455 Gita Web

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THE BHAGAVADGTor

THE SONG DIVINE(With Sanskrit Text and English Translation)

Gita Press, Gorakhpur

India

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Publishers Note

As a book of scripture, the Bhagavadgt hasassumed a position of universal interest. Itsteachings have gained appreciation not only inIndia, but far beyond its borders, Our Gt Libraryalone comprises about 1400 editions of theBhagavadgt published in 34 different languagesincluding 8 foreign languages. This is our humbleattempt for bringing out this English edition ofthe Gt in pocket-size and in a popular form. Wetrust it will find favour with the English-readingpublic. The English translation of this editionhas been based on the Hindi rendering of the Gtmade by Syt. Jayadayal Goyandka appearing inthe Gt-Tattva Number of the Hindi monthlyKalyan, published by the Gita Press. In preparingthe present English translation, the translatorshave made use, every now and then, of otherEnglish translations of the Gt, and we expressour grateful acknowledgement for the same.

In order to add to the utility of this small volumean introduction by Syt. Jayadayal Goyandka anda synopsis of the Gt have been prefixed to thetranslation and an article by the same authorbearing on the Gt has been appended thereto.

PublisherZ

The Greatness of The Gt

Truly speaking, none has power to describe inwords the glory of the Gt, for it is a bookcontaining the highest esoteric doctrines. It is theessence of the Vedas; its language is so sweet andsimple that man can easily understand it after alittle practice; but the thoughts are so deep thatnone can arrive at their end even after constantstudy throughout a lifetime. Everyday they exhibitnew facets of Truth, therefore they remain everfresh and new. When scrutinized with aconcentrated mind, possessed of faith andreverence, every verse of the Gt will clearlyappear as full of the deepest mystery. The mannerin which the Gt describes the virtues, glory andsecrets of God, is hardly found in any otherscripture; for in other books, the teachings aregenerally mixed up, more or less, with worldlysubjects; but the Gt uttered by the Lord is suchan incomparable book that not a word will befound in it, which is devoid of some spiritualimport. That is why r Vedavysa, after describingthe Gt in the Mahbhrata, said in the end:

SflSU Sfl kS kmHThe Gt should be carefully studied, i.e., after

reading the text, its meaning and idea should begathered and held in the mind. It emanated from

the lotus-like lips of Bhagavn Viu Himself,from whose navel sprung the lotus. What is theuse of studying the other elaborate scriptures?Moreover, the Lord Himself also described itsglory at the end of the Gt (Vide Chapter XVIIIverses 68 to 71).

All men, irrespective of Vara and rama,possess the right to study the Gt; the onlyqualifications needed are faith and reverence, forit is Gods injunction to propagate the Gt onlyamong His devotees, and He further said thatwomen, Vaiyas, udras and even men born ofsinful wombs can attain the supreme state ofsalvation, if they cultivate devotion to Him. Andthrough worship of Him by the performance oftheir own nature-born duties, men can attainperfection (Chapter XVIII verse 46). Reflectionon these verses make it clear that all men haveequal right to God-realization.

But owing to lack of understanding of the truthbehind this subject, many persons who have onlyheard the name of the Gt, make this assertionthat the book is intended only for monks andascetics, and they refrain from placing the bookfor study before their children out of fear lestthrough knowledge of the Gt the latterrenounce their hearths and homes and turn asceticsthemselves. But they should consider the fact thatArjuna, who had, due to infatuation, preparedhimself to turn away from the duty of a Katriya

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and live on alms, being influenced by the mostsecret and mysterious teachings of the Gt, livedthe life of a householder all his life and performedhis duties; how can that very Gt produce thisdiametrically opposite result?

Therefore, men who desire their own welfareshould give up this delusion and with utmost faithand reverence induce their children to study theGt understanding the meaning and the underlyingidea of every verse, and while studying andreflecting on it themselves, should, according tothe injunction of the Lord, earnestly take tospiritual practice. For obtaining this most valuablehuman body, it is improper to waste even a singlemoment of ones time in indulging in transientenjoyments, the roots of sorrow.

