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<chapter name="1. Despondency of Arjuna" >

Dhritarashtra said:
O Sanjaya, tell me,
What did mine and Pandu's sons do, who are assembled in Kurukshetra to fight war? (1)

Sanjaya said:
At that time King Duryodhana,
Seeing the Pandava's army,
Ready for battle, approached
his teacher, Drona and said: (2)

"Behold, O Respected Teacher! here arranged,

this great army of Pandu¶s sons,
assembled by Drupada¶s son,
who is your own gifted student. (3)

Here are brave mighty archers,

who are Bhima and Arjuna¶s equals,
the great warriors Yuyudhana,
Virata and Drupada, too. (4)

Drishtaketu, Chekitana,
the valiant king of Kashi,
Purujit, Kuntibhoja,
and Shaibya±all the best of men. (5)

Courageous Yudhamanyu,
valorous Uttamaujas,
Shubhadra¶s son mighty arm Abhimanyu
and Draupadi¶s sons,
all who are mighty warriors. (6)

Hear, too, O best of the twice-born,

those distinguished among ourselves.
The leaders of my army here:
These now I recount unto you. (7)

Yourself, Bhishma, Karna,

always undefeated in war Kripa,

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Ashwattama, Vikarna, and

Somadatta¶s son Bhurisrava and Jayadrath. (8)

Also many other heroes, equipped with

various weapons and expert in wars,
are now ready to risk their lives for my sake. (9)

Impossible to count is this

army defended by Bhishma,
But that army defended by Bhima
is very easy to number. (10)

Stationed in your proper places,

do all give your support
and protection unto Bhishma.´ (11)

To cheer Duryodhana, powerful, oldest Kuru,

Bhishma, the grand-sire, sounded loud a lion-roar
and blew his conch. (12)

Following Bhishma's roar,

conchs, kettledrums, cymbals, drums
and trumpets were sounded aloud,
the uproar was tremendous. (13)

Then Krishna and Arjuna,

in the great chariot standing,
yoked with the white horses,
Sounded forth their divine conchs. (14)

Sri Krishna blew Panchajanya,

Arjuna blew Devadatta,
and ferocious at war, Bhima,
blew upon his great conch, Paundra. (15)

Kunti's son King Yudhishthira,

blew Anantavijaya,
Nakula blew Sughosha and
Sahadeva blew Manipushpaka. (16)

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The supreme bowman, Kashi¶s king,

the great warrior Shikhandi,
Dhristadyumna, Virata
And invincible Satyaki, (17)

Drupada, all the sons of Draupadi, and

Subhadra¶s son, the mighty-armed Abhimanyu,
each one blew upon their own conchs. (18)

The terrific sound of conchs,

felt like resounded whole universe,
shook the hearts
of those in Dhritarashtra¶s ranks. (19)

Then seeing Dhritarashtra¶s ranks,

standing marshaled, about to fight,
The monkey god Hanuman ensigned Pandava (Arjun),
was impelled to take up his bow, (20)

spoke to Hrishikesha (Krishna),

the Lord of earth, these fateful words:
³Achutya (Krishna), place my chariot
in the middle of both armies. (21)

So from that place I may observe

those who are here, prepared for war,
with whom I have to fight. (22)

I desire to observe those

who are assembled here for fight,
wishing to please Duryodhana,
by taking his side in this war.´ (23)

Sanjaya said:
Commanded thus by Arjuna,
O Bharata (Dhritrashtra), Krishna drove
that grandest of all chariots
between the two armies. (24)

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Thus facing Bhishma, Drona and

the rulers of the whole vast earth,
Krishna said,
³Behold, O Partha,
All the Kurus assembled here´ (25)

Then Pritha (Arjuna) saw assembled there

fathers, grandfathers, teachers, sons,
maternal uncles, brothers, and
Grandsons as well as friends of his. (26)

The son of Kunti (Arjuna), seeing

relatives, fathers-in-laws and companions,
stood and contemplated them all. (27)

Then filled with infinite pity

and despondence,
Arjuna said:
³Oh Krishna, I see my own relatives
desiring to kill each other,
my body is weakening.
My mouth is drying up. (28)

My body now is shivering.

My hair is standing up on end. (29)

My bow is slipping from my hand.

My skin is like burning with fire.
Nor can I even stand upright.
My mind is reeling and confused. (30)

I mark inauspicious omens and misfortune.(31)

I do not desire victory, Kingdom

or any other worldly pleasure.
They all mean nothing to me,
O Govinda (Krishna). (32)

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Those for whose sake we should desire

kingdom, enjoyments and pleasures,
arrayed before us in battle,
abandoning life and riches. (33)

Teachers, fathers, sons, grandfathers,

maternal uncles, grandsons,
Fathers-in-law, brothers-in-law
and many other kinsmen too. (34)

Even if they wish to kill me,

I could never wish to kill them,
not even to rule the three worlds. (35)

What pleasure we can have by

killing Dhritarashtra¶s sons?
Even if they are aggressors,
killing them will be sin for us. (36)

How can killing of our own cousins,

sons of Dhritrashtra, be justified ?
How can we stay happy by killing
our own people, oh Madhava (Krishna) ? (37)

Their thoughts are overpowered by greed,

they see no wrong in destruction
of family or even in
wreaking treachery upon friends. (38)

Yet why should we, Janardana (Krishna),

clearly seeing the evil, caused
by such destruction of our kin,
not turn away from this sin? (39)

On destruction of families,
their rites of dharma will die out.
From the destruction of dharma,
adharma overwhelms them all. (40)

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Overpowered by adharma
the family¶s women will be
corrupted and from corruption,
confusion of castes arise. (41)

From caste confusion families

and their destroyers fall to hell.
Ancestors also fall without
offerings of rice and water. (42)

The family destroyers

produce the confusion of caste.
Then observance of caste duties
and family laws are destroyed. (43)

Have we not heard, repeatedly,

that indefinite time in hell
accrues to those whose family laws
Have been wiped out, Janardana (Krishna)? (44)

Ah! At last! we are now resolved

to do great evil lead by our greed
for royal pleasures, for whose sake
we intend to kill our own kin. (45)

If the sons of Dhritarashtra,

with weapons armed should now slay me.
Though unarmed, yet that still would be
a greater happiness for me. (46)

Sanjaya said:
In the middle of the battlefield,
Thus speaking, Arjun¶ cast away
His bow and arrows and sank down,
His mind overcome with sorrow. (47)

</chapter>
<chapter name="2. Sankhya Yoga">

Sanjaya said:

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Madhusudana (Krishna) thus spoke

these words to Arjuna, who was overwhelmed
by compassion and whose eyes
were filled with tears. (1)

The Holy Lord (Krishna) said:

From where you get this illusion
in this time of this war?
It is not leading to heaven
but to disgrace.(2)

Oh pain for enemy (Arjuna), you should

not be fall under this cowardice
emotions, abandon them, and stand up (3)

Arjuna said: Oh Madhusudana,

How can I in fight battle
by shooting arrows against Bhishma and Drona,
who are worthy of reverence? (4)

Instead of killing my Gurus,

I better beg for life.
Material joy what I will get by killing them will be stained with their blood. (5)

I am not sure what result of war will be better for us?

After slaying sons of Dhritrashtra, who are facing us in war, we would not wish to live.(6)

Weakness and pity has taken over my intellect, which is confusing me. In this situation,
I come to you for help, please tell me decidedly, what is my duty?
I am your disciple, please direct me. (7)

I am not able to find way to remove this sorrow that is drying my senses.
Even kingdom of earth and heaven without enemy cannot remove my grief. (8)

Sanjaya said:
After saying this to Govinda (Krishna), Arjuna, who is terrible for his enemies, also said ³I will not fight´, and
become mute. (9)

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O Bharata (Dhritrashtra),
In the middle of the two armies, as though smiling, Hrishikesha (Krishna) spoke these words to despondent
Arjuna. (10)

The Holy Lord (Krishna) said:

You have been mourning for those who should not be mourned for, though you speak words of wisdom.
Wise neither grieve for living nor dead. (11)

There never was time, when we were not here and also there will not be any time without our existence.
(12)

The way life passes through childhood, youth and old age, same way life will move to another body. Wise
are not confused by this change. (13)

Only material body feels cold, heat, pleasure and pain. These feelings are not permanent, they will come
and go like seasons. Learn to tolerate them, O Bharata (Arjuna). (14)

O leader of wise man (Arjuna), one who is not affected by these changes and feelings, one who remain
same in all pleasure and pain is liberated person. (15)

Things that are not real do not exist and things that are real never cease to exist.
This is revealed by philosophers after studying both real and not real. (16)

The Self, what is helping existence of Body, is indestructible. One can not destroy it with any means. (17)

Only the body, what is living with support of self, dies. Self is indestructible. Therefore, O Bharata (Arjuna),
you fight. (18)

He, who thinks self can slay and can be slain, is ignorant.
Self can neither slay nor be slain. (19)

Self can neither be born nor die.

It is also not true that self exists now and will cease to exist in future.
Self was always exists, is exists and will be exists for ever.
It cannot be slain by slaying body. (20)

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He who knows that self is indestructible, eternal, without births and imperishable, can slay or cause another
to slay? (21)

The way one change old cloths with new, self changes old bodies with new. (22)

Self cannot be cut by weapons, burned in fire, wet with water and dried with wind. (23)

This self cannot be cut, burned, wet or dried. It is changeless, all pervading, unmoving, immovable and
eternal. This self cannot be cut, nor burnt. (24)

Self cannot be known with senses, cannot be imagined by mind, and unchangeable. Knowing this, you
should never mourn for same. (25)

If you think self is destructible and can have a beginning and an end, there is no point in grieving for same.
(26)

Whatever is born is going to die is for sure and whatever is died will have a birth for sure. Over unavoida-
ble, you should never grieve. (27)

All beings were not manifested in their beginning. Manifest in the middle of their life and in the end again
not manifested. (28)

Some perceives the self as being wondrous, some speak of the self as being wondrous, some hear of it as
being wondrous. Still none of them understand it. (29)

Self living in any body is indestructible. So grieving for such self, does not look good on you. (30)

Also, your duty as a warrior, you should never back off from the war. For a warrior, nothing is better then
war in line of duty. (31)

O Arjuna, only fortunate warrior get chance to fight in war like this. It is like finding gates to heaven. (32)

O Arjuna, If you refuse to fight the war in line of duty, then you will be running away from your duty and so
does honor. By doing so, you shall incur sin. (33)

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People will always regard you as cowered and for person like you, it will be more painful than death. (34)

Great warriors, whose respect you have earned will believe that you backed off because of fear and they
will regard you as cowered. (35)

Your enemies will utter insulting harsh words about your great prowess.
What will be more painful than that? (36)

