8.16 O Arjuna, all the lokah, worlds; abrahma-bhuvanat, together with the world of Brahma-bhuvana is that (place) in which creatures are born, and brahma-bhuvana means the world of Brahma; punah avartinah, are subject to return, are by nature liable to come again; Tu, but; kaunteya, O son of Kunti, na vidyate, there is no; punarjanma, rirth; upetya, after reaching; mam, Me alone.
Why are all the worlds together with the realm of Brahma subject to return? Becuase they are limited by time. How?


8.17 Those poeple who are knowers of what day and night are, know the day of Brahma which ends in a thousand yugas [The four yugas (in the human worlds), viz Satya, Treta, Dwapara, and Kali are made up of 4,320,000 years. This period multiplied by a thousand constitutes one day of Brahma. His night also extends over an eal period. See M.S. and V.S.A.], and His night which ends in a thousand yugas.
8.17 Those people who know the day of Brahma which is of a duration of a thousand Yugas (ages) and the night which is also of a thousand Yugas duration, they know day and night.
8.17 Viduh, they know; that ahah, day; brahmanah, of Brahma, of Prajapati, of Virat; yat, which; sahasra-yuga-paryantam, ends in a thousand yugas; and also the ratirm, night; yuga-sahasra-antam, which ends in a thousand yugas, having the same duration as the day. Who knows (these)? In reply the Lord says: Te, they; janah, poeple; ahoratra-vidah, who are the knowers of what day and night are, i.e. the people who know the measurement of time. Since the worlds are thus delimited by time, therefore they are subject to return.
What happens during the day and the night of Prajapati is being stated:


8.18 With the coming of day all manifested things emerge from the Unmanifest and when night comes they merge in that itself which is called the Unmanifested.
8.18 From the Unmanifested all the manifested (worlds) proceed at the coming of the 'day'; at the coming of the 'night' they dissolve verily into ï1thatï1 alone which is called the Unmanifested.
8.18 Ahar-agame, with the coming of day, at the time when Brahma wakes; sarvah vyaktayah, all manifested things, all things that get manifested, all creatures characterized as moving and non-moving; prabhavanti, emerge, become manifested; avyaktat, from the Unmanifested-avyakta (Unmanifested) is the state of sleep of Prajapati; from that avyakta. Similarly, ratri-agame, when night comes, at the time when Brahma sleeps; praliyante, they, all the manifested things, merge; tatra eva, in that itself; avyakta-sanjnake, which is called the Unmanifested referred to above.
In order to obviate the defect of the emergence of some unmerited result and the destruction of merited results; [The following verse says that the very same multitude of beings continues in the different cycles of creation, and there-fore these two defects do not arise.] for pointing out the meaningfulness of the scriptures [For the earlier reason the scriptures do not lose their validity.] dealing with bondage and Liberation; and with a view to propounding detachment from the world on the ground that the helpless multitude of beings perishes after being born again and again under the influence of accumulated results of actions that have for their origin such evils as ignorance etc. [The five evils are: ignorance, egoism, attachment, aversion and clinging to life. (See P. Y. Su. 2.3)], the Lord says this:


8.19 O son of Prtha, after being born again and again, that very multitude of beings disappears in spite of itself at the approach of night. It comes to life at the approach of day.
8.19 This same multitude of beings, being born again and again, is dissolved, helplessly, O Arjuna (into the Unmanifested) at the coming of the night and comes forth at the coming of the day.
8.19 O son of Prtha, bhutva, after being born again and again at the approach of day; sah eva, that very-not any other; bhutagramah, multitude of beings, consisting of the moving and the non-moving objects that existed in the earlier cycle of creation; praliyate, disappears repeatedly; avasah, in spinte of itself, [For they are impelled by their own defects] without any independence whatever; ratri-agame, at the approach of night, at the close of the day. Prabhavati, it comes to life, verily in spite of itself; ahar-agame, at the approach of day.
The means for the attainment of that Immutable which was introduced has been pointed out in, 'He who departs by leaving the body while uttering the single syllable, viz Om, which is Brahman, ' etc. (13). Now, with a vies to indicating the real nature of that very Immutable, this is being said-that It is to be reached through this path of yoga:


