The Bhagavad Gita in Simple English

                                    The Bhagavad Gita in Simple English 

1                                                               Introduction

                   The Bhagavad Gita is one of the most important religious texts of the Hindus. It is also regarded as one of the greatest scriptures of mankind.

                The Gita contains the essence of the knowledge, the philosophy, and the wisdom of the ancient Vedas and the Upanishads.

                 The Bhagavad Gita is an important and integral part of the great Hindu Epic, the Mahabharata. The Mahabharata in terms of its sheer vastness is by far the biggest epic of all mankind, and consists of eighteen books.

                The Gita is located in Book Six, the Book of Bhishma, and it consists of 700 verses, spread over 18 chapters.

                 The Gita is set in the backdrop of the great war fought at the cusp of the Third and the Fourth Age, the present age, the Dwapara Yuga and the Kaliyuga, between cousins, the five sons of Pandu, the Pandavas, lead by the eldest, Yudhishthir, and the hundred sons of the blind king Dhritrashtra, the elder brother of Pandu, the Kauravas, lead by the eldest, Duryodhana.

               The Pandavas stood for good, while the Kauravas stood for evil.

                The Pandavas had been unfairly deprived of their kingdom by the Kauravas, and forced to spend thirteen years in exile, the last year, without being discovered.

        

                When they had completed their period of exile, they asked for their kingdom from the Kauravas, but Duryodhana refused to return their kingdom to them.

              The Pandavas were essentially peace loving people. They wanted to avoid violence and bloodshed at all costs, and, therefore, they tried all possible, peaceful ways to get their kingdom back from the Kauravas. They even sent Lord Krishna to negotiate and make Duryodhana see reason, but all in vain.  Duryodhana just would not listen.

               The Pandavas were even willing to settle for only five villages. This too, was rejected by Duryodhana, who was not willing to give them any land at all, or, in his own words "not land even to cover the tip of a needle".

              All peaceful overtures by the Pandavas having failed, the stage was set for war. The Pandavas had no choice but to fight for what was rightfully theirs.

             They mobilized their allies, and, with their army, gathered on the holy field of Kurukshetra, to battle with the Kaurava forces of Duryodhana, and his allies.

              Prince Arjuna, one of the Pandava brothers, was the greatest archer-warrior of his time. He, along with his other brother, the mighty Bhima, was the mainstay of The Pandava army. Yudhishthir was banking on him to win them the war.

              Lord Krishna, God Incarnate himself, became Arjuna's sarathi, his chariot driver, and adviser for the war.

              However, when the war was about to begin, seeing his grandsire, his kinsmen, and his friends in the opposing army, Arjuna suffers a crisis of conscience, when he realizes that victory in the war can only be achieved by killing all these, by killing  his own near and dear ones.

               He loses his nerve at the thought of killing them, and is overcome with doubt, pity and remorse. Confused about his duty, he puts down his bow and arrows, refuses to fight, and sits down in his chariot, despondent and dejected.

              It was at this critical juncture that Lord Krishna stepped in, and delivered the discourse of the Gita to the dejected, and the distressed Arjuna, on the field of battle itself, in the middle of both the armies.

               The Bhagavad Gita is thus, a dialogue between God Incarnate himself, Lord Krishna, and the wavering warrior, Prince Arjuna, where the Lord addresses all the concerns, all the doubts, and all the misgivings, of the warrior Prince, on the field of battle itself.

              Lord Krishna tells Arjuna that the soul is immortal, and that it can never die, while the body is mortal, and that it has to die.

              He tells Arjuna that his duty is only to do work, and not to worry about the fruit of work. He tells him about selfless work, about renouncing the fruit of work, about one's duty, about the harmony of yoga, and about Brahm, the Supreme, and the Absolute.

            He tells him about the reasons of His incarnation, the circumstances in which He is born into this world. Whenever dharma, whenever righteousness declines and sin dominates, then` is God born into the world.

             For the protection of the good, for the destruction of the evil, and for re establishing Dharma, He is born into this world again and again.

           He tells about devotion to God, about one's Dharma, one's righteous and ordained duty, about sacrifice and renunciation, and about surrender to the Lord, about the field of action, about the knower of the field of action, and about knowledge of both.

           He tells about the different kinds of His devotees and the qualities of those devotees. He tells Arjuna about how to meditate, about the ways of controlling the mind, about the three attributes of nature: Sattvaguna, light and goodness, Rajoguna, fire and passion, and Tamoguna, dark, evil and dullness, and also about their effect on, and interaction with, all other activities.

          He also tells about the divine and the demonic qualities of man, about the various kinds of foods, about various kinds of sacrifices, about different kinds of charity, about different types of knowledge, about intelligence, about perseverance, and about happiness, in accordance with the attributes of nature.

         He tells about person of steadfast wisdom, about controlling the triad of desire, anger and greed. He tells about the tree of life with its roots spread out in the world of men, and about how to cross over the temporal, physical world to attain redemption and liberation from the cycle of birth and death.

                 Krishna also describes his various and different manifestations, reveals to Arjuna His All Encompassing, Cosmic, Divine Form, and, finally, assuring Arjuna that He would give refuge to him and also free him from all sins,  Lord Krishna concludes His discourse.

                   Hearing the Lord's discourse of the Gita, the doubts, the confusion, the ignorance, and the delusion, the crisis of conscience, which had taken hold of Arjuna, and which had weakened him, all go away.

                 He becomes calm and composed, regains his nerve, and agrees to fight the war.

                 He fights the Kauravas, defeats them, and restores the kingdom to its rightful king, his brother Yudhishthir.

                    The Bhagavad Gita occupies a very special place in the hearts, and in the lives of the Hindu people. For thousands of years they have been comforted by its divine words.

                They do not regard the Gita as just a holy scripture; they also regard it as the key which helps unlock the mysteries of life, and which helps in dealing with the problems of everyday life.

             For them it is not just a book of philosophy and religion. It is, in fact, a handbook, a kind of ready reckoner which helps them in dealing with the ups and downs of life, with its nitty gritty, with its everyday problems, and also with its crises situations, and thereby, it helps in bringing peace and tranquillity to their lives.

                   Among all the great religious or spiritual discourses of the world, the Gita is probably the only such discourse to have been delivered on the field of battle.

                   The Gita tells us that the battle we have to fight is not just a physical battle with our outside enemies; it is also an internal and spiritual battle with the enemies within us.

                     The Gita not only brings the wavering warrior back to the path of duty, and inculcates in him again his lost sense of duty, by dispelling his doubts and his ignorance; it also puts him on the right path to life, spirituality and emancipation.

                  In life we have enemies all around us. They are not only outside, surrounding us on all sides, they are also firmly entrenched within us as well all, in our minds and in our hearts.

                 Vanquishing all these outer and inner enemies, and showing the right path to emancipation and liberation, is the main objective, the main aim of the Gita.

                    The Gita clearly lists out four paths to liberation and emancipation: the path of knowledge, the path of selfless work, the path of meditation, and the path of devotion.

                    Hindu philosophy recognizes all these as the pathways leading to emancipation and liberation.

                     Among all the religious discourses of the world, the Gita is perhaps, the only one which describes the various paths, but then leaves it to the individual to choose his path. The Gita gives us the liberty, the freedom, to choose our own path of liberation.

                     Through this presentation of the Gita in simple English, I have tried to make it easy to read, easy to listen to, and also easy to comprehend, so that it could enrich our lives and bring happiness, peace and contentment to us all.

                                                        OM Shanti Shanti Shanti OM

                                                    CHAPTER ONE

                                                            Summary

             [The Kaurava and the Pandava armies have gathered on the holy field of Kurukshetra to do battle. Dhritrashtra, the blind king, is sitting far away in his palace at Hastinapur, along with his trusted companion Sanjaya.]

               The previous night the sage Ved Vyas had come and given the gift of divine sight to Sanjaya, so that sitting at Hastinapur, far away from the scene of battle, he could still see the events as they took place on the battlefield of Kurukshetra, and narrate them to Dhritrashtra.

          It is Sanjaya who actually narrates the Gita, the dialogue that takes place between Krishna and Arjuna, to Dhritrashtra.

       In the Gita that follows, Lord Krishna is also referred to as Keshava, Vasudeva, and Hari; and Arjuna is also called Partha]

        

                     The first chapter describes the field of battle and Arjuna's mental condition. Duryodhana names the principal warriors in both the opposing armies. Both sides blow their conches, their war bugles. Just before the war is about to begin, Arjuna asks Lord Krishna to take his chariot and place it between the two armies, so that he could see the people he has to fight.

                    Seeing his Grandsire, his teachers, his kinsmen, and his friends in the opposing army, at the thought of having to fight and kill them in battle, Arjuna suffers a crisis of conscience and loses his nerve. He is overcome with doubt, misgivings, pity, and remorse, and refuses to fight. He puts down his bow and arrows and, despondent, sits down in his chariot.

                                                         CHAPTER ONE  

              Dhritrashtra asks Sanjaya: Dear Sanjaya, when my sons, and the sons of Pandu, gathered for battle, on the holy field of Kurukshetra, what did they do?

              Sanjaya replied: Sire, when Duryodhana saw the Pandava army drawn up in battle formation, he went to his guru, his teacher Drona and said:

           Teacher, look at this vast army of the sons of Pandu, positioned for battle, by your very own and intelligent pupil, Drishtadyumna.

            In this army there are many warriors who are equal in battle to Bhima and Arjuna, such as Satyaki, Virat, Drupad, Drishtaketu, Chekitana, the king of Kasi, Purujit, Kuntibhoja, Saibya, Yudhamanyu, Uttamauja, Abhimanyu, and the five sons of Draupadi, all great warriors.

        Now let me tell you about the main warriors of our army, its leaders. You, yourself Teacher,  grandsire Bhishma, Kripacharya, Karna, Vikarna, Asvatthama, and Bhurishrava, all of whom are capable of taking us to victory.

          In addition to these, there are many other great warriors, who have staked their wealth, and their very lives for my sake. They are all well armed and skilled in battle.

    

          Grandsire Bhishma protects our army while the Pandava army is protected by Bhima. Though our army is larger than the Pandava army, yet it appears to be weaker than theirs. Therefore, all of you, stationed in your various columns, hold your positions firmly, and protect the Grandsire strongly from all sides.

             Then to cheer up Duryodhana, Grandsire  Bhishma roared like a lion, and blew his conch very loudly, after which, from all sides of the battlefield conches, cymbals, kettle-drums, and horns were sounded, all of which created a very loud and tumultuous noise.

               Then, in reply, Lord Krishna, Arjuna, and all the Pandavas blew their respective celestial conches. The other great warriors in the Pandava army blew their conches as well.

               The terrible noise and blare of these conches echoed through the earth and the sky, and rent the hearts of the Kuru host, creating fear in them.

                  Arjuna rode a special chariot. It was yoked with white horses, the God Hanuman was on the flag of his chariot, and Lord Krishna, God Incarnate himself, was Arjuna's sarathi, his chariot driver.

                 When the fighting was about to begin, Arjuna, looking at the Kaurava army said to Krishna :

 O Keshava, drive my chariot, and place it in the middle of both the armies, in front of the Kaurava army, so that I may see the people I have to fight.

                   I would like to see all the people who have come as the Kauravas allies, and who would be siding with the evil Duryodhana in this war, to do him good.

                 At Arjuna's so asking, Lord Krishna drove that special chariot between the two armies, and placed it in front of Bhishma, Drona, and the other kings and said :

                  Partha, look carefully at all these Kauravas gathered here. These are the people you have to fight in this war.

                  And what did Arjuna see? In both the armies, Arjuna saw Grandsires, he saw Teachers, he saw Maternal Uncles, he saw Cousins, he saw sons, he saw grandsons, he saw Fathers in law, and he saw Friends and well wishers.

               When Arjuna saw all these kinsmen, friends, and well wishers standing ready for battle against him, he suffers a crisis of conscience. He is overcome by pity, remorse and doubt, and, with sadness in his heart says:

                 O Keshava, seeing these relatives and friends of mine, eager to do battle, my limbs fail me, my mouth dries up, my hair stands on end, my bow, the mighty Gandiva, slips from my hands, my whole skin  burns, my mind reels, I feel  dizzy, and I cannot even stand.

                   I see adverse omens, too. I see no good in killing our own kith and kin, in killing our friends and well wishers.

                    I do not want victory or kingdom. I do not want pleasures, or enjoyments. I do not even want happiness.

                    What would we do with such kingdom, with such pleasures, and with such enjoyments, or even with life itself, when those, for whose sake we desire all these, those very teachers, those very grandsires, maternal uncles, sons, grandsons, and other kinsmen, are all standing here, having given up their attachment to their wealth and their life?

                    They stand here ready to die in this war. With all of them dead victory, would have no meaning for us, it would be hollow, and meaningless.

                   I would not want to kill them even if I were to get lordship over all the three worlds, much less for the measly kingdom of this world, even though they kill me instead.

                 What good would we gain by killing the sons of Dhritrashtra? Killing these people would only cover us with sin. Therefore, it is not proper for us to kill the sons of Dhritrashtra, our very own kinsmen. How could we ever be happy by killing our own people, our own kith and kin?

                It is true that they are blinded by greed, because of which they are unable to see the sin of ruining family, and of turning against friends.

                But we are not blinded by greed, and we can clearly see the sin of ruining the family and the race. Therefore, we, at least should have the good sense, and the understanding, to stay away from committing such a sin.

                It is said that on the destruction of a race, the prevailing ancient customs and traditions get destroyed; and when these get destroyed, evil and sin overtakes the family, and when evil and sin prevail, then the women of the family get corrupted.

              When the women get corrupted, intermingling and mixing of the castes takes place, and this intermingling and mixing of the castes, takes the whole family, along with the destroyer of the family, to hell, because the ancestors of those families, deprived of the customary rites of pinda, deprived of the offering of rice balls, of the offering of food and water, fall from their high place in heaven.

       And because of these evils and sins, the ancient laws governing race and family are both destroyed.

                  And we have heard, as passed down by tradition, that those people whose family and race laws have been destroyed, they are forced to live in hell.

                  O, we are so ready and keen to commit this terrible sin, this carnage of killing our own kinsmen just for the greed of enjoying the pleasures of a kingdom! How can we even think of doing such a terrible deed?

                  It would be far better for me if the sons of Dhritrashtra, weapons in hand, were to kill me, I remaining unarmed, and unresisting.

                   Having said this, Arjuna laid down his bow and arrows, and with a sad and dejected mind sat down in his chariot.

                                                                 End of Chapter one

                                      

                                                           Om Shanti Shanti Shanti Om

                                                                   CHAPTER TWO

                                                                        Summary

                  In the second chapter Lord Krishna tries to cajole and motivate Arjuna telling him that his behaviour and conduct is unbecoming, and unworthy that of a noble person, and that he should forsake this unmanly weakness of his. Arjuna again voices his doubts and refuses to fight.

                 Actually it is after this, that is, it is after the eleventh verse of the second chapter that the discourse of the Bhagavad Gita actually begins.

                 Krishna tells Arjuna about the immortality of the soul, and about the difference between the body and the soul. He says that we should not grieve for the Atma, the soul, which is immortal, indestructible and imperishable; and we should also not grieve for the body, which is perishable, and has to die.

               Krishna tries to kindle the sense of duty in Arjuna. He tells him about the yoga of selfless work, of equipoise, of balance and harmony, and also that we must do all our actions and all our works, without the expectation of any reward for those actions. He also speaks of the person of steady wisdom, listing out the qualities of such a one.

                                                           

                                                     CHAPTER TWO

               Arjuna is sitting depressed and dejected in his chariot, his eyes brimming with tears. He is overcome with doubt and compassion. Then Lord Krishna says to him:

              Partha, what has happened to you? At such a critical juncture, at such a crucial time, why this doubt, this hesitation, and this ignorance? From where have these come?

             This doubt, this hesitation, and this ignorance, at such a critical juncture, on the field of battle, with the fighting about to begin, is totally unbecoming of a noble person like you. It is not worthy of you.

          This conduct will take you nowhere. It will not lead you to heaven, nor will it give you fame here on earth. Rather such conduct will be a blot on your fair name and, instead of fame, it will give you shame; it will give you a bad name.

              Therefore, get rid of this unmanly, and unbecoming, petty weakness, and this cowardice of spirit, and get up to fight, brave warrior.

           However, Arjuna's despondency prevails, and he replies: Keshava, Pitamah Bhishma and Acharya Drona, both are worthy of worship. How can I shoot arrows at them in battle?

           Rather than killing these respected and revered gurus, it would be far better for me if I lived the life of a beggar.

           Though they appear to be blinded by their misguided sense of duty, and by their self interest, yet they are my teachers, and how can I even think of enjoying those worldly pleasures, which would be stained with their blood?

           And we do not even know what is good for us, our victory or theirs? After killing whom, we would not even want to live, those very sons of Dhritrashtra, stand before us, ready for battle.

          Doubt and compassion, have completely overpowered my brave nature, and paralyzed me. I am totally confused about my duty. Therefore, I beg you; please tell me for certain, what is good for me, what I must do. I am your disciple, I seek refuge in you. Give me refuge, and teach me.