O son of Kunti (Arjuna), if you die, you will go to heaven. If win, then enjoy the earth. So rise and finish the
fight. (37)

Do not think about dualities like pain and pleasure, gain and loss, win and lose. Fight for sake of fight only.
This way you shall not incur sin. (38)

So far I explained is based on Samkhya philosophy. Now I will tell you the knowledge with what you will be
able to perform your duties without attachments. (39)

Any task performed with such awareness, no effort is wasted nor any adverse result can be produced.
Even little awareness of this knowledge can save us from fear.(40)

O Arjuna, intellect with self awareness is steady and focused. Intellect without self awareness is not steady
and running in all directions. (41)

People without self awareness can be easily attached to attractive words of Vedas and think nothing is bet-
ter then this. (42)

Filled with desires like heaven, good rebirth, great powers, they get addicted to rituals, whose goal is en-
joyment and power. (43)

Attached to pleasure and power as stated in Vedas, their mind gets drawn away. They lose then steadiness
of intellect too. (44)

Three modes of nature are subject of Vedas. Free yourself from them. Free yourself from dualities too and
be steady in self awareness. (45)

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Person, who is aware of self, there is no need of Veda. Because ultimate purpose of both are same like the
purpose of well and pond are same. (46)

You can only perform your duties. You have no control over results. You should never think yourself is re-
sponsible for results. Also, you should never attach to inaction. (47)

O Arjun, be steadfast in Yoga. Be steady in success or failure. This steadiness is called Yoga. (48)

Action performed with awareness is better then action performed by getting attached to goal. Using your
intellect, free yourself from desire of goal. Take refuge in your intellect.
People getting attached to the goal are pitiful. (49)

Intelligent leave both good and evil deeds. (By considering them same). So you should try for yoga. Yoga is
true art of performing duties. (50)

By leaving desire of results, intelligent people, achieve state of freedom from attachments given by birth
and get state of where there is no pain. (51)

When intellect leave forest of attachments, then you will find state where you will find silence against say-
ings or listening something. (52)

When, confused by hearing about material things, get steady in self meditation, then you will attain Yoga.
(53)

Arjuna said:
O Krishna, what is the description of the man of steady wisdom?
How does he speak, sit, or walk? (54)

The Holy Lord (Krishna) said:

When he completely casts away all the desires of the mind, his self is satisfied by the self, is called ³of
steady wisdom.´ (55)

He is not shaken by adversity and freed from desire of pleasure. He is free from passion, fear and pleasure.
Such person of steady wisdom is called sage. (56)

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Person, who detaches self from all desires, who do not get rejoice with pleasant and dislike unpleasant. His
intellect is steady in self knowledge. (57)

When he withdraws his senses completely from its objects like tortoise draws in its limbs, then his wisdom
is established firm. (58)

Just by self abstinence, desire does not go away. However, by experiencing steady wisdom, one can be
free from desire from object of senses. (59)

O son of Kunti (Arjuna),

You must know that, desires in senses are so strong, that even person, who wants to be free from it, can
drag his wisdom back to desires. (60)

By restraining all senses and get steady in self awareness. One, who controls senses, can be steady in
wisdom. (61)

By constantly thinking about objects of senses, one gets attached to them. From attachment, desire born
and from desire, anger. (62)

From anger, delusion born, from delusion memory gets lost and from loss of memory, all is lost. (63)

By keeping self discipline, one can keep senses in control. That is how one can get nectar of self aware-
ness. Also can be free from desires and prejudices. (64)

By having such nectar, one can be free from all sorrows arise from materials. Also, intellect becomes
steady. (65)

Person without self awareness is full of desire and not steady intellect. Without them there is no peace.
Without peace, there is no happiness. (66)

When mind get obsessed with even single object of sense, it drags intellect behind it. Same as wind drags
ship in water. (67)

O mighty armed (Arjuna),

One, whose senses are withdrawn from objects of senses, his intellect become steady. (68)

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The man of restraint is awake, in what is night for all beings. That in which all beings awake, is night for the
wise one who sees. (69)

Even after accepting waters from all rivers, ocean remains unmoved. Same way when person remain
steady while desire keep entering mind, attain peace, not one who run after desires. (70)

He who abandons all desires, longings and ego, attain true peace. (71)

This is divine state. Having attained this one will not get deluded. By getting fixed in it, one can attain free-
dom from all fears (Brahma nirvana). (72)

</chapter>
<chapter name="3. Action">

Arjuna said:
O Keshava (Krishna), if you believe
intellect is better than action, then
why are you urge me to engage me
in terrible action of war ? (1)

By saying contradictory words, you are

confusing me. Tell me surely
one thing that is good for me. (2)

The Holy Lord (Krishna) said:

As I said earlier, there are two ways.
One is Samkhya way (knowledge gained by
experience and logic) and
Second is Yoga of action. (3)

Only by not beginning action, one will

not achieve freedom from actions. Also,
only by renunciation, one will not achieve
the goal. (4)

Forced by modes of nature,

one cannot leave without engaging
in some or other action. (5)

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One who restrain senses,

what create desire for action, at
the same time continuously thinking
about objects of senses is deluded and
hypocrite. (6)

One who control the senses and

by mind and perform action by
keeping steady mind and remain
attached to the (mental) sate
(KarmaYoga) is called great one. (7)

Performing your duty is better than inaction,

without action, you will not be able to even
maintain your body. (8)

Any action not done for sacrifice,

will create attachments with action.
So perform action for sacrifice
without attachments. (9)

In the beginning Prajapati (Brahma) created mankind using sacrifice and said, ³Using sacrifice you grow
and may sacrifice grant you all your desires´. (10)

³By sacrifice you please Gods of different natures and those pleased Gods please you. By pleasing each
others both should attain highest welfare.´ (11)

³The Gods, pleased by sacrifice will fulfill your desired enjoyments. One who do not offer those desire back
to Gods (without feeling gratitude towards Gods) and enjoy them alone is a thief.´ (12)

Eating sacrificial remains (by feeling gratitude towards Gods), one can be easily free from evils (desires,
attachments etc..). One who cook for self only (without gratitude and detachments), is wicked. (13)

All beings are produced from food. Rain produces food. Rain born from sacrifice. Sacrifice born from ac-
tions for duty. (14)

Action arise from Brahma, Brahma from imperishable. Thus all pervading Brahma live in sacrifice. (15)

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One who do not perform sacrifice, required to maintain universe, live maliciously and his life is meaning-
less. (16)

One who is still in self awareness and satisfied in that state, has no need to perform any action. (17)

He has nothing to gain by action or inaction. He is not dependent on anything or anyone for any purpose.
(18)

Therefore always by being unattached you should perform your duties. One who remain unattached while
performing action, can merge in to the supreme (self awareness). (19)

Indeed, people like King Janak merged in to supreme (self awareness) by performing their duties. You
should also perform your duties in order to set example on people. (20)

However well respected people perform their actions and whatever standard they establish, others will fol-
low them. (21)

Even though I am not required to perform any duty in any world, I still keep my self engaged in act. (22)

If I do not perform my tasks properly, then o Arjuna, people start following standard I set. (23)

If I fail to engage in action, then I will be responsible for confusion and thus responsible for destruction of
people. (24)

The way unwise act by getting attached to action and its possible results, wise should act unattached and
to maintain world's welfare. (25)

One should not unsettle the minds of unwise attached to actions. Wise should perform their own action
properly. (26)

All actions performed by laws of nature. Only ego deluded mind think self as doer. (27)

O Mighty Armed Arjuna,

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One who thoroughly understand the knowledge of laws of nature and performed action, remain unattached
by knowing only laws of nature are performing actions. (28)

People deluded by laws of nature, become attached to their actions.

Wise should not upset those with partial knowledge. (29)

Entrusting all actions to me and by being self aware , unattached, desire less and by leaving laziness, do
fight the war. (30)

One who constantly practice this knowledge I gave, with full faith and without contemning are free from
bondage of their actions. (31)

But those who despise the knowledge and do not follow them are foolish. They are deluded. (32)

Even wise also act according to their own nature. How can others restrain ? (33)

Senses are ruled by attractions and aversions about their objects. One should not come under their power.
They are indeed enemies. (34)

Though imperfect, one should perform their own duties. It is better than completing other's duties perfectly.
Even death is good while performing our own duties, instead of performing others easy duties, which is
dangerous. (35)

Arjuna said:
Then with what force, even though do not wish, one perform sinful actions ? (36)

The Holy Lord (Krishna) said:

It is desire, it is anger, born of aggressive mode of nature (Rajo Guna). It is of great craving and sinful.
Know it as enemy of all. (37)

As fire is covered by smoke, as mirror is covered by dust, as womb is covered by embryos, so it (Self
awareness) is enveloped by that. (38)

O son of Kunti (Arjuna),

Knowledge of wise is constantly covered by fire of desires, born of the enemy. (39)

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The senses, mind and intellect are places where desire can take refuge. While living there desire cover
knowledge and throw one in to confusion and thus make one deluded. (40)

Therefore, O Bharata (Arjuna), kill the desire, the destroyer of knowledge and awareness, by restraining
senses first. (41)

Senses are above body. Mind is above senses. Intellect is above mind and above intellect is the self. (42)

By knowing him, who is above intellect and by restraining the self by the self, destroy the enemy, desire.
(43)

</chapter>
<chapter name="4. Wisdom and knowledge">

The Holy Lord (Krishna) said:

I instructed this knowledge to Sun God Vivaswat. Then he taught to Manu and Manu to Ikshvaku. (1)

Through tradition of teacher and student, this knowledge passed to the royal sages. However, in course of
time, this tradition broke and knowledge appear to be lost. (2)

Same ancient knowledge, I am revealing to you today. Because you are my devotee and friend and also
able to understand this secrete knowledge. (3)

Arjuna said: O Krishna, you born recently in current age, where as Vivaswat was born and lived before us.
Then how can you say him this knowledge ? (4)

The Holy Lord (Krishna) said:

O Scorcher of Foes (Arjuna),
(Due to the fact that life energy never dies) We had many births. I am aware of them. But you are not. (5)

Although I am unborn, imperishable and lord of all being. Controlling my own nature, I manifest by my own
power. (6)

O Bharata (Arjuna),
Whenever people stop following their duties and thus arising confusion and chaos. Then I do manifest my-
self. (7)

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For protection of the righteous

And destruction of the wicked,
For establishing of knowledge of deities (Dharma),
I manifest from age to age. (8)

He who thus knows my divine birth and action in its true light, after living the body, will not born again but
merge in me. (9)

One who is freed from attachment, fear and anger, taking refuge in me. Purified by fire of knowledge, many
have became me. (10)

O Arjuna,
In whatever way people resort to me, I reward them in same way. Whichever Path people follow is mine.
(11)