8.20 But distinct from that Unmanifested is the other eternal unmainfest Reality, who does not get destroyed when all beings get destroyed.
8.20 But verily there exists, higher than this Unmanifested, another unmanifested Eternal, which is not destroyed when all beings are destroyed.
8.20 He is parah, distinct, different;-From what?-tasmat, from that aforesaid (Unmanifested).
The word tu, but, is meant for showing the distinction of the Immutable that is going to be spoken of from the Unmanifested.
He is bhavah, the Reality, the supreme Brahman called the Immutable.
Even though different, there is the possibility of similarlity of characteristics. Hence, for obviating this the Lord says: anyah, the other, of a different characteristic, and He is the Immutable which is beyond the range of the organs. It has been said that He is distinct from that. From what, again is He distinct? Avyaktat, from the Unmaifested spoken of earlier, which is the seed of the multitude of beings, and which is characterized as ignorance (avidya) [Ast. adds, 'anyah vilaksanah, bhavah ityabhiprayah: The meaning is that the Reality is different and distinct (form that Unmanifested).-Tr.] He is sanatnah, eternal.
Bhavah, the Reality; yah sah, who is such; na, does not; vinasyati, get destroyed; when sarvesu bhutesu, all beings, beginning from Brahma; nasyatsu, get destroyed.


8.21 He who has been mentioned as the Unmanifested, the Immutable, they call Him the supreme Goal. That is the supreme abode of Mine, reaching which they do not return.
8.21 What is called the Unmanifested and the Imperishable, That they say is the highest goal. They who reach It do not return (to this Samsara). That is My highest abode (place or state).
8.21 He Himself who has been uktah, meantioned; as avyaktah, Unmanifest; the aksarah, Immutable; ahuh, they call; tam, Him-that very unmanifest Reality which is termed as the Immutable; the paramam, supreme; gatim, Goal. Tat, That; is the paramam, supreme; dhama, abode, i.e. the supreme State; mama, of Mine, of Visnu; yam prapya, reaching which Reality; na nivartante, they do not return to the worldly state.
The means for gaining That is being stated:


8.22 O son of Prtha, that supreme Person-in whom are included (all) the beings and by whom all this is pervaded-is, indeed, reached through one-pointed devotion.
8.22 That highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone within Whom all beings dwell and by Whom all this is pervaded.
8.22 O son of Prtha, sah, that; parah purusah, supreme, unsurpassable Person-(the word purusa) derived in the sense of 'residing in the heart' or 'all-pervasiveness'; that Person, compared to whom there is nothing superior-; yasya, in whom, in which Person; antahsthani, are included; bhutani, (all) the beings which are Its products-for a product remains inherent in its cause; and yena, by whom, by which Person; tatam, is pervaded; sarvam, all; idam, this, the Universe, as pot etc. are by space; is tu, indeed; labhyah, reached; through ananyaya, one-pointed; bhaktya, through devotion, characterized as Knowledge; ananyaya, which is one pointed, which relates to the Self.
The Northern Path meant for the attainment of Braman by the yogis under discussion, who have superimposed the idea of Brahman on the syllable Om and who are destined to get Liberation in due course, has to be stated. Hence, in order to present the intended idea the verse, '(O best of the Bharata dynasty) of that time৷৷.at which,' etc. is being recited. The description of the Path of Return (in verse 25) is by way of praising the other Path (of Departure, in verse 24):


8.23 O best of the Bharata dynasty, I shall now speak of that time by departing at which the yogis attain the State of Non-return, and also (of the time by departing at which they attain) the State of Return.
8.23 Now I will tell thee, O chief of Bharatas, the times departing at which the Yogis will return or not return.
8.23 Bharatarsabha, O best of the Bharata dynasty; vaksyami, I shall speak; tu, now; tam, of that; kalam, time; prayatah, by departing, by dying; (-these words are to be which time; yoginah, the yogis; yanti, attain; anavrttim, the State of Non-return, of nonrirth; ca eva, and also; of the time by departing at which they attain its opposite, avrttim, the State of Return.
By 'Yogis' are implied both the yogis (men of meditation) and the men of acitons (rites and duties).
But the men of action are yogis by courtesy, in accordance with the description, 'through the Yoga of Action for the yogis' (3.3).
The Lord speaks of that time: [This is Ast.'s reading.-Tr.]