Principal Teachings of the GtFor His own realization, God has laid down in

the Gt two principal ways(1) Skhyayoga,and (2) Karmayoga. Of these

(1) All objects being unreal like the water ina mirage, or the creation of a dream, Guas, whichare the products of My, move in the Guas,understanding this, the sense of doership shouldbe lost with regard to all activities of the mind,senses and the body (Chapter V verses 8-9), andbeing established ever in identity with all-pervading God, the embodiment of Truth,Knowledge and Bliss, consciousness should be

lost of the existence of any other being but God.This is the practice of Skhyayoga.

(2) Regarding everything as belonging to God,maintaining equanimity in success or failure, renouncingattachment and the desire for fruit, all works shouldbe done according to Gods behests and only forthe sake of God (Chapter II verse 48; Chapter Vverse 10); and, with utmost faith and reverence,surrendering oneself to God through mind, speechand body, constant meditation on Gods Form withremembrance of His names, virtues and glory,should be practised (Chapter VI verse 47). This isthe practice of Yoga by disinterested action.

The result of both these practices being thesame, they are regarded as one in reality (ChapterV verses 4-5). But during the period of practice,they being different according to the qualificationsof the Sdhaka, the two paths have been separatelydescribed (Chapter III verse 3). Therefore, thesame man cannot tread both the paths at one andthe same time, even as though there may be tworoads to the Ganges, a person cannot proceed byboth the paths at the same time. Out of these,Karmayoga cannot be practised in the stage ofSannysa, for in that stage renunciation of Karmain every form has been advised. The practiceof Skhyayoga, however, is possible in everyrama, or stage of life.

If it is argued that the Lord has describedSkhyayoga as synonymous with Sannysa,

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therefore, Sannyss or monks alone are entitled topractise it, and not householders, the argument isuntenable, because in the course of His descriptionof Skhyayoga in Chapter II verses 11 to 30, theLord, here and there, showed to Arjuna that hewas qualified to fight, even according to thatstandard. If householders were ever disqualifiedfor Skhyayoga, how could these statements ofthe Lord be reconciled? True, there is this specialsaving clause that the Sdhaka qualified for thepath of Skhya should be devoid of identificationwith the body; for so long as there is identificationof the ego with the body, the practice ofSkhyayoga cannot be properly understood. Thatis why the Lord described the practice ofSkhyayoga as difficult (Chapter V verse 6) anddisinterested Karmayoga, being easier of practice,the Lord exhorted Arjuna, every now and then, topractise it, together with constant meditation on him.

r flLLL Sfl Sfl-fl XU .flS S fl UU fl S HWe bow to that Supreme Purua, Nryaa,

who is extolled even by great gods like Brahm,Varua (the god of water), Indra (the god of rain),

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Rudra (the god of destruction), and the Maruts

(the wind-gods) through celestial hymns; whose

glories are sung by those proficient in chanting

the Smaveda through the Vedas along with the

six Agas (branches of knowledge auxiliary to the

Vedas), Pada (division of the Vedic text into

separate words), Krama and Ja (particular forms

of reciting the Vedas) and the Upaniads; who is

perceived by the Yogs by means of their mind

made steady through meditation and fixed on the

Lord; and whose reality is not known even to

gods and Asuras.

U k UflflU flZ XU fl flc flUU flHObeisance to Viu, the dispeller of the fear

of rebirths, the one Lord of all the regions,possessed of a tranquil form, lying on a bed ofsnake, from whose navel has sprung the lotus, theLord of all celestials, the support ofthe universe, similar to the sky, possessed of thecolour of a cloud and possessed of handsomelimbs, the Lord of Lakm (the Goddess of Wealth),having lotus-like eyes, and realized by Yogs inmeditation.

Jayadayal Goyandka

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Synopsis of the Gt

No. of Verse Subject DiscussedChapter I entitled

The Yoga of Dejection of Arjuna

1111 Description of the principal warriorson both sides with their fighting qualities.

1219 Blowing of conches by the warriors onboth sides.

2027Arjuna observes the warriors drawn upfor battle.

2847Overwhelmed by infatuation, Arjunagives expression to his faint-heartedness,tenderness and grief.