For success in material life, people worship Gods of Nature. Because success from such action is quickly
attained in this world. (12)

I created four division of human society, according to modes of personal nature and the work associated
with them. Though I made it, know me as non-doer and changeless. (13)

Whoever know that action do not taint me and I am not attached to result of action, is not fettered by ac-
tions. (14)

Knowing thus, the ancient seekers, after achieving freedom from attachment of result, performed action.
(15)

Even sages are confused about difference between action and inaction. I will tell you what action is. This
knowledge will give you freedom. (16)

One should know what is action, prohibited (by self or imposed by others (banned)) action and inaction.
This is hard to understand. (17)

By seeing inaction in action and action in inaction, a yogi does all action. Such man is wise among men.
(18)

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One who performs all his actions without any attachments and whose all actions are burnt in the fire of true
knowledge of self awareness, him wise people call master (Pundit) (19)

One who abandoned attachment for results of action, always content, not dependent on anything for any-
thing, is truly doing nothing, even if he appeared to be loaded with work. (20)

One who keep desires away from mind and intellect. Who do not store anything (for future). One work only
for body's requirements. He do not suffer from any adverse effect from Action. (21)

One who is content with whatever he gets, stay beyond dualities and envy, remain same in success and
failure, even though acting, he is not attached or bound by actions. (22)

One who is unattached (or unaffected) by modes of nature. One who is free and with steady mind. Who act
only for sacrifice. His actions get dissolves. (23)

(Brahman = supreme consciousness)

One who is focused in action, for him, Brahman is offering Brahman in Brahman fire, lighted in Brahman
sacrifice (For him, everything is Brahman including self). (24)

Some yogis offer sacrifice to different Gods. Some Yogis offer sacrifice, using sacrifice in to fire of Brahman
(supreme consciousness). (25)

Some offer senses like hearing etc. in to the fire of restraints. Some offer sound and others objects of
senses into fire of senses. (26)

Some offer the senses of actions and senses of life (feeling of self) in fire of yoga of self control, lightened
by light of knowledge. (27)

Some use wealth, some use austerity and yoga to offer in sacrifice. Some determined, intelligent people
offer knowledge gained by personal experience and education. (28)

Some offer outgoing breath into incoming breath and some offer incoming breath in to outgoing. Some
stops breathing to do breathing exercise. While some regulate food to offer it to digestive system. (29)

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One who knows all sacrifice. Who is clean and all his attachments with actions are destroyed by sacrifice,
eating nectar produced as result of sacrifice and merge in to supreme consciousness (Brahman). (30)

O Arjuna, One who do not perform sacrifice, he do not deserve this or any other world. (31)

There are many kinds of sacrifices, performed by different actions, explained by intelligent people with
knowledge. When you will know them, you will be free. (32)

O mighty Arjuna, Sacrifice done for knowledge is better then done for material gain. Also, all types of sacri-
fice is comprehended in knowledge. (33)

By offering greatest respect and services to pundits who has in depth knowledge and by asking them ques-
tions repeatedly, they will give you the knowledge.
(34)

After experiencing the knowledge, you will not get confused. By this knowledge, you will know that all the
living things are in self. (35)

Even if you are most sinful among all, with the knowledge, you will cross over all your sins. (36)

O Arjuna, The way fire reduces woods to ashes, the knowledge does reduces all the actions. (37)

Nothing is more purifying then knowledge in this world. One who is steady minded, will find knowledge in
self. (38)

One with faith, eager to get knowledge, restrain the senses gets knowledge and attain supreme peace
soon. (39)

One who is without knowledge and faith, filled with doubts, goes to destruction. These kinds of doubters do
neither get happiness in this world nor other. (40)

One using steady mind, leave attachments with actions, destroy doubts with knowledge, one who is content
with self, do not get bind by actions. (41)

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Thus O Arjuna, kill the doubt, born of ignorance in your heart, using sword of the knowledge. Arise by keep-
ing your mind steady. (42)

</chapter>
<chapter name="5. Renunciation of Action">

Arjuna Said: You are praising renunciation of actions and also you are praising actions done with steady
mind (KarmaYoga). Which one is better ? Telly me decisively. (1)

The Holy Lord (Krishna) said:

Renunciation from actions and action done with steady mind (KarmaYoga), both lead to liberation. Howev-
er, work with steady mind is better then renunciation of works. (2)

One is renouncer, if he neither likes or dislikes anything. One who is free from dualities, can be easily free
from bonds. (3)

One who is ignorant believe that Samkhya (knowledge gained by experience and logic) and actions with
steady mind (KarmaYoga) are different. If one is steady on any one of these paths, achieve results of both.
(4)

The result attained by Samkhyas (knowledge gained by experience and logic), can also be achieved by
one who perform actions with steady mind (KarmaYoga). One who perceive Samkhya and KarmaYoga as
one, is truly perceiving. (5)

O Mighty armed Arjuna,

Without steady mind, renunciation is hard to gain. One with steady minded sage merged in to Brahman
(Supreme Conscious) fast. (6)

One who is steady minded, with purified self and who has conquered senses. One who sees oneness be-
tween self and others' self. He do not get attached with actions while performing them. (7)

One with in depth knowledge, is steadfast in knowledge that, ³I do not do anything while listening, seeing,
touching, smelling, walking, eating, sleeping, breathing.´ (8)

While speaking, doing any kind of business, while closing and opening eyes, he is convinced that only
senses are doing actions for sense objects. (9)

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One who offer all his actions to Brahman, abandoned attachments. His acts are untouched by evils like
lotus leaf cannot get wet. (10)

Steady minded one perform actions with body, mind, intellect or senses, without attachments and only to
purify self. (11)

One who is steadfast, leave attachment with results of actions, attain peace. One who is not steadfast, and
perform actions to fulfill desires and attached to fruits of actions get bound by actions. (12)

Renouncing all actions from mind, one live happily in the city of nine gates (Human Body), without doing
any actions and without causing any actions. (13)

One who is the owner of the body do neither cause actions nor cause responsibility for actions nor create
any results from actions. Only the nature of the body does that. (14)

The supreme consciousness take no responsibility for good or bad deeds. Due to ignorance envelopes
knowledge, people are deluded. (15)

One whose ignorance has been destroyed by knowledge of self. Same knowledge, like sun, reveals the
supreme consciousness (Brahman). (16)

Whose intellect is in that (Supreme Consciousness), self merged into that, who is steadfast in that, whose
consummation is that, are purified and free from births. (17)

The wise sees self in Brahmin who is with knowledge and polite, cow, elephant, dog and even a dog eater.
(18)

One whose mind is set in evenness, conquered existence in this world. They are detached from all the evils
of world like Brahman and thus rest in Brahman. (19)

One who is resting in Brahman, is with steady intellect, not deluded, neither rejoiced by pleasant not grieve
by unpleasant. (20)

One who is unattached with external find happiness in self. One who is steady in Brahman gains everlast-
ing happiness. (21)

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O Son of Kunti (Arjuna),

The intelligent one knows that the pleasures born of contacts have a beginning and an end. They are in-
deed womb of pain. The wise do not delight in them. (22)

One who can endure here, before leaving the body, impetus of desire and anger, is steady, a happy man.
(23)

One who is happy in self, rest in self and enlightened by knowledge of self, become one with supreme con-
sciousness and get liberated in supreme consciousness. (24)

One who is clean (by destroying sins), beyond dualities, one who is content with self, one who is engaged
in good for all beings, attain liberation in supreme consciousness. (25)

One who is released from desire and anger, sages, one who are aware of in depth knowledge of self, find
liberation in supreme consciousness very soon. (26)

By excluding all outside contacts, fixing awareness between eyebrows, one who is balancing both inhaling
and exhaling within the nostrils. (27)

Thus controlling senses, mind and intellect with only goal of liberation. One who, by controlling senses,
mind and intellect, become free from desire, fear and anger. Such sages are forever free. (28)

One who knows me as one who enjoys all sacrificial austerities, mighty lord of the world and friend of all
creature, gains peace. (29)

</chapter>
<chapter name="6. Meditation">

The Holy Lord (Krishna) said:

One who performs actions as he is obligated, without getting attached to results of action is called re-
nouncer. Not one without fire (passion for work). (1)

O Pandava (Arjuna), Renouncement and Yoga (steady mind) are same. No one can become Yogi without
renouncing desire for results of actions. (2)

One who is new to yoga (practicing for steady mind), work is the way. One who is matured in yoga, leaving
all actions is the way. (3)

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One who is neither attached to the objects of senses nor to actions and has renounced all the desires, is
said to have attained the yoga. (4)

One should lift self by self. One should never degrade self by self. Only self is the friend and only self is the
enemy. (5)

One who conquered self by self, then self is the friend. One who do not conquered self by self, then self is
enemy. (6)

One who has conquered self, he is already close to supreme consciousness. He is always happy. for him,
cold, heat, pleasure, pain, honor and dishonor are same. (7)

The yogi who is content with knowledge and realized knowledge (Vijnan or Vigyan), by controlling senses,
sees earth, stone or gold, all as same. (8)

One is called advanced yogi, who keep same mind for well wishers, friends, enemy, neutral, mediator, en-
vious, pious, the sinners and sages. (9)

Yogi should remain alone by constantly concentrating on self, with thought and self controlled, without de-
sires or possessions. (10)

One should prepare a clean place. Place should not be too high or too low. Cover it with cloth, deer skin
and Kusha Grass. (11)

One should practice yoga for self purification, by sitting on the seat prepared, by keeping mind focused,
control thoughts and senses. (12)

Keeping body, head and neck, erect, motionless and steady. Looking toward tip of nose constantly without
looking around. (13)

One who is happy, without fear, firm in brahmacharya vow (vow to detached from all desires), with con-
trolled mind is devoted to me. (14)

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Yogi, thus practicing regularly by himself, controls mind, attain peace, achieve supreme freedom and at-
tains union with me. (15)

O Arjuns, yoga is neither eating too much nor eating too less. Yoga is neither sleeping too much nor sleep-
ing too less. (16)

One who is moderate in eating, sleeping, working and recreation can destroy all his sorrows destroyed by
Yoga. (17)

When one disciplines the activities of mind, stay steady in self awareness, get free from all desires is said
to have attain Yoga (state of steady mind). (18)

The way a lamp do not flicker in windless place, same way yogi too do steadfast in self awareness. (19)

One is conent in self when his mind come to peace and detached by practicing yoga, when he sees self by
self awareness. (20)

When he feels infinite happiness, which can be accessible to senses only through purified intellect. Then he
remain unmoved from this true state. (21)

After obtaining the state, he knows that no other gain is better then that. Once established there, he does
not move from heaviest sorrow. (22)

This is called Yoga. You must know that it destroyed all the sorrows produced from material contact. (23)