          Even if I were to become king of this world full of wealth, where I have neither any enemy nor any equal; even if I were to become king of the Gods in heaven, yet I do not see anything, which will rid me of the grief, which has taken hold of my senses, and which has paralyzed them.

           Saying this, Arjuna said to Lord Krishna:"I will not fight" and became silent.

           Then, to the dejected, despondent, sad, and doubt ridden Arjuna, Lord Krishna, as if smiling, said: Partha, you grieve for those who should not be grieved for, yet you also speak words of wisdom.

         But the truly wise do not grieve for anyone. They do not grieve for the living, and they do not grieve for the dead.

         Never was there a time when you did not exist, or I did not exist, or all these kings did not exist, nor will there ever be a time after this, when we all shall cease to exist.

            Just as the soul, while in the body, passes through the stages of childhood, youth and old age, so too, is the taking on of another body by the soul, after death, part of the journey of the soul. The wise and the steadfast man is not agitated, or confused by this.

                 Feelings of heat and cold, pleasure and pain, are the result of the senses coming in contact with the objects of the senses. They are all temporary and transient  in nature, they come and they go, they have a beginning, and they have an end, they do not last forever. Therefore, learn to endure them, learn to bear them patiently.

                  The steady person who is not troubled by these, on whom these have no effect, and who remains the same in pleasure and in pain, he is wise, and he makes himself fit for eternal life.

                   Those who know the truth have realized the distinction between what is real, and what is unreal.

              The real is that which is eternal, it can never cease to exist, it can never perish, while the unreal is transient and temporary, it ceases to exist, and it has to perish.

                The body is unreal, and it has to perish, while the soul, the Atma, is real, and can never perish.

                  The soul, the Atma, which pervades the whole world, which pervades this entire creation, is indestructible. No one can bring about the destruction of this changeless Being. It cannot be destroyed by anything, or by anyone.

                     It is only the bodies of the eternal, embodied soul, which come to an end, and not the soul itself. The end of the soul can never come about because the soul is indestructible. It is beyond comprehension and understanding, too. Therefore, Partha, knowing this, you should fight.

                    He who thinks that the soul, the Atma kills, and he who thinks that the Atma is killed, both fail to see the truth; because the Atma neither kills, nor is it killed.

                  The soul is never born, nor does it ever die, nor having come into existence, will it ever cease to exist. It always existed, and it will always exist.

              It is unborn, it is eternal, it is permanent, and it is immemorial. It is not killed when the body is killed. It does not die when the body dies.

                          He who knows that the soul is indestructible and eternal, that it is uncreated, and unchanging, how then, can such a person kill anyone, or cause anyone to be killed?

                         Just as we take off old, worn out, and torn clothes, and put on others that are new, so too, does the embodied soul, cast off worn out, and old bodies, and take on others, that are  new.

                          Weapons do not cut or pierce the soul, fire does not burn it, waters do not drench it, nor does the wind make it dry.

                            The soul cannot be cut, pierced, or harmed in any way, it cannot be burnt, it can neither be drenched, nor can it be dried. The soul is eternal, it is all pervasive, it is unchangeable and immovable. It is the same forever and ever.

                         The soul is said to be unmanifest, it cannot be seen, it is unthinkable, it is beyond thought, and it is unchangeable. Knowing it to be such, you should not grieve.

                          And even if you think that the soul is born, and that it dies too, even then, you should not grieve.

                               Because, for the born, death is certain and for one that has died, birth again is certain. Therefore, for what must happen, for the unavoidable, and for the inevitable, you should not grieve.

                        Beings are visible and seen only in their middle, only during the period after their birth, and up to their death. They are not visible before they are born, and they are not visible after they die. What is there in this to grieve about?

                        Some look upon the soul as an object of wonder, some speak of the soul as an object of wonder, some hear of the soul as an object of wonder, and even after hearing, none whosoever, has known it. It is very difficult, indeed, to know the soul, the Atma.

                     The dweller in every body, the soul, the Atma, is eternal, and it can never be killed. Therefore, Partha, knowing this, you should not grieve for any one.

                       Further, considering your own duty too, you should not hesitate, for there is nothing better for a Kshatriya, than to fight a righteous battle, a dharma yuddha, a battle for what is right.

                         Fortunate indeed, are those kshatriyas who get a chance to fight such a war. You are lucky that such a war has come to you of its own accord, opening the doors of heaven for you.

                        But if you do not fight this dharma yuddha, this righteous, lawful war, then not only would you be failing in your duty, your dharma, and your glory, you would also incur sin.

                           And men will forever talk of your ill fame, and for those of self respect and honour, ill fame and a bad name, are worse than death.

                        All the great warriors gathered here will think that you did not fight in the war out of fear, and those very people, who held you in high esteem, and who spoke highly of you, all of them will make light of you, they will mock you.

                        Your enemies will ridicule your strength, and say many unseemly things about you. What could be sadder, what could be more painful than that?

                      Either killed in battle, you shall attain heaven, or victorious, you shall enjoy the earth. Therefore, Partha, stand up resolved to do battle.

                        Treating pleasure and pain, gain and loss, victory and defeat, all alike, all the same, get ready for battle. In this way you shall not incur sin.

                       Partha, what I have told you till now, is the way of Sankhya, the way of knowledge. Listen now to the way of action, the way of karma yoga, the way of selfless work.

                    If you understand it, and if your intelligence accepts it, then you shall be rid of the bondage that accompanies all action, and all work.

                        In this path of karma yoga, no effort is ever wasted, and no effort is ever lost. Each and every effort is counted, each and every effort is added up and accumulated, and there is never any failure.

                     Even the smallest practice of this yoga, protects one from the greatest of fears and sorrows.

                          The people who follow this path to emancipation, determined to reach me, attain unity of purpose. Their understanding gets concentrated on this single point; while the thoughts of the undecided and the uncertain, branch off into many directions, and are endless.

                            Those people who speak flowery language and who are seduced by  the literal meaning of the words of the scriptures, without understanding their true import, those who get stuck in the rituals of the scriptures, focusing only on the details of such rituals, thinking that there is nothing higher than this, such people are ignorant people.

                        Their minds are always full of their selfish desires. They regard the acquisition of luxuries and of physical pleasures, as heaven. The objective of all their actions, and of all their work, and of all their efforts, is the acquisition of power and of enjoyments, the result of which is repeated births for them.

                      Those people whose minds are always after acquiring power and enjoyments, whose minds have been seduced by them, and who are always entangled in them, such people are not able to concentrate their intelligence and their mind properly, in their self, in their Atma; their intelligence does not stabilize in their self, in their Atma.

                     Partha, the scriptures deal mainly with the attributes of the three gunas, and with religion, profit, and pleasure.  Rise above all these.  Free yourself from the duality of the pairs of opposites, such as pleasure and pain, profit and loss, victory and defeat.

                      Always remain firmly established in your true Atma, in your true soul.

                      Get rid of the anxiety of first owning things, the anxiety of first acquiring possessions, and then, the anxiety of having to protect all that you own, all that you possess.

                       When a large reservoir of water is available, there is little use of a well for water. Similarly, when the larger knowledge of Brahm has been obtained, there would be little use of the scriptures. Knowing Brahm is knowing the scriptures, and much more.

                           Partha, your duty is to do the work only, to do the action only. Your duty is not to crave for, or to worry about, the fruit of the work, about the reward of the work. Give up all attachment to the reward of action, and then do your work, then do your actions.

                      Your aim should never be the reward of your actions; neither should the thought of giving up action ever enter your mind.

                     Therefore, do all your actions, without any attachment, regardless of success or failure. Maintaining equipoise, remaining the same in success, and in failure, is called yoga.

                    Selfless work, without regard to reward, is far, far superior to work done with an eye on the reward. Therefore, Partha, seek shelter in selfless work; always do all your work selflessly, without regard for reward. Those who desire the fruit of their actions are lowly and miserable people.

                        Those who have united their intelligence with Brahm, The Supreme, they are freed from all actions, good or bad. Therefore, Partha, apply yourself to the yoga of selfless action. Yoga is nothing but skill in action.

                       Those people who have united their intelligence with Brahm, whose intelligence has merged and become one with Brahm, and who have given up the rewards of all their actions, such people are freed from the shackles of birth and death, and they reach that Supreme State, where all their sorrows end.

                        When your intelligence shall cross over the dense forest, and the quicksand, of delusion, then will you become indifferent to all that you have heard, or all that you have yet to hear.

                        When your intelligence rises above both, the bookish knowledge, and also, above the confusion and the contradictions of the scriptures, and becomes firmly established in the contemplation of the Self, when it gets firmly established in the meditation of the Self, then will you have attained to yoga.

                      These words of Lord Krishna had a calming effect on Arjuna. He could feel his despondency lift and lighten. He is eager to know more and asks Krishna:

Dear Lord, the person whose intelligence is fixed and stabilized in contemplation, and who has attained the Supreme, how is such a person? How should the person of steady mind sit, walk and speak?

                     Lord Krishna explains: Listen Partha, When a person is able to curb the rush and rising tide of desires in his mind, when he is able to rid himself of all his desires, and when his Atma, remains contented within itself, when he finds satisfaction and contentment within himself, then is he known as a person of stable intelligence, a person of equipoise, a person of stable wisdom.

                      The person who is neither agitated nor drowned by sorrows, and who does not crave for, or hanker after, happiness, who is free from attachments, fear and anger, such a person is great, and he is called a person of stable, or fixed intelligence and wisdom.

                     The person who has no attachments, who is neither carried away by pleasures; nor is overwhelmed and drowned by sorrows, the intelligence of such a person is firmly established.

                      The person who can withdraw the objects of the senses, from those very senses, just as a tortoise draws in all its limbs into its shell, the intelligence of such a person is firmly and strongly established in wisdom.

                        Even though the embodied soul may have given up enjoying the objects of the senses, yet the longing for, and the taste of, those objects, persists in his subconscious. Once he has attained the Supreme, then such longing, such taste also melts away.

                       Partha, even though a person may be very  vigilant and very discriminating, and he may  also  always be striving to attain salvation, yet his strong and obstinate senses succeed in confusing his mind.

                    Therefore, control the senses at all times, join with me; concentrate your mind on me constantly, and establish yourself in yoga, because only one who has firmly controlled his senses, only his intelligence is firmly and strongly established.

                      When a person starts thinking about the objects of the senses, then his mind gets attached to those very objects. Attachment gives rise to desire, and desire thwarted, or desire not fulfilled, gives rise to anger. Anger clouds memory, judgement and discrimination, leading to the destruction of intelligence. With intelligence destroyed, the person himself perishes.

                   But the disciplined person, who has brought his senses under his control, he is freed from both attachment and aversion, and he enjoys the objects of the senses without any taint. Such a person attains to the purity of the soul, of the Self.

                  And in that purity of the soul, all his sorrows end. The intelligence of such a person, of pure soul, gets very quickly established, and fixed in the peace and quiet of the soul.

                   The uncontrolled and the indisciplined person, does not have stable intelligence. He does not have the ability, or the power of concentration of the mind, or of the intelligence, or of meditation. One who cannot concentrate, or meditate, can have no peace. And without peace, how can there be happiness? Happiness is impossible without peace.

                   When the mind chases after the wandering senses, then those very senses, lead the mind astray, just as a storm takes a boat away from its fixed path, and tosses it about.

                    Only when a person withdraws all his senses from their objects in every way, does his intelligence get firmly and strongly stabilized and established.

                     What is night for most people is the waking time for the self controlled, and what is waking time for most people, is night for such a one.

                       The ocean, though constantly being filled by the waters of the rivers flowing into it from all sides,  always remains calm and still; similarly the person who stays calm, composed, and serene, like the ocean, when all his desires enter into him, without him in any way getting agitated, or baffled, he attains  true peace. But he who chases after his desires never attains peace.

                      A person attains peace and tranquillity, when he surrenders and gives up all desires, when he does selfless work, without expectation of any reward, when he has no attachment to anything, and when he becomes devoid of ego, the feeling of "I", the feeling of "mine"

                     Partha, this is the divine state, the state of attaining Brahm. Whosoever attains this state, is never again deluded. Situated in this state, at the time of death, one attains to the bliss of liberation, to the bliss of emancipation; he becomes one with Brahm, the Supreme.

                                                             End of Chapter Two

                                                       Om Shanti Shanti Shanti Om

    

                                                           

                                                  CHAPTER THREE

                                                                Summary

  

        In the Third Chapter Lord Krishna tells Arjuna about the importance of action, and of action done as sacrifice, where there is no expectation of the reward of action. He says that we should find satisfaction and peace within ourselves, and that we should set an example for others to follow. The Self in us, the Atma, does not do any action; it is only the attributes of Nature that do the actions. But because of our innate ego, we think of ourselves as the doers of action. Our biggest enemies are desire and anger. It is they who block our path to salvation. It is, therefore, necessary to control them, is the message of Krishna to Arjuna.

                                                                  CHAPTER THREE

      

                Arjuna says: Lord, if you consider the path of knowledge to be superior to that of action, then why do you urge me to the savage action of fighting this terrible war? With words that contradict, you confuse my intelligence. Tell me for certain, that one path, by which I may attain the Supreme.

               Lord Krishna replies: Partha, right from the beginning of creation, for salvation, I revealed two pathways. For the contemplative and the thinking people, I revealed the path of Sankhya, the path of knowledge, and for the action oriented, I revealed the path of selfless work, the path of Karma yoga.

               By not doing action, or by simply remaining inactive, one does not attain freedom from action, nor by just giving up action, can one attain the Supreme. For no one can remain even for a moment without doing work or action.

               One who appears to be inactive and doing no action, and also appears to be calm, but who has only curbed his organs of sense from the outside, whose mind is always in turmoil, and who is constantly thinking about, and enjoying those very objects of the senses, in his mind, such a person is deluded, and he is a hypocrite.

                 That person, however, is superior, who, restraining his senses by his mind, engages the organs of action in selfless action, without any attachment, and in the spirit of yoga.

               Therefore, always keep working; always do work, because action is better than inaction. Even your basic body functions cannot be maintained without action.

                In this world, all actions, except for those done in the spirit of sacrifice, result in bondage. Therefore, Partha, perform all your actions, do all your work, in the spirit of sacrifice, free from any kind of attachment.

               At the time of creation, the Lord God created both mankind and sacrifice together, and decreed that mankind would prosper and flourish through sacrifice. Sacrifice would be the dispenser of all that is desired by mankind.

             He said, nourish and nurture the Gods with this sacrifice, who in return, will nourish and nurture you. In this way nurturing each other and working for the mutual good, you will obtain all that is good for you.

             Pleased by the sacrifices, the Gods will give you all that you desire. But he who enjoys without giving in return, he is certainly a thief.

             The good people, who eat the remains of sacrifices, are freed from all sins. But those who prepare food only for themselves; they are evil, and they incur sin.

            All beings are born from food, food comes from rain, and rain is the result of sacrifice, which itself is born of work, of action.

             Know that the origin of work is in Brahm, and that Brahm is born from the Supreme Being, who has no decay.

             Therefore, the all pervading, non decaying, supreme Being, is always present in sacrifice, he pervades all sacrifices.

               In this world, one who does not help in the running of this cycle of life, such a person is of sinful disposition, lost as he is, in the indulgence of his senses. Indeed, he lives in vain.

              But the person who finds bliss and satisfaction within himself, who finds bliss and satisfaction in his own Atma, for such a one there is no work left which is necessary for him to do.

             In this world, for such a person, there is nothing worth acquiring, through the actions he has done, or from the actions he has not yet done. He does not depend on anyone for achieving any of his desires.

          Therefore, Partha, always do all your actions, always do all your works, without any selfish motive. Do all your actions selflessly, without any attachment; because it is only by doing work selflessly, and without any attachment, that man reaches the Supreme.

          King Janak, (a great realized sage and the father the Lady Sita, the consort of Lord Rama, a previous incarnation of God) and other wise ones too, attained the Supreme, by doing selfless work.

           You too, should also do work like them. Even otherwise, you should do work for the common good, and also for maintaining the laws of Nature.

          Whatever great people do, the same is copied by the masses. Whatever example they set, is followed by the common people, by everyone else as well.

         Now look at me. There is no work whatsoever, there is no action whatsoever, in all the three worlds that I have to do.

                There is nothing that I do not have, nor is there anything that I need to have; yet I continue to do work without ever stopping; because if I ever relaxed, and did not do work, then, since people all around follow my example, they too would stop doing work.

         And when the people in general stop doing work, then there would be disorder and anarchy, and the world would perish. That this should not happen, makes me always do work, all the time, always alert, and always watchful.

           Therefore, as the ignorant do work, but with attachment, so too, should the wise, and the knowing people do work, but selflessly, and without attachment, only with the objective of public good, and only for upholding and maintaining the laws of nature.

            The wise should be extra careful, and see that they do not confuse the minds of the people attached to selfish action. People, who follow the path of selfless work, should try to persuade others to the path of selfless work as well.

          Understand that all our actions are done only by the attributes of Nature. But the person  who is full of ego, and who is under the grip and control of that ego, such a one thinks that he is the doer of action, while the action is, in fact, done by Nature.