Chapter II entitledSkhyayoga (the Yoga of Knowledge)

2110 Arjuna and r Ka discussingArjunas faint-heartedness.

1130Skhyayoga (the Yoga of Knowledge)described.

3138 The Katriyas duty to engage himselfin fight.

3953 Karmayoga (the Yoga of SelflessAction) described.

5472Marks of the man of stable mind andhis glories described.

Chapter III entitled

Karmayoga, or the Yoga of Action218 Importance of the performance of duty,

in a detached way, according to bothJnayoga and Karmayoga.

916 The necessity of performing sacrifices,etc.

1724 The necessity for action on the partof the wise, and even on the part ofGod Himself, for the good of the world.

2535 Marks of the wise and the unwise;instruction about performance of actionwithout attraction and repulsion.

3643How to overcome desire.Chapter IV entitled

The Yoga of Knowledge as well as thedisciplines of Action and Knowledge

118 The glory of God with attributes;

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No. of Verse Subject Discussed

Karmayoga, or selfless action, described.1923 The conduct of Yogs and sages,

its glory described.2432Different forms of sacrifices described

with their fruits.3342The glory of Knowledge described.

Chapter V entitledThe Yoga of Action and Knowledge

16 Skhyayoga and the Yoga ofdisinterested action described.

712 Marks of the Skhyayog and NikmaKarmayogtheir glories described.

1326 Jnayoga, or the Yoga of Knowledge.2729 Dhynayoga, or meditation, together with

Devotion, described.

Chapter VI entitledThe Yoga of Self-control

14 Karmayoga, or the Yoga of disinterestedAction, described; marks of one whohas attained Yoga.

510 Urging one to uplift the self; marks ofthe God-realized soul.

1132Detailed description of Dhynayoga.

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3336 The question of Mind-control discussed.3747The fate of one who falls from Yoga;

the glory of Dhynayoga described.Chapter VII entitled

The Yoga of Jna (Knowledge ofNirgua Brahma) and Vijna

(Knowledge of Manifest Divinity)17 Wisdom with real Knowledge of

Manifest Divinity. 812 Inherence of God in all objects as their

Cause.1319 Condemnation of men of demoniacal

nature and praise of devotees.2023The question of worship of other gods.2430Condemnation of men, who are ignorant

of the glory and true nature of God, andapprobation of those who know them.

Chapter VIII entitledThe Yoga of the Indestructible Brahma17 Answer to Arjunas seven questions

on Brahma, Adhytma and Karma(Action), etc.

822 The subject of Bhaktiyoga discussed.2328 The bright and dark paths described.

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Chapter IX entitled The Yoga of Sovereign Science and

the Sovereign Secret. 16 The subject of Jna (Knowledge)

with its glory described. 710 The origin of the world discussed.1115 Condemnation of men of the demoniacal

nature, who despise God, and the methodof Bhajana of men possessed of thedivine nature.

1619Description of God, as the soul ofeverything, and His glory.

2025The fruits of worship with a motiveand without motive.

2634The glory of Devotion practiseddisinterestedly.

Chapter X entitledThe Yoga of Divine Glories

17 Description of Gods glories and powerof Yoga with the fruit of their knowledge.

811 Bhaktiyogaits fruit and glory.1218 Arjuna offers his praises to God and

prays to the Lord for a description ofHis glories and power of Yoga.

1942The Lord describes His glories and powerof Yoga.

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Chapter XI entitledThe Yoga of the Vision of the Universal Form 14 Arjuna prays to the Lord for a vision

of His Universal Form. 58 The Lord describes His Universal Form. 914 The Universal Form described by

Sajaya to Dhtarra.1531 Arjuna sees the Lords Universal Form

and offers praises to the Lord.3234 God describes His glory and exhorts

Arjuna to fight.3546Overtaken by fright, Arjuna offers

praises to God, and prays for a sightof the Lords Four-armed Form.

4750 The Lord describes the glory of thevision of His Universal Form, andreveals to Arjuna His Four-armed, gentleForm.

5155 The impossibility of obtaining a sightof the Four-armed Form withoutexclusive Devotion, which is describedwith its fruit.