One should by practicing yoga with determination and without exception, abandon all desires born of at-
tachment with action and completely restrain senses using mind. (24)

With patience and determined intellect, one should focus mind in self awareness and then do not let
thoughts come to mind. (25)

Whenever unsteady mind start wander off, one should stop it and direct under self control. (26)

The yogi whose mind is at peace, whose passions are calmed, become stainless (without corruptions) and
one with supreme consciousness. (27)

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Thus yogi, by constantly practicing himself, get freed from all material corruptions and thus by coming in
contact of supreme consciousness, attains boundless happiness. (28)

One, disciplined by yoga, sees self in all being and all being in self. He sees same self in all. (29)

The one who sees me everywhere and who sees all in me, for him, I am never lost and for me, I am never
lost. (30)

One who is established in unity, remain devoted to me living in all things, whatever he does, that yogi is in
me. (31)

O Arjuna, the way he sees in self, sees pain or pleasure same for all, is the best yogi. (32)

Arjuna said: The yoga you taught characterized by evenness, seems not enduring because of minds res-
tlessness. (33)

O Krishna, mind is restless, turbulent, strong and unyielding. It is harder to control mind then controlling the
wind. (34)

The Holy Lord Krishna said:

O Kunti's son (Arjuna), no doubt mind is restless and hard to control. But through practice and dispassion, it
can be controlled. (35)

My opinion is, one who is uncontrolled, yoga is hard to achieve. But one who is self controlled and practice
regularly can attain by right mean. (36)

Arjuna said:
One who is with faith, however, because of uncontrolled mind, wandering from yoga, he cannot achieve
perfection in yoga. What happen to him ? (37)

Does he not belongs to any state, confused in way to supreme consciousness, without any support, like a
torn cloud, get perished? (38)

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O Keshava (Krishna), you are the only one who can completely resolve this doubt. It is not possible for any
one else to remove this doubt. (39)

The Holy Lord said:

O Parth (Arjuna), there is no destruction anytime for him. One who does good, never get grief. (40)

He gains the worlds of the righteous and remain there for long time. Then fallen yogi takes birth among
pure and prosperous. (41)

Or else he will born among wise yogis. Such birth is hard to get in this world. (42)

O Kuru's son (Arjuna), There he regains the knowledge, which he acquired in his former life and thus res-
tart his effort for perfecion. (43)

Motivated by previous practices, he get pulled without effort. Such eager one to attain knowledge, rise
above Vedic rites. (44)

That yogi, by constantly practicing for many lives, become pure from all corruptions, gradually gains perfec-
tions and attain highest goal. (45)

Yogi is regarded as superior to ascetics, one with knowledge and better than one who is engaged in ac-
tions with desires. So, Arjuna, be a yogi. (46)

Among all yogis, he who is faithfully devoted to me, merged in me, is best yogi.(47)

</chapter>
<chapter name="7. Wisdom and Realization">

The Holy Lord said:

O Arjuna, listen, how you can know me without any doubt. While being attached to me, taking refuge in me
and practicing yoga. (1)

I will explain in full the knowledge and how to realize it. After knowing this, there is nothing else to know in
this world. (2)

Only one in thousands try for perfection and out of them, hardly few knows me completely. (3)

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O Arjuna,
Earth (solid), water (liquid), fire (energy), air, space, mind, intellect and ego are eight division of my nature.
(4)

O mighty armed Arjuna,

This is my lower nature. Also know my higher nature. It is life and it sustain whole universe. (5)

This is (both types of nature) womb of all beings. Thus I am the origin and dissolver of whole universe. (6)

O wealthy Arjuna,
There is nothing higher then me.
Like strand of jewels on a thread, everything is strung on me. (7)

I am taste within water, light within moon and sun is me, OM written in Veda is me, sound in space is me,
manhood in men is also me. (8)

I am fragrance within earth and the brilliance within fire, the life within all beings and the austerity of ascet-
ics. (9)

Know me as seed of all beings, the everlasting intelligence of the intelligent and I am splendor of splendid.
(10)

I am the strength of the strong, free from all desires and passions. I am the desire in all beings in line with
his duties. (11)

All the states (modes of nature) of being calm (Sattwic), with passions (Rajasic) and with illusions (Tamas-
ic) are proceeding from me. Yet I am not in them, but they are in me. (12)

All the world is deluded by these three modes of nature. Thus they cannot perceives me, who am beyond
them and eternal. (13)

It is difficult to go beyond the illusions of mine (Maya). Only those devoted to me, will go beyond this illu-
sion. (14)

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But those who are not devoted to me, evil doers, deluded, low, whose knowledge is destroyed by Maya,
are under control of demonic nature. (15)

O Arjuna, four kind of virtuous men are devoted to me. The distressed, seeker of welfare, seeker of know-
ledge and the wise. (16)

Among them, the wise, who is steadfast in my devotion, is most dear to me and I am dear to him. (17)

All of them indeed are good. However, I see the man of wisdom as my self. By keeping mind steadfast, he
abide in me, the supreme goal. (18)

After experiencing many births, the wise man take refuge in me. He knows that all is Vasudeva (Krishna).
Such a great soul is very rare. (19)

Others' knowledge is destroyed by different desires. They get devoted to other Gods (owners of different
modes of nature), impelled by their own nature. (20)

Whatever form a devotee may seek to worship with full faith, I strengthen that faith. (21)

With same faith, he worship different Gods and receives fulfillment of desires from them. These fulfillments
of desires are actually granted by me only. (22)

The fruits (fulfillments of desires) given to those less intellectuals, by worshiping different Gods (owners of
different modes of nature) is temporary. One who worship those Gods will achieve their worlds. My worshi-
pers will receive my state. (23)

The unintelligent think me manifested, though not manifested. They don't know that I am supreme and un-
changing. (24)

The world, deluded by illusions born of combinations of different modes of nature, cannot see me as the
unborn and the immutable. (25)

I know all beings who were in past, is living and will be living in future. No one knows me. (26)

O Arjuna,

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All beings fall into illusions arise from dualities, born from desires and hatred. (27)

One whose corruptions has come to an end by doing virtuous deeds and are freed from dualities, get de-
voted to me firmly. (28)

One who seek freedom from old age and death by taking refuge in me. They know supreme consciousness
thoroughly and also know roots of self and actions. (29)

One who meditate on me, by knowing me as primal self, primal Gods and primal sacrifice, do know me
even at the time of death. (30)

</chapter>
<chapter name="8. Imperishable Brahman">

Arjuna said:
O Krishna,
What is supreme consciousness and primal self ?
And what is action ? What is primal element ? And what is primal God ? (1)

Who is primal sacrifice ? How it exists in body ? How one can know you at time of death by restraining self?
(2)

The Holy Lord Krishna said:

Deathless is supreme consciousness (Brhaman). Its nature is primal self. The one that discharge creation
of life is called primal action. (3)

The one is constantly changing is primal element. The cosmos (Purusha or supreme spirit) is primal God. I
am primal sacrifice. (4)

And he who, at the time of death, meditate on me alone, get free from body and attain form of my being. (5)

Whatever he is thinking about while departing from body, that alone form he attains. (6)

Therefore, at all time, think of me and then do fight by devoting your mind and intellect in me. Thus you will
attain me. (7)

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One goes to divine cosmos, with mind made steadfast by yoga, without turning to anything else and by
meditating on self. (8)

One who meditate on the seer, the eldest, the one who keep universe in harmony, supporter of all, subtler
than the atom, whose form is inconceivable, radiant like the sun and beyond darkness. (9)

One, at the time of leaving body, keep mind steady, with help of devotion and yoga, by focusing between
eyebrow while balancing breath, goes to divine cosmos. (10)

Where, sages who knows OM and without desires, enter.

To reach there, one live without attachments. I will teach you the path to reach there briefly. (11)

By controlling all senses, confining the mind in the heart, balancing breathing while focusing between eye-
brows, one should remain steady in the state. (12)

While chanting OM, that is universal consciousness and while being focused on me, depart from the body,
attains supreme goal. (13)

One, who think of me constantly without exception, such a devoted yogi easily reach to me. (14)

Those great soul (Self), who reach highest perfection, having merged in me, do not have to reborn in this
sorrowful, mortal world. (15)

O Kunti's son (Arjuna) :

From all worlds, including (the beginner of material) Brahma's world, one may have to come back to this
world. But once merged in me, one never has to reborn. (16)

A Brahma's day and night are thousands of ages each. One who know this, knows day and night. (17)

During Brahma's day, everything is manifested. During Brahma's night, everything is not manifested. (18)

All beings are helpless at this cycle of being manifest at day and not manifest at night. (19)

Beyond this state of not manifest, there is another state of not manifest. Which is eternal and remain same
in (above mentioned) day and night. (20)

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The not manifested, eternal and declared as supreme goal, after attaining what, one do not have to return,
is my supreme place. (21)

O Arjuna, this is supreme being, can be attained by devotion alone, within which all beings dwell and by
which all this is pervaded. (22)

O Arjuna, I will tell you now, at what time, by departing, one will have to return and at what time, by depart-
ing, one will not have to return. (23)

During sunny day time, the time of the year when the day is getting longer (when one can see clearly), one
who knows supreme consciousness, depart from body, goes to supreme consciousness. (24)

During smoky nighttime, the time of the year when the night is getting longer (when one cannot see clear-
ly), (even if) one who is steady minded, depart from body, attain lunar light and has to return. (25)

These two eternal paths of light and darkness are believed to be paths to depart from the material world. By
one way, there is no return and by other, one might have to return. (26)

One, who knows these paths, never get confused. O Arjuna, so be always steady minded. (27)

O Arjuna,
The result, by knowing Vedas, by sacrifice, by practicing austerities and by giving donations, one achieves.
Same result one can achieve by knowing above mentioned paths and achieve supreme goal too. (28)

</chapter>
<chapter name="9. The Supreme secrete">

The Holy Lord Krishna said:

Because you are without envy, I will tell you the secrete knowledge, that can be experienced ans will free
you from impurity. (1)

This knowledge is secrete and the best one. This is most purifying, easy to experience and practice, and
eternal. (2)

O Arjuna,
Those without faith, in this path of duties, return, without attaining me, to the world of births and deaths. (3)

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Whole world exists because of my not manifested form. (Thus) All beings are within me. But I am not within
them. (4)

See my great steadiness (because it appears), all beings are not within me. My self support and be reason
for their existence, still not in them. (5)

The way mighty wind move everywhere yet, always stay in space. Thus all beings are in me. (6)

At the end of ages, all beings merge in my nature. In the beginning of next age, I manifest all beings. (7)

All beings are depend on nature. Nature, using my support, create all beings again and again. (8)

O wealthy (Arjuna), These acts do not bind me because I stay neutral and detached from actions. (9)