            But the person who understands the attributes of Nature, as well as the areas of working of those attributes, and who also understands that it is the attributes of Nature which act among each other, and which also act in their respective domains, he truly understands.

          The attributes of Nature interact and interplay with the senses and with the objects of those senses; then, knowing this, one does not get attached, and one does not get deluded.

        But the person who gets confused by the activities of the attributes of Nature, he gets attached to those activities, he gets entangled in them, and then he comes under their bondage.

        Those who know the truth, the wise and the knowing people, should not confuse those who know little, and whose knowledge is incomplete and limited.

        Therefore, Partha, surrender all your actions to me completely, fix your consciousness in the Self, in the Atma; extinguish all your desires, obliterate your ego, get rid of this fever of your doubt, and fight the war.

        Those people who, with full faith and devotion, and without finding fault, follow this teaching of mine, they get released from the bonds of work and action.

            But those people, who, because of envy and hate, find fault and reject my teaching, and do not follow it, such people remain ignorant of the true knowledge, and they end up being destroyed.

          All people, including the wise, act and work according to the attributes of their nature. Nobody can escape this. It is futile to try to change this by force.

           Inherent in every sense, and in every sense object, are the feelings of attraction and aversion. The objects of the senses either attract or repel a person. One should never come under their influence, because these two are the big obstacles on his path to redemption, they are the enemies that block his path to salvation.

         Partha, it is far better to follow one's own natural and ordained duty, one's own law, even imperfectly, even incompletely, than to follow another's duty, though perfectly. It is better to die doing one's own duty, than to live according to another's law, because living life according to another's nature and law is full of dangers, and also carries great fear with it.

        Hearing these words of the Lord, Arjuna asks Krishna: But Keshava, what is it that drives man to commit sin? What is it that forces him to do so even against his wishes and his will, even against his better judgement?

          Lord Krishna replies: It is desire and anger, born of Rajoguna, born of passion, which force a person to commit sin. Desire and anger, are both themselves full of sin, and also consume everything, and everyone that come their way. In this world, in this life, consider these two to be your inveterate and biggest enemies.

          Just as fire is hidden by smoke, just as a mirror is covered by dust, and just as the embryo is surrounded by the womb, so too, is man's  wisdom and discrimination surrounded by desire. Man's consciousness and his wisdom, both are covered by the unquenchable fire of desire, as a result of which he is always unsatisfied.

         The senses, the mind and intelligence are the dwelling places of desire. Residing here, the very same desire, covering man's knowledge and understanding, deludes him, and leads him astray from his true path to redemption.

         Therefore, Partha, from the very beginning, keep your senses under control and destroy desire, the sinful subvertor of wisdom and of discrimination.

      It said that the senses are superior to the physical body, the mind is superior to the senses, and greater than the mind is intelligence, and even greater, and more powerful than the intelligence, is the Self, the Atma.

          Thus, knowing the Atma to be more powerful than intelligence, then, with that knowledge, control your mind, and fix your Atma in that Supreme Spirit, in the Param Atma, and slay the enemy, in the form of desire, the enemy so hard to reach, the enemy so difficult to get at.

                                                         End of Chapter Three

                                                   Om Shanti Shanti Shanti Om

                                                              

                                                        

                                                         CHAPTER FOUR

                                                                  Summary

           In Chapter Four, Lord Krishna tells Arjuna about the ancient tradition of yoga, and about the reasons and circumstances of his incarnations. Whenever there is a decline of Dharma, or of righteous conduct; and whenever Adharma or unrighteous conduct increases; then God takes on a body and is born into this world. To protect the righteous, to destroy the sinful, and to re-establish Dharma, God appears on this earth again and again, from age to age.

       He also tells about proper action, about prohibited action, about selfless action, about inaction and non action, about the various sacrifices described in the scriptures, and about the destruction of all sins, on attaining the knowledge of Brahm, the Supreme.

                                                                     CHAPTER FOUR

            Lord Krishna says: Listen Partha, at the very beginning of time I taught this imperishable yoga to the Sun God who taught it to his son, and the father of mankind, Manu, who in turn, passed on the knowledge of this yoga to king Ikshvaku.

            In this way, the knowledge of this eternal yoga was handed down from one royal sage to another.

             However, because of long lapse of time, and after the passing of many ages, people forgot it, and this knowledge was lost to the world.

              That very same knowledge, which is the foremost and the deepest secret, I have today revealed to you, because you are my devotee and friend, and also because you can understand this profound, divine secret.

           Arjuna, however, finds this hard to believe, and asks: But Keshava, the Sun God was born much, much before you, and your birth is much later, in fact, many ages after his. How then, do I believe that you did, indeed, reveal this secret to him, at the very beginning of time?

           Lord Krishna explains to Arjuna: Listen Arjuna, you and I, both of us have had many, many births before this, we have both been born many, many times before this. I remember all my births, but you do not.

               Though I am the Unborn, and though my Atma is imperishable, though I am the Lord of all beings, even then, by my divine power, I subjugate my Divine Being to my own Creative Nature, and come into existence.

           Whenever Dharma, whenever Righteousness, and Good Conduct declines, and whenever Adharma, or unrighteousness is on the rise, when sin starts dominating, then do I incarnate myself.

               For the protection of the good, for the destruction of the evil, and for re-establishing Dharma, I take birth in this world; I am born into this world, again and again, from age to age.

           One who, in this way, truly understands my divine births and actions, on his death, when he leaves the human body; he is not born again, but comes to me.

            Freed from desire, fear, and anger, seeking shelter in me, merging themselves fully in me, and purified by knowledge, many people have attained to my station. Whatever I am, they too have become that.

           The way people come to me, I accept them as such. People on all sides, follow my path.

           Those who seek the fulfilment of their desires during their lifetime itself, worship the lesser Gods, because in this world of men, the fruit of action comes very quickly.

             Based on the three attributes of Nature; Sattvaguna, Rajoguna, and Tamoguna, and the division of work, I created the four classes of people.

             Although I am the creator of this work-based, class system, yet know this, that neither do I do any action, nor is there any change in me, because I am the non-doer, and I am the indestructible.

            Action does not pollute me, action does not stick to me, nor do I have any desire for the fruit or the reward of my actions.

            Whosoever knows me thus, though he works, though he acts, yet he does not get bound by such work or action. He does not come under the bondage of his actions.

            In ancient times, in the days of old, people desiring liberation, knowing this, did their work, did their actions selflessly, without regard for reward, and without desiring the fruit of their work. You too, do as the ancients did.

            What is action? What is forbidden action? What is inaction? Doing what action is proper, and what improper? What is renunciation of action? All these questions have baffled even the very wise, they too have had their doubts and misgivings about them; they too have not been able to understand these properly.

              I will tell you what action is, knowing which; you will be freed from all faults, all taints, and all blemishes.

               The duty prescribed by the scriptures, one's ordained and natural duty, is the only correct action; it is the action worth doing. One should understand it fully and properly.

                What is forbidden action, what is improper and inappropriate action, the action one should never do, it is necessary to know these as well, so that these can be avoided?

.

                Inaction or non action, and the renunciation of action, one should understand these as well.

              To understand the nuances, the depths, and the intricate nature of action is very difficult, because the nature of action is very complex indeed.

               One who is able to spot "inaction" or inactivity in “the action" and "action" or activity in “the inaction", who can see that there is action in the middle of inaction and inaction in the middle of action, he is a yogi, he is wise. The person, who can see beyond what is outwardly apparent, even though he does all his actions, yet he is never in bondage to his actions, and he remains in the divine state.

                One whose all actions have become freed from the desire of the reward of those actions, whose all actions have been burnt in the fire of knowledge, such a person, the wise call a pundit, a learned one.

               Giving up the desire for the reward, for the fruit of all actions, always remaining satisfied, and without being dependent on the fruit of any action, such a person, even though he is always engaged in doing action, yet he does not act.

           Having no desire for the fruit of action, keeping his consciousness and his Atma under control, giving up all that he owns, and also giving up all objects of enjoyment, one who does action only to maintain the body functions, such a one never gets any taint or fault.

          The person who is satisfied by whatever comes his way by chance or otherwise, without in any way desiring it, or making any effort to obtain it; and who has transcended, and risen above the dualities of happiness and sorrow, good and bad, loss and gain, who is free from envy, who remains the same in success and in failure, such a person, even though he does action, even though he does work, yet he does not come under the bondage of work.

          One who does all his actions in the spirit of sacrifice, whose mind and intelligence are firmly established in wisdom, who is emancipated, and whose desires for, and attachment to, the fruit of action, have totally melted away, the actions of such a one, get completely absorbed in Brahm, the Absolute.

            For him, the one who offers is the Param Atma.  The object offered is also the Param Atma.

            By the Param Atma it is offered into the fire of the Param Atma.

             One who sees the Param Atma in all his actions, as a result thereof, he attains to the Param Atma.

            Some yogis’ worship the gods, some focus on the Brahm, who has no blemish or attributes, some offer up all their senses, some all their sense objects, while others offer up all the functions of the senses as sacrifice.

            Some offer up all that they own, all their material possessions, some offer up their austerities, some their practice of yoga, as forms of sacrifice.

              Others, who have controlled their minds, and have taken strict vows, offer up their study, their learning, and their wisdom, as sacrifice.

              Some are constantly doing pranayama, the practice of breath control. They try to regulate their inward and their outward breaths, offering their inward breath into their outward breath, and their outward breath into their inward breath, trying to equalize and balance both.

                Some try to regulate their food intake, they offer what they eat to their life forces.

              All of these are the knowers of sacrifice, and through a life of sacrifice, all their sins get burnt, and they become free from sin.

               Those who eat the purified, sacred remains of the sacrifice, they attain to the eternal Brahm.

               But those who do not sacrifice; this world is not for them, much less the higher regions of heaven and above.

           In this way, the various sacrifices have been described in the scriptures.

           Understand that they all originate from action, from work, and that they all lead to Brahm, knowing which you will be freed, you will be liberated.

            Because material things bind, and knowledge and wisdom liberate, therefore, sacrifices of knowledge and wisdom, are far superior to those of material objects, because ultimately, all actions, all works, culminate and end in knowledge and wisdom, which liberate man.

          Learn this knowledge and wisdom from those wise Gurus and Teachers who know the Truth. Seek them out, go to them in all humility, and with a seeking, open and questioning mind, learn this knowledge and wisdom from them, through patient study and inquiry.

          And when you have attained this knowledge and wisdom and understood it properly and fully, then there will never again be any doubt or misgiving in your mind, because, through this knowledge and wisdom, without a shred of doubt, you will see all beings, all existence, the entire creation, first within yourself, and then you will see them all in Me, as well.

          Even if you be the biggest of sinners, you will, by the boat of wisdom, cross over even the biggest ocean of sin.

          Fire burns up all its own inherent fuel, and also everything else which comes within its reach. It burns and reduces everything to ashes.

         Similarly, the fire of wisdom burns up all action and all work, and reduces them to ashes, and, thereby, liberates man from the chains of those actions.

          There is nothing purer than knowledge and wisdom in this whole world. When the time comes, the person who has attained yoga acquires this knowledge and wisdom within himself. It comes to such a one of its own accord.

           The person who is devoted and eager to obtain this knowledge, and who has controlled his senses, such a one obtains the knowledge, obtaining which; he also attains supreme peace and tranquillity.

          But the ignorant person, who is devoid of devotion, and who, because of his doubting nature, is always finding fault with me, such a person is bound to perish. For such a one, there is neither this world, nor heaven, nor even happiness.

          One who, through yoga, has renounced all actions, who through knowledge and wisdom, has destroyed all his doubts, such a person has gained control over his Atma. Such a one, I do not bind in the bonds of action.

            Partha, your heart is full of doubts because of ignorance. With the sharp and strong sword of knowledge and wisdom, cut off and completely destroy all these doubts, seek refuge in yoga, and stand up to  do battle.

                                                          End of Chapter Four

                                                      Om Shanti Shanti Shanti Om

                                          

                                                               

                                                                                                        CHAPTER FIVE

        In the fifth chapter Lord Krishna compares Sankhya and Yoga. He tells about the surrender of the rewards of action, about the attributes of the man of action, the karma yogi, about the way of action and that of knowledge. He also tells about the harmony between Sankhya and Yoga.

                                                               CHAPTER

       Arjuna says to Krishna: Keshava, first you ask me to renounce action, and then you inspire me to do action, to do selfless work. Now tell me for certain, which of these is the better way.

  

         Lord Krishna replies: Partha, the renunciation of action, and the doing of selfless work, both these paths, lead the soul to salvation. But of the two, I regard the doing of selfless work, to be far superior to the renouncing of action.

         One who neither desires the reward of work, nor hates it, such a one, it must be understood, is always full of the spirit of renunciation, because, freed from all  doubts, and all dualities, he easily breaks free from the shackles of this world.

         Renunciation and doing action are considered to be separate only by the ignorant, not by the learned, the pundits. Whosoever applies himself assiduously to either of these paths, gets the fruit of both, he gets the reward of both.

         The stage or the position, attained by those who renounce that very stage or position is reached by those who do selfless work. He who understands that both the paths, that of renunciation, as well as that of selfless work, are one and the same, he truly sees, he truly understands.

         However, renunciation is very difficult to achieve without yoga. But the sage who, with full devotion, is absorbed in yoga, he soon attains to Brahm, the Supreme.

         While doing work, only that person is not attached to work and is not entangled in work, who is skilled in doing work, whose Atma is pure and unsullied, who is the master of his Atma, who has subdued all his senses, and whose Atma has become the Atma of all beings, that is, one who has merged himself with the Param Atma and has become one with the Param Atma.

        The person who knows the truth, and who has become one with the Supreme, he, using all his senses and their objects, while seeing, while listening, while touching, while smelling, while tasting, while walking, while dreaming, and while breathing, always understands that " it is not I who am doing any of these things, doing any of these activities, I do nothing ";

          For, while speaking, while dispersing, while accepting, and while opening and closing the eyes, he understands, that all this is being done by the senses acting on their objects, and that "I do nothing".

         Actually it is Nature, which is always at work, doing everything, we do nothing.

           Just as water does not stick to the leaf of the lotus flower, so too, sin does not stick to the person who renounces attachment, and who does all his work, all his actions, as an offering to Brahm, the Supreme.

         The yogis, for the purification of the soul, renounce all their attachments, and do all their works, only with their mind, only with their intelligence, or only with their senses.

           The Atma, who is thus immersed in yoga, and who has renounced all attachments to the reward of work, attains to everlasting and eternal peace.

           But those who are separate from Brahm, the Supreme, whose soul has not become one with Brahm, they remain inspired by their desires.

           They are attracted and attached to the fruit of their works, to the rewards of their actions, and therefore, they always remain in bondage.

        The person who, through his mind, has renounced all actions, and who has brought his nature under his control, who has subdued it completely, he, neither doing work, nor getting others to do work, lives peacefully, in this body with nine openings.

         The highest God Atma, the Param Atma, does not make people the doers of action, nor does it do work, nor does it connect action with their results. It is, in fact, the inherent nature of all these, that is responsible for all actions.

         But because man's wisdom is veiled and covered by ignorance, he remains trapped in delusion, as a result of which he is unable to see the truth.

         But those who, through their knowledge, and their wisdom, have been able  to  lift the veil of ignorance and delusion, for them, their wisdom makes their Atma shine, and just as the bright sun lights up the whole world, so too, does their Atma light up everything, and then they are able to see the truth very clearly.

        Always thinking of that Brahm, propelling their entire body and soul towards that very Brahm, making that as their sole and only aim, making that as the only focal point of their devotion, they reach that status, that place, from where there is no return, and cleansed by wisdom, all their sins are washed away.

         The learned ones, on account of their wisdom, and the accompanying humility, regard all creation and all beings equally, as one and the same; the high and the low born, men and women, birds and animals, and other creatures, they see them all with the same eye; they regard them all as the same, seeing no difference whatsoever.

         The person whose mind is stable and balanced, he has, here on earth itself, in his very own lifetime, conquered the world.

          The Param Atma is without any blemish, without any taint, and is the same in everyone. Therefore, such a one is always established in the Param Atma.

         One should neither rejoice on obtaining the good or the pleasant, nor grieve on obtaining the bad or the unpleasant, or when sorrow or misfortune strike. He should neither be happy, nor should he be sad, when happiness or sorrow visit him.

           The person who, in this way, is able to make his intelligence stable and fixed, and become free from delusion, only he knows Brahm, and eventually he becomes established in Brahm, and then,  Brahm, the Absolute, becomes his home.

        When the Atma does all acts, all works, and enjoys all pleasures, and all enjoyments, without being attracted or attached to outside contacts, outside things, or outside objects, without being entangled in them, then that person, who has set himself on the path of yoga, to achieve the Param Atma, he experiences the joy and the bliss, which is eternal, which is never ending, and which never wanes.

        Pleasures obtained through the enjoyment of material objects, are fleeting in nature. They are temporary, they come and they go, they have a beginning and they have an end, they do not last forever, and they also house sorrow within them as well. Such temporary, finite, and limited pleasures, have no charm for the wise, they give no joy to the wise, who seek joy, only in the eternal, and in the everlasting.