Chapter XII entitledThe Yoga of Devotion

112 Respective merits of the worshippers

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of God with Form and without Form,and the means of God-realization.

1320 Marks of the God-realized soul.Chapter XIII entitled

The Yoga of Discrimination betweenthe Field and the Knower of the Field

118 The subject of Field and the Knowerof the Field, together with Knowledge.

1934 The subject of Prakti and Purua (Matterand Spirit) together with knowledge.

Chapter XIV entitled

The Yoga of Division ofthree Guas

14 The glory of Knowledge; evolution ofthe world from Prakti and Purua.

518 The qualities of Sattva, Rajas and Tamasdescribed.

1927 Means of God-realization, and marks ofthe soul who has transcended the Guas.

Chapter XV entitledThe Yoga of the Supreme Person

16 Description of the Universe as a treeand the means of God-realization.

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711 The Jvtm, or individual soul.1215 God and His Glory described.1620 The perishable (bodies of all beings),

the imperishable (Jvtm) and theSupreme Person.

Chapter XVI entitled The Yoga ofDivision between the Divine

and the Demoniacal Properties15 The Divine and the demoniacal

properties described with their fruit. 620 Marks of man possessed of the

demoniacal properties and theirdamnation described.

2124 Instruction about renouncingconduct opposed to the scriptures andexhortation to follow the scriptures.

Chapter XVII entitledThe Yoga of the Division of the

Threefold Faith16 Discussion on Faith and on the fate of

men who perform austere penance notenjoined by the scriptures.

722 Different kinds of food, sacrifice,penance and charity described.

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2328 The meaning and intention of utteringO Tat Sat explained.

Chapter XVIII entitledThe Yoga of Liberation through the

Path of Knowledge and Self-Surrender

112 The subject of Tyga or Relinquishment.1318 Causes of Karma according to the

Skhya system.1940Classification of knowledge, action,

doer, reason, firmness and joy accordingto the three Guas.

4148 Duties attaching to each caste and thefruit of their performance.

4955 The path of Knowledge described.5666The path of Karmayoga, or selfless

action, together with Devotion.6778 The glory of the Gt described.

God-realization through Practiceof Renunciation. ....... 205224

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The BhagavadgtThe Song Divine

Chapter I

UcU Ufl

L fl fl Uflfl fl H 1H

Dhtarra said: Sajaya, gathered on the holyland of Kuruketra, eager to fight, what did mysons and the sons of Pu do? (1)

Ufl

cfl Ufl U SXU U flflH 2H

Sajaya said: At that time, seeing the army ofthe Pavas drawn up for battle and approachingDrocrya, King Duryodhana spoke the followingwords : (2)

U U fl c H 3H

Behold, O Revered Master, the mighty armyof the sons of Pu arrayed for battle by yourtalented pupil, Dhadyumna, son of Drupada. (3)

22

U Ucfl flUU UUH 4Hc U flflL UXUflH 5H fl U flfl fl fl UUH 6H

There are in this army, heroes wielding mightybows and equal in military prowess to Bhma andArjunaStyaki and Vira and the Mahrath(warrior chief) Drupada; Dhaketu, Cekitna andthe valiant King of K, and Purujit, Kuntibhoja,and aibya, the best of men, and mightyYudhmanyu, and valiant Uttamauj, Abhimanyu,the son of Subhadr, and the five sons of Draupadall of them Mahraths (warrior chiefs). (46)S flcU m S Z fl H 7H

O best of Brhmaas, know them also who arethe principal warriors on our side the generalsof my army. For your information I mentionthem. (7)flc fl fl Sfl H 8H

Yourself and Bhma and Kara and Kpa, whois ever victorious in battle; and even so Avatthm,Vikara and Bhurirav (the son of Somadatta); (8)

Bhagavadgt [Ch. 1

23

Ufl U QflSUU fl hflUH 9 H

And there are many other heroes, all skilled inwarfare equipped with various weapons andmissiles, who have staked their lives for me.(9)