O Arjuna, under my watch, nature create all moving and unmoving. Thus world begin and end. (10)

The deluded ignores me, unaware of my higher state as lord of all being, (think of me) as (just) human
body. (11)

Those are of no hopes, vain deeds, no knowledge and without sense, get abide by delusive nature of evils.
(12)

O Arjuna, but those great souls, abide in their divine nature, devoted to me with focused mind as their eter-
nal origin. (13)

While constantly chanting my glories and practicing with firm resolve, always bowing to me with devotion,
with steadfast mind come close to me. (14)

While doing sacrifice for knowledge, some others, get devoted to me, by knowing me as beyond dualities,
or as distinct, or in different forms and universal form. (15)

I am the rite, the sacrifice, the offerings, the offered things, I am the chanting (or instructions) for sacrifice,
the Ghee (used as fuel), the fire and act of offerings to elders (supporters). (16)

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I am father, mother, sustainer, grandfather, one that need to be known, purifier chanting of OM and the Ve-
das like Rig, Sama, Yajur. (17)

Goal, Supporter, the lord, witness, home, refuge, friend, origin, existence and end of existence, refuge after
existence, seed of everything and imperishable. (18)

O Arjuna, I am heat, one who hold rain and let it fall too. I am death and immortality. Truth and lie, both are
in me. (19)

People who knows three Vedas, who drank Soma (alcohol), clean from corruptions, using sacrifice, pray
me for heaven. By these acts they gain the heaven and enjoy pleasures of Gods. (20)

Having enjoyed the heaven, once merit exhausted, they reenter mortal world. Thus followers of Vedas,
filled with desires, are in cycle of life and death. (21)

Those who constantly thinking of me, come to me. Those devoted to me with steady mind, I give what they
lack and protect what they have. (22)

O Arjuna,
One who are devoted with faith to others gods. They are actually devoted to me only. They just don't know
about it. (23)

Only I am enjoying fruits of sacrifice and I am the one who is lord of it. One who do not know this, return
(reborn). (24)

Gods devotees go to Gods, Fathers' devotees go to fathers, Devotees of spirits go to spirits and my devo-
tees go to me. (25)

Whoever, with devotion and pure mind, offer me either a leaf, flower, fruit or water, I accept. (26)

O Arjuna, whatever you do, eat, donate, offer to sacrifice or austerity, do that as offering to me. (27)

By living this way, you will be free from bonds of actions, let the action be with good or bad results. Thus
steady with detachments and free, you will come to me. (28)

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I am same to all beings. I do not like or dislike anyone. However, who are devoted to me, are in me and I
am in them. (29)

Even if one is evildoer, devoted to me with steady mind, is truly a sage. Consider him on right path. (30)

He quickly become virtuous and attain everlasting peace. O Arjun, My devotee is never lost. (31)

O Arjuna, born of corrupted womb, businessmen, women too, once they take refuge in me, go to supreme
goal. (32)

Then it is for sure for people with knowledge an devoted royal sages. So be devoted to me, while living in
world, what is joyless and with temporary happiness. (33)

You will merged in me by keeping mind fixed on me, being devoted to me, bowing down to me and by mak-
ing me the supreme goal. (34)

</chapter>
<chapter name="10. Divine glories">

The Holy Lord (Krishna) said:

O Mighty armed Arjuna, now here the supreme word what I am going to tell you. I like you, so I will tell you
with intention of your welfare. (1)

Neither Gods nor great seers know my origin. Fact is, I am source of Gods and seers. (2)

One who know me as without beginning and birth, great lord of world, he, among mortals, become free
from illusions and corruptions. (3)

Intellect, knowledge, no-delusion, forbearance, truth, control over senses and mind, calmness, happiness,
misery, birth, death, fear and also fearlessness, (4)

Nonviolence, being neutral, contentment, austerity, fame and defame all this different emotions arise from
me. (5)

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Ancient seven great sages and before them, four Manus (first humans) were my different incarnations,
born in my mind and from them, all other creatures in the world. (6)

One who knows all these manifestations of mine and my power from yoga, thoroughly, without doubt, get
steadfast in yoga. (7)

One who think, I (Krishna) am origin of all and everything evolve from me, those intelligent, get devoted to
me with equanimity. (8)

One who keep minds and lives intent on me, enlightening one another, always talking about me only, get
content and do rejoice. (9)

To them, who constantly steadfast in me, devoted to me and love me, get steady mind, with which the
come to me. (10)

Out of compassion, I, destroy darkness of ignorance from their heart and enlighten them with knowledge.
(11)

Arjuna said:
You are supreme consciousness, state, purifier, eternal person, divine, without beginning and all pervading.
(12)

Sages like Narad, Asita, Deval, Vyasa and you too explain yourself as above. (13)

O Keshava (Krishna), I accept all this what you are saying as true. Neither gods nor demons know you.
(14)

O Supreme Person, source of all beings, lord of beings. God of gods and ruler of the world, only you know
yourself. (15)

You are in everything. Please describe me your divine manifestations, by which, you are pervading all
these worlds. (16)

O Yogeshwara (Krishna), How can I know you while meditating on you ? O my God, in what aspect I
should meditate on you? (17)

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O Janardana (Krishna), Explain me in detail, your powerful manifestations. Your words will never enough
for me. (18)

The Holy Lord said:

Listen! I will tell you only some of my divine manifestations. O Arjuna, there is no end of me. (19)

I live in every beings. I am origin, existence and end of all beings. (20)

I am Vishnu in Adityas, the sun among luminaries, Marichi among Maruts and Moon among stars. (21)

Sam among Vedas, Indra among Gods, Mind among senses, Intelligence in all beings. (22)

Shankara among Rudras, Kubera among Yakshas, Vasu among fires and Meru among mountains. (23)

O Arjuna, among priests, I am Brihaspati. Skanda among generals and ocean among waters. (24)

Bhrigu among sages, OM among words, Chanting among all sacrifices, immovable among Himalaya. (25)

Aashwattha among Trees, Narada among Godly saints, Chtraratha among Gandharvas, Sage Kapila (a
great philosopher) among achievers. (26)

Uchchaishravas among Horses, who was born from Amrita (read the story of stirring ocean). Airavata
among elephants and King among men. (27)

Thunderbolt among weapons, Kamadhenu among cows, Kandarpa among offspring, Vasuki among ser-
pents. (28)

Ananta among cobras, Varuna among liquids, Aryaman among forefathers, Yama among controllers. (29)

Prahalad among demons, Time among measures, lion among beasts, Eagle among birds. (30)

Wind among purifiers, Rama among warriors, alligator among creatures live in water, Ganges among riv-
ers. (31)

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I am begin, middle and end of all manifestations. Knowledge of self among knowledge. I am logic in debate.
(32)

'A' among alphabets, Dual among compounds, I am nonperishable time. I am sustainer of all forms. (33)

I am death and reason of births in future. I am fame, prosperity, speech, memory, wisdom, courage, pa-
tience. (34)

Brihatsaman among chants, Gayatri among Mantras, Margashirsha among months, spring among season.
(35)

Gambling of fraudulent, splendor of splendorous. I am victory and effort. I am importance among important.
(36)

Vasudeva among Vrishnis, Arjuna among Pandavas, Vyasa among sages, Ushna among saints. (37)

I am punishments of authorities, strategy of ambitious, silence of secret and knowledge of intellectuals. (38)

I am seed of all beings. O Arjuna, there is nothing moving or unmoving can exists without me. (39)

O Arjuna, there is no end of my manifestations. Whatever I told you is as a direction to understand me. (40)

Whatever is glorious, prosperous or powerful you perceive is part of my radiant. (41)

O Arjuna,
Whole world is part of mine.
What else you need to know ? (42)

</chapter>
<chapter name="11. The Vision of the Cosmic Form">

Arjuna said:
In kindness, you reveal supreme secrete to me. By knowing about supreme self, my delusion is gone now.
(1)

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O Krishna, I learned through your inexhaustible glories, that you are Origin and end of all beings. (2)

O greatest of all personalities (Krishna), I am seeing you in human form. However, I want to see your cos-
mic manifestation. (3)

Therefore, O lord, if you think, it is possible for me to see it, then please show me your universal self. (4)

The Holy Lord (Krishna) said:

O Parth (Arjun), Have a look, hundreds of thousands of forms. Various, divine and also in various colors
and shapes. (5)

See the Adityas, Vasus, Rudras, Ashwinas and Marutas.

O Son of bharata (Arjun), see many wonders, you have never seen before. (6)

See this my body, the universe, in one place. See moving and unmoving things and also whatever you de-
sire too see. (7)

You will not be able to see me with your own eyes. I will give you divine eyes. See my supreme power of
Yoga through it. (8)

Sanjaya said:
O King (Dhritrashtra), after saying this, Krishna showed Arjuna his supreme form. (9)

With many mouths and eyes, wondrous aspects, divine ornaments and weapons. (10)

God embodying all wonders. He is wearing divine garlands and cloths with divine perfumes and ointments.
(11)

If the light of a thousand suns arose together in the sky, Then that would be like the splendor of that res-
plendent mighty one. (12)

There in body of the God, Arjuna saw whole universe at one place with its manifold divisions. (13)

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Then Arjuna, filled with wonder and excitement, bow down in adoration and spoke while keeping his palms
in "Namaste" position. (14)

Arjuna said:
O God, I see all the gods and all other living entities in your body. Brahma, Shiva, Vishnu, all the grate sag-
es and divine serpents. (15)

O Krishna, your universal body has infinite numbers of different forms with bellies, mouths and eyes. It is
expanded infinitely. There is no began, middle and end of it. (16)

A mass of radiance of shining crowns, clubs and discs, is very difficult to see. They are all around blazing
like sun and beyond measure. (17)

My opinion is, you are inexhaustible, supreme being, ultimate resting place for all, guardian of eternal du-
ties, supreme person. (18)

You are without began, middle or end, infinite, with manifold arms. The sun and moon are your eyes. With
burning fire from your mouth, you are heating whole universe. (19)

Whole universe is filled with you alone. By seeing this marvelous and awesome form, all three worlds trem-
ble with fear. (20)

Gods are entering you. Some are worshipping you with fear. "May there be peace!", saying this, all the
great sages and one who attained perfections are praising you. (21)

The Rudras, Adityas, Vasus, Sadhya and Vishwa Devas, Ashwins, Maruts, forefathers, Gandharvas, Yak-
shas and demons, all are looking at you and get astounded. (22)

All the worlds and me are terrified by seeing this form with many mouths, eyes, arms, thighs and feet. (23)

I am terrified at heart and not able to find peace and courage, seeing you sky high, with blazing colors, with
mouth wide open, with large and fiery eyes. (24)

Of God of gods, refuge of universe, have mercy on me, I am not able to find any direction, I am frightened
by seeing your awful teeth and death like faces with fire coming out of mouth. (25)