       The person who, in his very own lifetime, before he leaves the human body, before his death, is successful in curbing and in mastering, the rising tide of his passions, his desires and his anger, he is the true yogi, and he is truly happy.

        The person who finds happiness within himself, who finds bliss within himself, and who finds the light within himself, such a one, such a yogi, becomes one with Brahm, the Supreme, and he attains the Supreme State, the state of salvation.

         Those pure souls, whose all sins have been destroyed, whose all doubts have been resolved, whose mind and thoughts are disciplined, and who find joy in doing good to all, liberation and final release is very near to them.

           Those ascetic, and austere souls, who have stilled their desire, their passion, and their anger, who have freed themselves from these, who have brought their minds under their control, and who have known their Atma, who have known Me, the Param Atma, final release and salvation, is always near them.

          That sage, who is able to keep all outside objects and issues outside himself, focusing his sight between his eyebrows, equalizing both the incoming and the outgoing breaths, and who is able to control his senses, his mind and his intelligence, such a sage is ever keen on salvation; and the sage who has controlled his desires, his passions, his fears and his anger, such a one is always liberated, he is always free.

          That sage who knows Me to be the Supreme, The Param Atma, and also knows that it is I who am the enjoyer of all the sacrifices, and of all the austerities, and that I am the Lord of all beings, and their friend too, then, knowing all this, he attains to the Supreme bliss of salvation.

                                                             End of Chapter Five

                                                      Om Shanti Shanti Shanti Om

                                                                         CHAPTER SIX

            In the sixth chapter, Lord Krishna stresses on the constant vigilance of both the body and the mind. He tells about the upliftment of the Atma, about how to meditate, about the qualities, and the attributes of the person of meditation, about balance, about the wandering, and the fickle mind, and how to control it. Even the person, who has strayed from the path of yoga, can be redeemed, he can also be liberated, and no harm ever comes to one who treads the path of good, he tells about all these.

                                                                         CHAPTER

             Lord Krishna tells Arjuna: One who keeps on doing his prescribed and his ordained duty, without the desire for any reward, he is the yogi, and he is the sanyasi. He is not a sanyasi, who stops doing sacrifice, and who does not do any work.

            Partha, consider only disciplined work, only disciplined activity,  to be renunciation, and also understand this, that nobody can become a yogi, without renouncing all his selfish desires, all his selfish motives, and all his passions, as well as the rewards of all his actions.

           For the person who seeks to attain yoga, selfless action is the way. When he has attained yoga, then to remain there, and to go forward from there, peace and stability are the way.

           When a person is not entangled in the objects of the senses, or in his actions, and when he renounces all his desires, then is he said to have attained yoga, then is he called a yogi.

            Man has to work for his own upliftment, for his own salvation. He has to uplift, and redeem himself.

           Through his mind, he should lift himself upward, never letting his mind fall, because the mind is the enemy, and the mind is the friend.

            One who has subdued and controlled his mind, his own mind becomes his best friend, his biggest ally; but for the one who has not controlled his mind, his very own mind, becomes his biggest enemy, his biggest foe.

            When a person has controlled his mind, and on controlling the mind, when he experiences complete peace, and tranquillity, then his Atma always remains in meditation. In heat and in cold, in honour and in dishonour, in happiness and in sorrow; in all these conditions, he is always at peace.

            The person whose Atma, whose Spirit, is satisfied by both learnt and experienced knowledge and wisdom, who is still, stable and firm, and who has subdued his senses, and for whom mud, stones, gems, diamonds, gold and silver, are all the same, such an impartial person is considered to be full of yoga, he is considered to be joined with the Supreme.

            The person who does not distinguish between friend and foe, between well wishers and haters, between the good hearted and the evil, between relatives and the unknown, between the partial and the neutral; who sees all equally and as the same, that person is considered to be superior, to be the foremost among men.

           The yogi should sit alone, in a secluded place and, always alert, he should bring his mind under his control. Desiring nothing, he should concentrate, and focus his mind only on the Param Atma.

        He should sit in a good, clean place, on a comfortable seat, neither too high, nor too low, and he should focus his mind, to bring his consciousness under his control.

        For the purification of the soul, the yogi should practice meditation.

        He should keep his body, his neck, and his head, erect and still. He should not move or fidget.

He should look at the tip of his nose, not look anywhere else, and not allow the eyes to wander.

       With steady mind, without any fear, pure in heart and mind, with patience, he should turn his mind towards me, and, focusing only on me, he should make me the object of his deepest devotion.

         In this way, the yogi who has brought his mind under control, always engaged in yoga, attains that peace and final release, liberation, and redemption, which is situated in me.

         Yoga is not for the glutton, it is not for one who eats too much, nor is yoga for him who starves himself, it is not for the one who does not eat at all.

          Yoga is not for him who sleeps too much, or for him who keeps awake too much.

          The person who’s eating and recreation, both are regulated, who’s all desires, and all efforts are regulated, whose sleep and waking are regulated, the life of such a one becomes completely disciplined, and it is this discipline that destroys all his sorrows.

            The person who is able to extinguish all the desires of his consciousness, and who, disciplining himself, sets himself firmly, and stays only in his Atma, then is he said to be absorbed in yoga.

             Just as a lamp in a sheltered place, protected from the wind, does not flicker, and burns steadily, so too does the yogi always remain calm, composed and steady, who has brought his consciousness under control, and who has, through the practice of yoga, also brought his mind and his Atma under his discipline and control.

           When his consciousness, which has been controlled by meditation, and is absorbed in yoga, becomes tranquil, then, through his intelligence, he sees his own Atma, as the Divine Atma, and finally, he finds joy in that Atma.

           There he finds that supreme joy and bliss which is beyond the reach of his intelligence, his mind and his senses and, after reaching which, and situated in which, he is never far from the truth, and is never again confused or baffled.

             On attaining that stage, he understands and realizes, that he could get nothing better, nothing bigger, and being situated in which, he is not affected by the deepest of sorrows.  Even the biggest of misfortunes and adversity to not affect him.

           That state, that stage, is called yoga. The bonds, the chains that bind us to sorrow, and which prevent us from uniting with the Supreme, cutting those very bonds, cutting those very chains, is called yoga.

            That yoga should be practiced with firm resolve, with strong desire, and with calm and tranquil mind and consciousness.

           Renouncing all the desires, and all the passions that result from his selfish motives, renouncing them completely, controlling all the senses, and the mind from all sides, and persevering, with patient intelligence, he should make himself calm and tranquil, for making his mind and his Atma still and steady. He should attain the meditative state, and not think of anything.

          Where ever the fickle and the unsteady mind wanders, from there he should get hold of it, and bring it back under the control of his Atma.

           The greatest happiness comes to that yogi, whose mind is calm and tranquil, who has rid his mind of all taints, who is sinless, who is free from the sins of the past, and who has become one with the Supreme, the Param Atma.

           In this way the yogi, who has rid himself of all his sins, whose Atma is always engaged in yoga, such a yogi easily experiences the ultimate joy, which comes from contact with the Supreme.

           The person who is absorbed in yoga, who sees everyone with the same impartial eye, he sees me, the Param Atma residing in all living beings, and he sees the Atma of all living beings, residing in me, the Param Atma.

          He sees every one, and he sees everything as the same. He sees unity in all my diverse creation.

           He who sees me everywhere, and in everything, and who sees everything in me, I am never separate from him, nor is he ever separate from me.

           The yogi, who single pointedly focused, seeing me present and living in the hearts of all beings, 

worships me, no matter how active he is, no matter how many actions he does, he would still dwell in me.

          The person who considers everything and everyone like himself, who considers both joy and sorrow as the same, even though he himself may be in joy, or he himself may be in sorrow, such a one is considered to be complete yogi.

           Hearing these words of Lord Krishna, Arjuna says to him: Lord, this yoga of equipoise, of keeping the mind balanced, and under control, because of the fickle nature of the mind, I find it very difficult to practice.  The mind is very fickle, sharp and obstinate, and controlling it would be like controlling the wind, very, very difficult.

          Lord Krishna replies: You are right Partha, the mind is, indeed, very fickle, and bringing it under control would also be very difficult. Still understand that through constant practice, through renunciation, and through detachment, the mind can be brought under control.

          I also believe that yoga cannot be attained by one who has not controlled himself. But the controlled person, through perseverance and determination, using appropriate techniques, can bring his mind under his control.

          Another doubt grips  Arjuna's mind and he asks Krishna: Lord, a person, who, full of faith and devotion, worships you constantly, but because of a fickle and restless mind, he is not able to control himself, and after having started on the path of yoga, he strays from that path, and does not reach the final goal of redemption and liberation, what is his condition?

          Fallen from both the spiritual and the material planes, without a firm hold anywhere, after straying from the path leading to the Absolute, like a rent cloud, does he not perish? Does he not get destroyed? Dispel this doubt of mine completely, because there is no one but you who can do so.

        Lord Krishna explains to Arjuna: Listen Partha, listen dear friend, the person who does good work, who does good actions and who treads the path of goodness, never ever comes to any harm. He can never perish in this world or in any other.

      The person, who strays from the path of yoga, goes to the worlds of the pure souled where he stays for many, many years, and is then again born in the homes of the good, the prosperous and spiritual people. Or he may even be born in the homes of intelligent yogis. Such a birth in this world is very rare indeed.

      There he remembers all his previous efforts of trying to attain Brahm, and using that as another beginning, he again renews his efforts to reach the Supreme.

        Such a person, such a yogi, who has strayed from the path of yoga, he, too, on account of the efforts and practice put in by him during his previous births, is propelled onward, is pushed forward, and on attaining the knowledge of yoga, such an inquirer, goes beyond the norms and the teachings of the Vedas and the Scriptures.

            But that yogi, who, cleansed of all sins, and purified through rigorous labour and effort, who constantly keeps trying to reach the Ultimate, to make himself complete; he, on account of the efforts of all his previous births, and the resulting realization, keeps on progressing, and ultimately, eventually, he gains liberation and salvation.

       The yogi is greater than the ascetics who do austerities. He is greater than the wise, and greater than those who do actions only for themselves. He is also greater than those who do rituals prescribed in the Scriptures. Therefore, Partha, you become a yogi.

       And among all the yogis too, I consider that yogi to be the biggest yogi, who completely surrenders his body and his soul to me, and worships me with the utmost faith and devotion.

                                                  END OF CHAPTER SIX

                                                  Om Shanti Shanti Shanti Om

                                                            

                                                              CHAPTER SEVEN

               In this chapter, Lord Krishna tells about his two Natures, the higher and the lower. He tells about the four kinds of his devotees, about the worship of other gods, and about the purpose of knowledge and wisdom.

                                                                   CHAPTER

             Lord Krishna says : Partha, now listen as to how, while practicing yoga, and concentrating your consciousness towards me, while meditating on me, and considering me as your sole and only refuge, without doubt, how you will attain me. I will tell you about this knowledge in detail, knowing which, nothing more would be left to be known.

           Among thousands of people there would hardly be one who attempts to practice this yoga, and among those who practice this yoga and succeed, scarcely one, the very rare indeed, would know me in truth.

          There are two parts of my Nature, the lower and the higher.  The lower part consists of these eight: earth, water, wind, fire, sky, the mind, the intellect and the ego. The higher part is my subtle, Divine Nature, the Atma, the Soul, by which this whole world is created, and by which it is pervaded.

           Understand this properly, that the birth of all beings takes place only when both my lower and my upper Natures join, when they both combine. I am the source of this entire world, and I am the cause of its destruction too.

          There is nothing in this world bigger, or higher than me. There is no truth greater than me. I am the ultimate, and the final truth.

           I am the thread running through all life in this world. Just as the pearls of a garland are strung together on a string, so too, is this whole world, this entire creation, threaded in me, strung in me.

         I am the taste in the waters, I am the light of the sun and the moon, I am Aum in all the Vedas, I am the word in the sky, and I am the manhood in men.

          In the earth, I am the pure fragrance, in fire, I am the brilliant flame. In all living beings, I am their life, and I am the source and seed of all that exists, of this entire world.

         I am the intellect of the intellectual, the intelligence of the intelligent, the brilliance of the bright, and the austerity of the ascetics.

        In all beings, I am the desire in keeping with righteousness, and in the strong, I am the strength devoid of attachment and hatred.

          And whatever are the attributes of nature in this world, Sattvaguna, Rajoguna, or Tamoguna, they are all born from Me. Remember this, I am not in them, they are in me.

          Deluded and confused by these three attributes, this entire world is unable to recognize and know me, who am beyond all attributes, and who am indestructible, because I am much, much above them, and I am imperishable.

         This divine play of mine, this divine illusion of mine, is very difficult to understand. But those who come to me, and who seek refuge in me, they understand my divine play.

              My divine illusion, does not delude them. They easily cross over it.

         Those who do bad deeds, the lowly among men, those of demonic, and evil nature, those whose intelligence has been seduced by doubt, all these do not come to me, they do not seek refuge in me.

          The righteous and the pious, those who have faith in me, and who worship me, are of four kinds. One, those who are in distress, who are in difficulty, or in misfortune, two, the curious, the inquirers, those who want to know more about me, three, those who want something from me, those who want wealth, property, progeny, and the like, and four, the wise, those who know the truth.

          Among these, the wise is the best, because he knows the truth, he remains joined with Brahm, the Absolute, and his devotion to me is also very sincere. I am very dear to the wise and the wise is very dear to me as well.

         Though all the four types of devotees who have faith in me, and who worship me, are all very good, yet of these, the wise I consider to be the best because, devoting himself completely towards yoga, he unites with me, he merges with me, and attains that status which is the highest aim of all mortals. The wise I consider to be a part of myself.

        After many births and deaths, the wise realizes, that whatever there is in this world is only because of God, and that God is everything, and then, having realized that, he attains to me. Such a one, of pure soul, is very rare indeed.

        But those who are entangled in their desires, they, for the fulfilment of those desires, propitiate and worship different deities, in many different ways and forms.

        The form of deity which any devotee wishes to worship, I make his faith firm and steady to that very form.

       Full of faith, he worships that form, and obtains from it all that he desires, though in reality it is I who ordain it, it is I who fulfil the desires.

        But the fruits obtained by these people of small minds, are temporary and perishable. Those who worship the deities, go to the deities, my devotees, in the end, eventually, comes to me, they attain me.

         Those who do not know my unchangeable and Ultimate Form are devoid of intelligence. Though I am invisible, they see me in the form of deities, or in other forms.

          Veiled and hidden by my own divine power, I am not seen by the world. This ignorant world does not know me, the Unborn, the Indestructible, and the Imperishable.

           I know everything, and I know everyone. I know the past, I know the present, and I know the future, too. But nobody knows me.

           All people are confused by the dualities like pleasure and pain, loss and gain; caught up as they are by their desires, by their attachments, and by their hatreds.

          But those who, through the good deeds of their present and their past births, have destroyed all their sins, they, freed from the confusion of these dualities, firm and steady in their vows, worship me.

         Those who take refuge in me, and who strive to be free from the bondage of births and deaths, they gain complete knowledge of Brahm, of Atma, and of karma.

          Those who know me as the One who controls and regulates the adhibhuta, the adhidaiva, adhyatma, and adhiyagya , such people, merging their consciousness in yoga, at the difficult time of death, know me in truth.

                                                           End of Chapter Seven

                                                       Om Shanti Shanti Shanti Om

                                                                        CHAPTER EIGHT

               In this chapter, Lord Krishna tells Arjuna about Brahm, about Atma, about Karma, about Adhyatma, about Adhibhuta, Adhidaiva and Adhiyagya. He tells him that at the time of death, the thoughts that occupy the mind, take the Atma to those states after death. He also tells Arjuna about the two ways of departing from this world, and about the path leading to liberation.

                                                                   CHAPTER

                  Arjuna asks Lord Krishna: Lord, What is Brahm?  What is Adhyatma? What is Karma? What is Adhibhuta, and what is Adhidaiva? What is Adhiyagya? And the person who has controlled himself, how does he know you at the time of death?

                 Lord Krishna explains: Partha, Brahm is the Absolute. It is my highest Nature, and it is the cause and source of all the living and the non living, the moving and the non moving. It is above all, and it is Imperishable.

                 Brahm, situated in all living beings, is called Atma, and the nature of the Atma is called Adhyatma.

                 Karma is the creative force that brings all beings into existence.

                 Adhibhuta is the perishable, physical, world, where all created things must perish, where all created things must have an end.

                 Adhidaiva is the divine in all beings; it is the Purusha, the eternal spirit in all beings.

                  Adhiyagya is the supreme sacrifice made to me, the dweller in everybody.

                  At the time of death, while leaving the body, whosoever thinks of me, he most certainly, without doubt, attains to my status, he reaches me.

                   At the end, that is, at the time of death, whatever occupies the mind of the dying person, immersed in the thought of that state, after death, that very state becomes the destination for his soul after death, he reaches the state of his thoughts.

                 Therefore Partha, always think of me, remember me, and fight the war. When your mind and your intellect are always concentrated and focused on me alone, then most certainly, without doubt, you will attain me.

               The person who, through the constant practice of focusing his consciousness on yoga, meditates on the Supreme Person, and who does not allow his mind and his consciousness to wander and stray, he most certainly attains to that divine Supreme Person.