S cU fl UH 10H

This army of ours, fully protected by Bhma,is unconquerable; while that army of theirs, guardedin everyway by Bhma, is easy to conquer.(10)

fl flScflU fl fl fl UH 11H

Therefore, stationed in your respective positionson all fronts, do you all guard Bhma in particularon all sides. (11)

S UZ Lflh UU fll WU flH 12H

The grand old man of the Kaurava race, theirglorious grand-patriarch Bhma, cheering upDuryodhana, roared terribly like a lion and blewhis conch. (12) WU flUflU SflH 13H

Then conches, kettledrums, tabors, drums andtrumpets blared forth all at once and the noisewas tumultuous. (13)

Text 913] Bhagavadgt

24

flUQ U S Sfl Uflfl WU H 14H

Then, seated in a glorious chariot drawn bywhite horses, r Ka as well as Arjuna blewtheir celestial conches. (14)

NU fl U UWU flUH 15H

r Ka blew His conch named Pcajanya;Arjuna, Devadatta; while Bhma of ferocious deedsblew his mighty conch Paura. (15)

fl U cU Ufl cH 16H

King Yudhihira, son of Kunt, blew his conchAnantavijaya, while Nakula and Sahadeva blewtheirs, known as Sughoa and Maipupakarespectively. (16)

Ucfl U UUcl flUU UH 17H fl fl UU WU H 18H

And the excellent archer, the King of K, andikha the Mahrath (the great chariot-warrior),Dhadyumna and Vira, and invincible Styaki,Drupada as well as the five sons of Draupad, andthe mighty-armed Abhimanyu, son of Subhadr,all of them, O lord of the earth, severally blewtheir respective conches from all sides. (17-18)

Bhagavadgt [Ch. 1

25

UcUU NU U fl fl H 19H

And the terrible sound, echoing through heavenand earth, rent the hearts of Dhtarras army. (19)

flScUfl UcU flfl S Ll UflH 20HNU flU U

UflL U S H 21H

Now, O lord of the earth, seeing your sonsarrayed against him and when missiles were readyto be hurled, Arjuna, who had the figure ofHanumn on the flag of his chariot, took up hisbow and then addressed the following words tor Ka; Ka, place my chariot between thetwo armies. (20-21)

flUU flS U hSUlH 22H

And keep it there till I have carefully observedthese warriors drawn up for battle, and have seenwith whom I have to engage in this fight. (22)

SflU UcUS hh flH 23H

I shall have a look at the well-wishers of evil-minded Duryodhana, in this war whoever haveassembled on his side and are ready for the fight.(23)


26

Ufl

flQ NU U UL Sfl UH 24Hc fl UUfl flMH 25H

Sajaya said: O king, thus addressed by Arjuna,r Ka placed the magnificent chariot betweenthe two armies in front of Bhma, Droa and allthe kings and said, Arjuna, behold these Kauravasassembled here. (24-25)

S US H 26HflUNUfl LU

Now Arjuna saw stationed there in both thearmies his uncles, grand-uncles and teachers, evengreat grand-uncles, maternal uncles, brothers andcousins, sons and nephews, and grand-nephews,even so friends, fathers-in-law and well-wishersas well. (26 & first half of 27)

flflSH 27H UflcU flfl

Seeing all the relations present there, Arjunawas overcome with deep compassion and spokethus in sorrow.

(Second half of 27 and first half of 28)

Bhagavadgt [Ch. 1

27

Ufl

cUfl Sfl c SH 28H Ucfl UU UU H 29H

Arjuna said: Ka, as I see these kinsmen arrayedfor battle, my limbs give way, and my mouth isgetting parched; nay, a shiver runs through my bodyand hair stands on end.