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And all the sons of Dhritrashtra, Kings, Bhishma, Drona and Sutputra, also warriors from our side too. (26)

Enter precipitately into your mouth, which is terrible with tusk and fearful.
Some are found sticking between your teeth and some with their heads completely pulverized. (27)

The way many torrents and streams of flooded rivers flow towards ocean, these heroes enter into your
fiercely flaming mouths. (28)

The way moths precipitately rush into a blazing fire, only to kill them selves, Same way these creatures
rush in to your mouths, only to perish. (29)

While swallowing them through your flaming mouths, you are licking your lips. O Vishnu, your fierce rays,
filling the world with radiance, are scorching. (30)

O Supreme God, tell me who are you ? what is this fierce form ? I want to know you. Have a mercy on me.
What is your action and purpose ? (31)

The Holy Lord (Krishna) said:

I am, indeed, time of destruction of the world. I am here to destroy the world. Even if you do not fight, eve-
ryone standing here for war are going to die. (32)

O Arjuna, do arise, fight and acquire the fame. Win and enjoy the unrivalled kingdom. I already killed them.
You are just a weapon. (33)

I already killed Drona, Bhishma, Karna and others. Do not fear, but fight the battle. You will win for sure.
(34)

Sanjaya said:
After hearing Krishna, Arjuna with joined palms, trembling, prostrated and in faltering voice told this to
Krishna, while bowing down to him and overwhelmed with fear. (35)

Arjuna said:
O Hrishikesha (Krishna), It is fitting, that the world is delighted by praising you, demons are frightened and
running away from you. Perfected beings bow to you in adoration. (36)

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O greatest soul (Krishna), Why they should not bow to you ? You are cause of creator Brahma. You are
infinite, lord of Gods, source of cosmos. You are unchanging being, none being and beyond both. (37)

You are original personality, supreme God and only refuge of this universe. You know everything and you
are objective of all the knowledge. Whole universe is pervaded by you. (38)

You are air, god of death, fire, water, moon, Brahma, grandfather. So I bow to you thousands of time again
and again. (39)

O All (Krishna), salutation to you from front and back and from all sides. You are infinite and most powerful.
Everything is pervading because of you, so you are everything. (40)

Whatever I have presumptuously said, out of carelessness or love, addressing you like "O Krishna, O Ya-
dava, O Friend", as a friend and unknown to your greatness. (41)

However I disrespected you in jest, walking, reposing, sitting, eating, alone and/or with others, O immea-
surable (Krishna) one, forgive me all this. (42)

You are father of everything. You are most worshipful Guru or gurus. There is no one of your equal in the
whole universe. Who can excel you ? You are beyond comparisons. (43)

I am prostrating in adoration to you. O God, please forgive me like father forgives son, a lover forgives his
lover and thus you should forgive me. (44)

Even if I am overjoyed, seeing your form and yet my mind distracted with terror. O merciful, God of gods,
refuge of universe, show me your previous form. (45)

O Universal God (Krishna), I wish to see you in four armed form. Crown on head with club, wheel, conch
and lotus in hands. I want to see you in that form. (46)

The Holy Lord (Krishna) said:

O Arjuna, I showed you the supreme form with my yoga power. No one has seen this infinite, universal and
original form before you. (47)

The for what you have seen, cannot be seen by anyone but you. Neither by education, sacrifice, donations,
rites nor by sever austerities, in this world. (48)

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Do not fear or get confuse by seeing my universal form, so awesome, so terrible. With peaceful mind see
my form what you desire. (49)

Sanjaya said:
Krishna, after saying this to Arjuna, showed him, his four armed form and then after assuming his human
form, pacified him, who was terrified. (50)

Arjuna said:
O Janardana (Arjuna), now seeing your gentle human form, my thoughts are composed and my nature is
restored. (51)

The Holy Lord (Krishna) said: It is very hard to see the form, what you just seen. Even gods wishes to see
that form. (52)

Neither by education of material, nor by austerity, nor by sacrifice one can see in form, what you have seen
today. (53)

O scorcher of foes, only by being focused in devotion, one can see me in reality, know my true nature and
can enter in me. (54)

One who work only for me, devoted to me, for whom, I am the only goal, free from all desire and no preju-
dices for anyone, enter in me. (55)

</chapter>
<chapter name="12. Devotion">

Arjuna said:
Those devotees who are devoted to you and those who devoted to the changeless, not manifested. Which
are better in Yoga? (1)

The Holy Lord (Krishna) said:

Those who, always fixing their mind on Me,
devoted to me, with supreme faith, are best in yoga. (2)

Those who are devoted to nonperishable, unspeakable, non manifested, omnipresent, unthinkable, un-
changeable and immovable. (3)

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Those who control their senses and by being neutral (or even minded) in all situations and engaged in wel-
fare of all, also come to me only. (4)

For the embodied ones, setting mind on non manifested is difficult, for them it is hard to reach me. (5)

Those who are devoted to me, resigning from all actions, thinking of me as supreme goal and meditating on
me with steady in yoga. (6)

Thus whose mind is set on me, I am savior for him from ocean of mortal world. (7)

By fixing mind on me, placing intellect on me, you will live in me from now on. There is no doubt in this. (8)

O Dhananjaya (Arjuna), if you are unable to fix your mind on me, then try to reach me through constant
devotion. (9)

If you can't practice constant yoga, then work only for my sake. Even that can lead to perfection. (10)

If you can't do this, then take refuge in me, abandon desire for results of action. This way too you can be
self controlled. (11)

Gaining knowledge is better than devotion, meditation is better than knowledge and renouncement from
results of actions is better than meditation. Renouncement can bring peace instantly. (12)

One who hates nothing, friendly and compassionate to all. One who is free from feeling of ³I´ and ³mine´,
even minded and forbearing. (13)

One who is always content, balanced in mind, self controlled, firm in decision, whose mind and intellect are
fixed on me, is devoted to me and dear to me. (14)

One who do not disturb the world and do not get disturbed by world. Who is free from joy, envy, fear and
worry, is dear to me. (15)

One who is independent, pure, skilled, not concerned, not troubled, renouncing all the actions, is dear to
me. (16)

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One who neither rejoice nor hates, nor grieves, nor desires, renounce both good and evil, full of devotion, is
dear to me. (17)

One who is same to friend and foe, honor and dishonor, heat and cold, pleasure and pain and free from
attachments. (18)

For whom, blame and praise are same, who is silent, content, not worried about having properties, steady
minded, full of devotion. Such a person is dear to me. (19)

People who follow this immortal path as described above, with faith, thinking of me as supreme goal and
devoted to me are most dear to me. (20)

</chapter>
<chapter name="13. Distinction Between the Field and the Knower of the Field">

Arjuna said:
O Keshava (Krishna), I want to know about nature (Prakritti) and soul or life(Purusha), the field and one
who knows the field, knowledge that should be known. (1)

The Holy Lord (Krishna) said:

One who knows field and its knower, called the body as field and one who knows it called knower of field
(of activity). (2)

O Bharata (Arjuna), Know me as knower of all fields. The knowledge of field and its knower is called know-
ledge. (3)

I will tell you in brief about what is field and its properties, modifications, cause and effects of it, who is he
and his power. (4)

Different sages have explained this in many ways by singing sacred chants about supreme consciousness.
In some of these chants, it is explained using proper logic. (5)

The great (five) elements, ego (feeling of self), intellect, the non manifested (life in body), the ten senses,
the great Elements, Egoism, one mind and five objects of senses. (6)

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Desire, aversion, pleasure, pain, the aggregate, intelligence and steadfastness, all these are called field
and its aspects, in brief description. (7)

Absence of both, pride and deceit, harmlessness, patience, righteousness,

going to teacher, purity,
Stability and self-restraint. (8)

Detachment from objects of senses and ego. Keeping in mind the unpleasantness of birth, death, old age,
disease and pain. (9)

Detachments from family, home and all such likes. Constantly even-minded in pleasant and painful events.
(10)

Unchanging, constant devotion in me with even-minded yoga and living in secluded places and avoiding
crowds. (11)

Steady in knowledge of self, knowing true knowledge using reasoning and realization. All these said above
is knowledge and opposite of it is ignorance. (12)

Now I will describe what is the object of knowledge. By knowing it one achieve immortality. It is infinite su-
preme consciousness, which is neither being nor non being. (13)

He is with hands, feet, eyes, ears and faces everywhere in universe. Thus he is pervading everything. (14)

It appears that it has all the senses, however, it does not. It experiences modes of nature, however, It is
detached from modes of nature. (15)

It is inside and outside of all beings, moving and unmoving, incomprehensible because it is subtle, far and
near. (16)

It appears as if it is divided in beings but not. It is sustainer of all beings, also it absorbs and generates
them. (17)

He is source of light in all illuminating objects. He is beyond darkness. he is knowledge, object of know-
ledge and goal of knowledge. he is within everyone's hearts. (18)

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I briefly explained to you about the field, knowledge and object of knowledge. One who know these in de-
tail, attain my state of being. (19)

Material nature (Prakritti) and Purusha (life or soul) are both infinite. All the modifications of nature born of
Prakritti (nature). (20)

All the bodies and their sense are created by nature (Prakritti). Pleasure and pain originated by life (Puru-
sha). (21)

Life within nature enjoys three modes of nature. Attachment with these modes of nature, cause birth in
good or evil wombs. (22)

The supreme life is called witness of this body. It is the, ruler, supporter, experiencer, god and self. (23)

One who knows the life and nature with its modes, whatever be his state, will never born again. (24)

Some perceive the self in the self by self through meditation. Others by logical knowledge and some by
being steady in action. (25)

Others, not knowing in detail, get devoted to as they hear about this knowledge from others. They also go
beyond death, just by getting devoted to what they have heard. (26)

O Bharata (Arjuna), everything, moving or unmoving, is born from the union of the field of activities and the
field knower. (27)

The one who sees supreme life (self or god) in all beings, sees it as not dying even when body dies, is see-
ing truth. (28)

One who see god living equally in all beings, cannot kill self by self. Thus achieve supreme goal. (29)

One who see that action are done by nature only and self is without action, is seeing truth. (30)

One who sees all separate existence in one and their expansion from one, become one with supreme con-
sciousness. (31)

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The self is without beginning, detached from modes of nature, unchanging and though embodied, does not
act and not tainted. (32)

The self seated in the body, is not tainted in any case.