               The person who meditates on the All Knowing, Divine Param Atma, who is subtler than the subtle, who is the source of all, and who pervades all, whose form cannot be seen, who is beyond darkness, and who is brighter than the sun;

                The person who, at the time of death, is able to still his mind with devotion and the power of yoga, and who fully concentrates his life force between his eye brows, meditating on me alone, he attains to that All Knowing, Divine Param Atma, he attains to me after death.

                 Now I will tell you, in brief, what the knower’s of the Vedas call the Imperishable, that Imperishable which is entered into by the renouncers, and by other enlightened ones, and to achieve which, people are ready to live the tough life of brahmcharis, who are strict celibates and renunciates.

                Controlling all the openings of the body, confining the mind within the heart, steadying the life breath in the head, and engaged in the yoga of meditation, he who, uttering the syllable, the word AUM, which is the Absolute itself, gives up the human body, he definitely attains to the Supreme, he attains liberation.

               The person, who, thinking of nothing else, constantly remembers me, such a disciplined yogi easily attains to me.

                After attaining me, he gains liberation, and is not born again into this world full of sorrow.

                Dwellers in all the worlds, right from the world of Lord Brahma downwards, have to take birth again. But after reaching me, after attaining to me, one is not born again. One is freed from the cycle of births and deaths.

              Those who know that the day and the night of Lord Brahma, the Creator, are each a thousand ages long, they truly understand the meaning of the  cycle of time and creation.

                   At the beginning of  Brahma's day, all beings, the entire world, with all its creatures, are born, they come into existence by My Unmanifest Nature, and with the coming of  Brahma's night, all beings, the entire world, with all its creatures, dies and merges into that very same Nature.

                  All this world, all creation, and all creatures, being under the control of My Nature, helplessly merge into it at night, and stream forth again into existence when day begins. They are born every day, in Brahma's day, and they die every day, when Brahma's night comes.

                  But beyond, and even greater than this Unmanifest, is yet another Unmanifest Being, who is eternal and imperishable, who does not perish when all else perishes.

                   That Unmanifest, and Imperishable, is the Highest Goal, it is My Highest Abode. All who reach that stage, gain liberation. They are not born again into this world, and are freed from the cycle of birth and death.

                     That Supreme person is beyond every one. In him all beings reside and this whole world is pervaded by him. He can be attained only by complete and undivided devotion.

                     Now I will tell you the two paths that the soul may take after death. One is the path to liberation, where the soul does not return to earth, and the other is the path to rebirth, where he has to be born again.

                      Fire, light, daytime, the bright fortnight, the six months of the northern path of the sun, Uttarayan, those who depart from the world during these times, take the solar path, and these knower’s of the Ultimate, go to the Ultimate, and do not return to the world, they are liberated.

                     Smoke, darkness, night time, the dark fortnight, and the six months of the southern path of the sun, Dakshinayan, persons departing from the world during these times, obtain the lunar path, and return to the world, they have to be born again.

                     These are the only two paths by which those who die leave this world. The path of light and knowledge; and the path of darkness and of ignorance. One leads to liberation and the Supreme Absolute, while the other brings one back into the world.

                     The yogi who knows and understands both these paths is never deluded, is never in doubt. Therefore, Partha, always engage yourself in yoga and become a yogi.

                    After knowing all this, the yogi purified through the study of the Vedas and the Scriptures, through sacrifice, austerity and the giving of charity, goes beyond the fruits, goes beyond the rewards of all these, and attains the Final Goal, he attains liberation.

                                                           End of Chapter Eight

                                                      Om Shanti Shanti Shanti Om

                                                  

                                                                  

                                                    

                                          

                                                                    CHAPTER NINE

               In the ninth chapter Lord Krishna reveals the greatest secret. He says that the biggest reward, the biggest gain, comes from worshiping Him as the Lord, worshiping anyone else results in smaller gain. He speaks of devotion and the results of devotion and tells that even a sinner who becomes a devotee, and worships Him attains salvation.

                                                                    CHAPTER

             Lord Krishna says: Partha, because you see no fault, I will tell you the Supreme Secret along with knowledge and wisdom, the knowledge of which will set you free you from this world filled with sorrow.

            This knowledge is eternal knowledge, it is the highest knowledge, it is the biggest secret, it is the purest, it is in accordance with the scriptures, and with righteous conduct, it can be obtained through direct experience, and it is both simple, and easy to practice.

             People who have no faith in this path do not reach me. They remain stuck in this world of birth and death.

           Infinite and Limitless, I am neither seen nor can I be described by words or by any other means. By that very Infinite and Limitless Form of Mine, I pervade the entire creation.

            All beings reside in me. They are in me, but I am not in them.

             Even then, all existences do not abide in me. Look at my divine mystery, my divine secret. My Spirit, my Atma, is the source and the origin of all beings. While it supports all beings, it does not reside in them; it does not abide in them.

            Understand this; just as the fast blowing wind is ever present in the sky, so too, do all existences abide and reside in me.

            Keeping my Nature under control, I bring all this multitude of beings into existence again and again; who, being completely under the control of my Nature, are absolutely helpless.

              These acts and actions of mine do not bind me, because I am not attached to these actions, I remain detached and untouched by them.

             Under my supervision, this Nature gives birth to the moving and the unmoving, the animate and the inanimate. The cycle of the world revolves because of this.

             The ignorant, when I take on a human or other body, not knowing me, ignore me, because they do not know my Supreme Nature, which is the cause and the master of all born things, of all beings.

             Those who are of the demonic and evil temperament, their ambitions are of no use, their knowledge is of no use, and they lose the power of discrimination.

              Those great souls who are freed from delusion and attachment, who remain in the divine state, they consider me as the eternal, imperishable source of all living things, and worship me without distraction and with full faith.

               Always singing my praises, always striving to attain me, to reach me, and ever steady and firm in their resolves, bowing to me in faith, always engaged in yoga, they worship me.

              Some offering knowledge as sacrifice worship me. They consider me to be of one Form and also of many Forms, facing all directions. They worship me in many ways and with full faith.

            I am the ritual. I am the sacrifice. I am the offering of food to the ancestors. I am the medicine. I am the chant. I am the ghee, the clarified butter. I am the fire. I am the sacrifice, I am the oblation too.

            I am the father and the mother of this world. I am the shelter giver and the grandsire. I am the goal and I am the object of knowledge and wisdom. I am the purifier.

            I am the sound AUM. I am the Rig, the Sama, and the Yajur Veda.

            I am the aim, the objective. I carry out orders. I am the Lord. I am the witness. I am the abode. I am the shelter.

            I am the dear friend. I am the cause of birth and of destruction and death too. I am the place of rest and I am the eternal seed too.

           I give the summer heat, I make it rain and I stop the rain too. I am immortal, I do not die; at the same time I am death too.

            I am truth, and I am untruth. I am matter and I am Spirit, the Atma too.

          Those who know all the Vedas, those who partake of nectar, and who are freed from all sins, those people, worshiping me through sacrifices to attain heaven, pray only to me. They all go to the pure realm of heaven, and there they enjoy the pleasures and luxuries of the gods.

          When after enjoying the pleasures and luxuries of vast and splendid heaven, their merit is exhausted, they again return to this world. In this way, as told in the scriptures, doing their righteous duty, they are subject to the cycle of life and death.

          But those devotees who selflessly, always worship me, for them I take on the responsibility and the burden of fulfilling all their desires and all their needs. I also protect all that they have; I protect all that they own.

          Those who propitiate and worship other deities, they too worship only me, though they do not know it, and their worship remains incomplete.

           It is I who enjoy all the sacrifices.  I am the Lord of all sacrifices as well. But those who do not know me in my true Form; they fall and are born again.

           Those who worship the deities go to the deities, those who worship the ancestors go to the ancestors, those who worship the spirits and the ghosts go to them, and those who worship me come to me.

          Whosoever with love and faith offers me a leaf, a flower, a fruit, or even water, that offering of his, given with faith and pure heart, I readily and happily accept.

          Whatever you do, whatever you eat, whatever sacrifice you do, whatever charity you give, whatever austerity you do, do them all understanding them to be gifts given only to Me.

          By doing so, you will be freed from the pleasant and the unpleasant, the good and the bad consequences of your actions. You will be freed from the fruits and the rewards of your actions, which are the cause of bondage.

           Putting your mind firmly and steadily on the path of renouncing all the rewards of all actions, you will be freed, you will be liberated and attain to me only.

         I am the same for everyone. I am totally impartial. I do not favour anyone, nor do I discriminate against anyone, I neither hate nor love anyone. But those who, with full faith worship me, they are in me and I am also in them.

         Even the biggest sinner, if he worships me with full faith and devotion, gets liberated. He should be regarded as righteous, because he has rightly resolved.

        Very quickly he becomes a righteous person, gets abiding peace, and gains salvation. Understand this for certain that my devotee will never perish.

          Those who seek shelter and refuge in me, though they be lowly born, though they be the biggest of sinners, they too, coming into my fold, coming into my refuge, get liberated.

           Then what to say of the seekers of Brahm, the righteous and virtuous people, the devotees, and royal sages like you! Having been born into this temporary world full of sorrow, do you now propitiate me, worship me.

           Therefore, Partha, fix your mind on me, become my devotee, worship me, and bow to me. In this way, keeping yourself in discipline, making me as your only goal and your only objective, you will definitely attain me, you will definitely reach me.

                                                               End of Chapter Nine

                                                           OM Shanti Shanti Shanti OM

                                                                          CHAPTER TEN

              In the tenth chapter Lord Krishna reaffirms that He is the Lord God of all creation. He is both the seed of everything and of everyone and He is the fruit of the seed too. He also tells Arjuna about His various and different Manifestations.

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             Lord Krishna says: Partha, now listen to My Supreme word, which I will tell you since I wish you well, and because you are dear to me, and you are taking pleasure in listening to me.

             Neither the gods, nor the devas, nor even the great sages, know my origin, because in all ways, I am the primal, the original cause of all the gods, the devas, and the great sages.

             I am the Unborn. I am without beginning, and I am the powerful Lord of all the worlds. Whosoever knows me as such, such a one has no delusion and attachment, and he becomes free from all sins.

             Intellect, knowledge, freedom from doubt, forgiveness, truth, self control, keeping the mind and the senses under control, happiness and sorrow, life and death, fear and fearlessness, non violence, balance and harmony, satisfaction, austerity, charity, honour and dishonour; all these are the various qualities of all people, all of which are born from me, which originate from me.

            The seven Great Sages, and the four Manus, the original creators and ancestors, are of my Nature, and they were all born from my mind, and from them all beings, and all creatures of the world have been born.

           He, who, in this way, knows my glory and yoga in its true form, he, without doubt, through his unshakeable practice of yoga, joins with me.

            I am the place of origin of all things. The whole world and all creation moves and lives because of me. Knowing this, the wise, with full confidence and faith, worship me.

           Their thoughts get fixed and firm in me. They offer their entire life working for me and serving me. Giving knowledge to one another, and always talking about me, they remain satisfied, and obtain bliss only in me.

           Those who, in this way, always full of love and devotion, are constantly engaged in worshiping me, to them I grant the concentration of their mind. I make their concentration focused and single pointed. I grant them the wisdom by which they attain me.

           Granting them my grace, and showing compassion towards them, abiding in their intellect, and in their hearts, through the bright light of wisdom, I destroy their dark ignorance.

           Hearing these words of Lord Krishna, Arjuna says: You are Parbrahm, the Ultimate, You are the final abode, and you are the purifying, supreme truth.

              You are the Immortal Divine Being. You are the First God, you are Unborn, and you are The All Pervading.

            All the sages have said this about you. The Divine Sage Narada, Asita, Devala, and Vyas have also said the same, and you yourself, have also told me so.

            Whatever you say, I consider that as the complete truth. Neither the Devas nor the Demons know Your Manifestations.

             O Origin of all beings, O Lord of all beings, O God of the Gods, O Lord of the entire creation, only you know yourself through yourself.

            Tell me about all Your Divine, Glorious Forms and Manifestations in detail, by which, abiding in them, you not only pervade them, but are also beyond them.

             O Supreme Yogi, constantly thinking and meditating, how do I know you? On what different and separate Forms of Yours should I meditate?

             Tell me in detail about your Yoga powers and Manifestations because I do not tire of listening to your nectar like speech, I want to keep on listening to your nectar like speech forever and ever.

            Responding to Arjuna, Lord Krishna says: Listen Partha, I will tell you about my Divine Forms.  But I will tell you about the main ones only, because there is no end to all my various and different Manifestations.

           I am the Soul, the Atma, residing in the hearts of all beings. Of all things I am the beginning, the middle and the end.

            Of the Aditi born I am Vishnu. Of the lights I am the dazzling Sun. Among the purifiers, I am the wind. Among the constellations, I am the Moon. Among the Vedas, I am the Sama Veda.

            Among the Gods, I am Indra, the king of the Gods. Among the senses, I am the mind. Among the living beings, I am consciousness.

          Among the destroyers, I am Shankara. Among the other -worldly beings and demons I am Kubera, the Lord of Wealth.

           Among the Vasus, the elements, I am Fire. Among the Mountain peaks, I am Meru. Among the priests, I am the Chief Priest Brihaspati.

                 Among the Army Commanders, I am Skanda, born of Shiva. Among water bodies, I am the Ocean. Among the great Sages, I am Bhrigu.

                 Of speech, I am the letter AUM. Among the sacrifices, I am the silent meditation, Japa-Yagya. Among the steadfast and the immovable, I am Himalaya.

                  Among the trees, I am the fig tree. Among the divine Sages, I am Narada. Among the Celestial musicians, I am Chitrartha. Among the realized Sages, I am Kapilmuni, among the horses; I am Ucchaishravas, born from the churning of the ocean. Among the elephants, I am Indra's mount Airavata.

           Among men, I am the King. Among weapons, I am the Thunderbolt. Among cows, I am the cow of plenty, Kamadhenu. Among those who help procreate, I am Kamadeva.

          Among snakes, I am the king of snakes Vasuki. Among the Nagas, I am Sheshanaga, the Primal Being.

             Among water beings, I am Varuna. Among the ancestors, I am Aryama. Among the rule makers and followers of the system, I am Death.

             Among the Demons, I am Prahalada. Among the enumerators, I am Time. Among animals, I am the king of animals the Lion. Among birds, I am Vishnu's mount Garuda, the Eagle.

               Among warriors, I am Rama. Among fish, I am the Whale. Among rivers, I am Ganga. Of all creation, I am the beginning, the middle, and the end.

               Of knowledge, I am the Spiritual Knowledge. Among those who reason, I am the reason.

             I am eternal Time, and among Creators, I am Brahma. I am Death that swallows everything, and in future I am the cause of birth of things.

               Among the feminine, I am wealth, fame, speech, memory, intellect, steadfastness and forgiveness.

              Of the melodies of the Samaveda, I am Brihatsama. Among metres, I am Gayatri. Among months, I am Margsirsa. Among seasons, I am the flowery spring.

           Of the deceitful, I am the deceit. Of the powerful, I am the power. Of the victors, I am the Victory. Of the determined, I am the determination. Of those who decide, I am the decision. In good people, I am the Goodness.

               Among the Vrishnis, I am Vasudeva, Among the Pandavas, I am Arjuna.

            Among the sages, I am Vyas. Of Thinkers, I am Shukracharya. Among the punishers, I am punishment. Of those desiring victory, I am the Strategy. Of Secrets, I am Silence, and I am the wisdom of the wise.

             I am the cause of the birth of everything in this animate and inanimate world. In this entire creation, there is nothing that can do without me, there is nothing that can exist without me.

              Partha, there is no end to my divine manifestations, they are endless. What I have told you is but a small fraction, a very small part of my limitless glory, just an indication of what my glory really is.

             Whatever splendour, whatever glory, whatever beauty, and whatever radiance there is in this whole world, know them all to be born from a very small part of my Limitless Splendid Energy.

               But Partha, Why do you need this detailed knowledge? Suffice it to know that I support this entire world, by pervading it with but a very small part, with but a mere fragment of My Divine Self.

                                                                End of Chapter Ten

                                                      OM SHANTI SHANTI SHANTI OM

                                                             CHAPTER ELEVEN

             In this chapter Arjuna wishes to see the Divine Form of Lord Krishna, who gives Arjuna special vision, and shows him that form. That Divine Form has been described here. Arjuna's praise of the Lord and his request to the Lord, The Lord's terrifying form, more praises of the Lord, and ultimately Krishna promises Arjuna His grace, all these are contained in this chapter.

                                                                   CHAPTER

                       Arjuna says: Dear Lord, through your love and kindness for me, you have told me the Supreme Secret of the Atma, knowing which all my doubts, and all my delusion, have gone.

                     I have heard from you in detail, about the birth, and about the destruction of things, and also about your never ending, imperishable glory, all of which I consider to be absolutely true.

                Having heard all this, I am keen to see your Divine Form. If you think that your divine Form can be seen by me, then dear Lord, please reveal to me that Eternal, Imperishable, Divine Form of yours.

                  On Arjuna's thus requesting, Lord Krishna showers His grace on Arjuna and says: Partha, behold my hundreds, thousands, many different shaped, and many different colored, Divine Form.

                  Behold the Adityas, the Vasus, the Rudras, both the Ashvin twins, the Maruts, and the various different, and separate forms of the Devas, which you have never seen before.

                 Today behold the whole world, the entire creation, behold all the animates and the inanimates, the moving and the non moving, and in addition, anything else that you wish to see, behold them all, in my body, gathered together in one place.

                  But you cannot see me as such, with your human eyes. I will give you divine vision.

                  Behold my glory, and my Divine Cosmic Form.

                  Saying so, Lord Krishna gave Arjuna divine vision, and revealed to him, His Supreme, Cosmic, All Encompassing, and Divine Form.

                  That Form had many mouths and many eyes. It contained many wonderful and amazing sights. It was adorned with many divine jewels, clothes, and garlands.

                   It held many divine weapons and was clad with divine armours. It was anointed with many divine fragrances and scents.

                  That Form was full of wonders. It was Divine, dazzling, Infinite, and All pervading.

                   As if a thousand suns had risen, and were all shining at the same time, such was the brightness and dazzle of that world encompassing, Divine Being.

                     There Arjuna saw, gathered in the body of Lord Krishna, the entire world, in all its different forms and shapes, the whole multitude of creation, and gathered together in one place, in the body of the Lord.

                       Seeing this, Arjuna was wonder struck. His hair stood on end. He bowed his head, and with folded hands, saluted the Lord and said: Lord in Your body, I see all the gods, and the groups of various and different beings.

                      I see Lord Brahma on his lotus throne, I see Lord Shiva, and I see all the sages, and the divine serpents.

                  Your form extends to infinity on all sides. Your many arms, your many stomachs, your many faces, and your many eyes, spread out in all the directions. I can see neither your beginning, nor your middle, nor your end.

                    I see you wearing your crown, holding your disc and the mace. I see you shining in all directions, like a huge collection of dazzling lights, looking at whom is very difficult, and who blinds and dazzles, being much, much brighter than many, many blazing suns.

                    You are the Imperishable God, who should be known. You are the total cause of this world.

                    You are the Immortal guardian of the Eternal Dharma, of Eternal Righteousness. I now know that you are the Eternal Person.

                     I see that you have no beginning, you have no middle, and you have no end. Your glory is limitless. You have countless arms.

                      The sun and the moon are your eyes. Your face is like a blazing fire, and through your radiant energy, you light up, and warm the entire world.

                  The entire space between the earth and the sky, and all the directions are pervaded by you alone. When this wondrous, terrible form of yours is seen, then all the three worlds tremble.

                  Groups of deities enter into you, some of whom, full of fear and with folded hands sing your praises. Great sages and the realized ones saying, "May all be well," also sing verses full of praises for you.

                   Rudras, Adityas, Vasus, monks, deities, the Ashvin twins, Maruts and the ancestors, plus groups of Celestial musicians, benevolent spirits, demons and realized ones, are all looking at You and, seeing You, are all wonder struck.

                   Seeing this colossal form of Yours, having many faces and many eyes, many arms, many thighs and many legs, and many stomachs, made all the more terrible looking, by your many large teeth, all the worlds tremble, and, like everyone else, I too tremble.

                 Seeing this sky touching, many colored, dazzling form of Yours, with mouths wide open, and with big shining eyes, my whole being is gripped with fear. I tremble, and I am neither able to compose myself, nor do I have any peace.

                When I see your terrible and fearsome, all devouring, flame throwing mouths, with their big teeth, I lose sight of all directions, and I am not even able to maintain my composure. O Lord and source of all the gods, as well as of the world, have pity on me.

                  There I see all the groups of kings, along with the sons of Dhritrashtra, Bhishma, Drona, Karna, and the main warriors of our army as well. I see all of them rush into your terrible mouths, which on account of the big teeth, look very fearsome indeed.

                   Just as the many fast moving currents of the rivers, rush towards the ocean, so too, are the brave warriors of this world also rushing into your flame gorging mouths.

               Just as the moths hasten to their destruction towards the flame; so too are these people rushing into your mouths, for their destruction.

                O Vishnu, licking them, you swallow up all these people, with your flaming mouths.

                Your rays, full of fire, with their terrible heat, scorch the entire world.

                Foremost among the Gods, tell me who you are, you of terrible form? Have pity on me.

              I want to know who you, the First God are, because I do not know your activities, I do not know your Nature, I do not know your Design, and I do not know your scheme of things.

                 Lord Krishna replies: I am Time, the destroyer of the worlds, at present engaged in subjugating all these worlds. The warriors in both the armies will not remain alive even without your fighting. They will all die.

               Therefore, get up, defeat your enemies, enjoy this prosperous kingdom, and attain fame. All these warriors have already been slain by me. You be just my instrument and slay Bhishma, Drona, Karna, Jayadratha and the other brave warriors. In this war, you will definitely be victorious over your enemies.

              Hearing Lord Krishna's words Arjuna trembles, he folds his hands, bows his head, and in a choked, and tremulous voice says:

         Lord, the world which takes delight in singing your praises, rightly does so, and the whole world tries to be like you.

                 Demons, stricken with fear, scatter in all directions, and groups of the realized ones salute you with respect. And why should they not salute you, because you are greater than even Lord Brahma, the creator.

               O Lord of the world, O Limitless One, O Source and the Origin of the world, O Imperishable One, you are the Truth, and you are the Untruth, and whatever is beyond them both, you are That.

                Because you are the first among the Gods, you are the final refuge.

                Only you are the knower, and only you are worth knowing.

                 You are the highest goal, the highest aim; and you have pervaded this whole world.

                 You are the wind, you are the fire, you are the aquatic being, you are death, you are the moon, and you are the sun. You are the Father of all, even of Prajapati, the Creator, Lord Brahma.

                 I salute you a thousand times; I salute you again and again, and yet again. I salute you from front, I salute you from behind. You of all Forms, I salute you from all sides. Your power has no limits, and your might is infinite. You are absorbed in every one. Therefore, you are everything.

                Not knowing this greatness and this glory of yours, and also not knowing that you are God, and understanding you to be my friend only, unknowingly, through ignorance, and because of my love and affection for you, I have, in the past, addressed you as "Hey Krishna, hey Yadava, hey friend, " sometimes during play, sometimes during meal time, sometimes while resting on the bed, sometimes alone, or in front of others and, sometimes in jest. If, in any way, I have shown any disrespect to you, then, for all such infractions of mine, I seek your forgiveness.

                    You are the Lord of this whole moving and non moving world. You are the Teacher to be respected and worshiped.

                   In all the three worlds, there is none to even equal you, then how can there be anyone greater than you?

                 Therefore, prostrating my entire body before you, and saluting you, I seek to please you, O Lord worth worshiping.

                 Forgive and tolerate my infractions and my behaviour, just as a father forgives the transgressions of his son, the friend of his friend, and the lover of his beloved.

                 I have seen that wonderful and amazing form of yours, which before this, has never been seen by anyone else, and seeing which, though I am filled with bliss, yet my heart trembles with fear. O Lord, be pleased with me, and show me your earlier form.

                  O thousand armed Lord, of colossal form; I want to see you as before, wearing your crown and holding your mace and disc in your hands. O Lord, please show me only your earlier, calm and serene human form.

                   On Arjuna's so requesting lord Krishna says: Partha, pleased with you, through my divine power, I have showed you my Supreme Form, full of light, world straddling, limitless and the First, which in this world of mortals, apart from you, no one else has seen.

                 Seeing this terrifying Form of mine, do not be afraid, do not be confused, and do not be deluded. Forsake your fear, be happy, and behold my earlier human form.

                  Saying so, Krishna resumes his normal calm and serene, human form, and comforts Arjuna.

                 Seeing the Lord's human form again, Arjuna calms down and says: Lord seeing this serene human form of Yours, I have become calm and composed, and have returned to my natural state.

                Then Lord Krishna says to Arjuna: Partha, you have seen that form of mine which is very difficult to see. Even the Gods in heaven are ever eager to see this Form of Mine.

             In the Form you have seen me, in that Form I cannot be seen through the study of the Vedas or other scriptures, or through performing rituals, or through charity, or through rigorous penance or austerity, or through sacrifices. In this world I cannot be seen through any of these.

             But through continuous and undistracted devotion and worship, I can be known in this Form, really seen, and also entered into.

             The person who does work only for me, Who considers only me as his goal, who worships only me, who has no attachments, and who has no enmity or feelings of hatred towards any one, such a one definitely reaches me.

                                                            End of Chapter Eleven

                                                     Om Shanti Shanti Shanti Om

                                                                 CHAPTER TWELVE

               In chapter twelve, Lord Krishna tells about the worship of a personal God, having Form and attributes, and also about worship of Brahm, the Absolute, who is without form and attributes; and the fruit of such worship. He also describes the various devotees of His.

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         Arjuna asks Krishna: Lord, Those devotees who, with full faith and devotion, worship your manifest form, and others who worship that unmanifest, formless, Imperishable Brahm, without attributes, which of them is better versed in yoga.

          Lord Krishna replies: Partha, those who apply their minds to my manifest form, and worship me with utmost faith and devotion, these I consider to be better versed in yoga.

            Those who, fully controlling all their senses, continuously, without distraction, with single pointed concentration, and with full faith and devotion, worship the unmanifest Brahm, who is beyond the mind and the intellect, who is all pervading, who is indescribable and who is always the same, who is permanent, immovable, formless, and the same in all situations, they too, like the others, attain to me only.

           But the difficulty of those who worship the unmanifest is very great indeed, because the goal of the unmanifest is very hard to attain for the embodied.

             Those people who offer up all their actions to me, the manifest Lord with attributes and who, constantly meditating on me, worship me, with full faith and devotion, who always concentrate all their thoughts on me, I quickly release them from this finite and limited world, which is defined by death.

             Therefore, Partha, concentrate your mind and your intellect, and surrender them both to me only. After that, without doubt, you shall attain me.

             If you are unable to concentrate your mind and your intellect and are unable to surrender them to me, then adopt the method of practice, of abhyasa, to control your mind and your intellect to reach me.

             If you are unable to do this, then make serving me, make service to me, as your supreme goal and work only for me. Working only for me, you shall attain liberation.

              If you are unable to do even this, then controlling your mind and your intellect, come to me, come to my refuge, and give up the rewards, give up the fruits, of all your actions.

             Knowledge is better than abhyasa or practice, meditation with knowledge, is better than just knowledge and even better than such meditation, is the relinquishing of, is the giving up of, all the fruit, of all the rewards of action, because with such relinquishment, peace and tranquillity come immediately.

             The person who hates no one, who loves all selflessly, who is compassionate, who is free from ego and attachment, who remains the same in sorrow and in happiness, who is patient, who is always satisfied, who keeps himself, along with his mind and his senses, under control, who is of firm resolve, who is of firm determination, and who has fully surrendered both his mind and his intellect to me, such a devote of mine is very dear to me.

             One who is not the cause of sorrow for anyone, and who is not bewildered by another's sorrow; who is not afraid of the world, and whom the world does not fear, such devotee of mine is dear to me.

             One who does not expect anything from any one, who is pure inside and out, who is skilled in action, who is free from worries, and who makes no effort to get any reward of any action of his, such devotee of mine is dear to me.

              One who is neither pleased nor displeased, who neither hates nor desires, who has given up both good and bad actions, and who worships me thus, such devotee of mine is dear to me.

           One who remains the same among friends and foes, in honour and in dishonour, in heat and in cold, in sorrow and in happiness, in praise and in blame; who remains unaffected in all situations, who is free from attachment, who has controlled his words and his speech, and who is satisfied with whatever comes his way, who has no attachment for any place of residence, and whose intellect is stable, such devotee of mine is dear to me.

           But those devotees are the dearest to me, who with full faith, making me as their supreme goal, join fully with me, and completely follow the eternal knowledge and wisdom as stated by me above.

                                                      End of Chapter Twelve

                                                  OM SHANTI SHANTI SHANTI OM

                                                          CHAPTER THIRTEEN

                 In chapter thirteen Lord Krishna tells about the field of action, about the knower of the field of action, about Spirit, the Atma, and about matter, Nature, about knowledge and ignorance, about Parbrahm, the Absolute, and about salvation.

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                  Arjuna asks Krishna: Keshava, What is Kshetra, and what is the Kshetragya? What is knowledge, and what is the purpose and goal of that knowledge?

                 Lord Krishna explains to Arjuna: Partha, this body is the Kshetra, it is the Field where all the actions are done and also where the rewards of those actions are reaped. This is also Nature and Matter.

           He, who knows the truth about the Field, and also about the working of the Field, is called the Kshetragya, the Knower of the field.

           In all the Fields, know me to be The Knower of all the fields.

          Fully understanding the knowledge of the Field, and the Knower of the field, understanding them both, is considered by me to be true knowledge.

                 Now I will tell you in brief what the Field is, of what type it is, from where it has come, what its modifications are, who the Knower of the Field is, and what his powers are.

                The Sages of old have expounded about the Field and its Knower through various verses, and these have also been described in detail in the ancient scriptures.

                  In brief, along with its various modifications, the different parts of the Field are:

                 The five basic elements, which are earth, water, fire, wind and the sky,

                  The ten sense organs, of which five are the knowledge organs-eyes, ears, nose, tongue and skin,

                 Five are the action organs- organs of speech, organs for locomotion, organs for grasping, organs of excretion and organs of generation.

                  Five are objects of the senses-form, smell, taste, touch and sound,

                   And also, the ego, the intellect, and the three attributes of Nature--Sattvaguna, Rajoguna and Tamoguna, in an unmanifest form,

                  The mind, desire, hatred; the physical body, patience; and fortitude.

                     All these together constitute the field.

                  And knowledge is: absence of pride and arrogance, absence of deceit, non-violence, forgiveness, patience and fortitude, simplicity of the mind and speech,

               Serving the teacher with devotion and faith, purity of both body and mind, steadiness and self control, dispassion and detachment from the objects of the senses,

                 Absence of ego, the feeling of "I," the feeling of "mine," no attachment towards sons, daughters, wife, and residence, absence of attraction, remaining the same in the pleasant and the unpleasant,

                   Constant devotion to me, and constant worship of me, without any distraction whatsoever.

               Living in a solitary place, and shunning crowds of people.

                   Constantly remaining immersed and absorbed, in the knowledge of the Atma.

                   Seeking the Lord in every element, and seeing Him everywhere.

                    All this is true knowledge, and whatever is against this, and everything else is ignorance.

               Now I will tell you that which is worth knowing, and knowing which, one attains Supreme Bliss, one attains the Supreme state of Liberation.

          That is Parbrahm, The Absolute, which is without beginning, which is everlasting and eternal. It is beyond Truth and Untruth, the Real and the Unreal.

              Its hands and feet, its head, its face, its eyes and its ears are everywhere, facing all directions.

               Pervading all objects and everything, it resides in the world.

              It has attributes and qualities of all the senses, and yet it is without them too.

               It remains unattached yet it supports all. It is without attributes, yet it enjoys all attributes.

              It is inside all animate and inanimate objects, the moving and the non moving, and it is outside them as well.

               It moves, and it moves not. It is so subtle that it cannot be known. It is very far and yet it is very near.

               It is indivisible, yet it appears to be divided in all that exists.

               It should be understood, that it nurtures and nourishes all, It destroys them, and brings them forth anew again, gives them a new life all over again.

              It is the light of lights. It is beyond darkness and it dispels darkness too.

             It is knowledge and it is the object of knowledge, and it is the goal of knowledge too.

              It resides in the hearts of all.

               In this way the Field, Knowledge, and the object of Knowledge have been briefly described.

             Whosoever understands this, he becomes capable of attaining my status.

              Understand this very well that Atma and Nature are both without beginning, and also understand that all the defects in beings, and all the good qualities in them too, are born of that very Nature.

              Nature is the cause of all that happens in the world. The bodies of all beings, as well as the senses, are all born of Nature.

           All actions, all acts and the means and agency for doing all these acts and actions are also because of Nature.

             But the experience of happiness and sorrow during the lifetime of beings is on account of the Atma, the Spirit.

              Situated in Nature, the Atma experiences the attributes of Nature, it enjoys them. It is attachment to these attributes that is the cause of good or bad classes of births for beings.

             But there is yet another Supreme Enjoyer, situated in the body, who is the Lord, the Witness, the One who gives approval, the One who supports, The Enjoyer, called the Great Lord, the Param Atma.

             He who, in this way knows Spirit and Matter, Atma and Nature, along with their attributes, no matter what actions he keeps doing in the present, he would not be born again.

            Some try to see the Lord within themselves through meditation, some through knowledge, while some try to see him through the yoga of selfless action.

            But there are many others, who do not know these paths of meditation, knowledge and selfless action. Such people hear about me from the wise and the realized, and believing, and having faith in what they have heard, they start worshiping me, and through this worship of me, they too, cross over death.

            Partha, understand this that whatever is born in this world, animate or inanimate, moving or non moving, is born because of the union of the Spirit and Matter, the union of the Atma and Nature, because of the joining of these two.