Same as the all pervading space, because of its subtlety, is not tainted. (33)

O Arjuna, the lord of the body (field) illuminates the entire field. Same as sun illuminates whole world. (34)

Those who sees with eye of knowledge, distinction between the field, field knower and how to achieve
freedom from nature, are indeed go to supreme. (35)

</chapter>
<chapter name="14. Three Modes of Nature">

The Holy Lord said:

I will tell the supreme knowledge, which is the best of all. Sages attained highest perfection by knowing it.
(1)

People, by realizing this knowledge, become one with me. They do not have to born in the beginning of
world and feel any pain in the end. (2)

O Bharata (Arjuna),
Core element Brahma is my womb. I place egg in it. Thus all beings born of that. (3)

O Son of Kunti (Arjuna), whatever forms produced within all wombs, come from source womb Brahma and I
am seed casting father. (4)

Sattwa, Rajas and Tamas are three modes of nature. They embody the indestructible life. (5)

Sattwa is stainless, luminous and free from defects. However, it attach us with knowledge and happiness.
(6)

Rajas nature produces of desires and attachments. It bind embodied one with attachment to action. (7)

Ignorance produces Tamas and cause illusions. It binds embodied with negligence, laziness and sleep. (8)

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Sattwa attaches to happiness, Rajas to action and Tamas, obscure knowledge and attaches to delusion.
(9)

O Arjuna, sometimes Sattwa dominates Rajas and Tamas. Sometimes Rajas dominates Sattwa and Ta-
mas. Sometimes Tamas dominates Sattwa and Rajas. (10)

When the light of knowledge shines through all the senses, then Sattwa is dominating. (11)

When Rajas dominates, then activity, undertaking of actions, desires, unrest, longing, all these arise. (12)

When Tamas dominates, then ignorance, inertness, neglectfulness and delusion arise. (13)

If one die when Sattwa is dominating, then he attains stainless realms of highly intellectuals. (14)

If one die when Rajas is dominating then he born among those who are attached to actions.
If one die when Tamas is dominating then he born in womb of deluded. (15)

The pure result of good action, is called Sattwik. The fruit of Rajas is pain and ignorance is the fruit of Ta-
mas. (16)

From Sattwa arises wisdom. From Rajas, greed. From Tamas, negligence, illusion and ignorance. (17)

The Sattwa lead to upwards, Tamas dwell in middle and Tamas, the lowest mode of nature, take you to
downward. (18)

When seer realize that only modes of nature performs actions, then he can see beyond modes of nature.
Thus he becomes me. (19)

One who goes beyond modes of nature, which are source of the body, is free from birth, death, disease,
pain and attain immortality. (20)

Arjuna said:

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O lord (Krishna), how, one who has gone beyond modes of nature, can be identified ? How does he acts ?
How one can go beyond the modes of nature ? (21)

The Holy Lord (Krishna) said:

One who do not hates the appearance of knowledge, activities and delusion. Also, do not long for them,
when they are absent. (22)

One who, knows ³Only modes of nature acts.´, seats like unconcerned and not moved by modes of nature.
Stay firm and do not get disturbed. (23)

Remain same in pleasure and pain. For whom earth, stone and gold are of same value. Remain steady in
pleasing and displeasing. Remain firm minded and remain same in insult and praise. (24)

He is same in honor and disgrace. He is same to friend and enemy. Renounce all undertakings. He has
gone beyond modes of nature. (25)

One who serve me with devotion, goes beyond modes of nature. He is fit for union with supreme con-
sciousness. (26)

I am abode of the supreme consciousness, immortal, immutable and abode of all duties and absolute hap-
piness (27)

</chapter>
<chapter name="15. The Supreme Personality">

The Holy Lord (Krishna) said:

There is the eternal tree with roots above and branches below. The sacred hymns are the leaves. One who
knows it, is called Veda knower. (1)

Nourished by modes of nature, branches of the tree expanded all over. Objects of senses are its buds. Ex-
panded roots from above to below in the world, give rise to acts. (2)

The form, origin, end or existence of the tree cannot be perceived. One should cut this firm tree with ax of
detachment. (3)

Then one should seek the place, from where there is no return. In that supreme personality, the source of
all actions, one seek refuge. (4)

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One who is without pride and delusion, conquered all attachments, steady in self awareness, free from
dualities like pleasure and pain, not deluded, attain eternal goal. (5)

My supreme place does not require sun or moon to get illuminated. Once reached, there is no return. (6)

Eternal part of my self become life in this world. Once abide by nature, they constantly struggle with their
senses and the mind. (7)

When soul (life) get a body and when it leave, all this goes away. Like wind take aroma of flowers. (8)

Once it leave the old body, it get new body, made up of certain type of ears, eyes, skin, tong, nose and
mind, using what it enjoys the objects. (9)

The life depart from body or remain and enjoy the body. Only under the spell of modes of nature. The de-
luded do not see this. One can see this with eys of knowledge. (10)

People who are constantly steady in self realization, can see this clearly. But those who are not situated in
self realization, cannot see what is going on, though they they may try to. (11)

The light of sun, that illuminate the world. The light in moon and fire. All that light is mine. (12)

I am in each planet as energy that keep them in orbit. I am moon that supply juice of life to all vegetables.
(13)

I am digestive fire in all being. I am incoming and outgoing breath. I digest four kind of food (Chew able,
drinkable, suck able and lick able). (14)

I am in everyone's hearts. I give Memory, knowledge and their loss. I am goal of Veda. I am writer of Veda.
I am knower of Veda. (15)

There are two kinds of personalities in this world. The changing and unchanging. All the beings (bodies) are
changing and life inside is unchanging. (16)

There is also the supreme self, is immutable lord, who pervades all three worlds and sustain them. (17)

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Because I am above changing and unchanging, in the world and veda, I am called supreme life. (18)

O Arjuna, One who is free from delusion and know me as supreme self, he knower of all, get devoted to me
with all his heart. (19)

O Arjuna, One who know this most secrete teaching of mine, awakens to the highest enlightenment. All his
duties are accomplished. (20)

</chapter>
<chapter name="16. Division between the Divine and the Demoniacal">

The Holy Lord (Krishna) said:

Courage, purity, firmness in Knowledge and yoga, donating, controlling senses, sacrifice, self study,
austerity and simplicity. (1)

Harmlessness, absence of anger, truthfulness, renunciation, peace, aversion from fault finding, kindness to
all. (2)

Absence of greediness, gentleness, politeness, self discipline, firm in decision, brightness or smartness,
forgiveness, patience, cleanliness, absence of hatred, no desire for honor, all these belong to one, born
with divine nature. (3)

Hypocrisy, arrogance, anger, pride, harshness, ignorance, all these qualities belong to one born with de-
monic nature. (4)

Divine nature lead to freedom. The demonic lead to bondage. Do not worry, you are born with divine na-
ture. (5)

There are two types of beings in this world. Divine and demonic. I described to you, the divine types, in de-
tail. Now listen the demonic type. (6)

Those of demonic nature do not know what to do and what not to do. There is neither purity, good conduct
nor truthfulness. (7)

They says, ³The universe is without truth, basis or supreme self. The universe is created from material un-
ion. Fulfilling desire is the only purpose of life, what else ?´ (8)

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Believing this, they ruin self. Those narrow minded always engaged in cruel acts. Become enemy of world
and engage in acts, that can lead to destruction of the world. (9)

They are filled with never fulfilled desires. Full of hypocrisy, pride and arrogance. Those deluded take
wrong decision to act for temporary things. (10)

They think that to fulfill desires is the only goal of life. Thus they are constantly under stress, that do not end
till death of body. (11)

They are bound with hundreds of types of desires. Such people filled with lust and anger, to satisfy their
senses, use unjust means to earn wealth.(12)

³Today I gained this much and I have desire for more. I have this much wealth and in future, more will be
mine´. (13)

³I kill this enemy and will kill more. I am god. I enjoy. I am successful, perfect, powerful and happy´. (14)

³I am rich and born in great family(, caste, region, nation, religion etc.). Who else is equal to me ? I will sa-
crifice, donate and rejoice.´ Thus they are deluded by ignorance. (15)

Confused with plenty of such thoughts and lost in web of illusions, get addicted in pleasing senses and fall
down to hell. (16)

Those self conceited, stubborn, filled with pride of having wealth and arrogance, do sacrifice without follow-
ing standards, for show only. (17)

Under the influence of pride, power, hypocrisy, lust and anger, they hate me in self and in others. (18)

I throw those who hates, cruel, most degraded of men into only the womb of demons. (19)

Entering the demonic wombs and deluded birth after births, do not attain me and fall in to still lower condi-
tions. (20)

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Lust, anger and greed are the gates of hell and destructive of the self realization. Wise should stay away
from them. (21)

O Arjuna, those who go beyond these three gates of darkness, act in self realization. And achieve supreme
goal. (22)

One who do not follow scriptures and follow the goal to fulfill desires only, neither attain perfection, nor
happiness, nor supreme goal. (23)

Take guidance of scriptures in deciding what should be done and what shouldn't. You should act as pre-
scribed in scriptures. (24)

</chapter>
<chapter name="17. Division of Faith">

Arjuna said:
Those who do not follow scriptures and do sacrifice with faith, what is their condition ? Is it Sattwa, Rajas or
Tamas? (1)

The Holy Lord (Krishna) said:

There are three types of faiths, the body of being inherit from nature. That is Sattwa, Rajas and Tamas.
Listen about them. (2)

Everyone consist of personal faith inherited from nature. Being is what his faith is. (3)

The sattwic men worships Gods. The rajasic men worships demons. The tamasic men worships Ghosts
(illusions). (4)

Those who follow extreme austerities, not prescribed by scriptures, out of pride and under influence of lust
and attachments. (5)

Those senseless tortures body and me, who live in that body. Know them of demonic faith. (6)

The food like by each one is also threefold. Same way sacrifice, austerity and donation are also of three-
fold. Listen to their distinction. (7)

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Sattwic person likes food that increase life, purity, strength, health, joy, cheerfulness, appetite, savory,
agreeable and substantial. (8)

Rajasic person likes foods that are excessively bitter, sour, salty, hot, pungent, dry and burning, brings pain
grief and disease. (9)

Tamasic likes food that is stale, tasteless, stinking, cooked overnight, impure, refused. (10)

The sacrifice, offered without desire and according to scriptures, intent as duty, is sattwic. (11)

Sacrifice that performed with desire and just to show off is Rajasic. (12)

Sacrifice, that done without following scriptures, without any chanting, donations, gifts or faith, is Tamasic.
(13)

Worshiping Gods, people with knowledge and teachers, Keeping simplicity, purity and self awareness,
practicing non violence are called austerity of body. (14)

Speaking without hurting some one, truth and beneficial. Practicing self study. This is austerity of speech.
(15)

Steady serenity and evenness of mind, silence, self control and honesty of motive are called austerity of
mind. (16)

One who does these austerities with highest faith by those without desire of fruit and steady minded is
Sattwic. (17)

Austerity practiced to gain welcome, honor, worship and with hypocrisy and to show off only. Such unstable
and transitory austerity called Rajasic. (18)