             The person who sees the same  Atma, the same Spirit,  residing in every object, and on that object perishing or being destroyed, who does not see the Atma, the Spirit, being destroyed, he sees truly, he sees the truth.

             Because he sees the Lord God in the same form everywhere, therefore he does not cause trouble to himself by his mind, and then he attains the Supreme State, he attains Salvation.

             The person who sees that all acts and actions are done only by the body, which is born of Nature, and who also knows that the Atma, the Soul is not the doer of the actions, he truly knows, and he truly understands.

            When he understands this, that even though all things appear to be separate, yet they are concentrated in that One, from whom the entire creation emerges and spreads, from whom this whole expansion takes place, then he attains the Absolute, the Supreme.

             Because the Supreme Being, the Param Atma, is without beginning , is imperishable, is without attributes, is without blemish, is without qualities, therefore, though He resides in the body, yet, neither does He do any work, any action, nor is He attached to any work, nor is He bound by any action or any work.

            Just as the all pervading atmosphere, on account of its subtleness, does not get attached to anything  or to any object, it does not get stuck to anything, so too, does  the Dweller in the bodies, the Atma, the Soul, does not get attached to the bodies, it does not stick to the bodies it occupies.

           Just as a single sun lights up the whole world, in the same way the Lord of the Field lights up His entire field.

            In this way, those people who, through their eyes of knowledge, know the difference between the Field and its Knower, who are able to distinguish between the two, and who also know the way, the method, of how all beings can be freed from Nature, they definitely, with that knowledge, attain the Supreme Goal.

                                                             End of Chapter Thirteen

                                                         OM SHANTI SHANTI SHANTI OM

                                                                      CHAPTER FOURTEEN

               In this chapter Lord Krishna tells Arjuna about the three attributes of Nature: Sattvaguna, light and goodness, Rajoguna, fire and passion, and Tamoguna, darkness and evil, and also about what results from them. He also tells about the qualities of those who transcend the attributes, those who rise above the three attributes.

                                                                              CHAPTER

              Lord Krishna says: Partha, I will now tell you about that knowledge which is the Supreme knowledge, knowing which sages and the realized ones, rose above this world and attained salvation, attained the Supreme.

              Taking the support of this knowledge and becoming like me, they are neither born at the beginning of creation, nor do they die when creation ends, when it dissolves.

              Great Nature is my womb, into which I cast the seed whereby all beings and things are born, whereby all creation comes into being.

              Where ever, and in whatever form, and in whatever womb, any birth takes place, great Nature is their source womb, and I am the seed giving Father.

             Sattvaguna, light and goodness, Rajoguna, fire and passion, and Tamoguna, darkness and evil; these are the three attributes born of Nature, and it is these that bind the imperishable Soul to the body.

             Of these Sattvaguna is pure and without blemish or taint. It produces light and frees one from sinful activity. But even sattvaguna binds because of the pride of knowledge and the pride of happiness.

            Rajoguna gives rise to passion, desire and attachment. It binds through action and through desire for the fruit and reward of action.

            Tamoguna results from darkness and ignorance and keeps one under delusion. It binds through carelessness, sloth and sleep.

           Sattvaguna engages one in bliss and happiness, Rajoguna in passion and action, and Tamoguna, veiling ones knowledge, deludes, and results in carelessness and sloth.

           From time to time, from age to age, one of the three attributes dominates and the others weaken.

            Sattvaguna dominates weakening Rajoguna and Tamoguna, Rajoguna dominates weakening Sattvaguna and Tamoguna, and similarly, Tamoguna dominates weakening Sattvaguna and Rajoguna.

          When the light of knowledge, when virtue, when the power of discrimination, and conscientiousness, pervade the entire being and senses of a person, then it must be understood that Sattvaguna is on the rise, and it dominates.

           When greed, when activity, when desire, restlessness and excessive ambition begin appearing in a person, then it must be understood that Rajoguna is on the rise and it dominates.

             When there is a lack of light, when evil, carelessness, and delusion begin to appear in a person, then it must be understood that Tamoguna is on the rise, and it dominates.

             Listen Partha, after the death of the body where the Soul will go depends on the attribute of Nature dominating in the person at the time of his death.

             If death occurs when Sattvaguna dominates; then his Atma will go to the pure worlds of those knowing the Supreme, it will be born there.

             If death occurs when Rajoguna dominates, then his Atma will be born among people committed to action and if death occurs when Tamoguna dominates then his Atma will be born in the lower classes of the ignorant and the foolish.

            The fruit of Sattvik action is good and pure; the fruit of Rajasik action is sorrow, while the fruit of Tamasik action is ignorance and dullness.

            From Sattvaguna is born knowledge, from Rajoguna comes greed, and from Tamoguna come ignorance, carelessness and foolishness.

            Those who are situated in Sattvaguna rise upwards towards salvation and the Supreme. The ones in Rajoguna remain in the middle, on the earth itself, while those in Tamoguna, always engaged in evil and nefarious activities fall into hell.

            When one understands that apart from these three attributes of Nature, there is no other doer, and when he also knows the One, who is even beyond and greater than these three attributes, then one attains to my form, then one becomes like me.

              When a person rises above the three attributes of Nature, when he transcends Sattvaguna, Rajoguna and Tamoguna, all born of the body, then he becomes free from birth and death, old age and sorrows, and then he gets eternal life.

             Arjuna's curiosity is aroused, he wants to know more and asks Lord Krishna: Dear Lord, how do we recognize the person who has risen above the three attributes of Nature? How is his conduct and how does he go beyond the three attributes?

           Lord Krishna explains to Arjuna: Partha, the person who has risen above the three attributes of Nature is one who, when light, attachment, and delusion are within him, then he does not consider them as bad, and when these go away, or when they are absent, then he does not desire them, or hanker after them.

          He is always satisfied, he is always free from desires, he remains unaffected by the play of the attributes, by all their activities, he remains calm, untouched and poised, and he understands that it is only the attributes that act, and none else, and knowing this, he stands aloof, steadfast and calm.

         Such a one considers sorrow and joy as the same. He is always established in his Atma, in his Soul. He does not distinguish between mud, stones, gems, diamonds, gold and silver; he considers all these as the same. He considers good and bad things, good and bad situations and conditions as the same.

            He is patient; he is the same in praise and in blame, in honour and in dishonour. He behaves in the same way with friends and with foes. He has given up all actions, as well as the rewards of those actions.

               Such a one is great. He is the best, and he is said to have risen above the attributes, to have transcended, the gunas, the attributes of Nature.

         The person who, without wavering, and with full devotion, serves me, he rises above the three gunas; he transcends the three attributes, and reaches the Supreme, the Absolute.

          And because I am the dwelling place, I am the abode of the Immortal, the Imperishable Brahm, and of Eternal Dharma, of Eternal Righteousness, and of Supreme Bliss, he who, with full devotion, faith and allegiance, worships and serves me, he rises above the three attributes and he attains to me.

                                                        End of Chapter Fourteen

                                                     OM SHANTI SHANTI SHANTI OM

                                                                    CHAPTER FIFTEEN 

                In this chapter Lord Krishna describes human life in the form of a Fig tree. God and Being are described. The Lord God is the life of this world. He is the Supreme Lord of all.

                                                                            CHAPTER

                 Lord Krishna says: Partha, human life is like the indestructible Fig tree. The roots of the tree of life are upwards and its branches are downwards. Its leaves are the Vedas and he who knows the true form of this tree of life, he is the knower of the Vedas and he comes to know the secrets and the mysteries of life.

                 The branches of this tree of life are spread out upwards and downwards, and they are nourished by the three attributes of Nature. Objects of the senses are its buds, and the roots of this tree spread out below, in the world of men in all directions. These roots are the actions which bind man firmly to the world, as a result of which; he has to be born again and again.

                 The true form of this tree of life cannot be seen in this world of men; neither its origin, nor its end, nor yet its source is seen here.

                  To get freedom from the cycle of births and deaths, it is necessary to cut down this strong rooted tree. With the strong axe of detachment, this tree of life should be cut from its very roots, and then that eternal path leading to salvation should be sought, going on which one attains freedom from the cycle of births and deaths and does not return to the world.

                  One should seek refuge in that Supreme Atma, the Soul of this world, from which have originated the ancient streams of life, and which is the source and origin of this entire creation.

                  Those people who have subdued pride and delusion of the mind, who have rid themselves of  both of these, who have subdued the taint of attachment, who always reside in their Soul, in their Atma, who have understand the duality, the confusion and the doubt about sorrow and happiness , and have overcome these, and whose all desires have ended, they reach that eternal state which is far, far brighter than the sun, the moon and fire; which state once reached, one does not have to return to this world. That is my Supreme State. That is my Supreme Abode.

                   A very small fragment of my Imperishable Being is always coming to life, and coming to life in this world, it draws to itself the five senses, and sixth, the mind, all of which are situated in Nature.

                 When the Lord takes on a body, or when He leaves the body, then He takes along with Him the senses and the mind, just as the wind carries away the fragrances and scents from their places.

                 Using the five knowledge senses of ears, nose, eyes, skin and tongue, as well as the mind, He enjoys the objects of the senses.

                 When the Atma, in the form of the Lord, leaves a body, or when it resides in it, or when, coming in contact with the senses and with the attributes of nature, it enjoys them, then, all this time, the deluded and the ignorant, are not able to see the Lord Atma who has been residing within themselves, but those whose eyes of knowledge have opened, they alone are able to see Him.

                Only those yogis who are fully engaged in the practice of yoga and who keep on trying to achieve yoga are able to see the Param Atma residing within themselves, but the ignorant and the indisciplined, even though striving and trying, are unable to see the Param Atma within themselves.

                 The light of the sun which lights up and warms the earth is my light only, as are the light and the brightness of the moon.

                Pervading the world of men, with my life giving powers, I give life to all beings, and becoming the nourishing, sap giving moon, I nourish all vegetation and herbs.

               Mixing with the incoming and the outgoing breaths, becoming the digestive fire, I help digest all kinds of food.

              I dwell in the hearts of all. From me come memory, knowledge and wisdom. I also destroy doubts and remove scarcity.

              In truth, I am the One who is known through the Vedas. I am the knowledge, and the wisdom of the Vedas. I am the maker of the Vedanta, and it is I who am the knower of the Vedas.

            In this world two types of beings are born, the perishable, whose end must come, and the imperishable, whose end never comes. All beings of the physical world are perishable, while the changeless Atma is imperishable.

          But beyond both these perishable and imperishable, is yet another Supreme Atma, called the Param Atma. That Param Atma, as the Supreme Lord, pervades the three worlds and also nourishes and nurtures them. I am that Param Atma.

            Because I transcend both the perishable and the imperishable, because I am above both the perishable and the imperishable, I am superior to all. Therefore, in this world, I am recognized as Purushottama, the Supreme Person.

           Whosoever, without any doubt, knows me as the Supreme Person, as Purushottama, understand that he has known everything, and he worships me with his entire being, with his entire body and soul.

             In this way, Partha, I have told you this most secret knowledge and wisdom, knowing which a person becomes wise, all his duties and actions get completed, he gains immortality and attains salvation, he attains the Supreme State. 

                                                         End of Chapter Fifteen

                                                      OM SHANTI SHANTI SHANTI OM

                                                            

                                                                   CHAPTER SIXTEEN

                 In this chapter Lord Krishna describes the divine, the good and the virtuous attributes, and the demonic, the malevolent and the evil attributes; and the result of those attributes; He goes on to describe the demonic attributes in detail. He speaks of the three gates to hell: desire, anger and greed and that we must avoid them at all costs. He further says that to determine our duty, to determine what we must do, and what we must not do, we must always rely on the authority of the scriptures.

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             Lord Krishna says: Listen Partha, in this world two kinds of beings are born; those with good and virtuous qualities, the divine natured, and those with malevolent and evil qualities, the demon natured.

             The qualities of the divine natured ones are : fearlessness, purity of mind, balanced application of the yoga of action and that of knowledge, charity, self control, performing sacrifices, study of the scriptures, austerity and honesty, non violence, truth, absence of anger, renunciation, peace, not finding fault in others, compassion, absence of greed, sweetness of disposition, tenderness, honour, steadfastness, forgiveness, vigour, patience and fortitude, purity and the absence of hatred, envy and arrogance.

           In the demon natured people, the attributes of conceit, showing off, pride, excessive arrogance, harshness, cruelty, and hypocrisy are especially seen, and they dominate.

           The divine qualities lead to salvation, while the demonic qualities lead to bondage. You need not worry or fear, Partha, because you are born with divine qualities.

         The divine qualities have been told in detail; now hear about the people with demonic traits.

            People with demonic qualities neither know the path of action nor that of renunciation. There is no purity in them, no good conduct, nor is truth found in them.

            They believe that the world is false, that it has no basis, and it has no God. They say the world has not originated from God, but is only the result of lust and desire.

             Firmly adopting this point of view, these people of low intelligence and little understanding, are always ready to commit violence to bring about the destruction of the world.

            In the grip of unquenchable lust and desire, and full of conceit, hypocrisy, pride and excessive arrogance, on account of foolishness, and adopting a false point of view, they do work with impure resolves and with evil intentions.

            They remain burdened with countless worries, which worries would end only with their death. They consider the fulfilment of their desires as the highest goal, considering this as everything, and hold that there is nothing beyond this.

             Entangled in the web of hundreds of desires, in the grip of anger and lust, for the fulfilment of their desires, and to amass wealth and property, they adopt wrong and unlawful means.

           The person of demonic nature thinks: “I have acquired this today, this desire too, I will fulfil today itself. This is mine today, and in future, more wealth and property will also be mine. This enemy has been slain by me today, and other enemies will also be slain by me as well. I am wealthy and I am high born. Who is there to equal me? I will sacrifice, I will give charity, I will enjoy bliss” because of ignorance and delusion, they speak such words.

         Because of their thoughts, stuck in the web of ignorance and foolishness, and focused only on fulfilling their desires, they fall into foul, impure hell.

          In the grip of arrogance, might, pride, lust and anger, these hateful people despise me dwelling in them as well as in others.

          These irreligious, harsh, cruel, and hateful doers of evil deeds, I consign to births in the lower levels of existence and keep them in this cycle of birth and death.

           Stuck in the evil, demonic births, these foolish people, even after endless births and deaths, do not reach me, but fall deeper still into the lower regions of hell.

             There are three gates which take the soul towards the destruction of hell: desire, anger and greed. One should avoid them at all costs.

             Whosoever is able to avoid these three gateways, who is able to steer clear of them, he becomes free from desire, anger and greed, and then he does only those actions which are good and beneficial for the soul, and because of these, he attains salvation.

            But he who rejects the teachings, the tenets, and the rules of the Scriptures and acts only according to his desires, he neither gets realization, nor does he get happiness, nor does he get salvation.

            Therefore, Partha, to determine what is to be done and what is not to be done, always rely on and accept, the authority of the Scriptures, and do all your actions, do all your works, and do all your duties  according to the rules prescribed in the Scriptures.

                                                     End of Chapter Sixteen

                                                OM SHANTI SHANTI SHANTI OM

                                                                

                                                          

                                                                 CHAPTER SEVENTEEN

         In this chapter Lord Krishna tells about the three kinds of faith, the three kinds of food, the three kinds of penance and austerity, and the three kinds of charity, in keeping with the three attributes of nature. He also tells about the three words Aum, Tat and Sat.

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             Arjuna asks Lord Krishna: Lord, those people who do not follow the tenets of the scriptures, yet  perform sacrifices with full faith, what is their situation? Is their faith Sattvik, Rajasik or Tamasik?

             Lord Krishna explains: Listen Partha, the faith of beings is according to their nature, Sattvik, Rajasik or Tamasik. As is the person, so is his faith. Listen to this in detail.

             The Sattvik people worship the different forms of God, the Rajasik worship the gods of power and wealth, while the Tamasik worship the spirits and the ghosts.

             People who love ostentation and showing off, who are full of arrogance and lust, and who perform severe austerities motivated only by the desire to acquire things, and who do penance that is not approved by the scriptures, such people on account of their folly, not only trouble the collection of elements in their own bodies, they also trouble me, residing in them. Consider such people to be of demonic nature.

             The food that every person eats is also of three types: Sattvik, Rajasik or Tamasik, as are Sacrifice, Austerity and Charity. I will now tell you about them in detail.

              The foods that increase the lifespan, the life force, health, bliss, love, affection and enthusiasm, such foods are Sattvik, and they are dear to the Sattvik natured.

             The foods that are bitter, astringent, sharp, salty, very hot, spicy and dry, those that cause heartburn and result in sorrow, grief and illness, such foods are Rajasik, and they are liked by the Rajasik natured.

          

              The foods that are indigestible, that are spoiled, that are rotten, that are stale, tasteless and impure, such foods are Tamasik, and they are dear to the Tamasik natured.

              Now I will tell you about Sacrifice, Austerity and Charity.

             The Sacrifice that is in accordance with the tenets of the Scriptures; that is performed by those who do not expect any reward, and which is done with the belief that performing sacrifices is an ordained and rightful duty, such Sacrifice is Sattvik.

              The Sacrifice performed with expectation of reward, or for the sake of show, such Sacrifice is Rajasik.