Austerity with self-torture, done out of a foolish notion

or for the purpose of harming others, is called tamasic. (19)

The donation, given as duty, without any expectations, in right place and time, and to worthy, is called
Sattwic. (20)

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The Donation given reluctantly and with expectations is Rajasic. (21)

The donation, given at wrong place or time, to unworthy person, without respect or with arrogance, is called
Tamasic. (22)

³OM, Tat (you), Sat (are true)´, these three words are declared as the title of Supreme Self. People with
knowledge, using these words, created Vedas and sacrifice. (23)

People who follow path to supreme self, begin sacrifices, donations and austerities, with utterance of ³OM´,
as prescribed in scriptures. (24)

Seeker of liberation, utters ³Tat (you)´, without desire of fruits of actions, to perform Sacrifices, donations
and austerities. (25)

³Sat (are true)´ is used with meaning of reality and goodness. Also, ³Sat´ is used in sense of auspicious
acts. (26)

³Sat´ is used when one is steadfast in Sacrifices, donations and austerities. ³Sat´ is also used when action
is done for ³Tat´. (27)

Whatever is sacrificed, given or done and whatever austerity is practiced, if all these done without faith,
called ³Asat (False)´. (28)

</chapter>
<chapter name="18. Liberation by Renunciation">

Arjuna said:
O mighty armed one (Krishna), O Hrishikesha (Krishna), I want to understand the difference between re-
nunciation (The word "Tyag" in sanskrit) and the renunciation ( The word "Sannyas" in Sanskrit). (1)

The Holy Lord (Krishna) said:

Renouncing actions done with desires is called "Sannyasa" and Abandoning results of actions are called
"Tyag". (2)

Some say action should be renounced, as they are evil. While others say, actions like Sacrifice, Austerity
and Donations should always be performed. (3)

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O Best of Bharata (Arjuna), here is my opinion regarding "Tyag".

O Tiger of Men (Arjuna), there are three kinds of "Tyag". (4)

Sacrifice, Donation and austerity should always be performed. They can purify even purified persons. (5)

O Arjuna, these actions should be performed by leaving attachments and the results of actions. They
should be done as duty. This is my final conclusion. (6)

Actions according to nature should never be renounced. If renounced out of illusion, such "Tyag" is called
"Tamasic" renunciation. (7)

One who leave actions of of fear of pain and/or fear, such "Tyag" is called "Rajasic" renunciation. Such act
will not produce result of renunciation. (8)

When actions are performed as duty, leaving aside attachments and results of actions, such "Tyag" is
called Sattwic. (9)

Renouncer (one who commit "Tyag" = "Tyagi") who is called "Sattwic" kind, steadfast, all the doubt dis-
pelled, do not hate inauspicious work and do not get attached to auspicious work. (10)

Embodied one cannot renounce ("Tyag") work altogether. One is called Renouncer ("Tyagi"), if they re-
nounce ("Tyag") results of actions. (11)

One who is not renounced ("Tyagi"), accrue three kinds of results of action, desirable, undesirable and
mixed. One who is in renounced order ("Sannyasi") neither suffer from such results not enjoy them. (12)

According to Samkhya (knowledge by observation, reasoning and logic), there are five (general) causes of
all actions. (13)

The place, agent, senses, different (immediate and certain specific) causes (that initiate reaction to it) and
the supreme consciousness. (14)

These are the five major causes for whatever, right or wrong, actions performed by any one, by body,
speech and mind. (15)

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One who thinks, self is doer, is not intelligent. He is not seeing things as they are. (16)

One who is free from ego (thinking self is doer), intelligent and un attached, even if he kills some one, he do
not and he is not bound. (17)

Knowledge, objective of knowledge and the knower are three causes of actions. The some immediate
causes, the work and the agent are three bases of actions. (18)

Knowledge, action and agents are of three kinds according to Samkhya (knowledge by observation, rea-
soning and logic) in terms of modes nature (Sattva, Rajas, Tamas). (19)

Knowledge that shows life in all forms is undivided, though it appears to be divided, is called Sattwic. (20)

Knowledge that shows every different body is different living entity, is called rajasic. (21)

Knowledge that attaches one to one kind of work as if it is everything, without any reason or bases in truth,
is called Tamasic. (22)

Action, that is regulated, without love or hatred, without desire or attachment with results, is called Sattwic.
(23)

Action, done with extreme effort and to please senses, is called Rajasic. (24)

Action, done in illusion, without thinking about consequence, to hurt others or to damage things, is called
Tamasic. (25)

One who is free from attachments, without false ego, with determination, enthusiastic, steady in failure and
success, is called Sattwic agent. (26)

One who is attached to results of work, filled with desires, greedy, take stress on self (body and mind), im-
pure and moved by joy or sorrow, is called Rajasic agent. (27)

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Unsteady, materialistic, stubborn, cheater and expert in insulting others, lazy, short temper and counterpro-
ductive, is called Tamasic agent. (28)

Now hear the distinctions of intellect and determination in terms of three modes of nature. (29)

Intellect that help understanding difference between action and inaction, fear and fearlessness, bondage
and liberation, work that should be done or not, is called Sattwic. (30)

The imperfect intellect that do not understand difference between what duties to be performed and what
not, a task should be done or not, is called Rajasic. (31)

The intellect envloped with darkness, give wrong direction about duties to be performed or not, is called
Tamasic. (32)

The determination that keep functions of body, life and senses regulated by practice of yoga, is Sattwic.
(33)

The determination that keep mind steady for duties, desires and material achievements, attached to results
of actions, is called Rajasic. (34)

The determination that keep mind in fear, dream, sorrow, stress, illusion, never give up stupidity, is called
Tamasic. (35)

Same way happiness is also of three kind. Listen to them O Arjuna.

By practice, one enjoy the state where all sorrows end. (36)

Happiness, that is like poison at first but like nectar in the end, born of self realization, is called sattwic. (37)

Happiness, that arise from contact of object with senses, it is feels good in the beginning, but like poison in
the end, is called rajasic. (38)

Happiness, that is just an illusion from begin to end, arise from sleep, laziness and madness, is called Ta-
masic. (39)

O Arjuna, there is no entity on earth of heaven, which is devoid of these three modes of nature. (40)

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People with knowledge (Brahmin), warriors (Kshatriya), businessmen (Vaishya) and ordinary working class
(Shudra),
all are distinguished by the qualities born of their nature in accordance with the modes of natures. (41)

people with knowledge born with qualities of peacefulness, self-control, austerity, purity, tolerance, honesty,
knowledge, wisdom and religiousness. (42)

Warriors born with qualities of heroism, power, determination, resourcefulness, courage in battle, generosi-
ty and leadership. (43)

businessperson born with qualities of farming, cow protection and business. ordinary working class people
born with quality of serving others. (44)

One devoted to duties, inspired by qualities one born with, can attain perfection. How one can achieve per-
fection while following duties, listen about it now. (45)

From where all being come from. By whom all all this is pervaded, one who get devoted to him by perform-
ing his duties. Thus one attain perfection. (46)

Following own duties, though imperfect, is better than following other's perfect duties. Duties assigned
through one's own nature brings no ill. (47)

The way fire has defect of smoke, same way all the duties have some or other dark side. So one should not
stop performing his or her duties even though faulty. (48)

One, whose mind is ever detached from everything, who has taken control of mind and he is without desire,
attained by highest renunciation (³Sannyas´), achieve perfection in freedom from actions. (49)

Arjuna, how one can attain supreme self, the final destination of all knowledge, by attaining such perfection,
learn from me in brief. (50)

One who is with pure intellect, with determination, controls self, stay away from attraction and hatred. (51)

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One who live in secluded place, controls speech, body and mind, one who eat only required food, always
detached from desires and engaged in meditation. (52)

One who do not collect egoism, power, pride, desires, anger in mind, free from notion of ³mine´ and peace-
fulness is fit for union with supreme self. (53)

Once attain union with supreme self, always happy self, never feel sorrow for anything, having even-
mindedness to all, attain supreme devotion in me. (54)

Devoted one knows me in truth, what and who I am. Thus knowing my reality, he enters in me. (55)

While doing all kind of actions and at the same time taking refuge in me, by my grace, he attain eternal,
immutable state. (56)

While keeping in mind that all the actions you are performing is for me, the highest goal. Take refuge in
steady intellect, keep your mind in my wisdom. (57)

By keeping my wisdom in mind, you will overcome all the obstacles with my grace. If you will not listen to
me and act with egoism, you will be destroyed. (58)

Under the influence of egoism, you wrongly think, ³I will not fight´. However, you will have to join fight, even
against your will, forced by your own nature. (59)

Under the influence of illusion, you are not willing to fight. However, you will have to join fight, even against
your will, forced by your own nature. (60)

O Arjuna, the God (supreme self) dwells in every one's heart. Controls everything by his maya (modes of
nature), as if they are all part of big machine. (61)

O Bharata (Arjuna), with all your heart take refuge in him and you shall surely attain unto supreme peace
and the eternal abode. (62)

Thus I told you the most secrete knowledge. Now think about it with open mind and then do as you please.
(63)

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Again, hear to my supreme words, you are dear to me, so I will speak for your good. (64)

Fill your mind with me, devote your self to me, sacrifice and bow to me. Thus, you will reach me, I promise
you, you are dear to me. (65)

Leaving (attachments to) all duties, you should take refuge in me alone. I will liberate you from all corrup-
tions. So do not grieve. (66)

Do not tell (or debate) this with one, who are without austerity and devotion, who serve no duties and en-
vious to me. (67)

One, with supreme devotion to me, teaches this to my devotees, without doubt they come to me. (68)

No one is more dear to me than who explain this to my devotees. No one will be more dear to me than
such person. (69)

One who study this sacred dialog between us, are also devoted to me by sacrifice of knowledge. This is my
opinion. (70)

The people who will hear this with faithfully, will be liberated and attain the world of righteous. (71)

O Arjuna, have you heard this with focus ? Have your ignorance and illusions are destroyed? (72)

Arjuna said:
With your grace, my delusions are destroyed now and I am able to regain my memory. My doubts are gone
and I am firm again. I will do as you instructed. (73)

Sanjaya said:
Thus hearing these wonderful dialog between Krishna and Arjuna, I am excited with joy. (74)

By grace of sage Vyasa (who granted me this vision), I heard this supreme secrete yoga, direct from Krish-
na, the yoga's lord, while he was declaring it himself. (75)

I rejoice again and again, by recalling the wonderful dialog between Krishna and Arjuna. (76)

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I rejoice again and again, as I recall again and again, the wonderful form of Krishna. (77)

Where there is yoga's lord Krishna, where there is Arjuna, there are splendor, victory, wealth and right or-
der. This is my opinion. (78)

</chapter>
</book>