             And the Sacrifice that is performed without faith and without following the rules, where no chants are recited, where no food is distributed, and where the presiding priest is not paid, such Sacrifice is Tamasik.

          Worship of the Devas, respect and honour for the Gurus, for the teachers, for the seekers of Brahm, and for other learned ones; purity, simplicity, celibacy and non violence; this is known as austerity of the body, the penance of the body.

           Peace of mind, gentleness, silence, purity of nature, self control, and control of the mind, this is known as austerity of the mind, penance of the mind.

           Speaking words that are true, loving and soothing, and not speaking words that hurt or offend others, or words others dislike, and regular reading and study of the Scriptures, this is known as the austerity of speech, the penance of speech.

           If all these three austerities, these three penances, that is : austerity of the body, austerity of the mind, and austerity of speech, if all these three are done with full faith, and without expectation of any reward, by a person of balanced mind, then that austerity, that penance is Sattvik, it is stable and long lasting.

         If the penance or austerity is done to gain honour, recognition, and fame or is done for show, then such penance, such austerity is Rajasik, it is unstable and temporary, and it is not long lasting.

        And if the penance or austerity is done with bad intentions, in a foolish way, by putting oneself to a great deal of trouble, and which is done  for causing harm to others, such penance, such austerity is Tamasik, dark and impure.

          The Charity that is given to such a person from whom there is no expectation of return, which is given from the heart with the feeling that giving Charity is an ordained and bounden duty; and the Charity is given to a deserving person, at the proper time, and at a proper place, such Charity is Sattvik, it is pure and pristine.

        The Charity that is given with expectation, or in the hope of future gain, and the giving of which causes trouble and suffering, such Charity is Rajasik, it is passionate and with blemish.

         The Charity given to an undeserving person, at an inappropriate time, at an improper place, without much thought, and with contempt, such Charity is Tamasik, it is impure and useless.

         AUM, TAT, SAT, these three words are understood to be the symbols of Brahm, the Absolute. From times immemorial, the Vedas, the seekers of Brahm, and sacrifices have been ordained by these.

           Therefore, the knowers of Brahm always started the activities of sacrifice, penance and charity, as ordained in the scriptures, by uttering the syllable AUM.

         Without expectation of reward, desiring salvation, people completed and ended the various activities of sacrifice, penance and charity by uttering the word TAT.

        The word SAT stands for truth, and is used for truth, goodwill and goodness, and also for authentic, authoritative and outstanding works and actions.

         Remaining firm, strong and steady in sacrifice, austerity and charity, is also called SAT, and in the same way, any of these activities, and any activity done for God, is also called SAT.

       However, any sacrifice done without faith, any penance or austerity done without faith, any activity or action done without faith, any charity given without faith; in fact all these, and also anything else, done without faith, all these are called Asat, Untruth. And Asat, Untruth, gives no benefit at all in this life, in this world, in the after world or, for that matter, in any other world.

                                                         End of Chapter Seventeen

                                                  OM SHANTI SHANTI SHANTI OM

                                                            CHAPTER EIGHTEEN

              Chapter eighteen is the final chapter of the Gita. In this chapter Lord Krishna tells Arjuna the difference between sanyasa, that is renunciation, and tyaga, that is relinquishment, or surrender. He advises that we should surrender, or give up, only the rewards and the fruits of action, and not the actions themselves. He tells about the three kinds of action, the three kinds of knowledge, the three kinds of intelligence, and the three kinds of perseverance or efforts, in accordance with the attributes of nature, as well as about the three kinds of happiness.

             He also explains the qualities and duties of Brahmins, kshatriyas, vaishyas, and of the lower castes, born of their respective natures. He speaks of the yoga of action, of Supreme realization, of realization and Brahm, of the highest devotion, of how to overcome distress and trouble, and, with the final exhortation to Arjuna that he leave everything, and take refuge only in Him, Lord Krishna promises Arjuna that He would free him from all sins, He concludes His discourse.

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             Arjuna asks Krishna: Lord, I would like to know about sanyasa, and tyaga. What is the difference between the two; please explain to me in detail.

            Lord Krishna explains:  Listen Partha, sanyasa is renunciation; it is the giving up of all actions motivated by selfish desire.

            Tyaga is surrender; it is the giving up of all the fruits, it is the giving up of all the rewards of all the actions.

            While in sanyasa, action itself is renounced; in tyaga, it is the fruit, it is the reward of actions, that is renounced, and not the actions themselves.

            Some pundits, the learned ones, hold that action itself carries within it defects and taints and, therefore, considering action as tainted, it should be given up, it should be renounced.

              Other pundits hold that the activities of sacrifice, austerity and charity should never be given up. Now hear the truth about tyaga, or surrender, which is of three types.

             Activities such as sacrifice, austerity and charity should never be given up because these purify the intelligent ones who undertake them. But these activities, too, should be performed without any attachment, and by totally surrendering the fruits of such activities. This is my considered and final view.

           Any action worth doing should never be given up. One's prescribed and ordained duty, one's natural duty and action, should never be given up. Giving up such activity on account of ignorance is called tamasik tyaga.

           The person who gives up his prescribed duty because he finds it difficult to do, or because he fears bodily pain or harm in doing so, such tyaga is rajasik in nature, and he gets no benefit from such tyaga, from such surrender.

           But the person who does his prescribed work, thinking that it is his ordained duty, that it is part of his righteous conduct to do so, and who gives up all attachment to the activity, as well as to the fruit or reward of that activity, such tyaga is called Sattvik.

            The intelligent person who surrenders, whose all doubts and all misgivings have been set at rest, and whose nature is sattvik, such a one always dwells in sattvaguna. He neither despises bad deeds, nor does he have any attachment to good deeds.

          Giving up work totally is impossible for the embodied, but he who totally surrenders the fruit and the reward of his actions, he is called a renouncer, a tyagi.

           Those who have not surrendered the fruit of their actions during their lifetime, after death, they are bound to get the fruit of their actions, which would be of three kinds: pleasant, unpleasant and mixed, that is, partly pleasant and partly unpleasant; and it is this fruit that becomes the cause of their rebirth.

              But those who have given up the fruit of their actions, after death they get no fruit, they are freed from the actions, and the resultant bondage of those actions and, therefore, they get out of this cycle of births and deaths, they become free from repeated births and deaths.

           According to the Sankhya doctrine, there are five causes for doing work. One is the place of work. Two, is the doer of that work. Three, the resources required for doing the work. Four, the efforts involved in doing the work, and fifth, providence or God, who makes everything possible, and who is actually doing all this.

        One who, with his body, or with his mind, or with his speech, does any work, proper or improper, it is only as a result of these five elements, these five causes, all acting together.

          But the person who, on account of his dull and low intelligence, his ignorance, and his ego, believes that he alone is the doer, he is ignorant, and he does not see the proper form of work.

           The person who does not have this feeling of ego that he alone is the doer, and who understands that providence also has a hand in all the actions, whose intelligence is not attached to the fruits of action, he, while slaying all these people, yet does not slay them, and he does not get into the bondage on account of his actions.

           The causes that inspire a person to action are three: knowledge, the goal of knowledge, and the doer who knows.

            The causes that form the basis of action, and which make action possible are also three: resources, action and the doer of action.

           Knowledge, action and the doer of action are also differentiated into three types, according to the three attributes of nature, Sattvaguna, Rajoguna and Tamoguna, as indicated in the Sankhya doctrine.

           The knowledge whereby a person sees the underlying unity in the diversity of creation is sattvik, or pure, and good knowledge.

             Although apparently divisible and present separately in all beings, he sees the Lord's Imperishable authority and sovereignty, as one and the same in all beings. He sees only the unity of God's creation, and he sees God as the same in all beings, and in all creation.

            The knowledge, that on account of the different forms, and the different shapes, and also because of the diversity of beings, sees them all as separate, is rajasik knowledge. In this he sees the Lord's Imperishable authority and sovereignty divided among beings, as a result of which he differentiates and discriminates between them.

          The knowledge by which a person does not understand the truth, which is narrow and limited, and which considers any one single action, without considering its cause and effect, as the be all, and the end all, of everything, such knowledge is tamasik, it is not knowledge but is ignorance.

          The action which is prescribed in the scriptures, which is in accordance with one's nature, and which is done without attachment, without hatred, and without expectation of fruit or reward, such action is Sattvik or pure.

           The action that is done with the desire for fruit, with great effort, and with ego, is rajasik action.

  

            And the action that is done out of ignorance, with violence, to cause harm, done without thought to one's capacity to do the action, and also done without thought of future bondage, on account of the action, is tamasik action.

          The doer of action who is without ego, who is without attachment, who is full of enthusiasm and patience, and who remains balanced, and the same in success and in failure, and who is not moved or confused by them, such a doer is a sattvik doer.

          The doer who is motivated by passion and anger, who is eager to get the fruit of his labour, who is greedy, who is violent by nature, who is impure, and who is moved, and confused, by both joy and sorrow, such a doer is a rajasik doer.

         And the doer who is unbalanced, who is materialistic, who is stubborn, who is deceitful, who insults others, who hates, who is troubled, who keeps on delaying, and putting off actions, such doer is tamasik.

          Now hear about intelligence and perseverance according to the three attributes of nature, which I will tell you separately and in detail.

         The intelligence that understands the difference between action and inaction, between action worth doing, and action not worth doing, between what we should fear, and what we should not fear, between what binds and what frees, such intelligence is sattvik, it is pure and good.

         The intelligence that only partially understands the difference between the good and the bad, between righteousness and unrighteousness, between work worth doing and work not worth doing, such intelligence is Rajasik, it is passionate and incomplete.

         And the intelligence that is steeped in ignorance and darkness, that considers the bad as the good, and the good as the bad, the unrighteous as the righteous, and the righteous as the unrighteous, that considers adharma, as dharma, and dharma as adharma, that is always focused in the wrong direction, and always goes on the wrong and contrary path, such intelligence is tamasik, it is dark and evil.

          The determination that is strong and resolute, and by which one keeps the mind, the life breaths, and the activities of all the senses focused and under control, such determination, such perseverance is sattvik, good and pure.

        The determination by which a person remains strongly attached to his religion, his duty, his wealth, his desires, his actions and to the fruits of those actions, remaining trapped in them, such determination, such perseverance is rajasik, passionate and incomplete.

          And the determination by which the unintelligent person does not renounce sleep, fear, grief, cruelty, despondency, and pride, and remains stuck in them, such determination, such perseverance is tamasik, dark and impure.

         Now Partha, listen to three kinds of joy. The joy that comes from a clear understanding of the Atma, in which a person through long practice, experiences bliss by which all his sorrows end, such joy is Sattvik which is like poison in the beginning, but it is like nectar in the end.

            That joy which comes from the senses enjoying the objects of the senses is Rajasik joy, which is like nectar in the beginning and like poison in the end.

             And that joy which in the beginning, as well as at the end, keeps the Atma in doubt and confusion, is Tamasik and results from sleep, sloth, ignorance and carelessness.

             In all the three worlds, including that of the devas, of heaven, there is no one who is free from these three attributes of nature, who does not have these three attributes: Sattvaguna, Rajoguna and Tamoguna.

            Brahmins, kshatriyas, vaishyas, and the low castes, all have qualities in accordance with their respective natures. Hear about them.

           The Brahmins natural attributes are: humility, peaceful disposition, self control, penance and austerity, purity, patience and fortitude, truthfulness, knowledge and wisdom, study of the scriptures, and faith in dharma, in righteousness.

         The kshatriyas natural attributes are leadership, courage, strength, perseverance, competence and skill, not fleeing from battle, and a generous and charitable disposition.

           The vaishyas natural duty is agriculture, animal husbandry and trade. The natural duty of the lower castes is to serve.

          Each one doing his natural and ordained duty achieves realization. Now listen as to how doing one's natural, one's ordained duty, how a person may achieve realization.

        Performing the duty enjoined by one's nature, following one's dharma or one's righteous conduct, is like worshiping that Supreme Lord, that Param Atma, from whom all beings are born, and who pervades the entire creation.

         One's natural duty even though performed imperfectly, is far better than performing another's duty. A person, who performs his natural duty diligently, can never commit sin.

           Therefore, one should never give up, one should never renounce, one's natural duty, even though it may have some defect or flaw in it, because, just as fire is covered by smoke, so too, does every duty have some flaw, or some imperfection, or the other in it.

          The person whose intelligence is always unattached, who has no desire left in him, and who has even controlled his Atma, his soul, he through renunciation, reaches that highest Supreme state, reaching which he is freed from all actions.

          After achieving realization, how one attains Brahm, the Absolute, which is the culmination, the highest point of all knowledge, now I will tell you about that.

           Full of, and brimming with intelligence, keeping himself firmly under control, controlling sound and all other senses and their objects, and renouncing attraction, attachment and aversion, residing in a secluded place, eating frugally, eating but little, keeping one's speech, one's body and one's mind under control, seeking shelter in dispassion and detachment, renouncing one's ego, one's might, one's power, one's pride, one's desires, one's anger and one's property; giving up all these, and also accepting and believing that he owns nothing, that he has ownership over nothing, then, with that belief, and becoming of serene conscience and consciousness, he becomes fit to become one with Brahm, the Absolute.

            And when he becomes one with Brahm, the Absolute, and becomes a serene soul, then he has neither any sorrows, nor does he have any desires. Considering all beings as one, as equal, he attains to my Supreme devotion.

            And through this devotion of his to me, he comes to know in truth who I am, and what is my extent. Then, knowing me in my true Form, he enters into me.

             Coming into my refuge, even though he is always engaged in all types of work, yet through my grace and compassion, he attains the Eternal, Immortal and Supreme State.

            Merging yourself completely in me, offering up all your actions by your conscious mind to me, taking refuge in the yoga of knowledge, keep your thoughts always on me.

           Fixing your consciousness always on me, by my grace, you will cross all obstacles and all difficulties. But if, because of your false ego, you do not listen to me, you will perish.

         If, on account of your false ego and your misconception, you think that you will not fight this war, then you are sadly mistaken; because your very own nature will compel you to fight the war.

         Because of doubt, the act you do not want to do, the war you do not wish to fight, that very act you will do, that very war you will fight, without even having the desire to do so. You will do all this helplessly, because your very own nature will force you to do this act, and you will not be able to resist.

         The Lord dwells in the hearts of all beings, and through his power, controlling them; he moves them around as if they were mounted on a machine.

        Go with your entire being, with your whole body and soul, into the refuge of that very Lord. By His grace, you will attain Supreme peace, and the Supreme Abode.

         In this way, I have told you this secret knowledge, which among all secrets is the most secret; and which among all knowledge is the highest knowledge.

          Think about all this, weigh and consider it very carefully, ponder over it, and then do as you wish.

           Now also hear my utmost secret words, which are the most secret and full of mystery. Because you are dear to me, I will tell you only that which is good for you.

           Fix your mind on me. Become my devotee. Sacrifice for me. Salute me. Worship me. By doing so, you will most certainly reach me. I promise you this because you are very dear to me.

         Abandon and give up all actions, all duties, all ideas, all views and all concepts. Give up everything, and just take refuge only in me. Do not grieve. I will free you; I will liberate you from all sins.

         Remember Partha, this secret knowledge must never be given to one who has done no penance, who has done no austerity in life, who has no faith to listen to it, who does not have faith and belief in me, or who hates me.

          Whosoever teaches this supreme secret to my devotees, he shows pure devotion towards me, and he most certainly, without doubt, will reach me.

           There is no one dearer to me among men in this whole world than the one who does my work, nor will there be any one dearer to me than him.

         And whosoever studies this sacred and pure dialogue of ours, whosoever reads it, I will understand that he worships me with the sacrifice of knowledge.

         And whosoever listens to this sacred and pure dialogue of ours, with full faith, devotion and belief, and without hatred, he too is freed, and reaches the blissful realms of the pure souled ones.

         Partha, have you heard all this with full concentration and attention? Have all your doubts, your ignorance, and your delusion been removed?

         Arjuna replies: Lord, I have heard all that you have said with the utmost attention and concentration. By your grace and kindness, and by your explaining everything in detail, all my doubts have been removed; my ignorance and my delusion have been destroyed. My memory has also returned to me, and I have become calm and composed. I will do my duty and fight this war.

             Here the dialogue between Lord Krishna and Prince Arjuna concludes.

         After which, Sanjaya says to Dhritrashtra: Sire, in this way, I have heard this most wonderful dialogue between two great ones, Lord Krishna and Arjuna, hearing which my hair stands on end. By the grace of the sage Vyas, I was able to hear this secret yoga from the very mouth of the Lord of Yoga, Lord Krishna himself.

        Sire, remembering this most marvellous and most sacred dialogue between Keshava and Arjuna again and again, I drown in bliss. And whenever I recall that Ultimate and Wonderful form of the Lord Hari, I am absolutely amazed and thrilled through and through.

        Wherever there is the Lord of Yoga, Yogeshwar Krishna, and wherever there is the bow wielding archer Arjuna, there will always be glory, victory, well being, sound policy and righteousness there. This is my firm and strong belief.

                                                            End of Chapter Eighteen

                                                              End of Bhagavad Gita

                                                    OM SHANTI SHANTI SHANTI OM