(Second half of 28 and 29)

Ufl d USflfl Us flS fl H 30H

The bow, Gva, slips from my hand andmy skin too burns all over; my mind is whirling,as it were, and I can no longer hold myselfsteady. (30)

flU fl Ufl SflUflH 31H

And, Keava, I see omens of evil, nor do I seeany good in killing my kinsmen in battle. (31)

U fl c U U fl fl flH 32H

Ka, I do not covet victory, nor kingdom,nor pleasures. Govinda, of what use will kingdomor luxuries or even life be to us! (32)


28

U U flS h Sfl H 33H U Sfl U flU SH 34H

Those very persons for whose sake we covetthe kingdom, luxuries and pleasuresteachers,uncles, sons and nephews and even so, grand-uncles and great grand-uncles, maternal uncles,fathers-in-law, grand-nephews, brothers-in-law andother relationsare here arrayed on the battlefieldstaking their lives and wealth. (33-34)

UU US U UH 35H

O Slayer of Madhu, I do not want to kill them,though they may slay me, even for the sovereigntyover the three worlds; how much the less forthe kingdom here on earth! (35)

U UcU SflSUfl H 36H

Ka, how can we hope to be happy slayingthe sons of Dhtarra; by killing even thesedesperadoes, sin will surely accrue to us. (36)

SU fl U UcUSflflSfl U Ufl S flH 37H

Bhagavadgt [Ch. 1

29

Therefore, Ka, it does not behove us to killour relations, the sons of Dhtarra. For, how canwe be happy after killing our own kinsmen? (37)

l U U H 38H S Sfl jH 39H

Even though these people, with their mindblinded by greed, perceive no evil in destroyingtheir own race and no sin in treason to friends,why should not we, O Ka, who see clearlythe sin accruing from the destruction of onesfamily, think of desisting from committing thissin. (38-39)

c SflH 40H

Age-long family traditions disappear with thedestruction of a family; and virtue having beenlost, vice takes hold of the entire race. (40)

flc c SS cU flc flVUUH 41H

With the preponderance of vice, Ka, thewomen of the family become corrupt; and withthe corruption of women, O descendant of Vi,there ensues an intermixture of castes. (41)


30

VUU Ufl S U s UH 42H

Progeny owing to promiscuity damns thedestroyers of the race as well as the race itself.Deprived of the offerings of rice and water (rddha,Tarpaa etc.,) the manes of their race also fall. (42)

U flVUUUUl flH 43H

Through these evils bringing about anintermixture of castes, the age-long caste traditionsand family customs of the killers of kinsmen getextinct. (43)

U c U fl flH 44H

Ka, we hear that men who have lost theirfamily traditions, dwell in hell for an indefiniteperiod of time. (44)

U U Z fl fl U SfllH 45H

Oh what a pity! Though possessed of intelligencewe have set our mind on the commission of agreat sin; that due to lust for throne and enjoymentwe are intent on killing our own kinsmen. (45)

US SUc U US U flH 46H

Bhagavadgt [Ch. 1

31

It would be better for me if the sons ofDhtarra, armed with weapons, kill me in battle,while I am unarmed and unresisting. (46)

Ufl

flfl U US Uflfl U flH 47H

Sajaya said: Arjuna, whose mind was agitatedby grief on the battlefield, having spoken thus,and having cast aside his bow and arrows, sankinto the hinder part of his chariot. (47)

jfl rfllS cflfl

H 1HThus, in the Upaniad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between r Ka and Arjuna, ends thefirst chapter entitled The Yoga of Dejection ofArjuna.

Z

Text 47] Bhagavadgt

Chapter II

Ufl

flcfl flfl H 1H

Sajaya said : r Ka then addressed thefollowing words to Arjuna, who was, as mentionedbefore, overwhelmed with pity, whose eyes werefilled with tears and agitated, and who was fullof sorrow. (1)

flfl

Sfl fl ScUSflU H 2H

r Bhagavn said : Arjuna, how has thisinfatuation overtaken you at this odd hour? It isshunned by noble souls; neither will it bringheaven, nor fame to you. (2)

S fll NU flcU H 3H

Yield not to unmanliness, Arjuna; this doesnot become you. Shaking off this base faint-heartedness stand-up, O scorcher of enemies.(3)

Ufl

cU U S UflUH 4H

33

Arjuna said : How Ka, shall I fight Bhmaand Droa with arrows on the battlefield? Theyare worthy of deepest reverence, O destroyer offoes. (4)

MUfl U Ufl Q U

UflS MUfl LUH 5H

It is better to live on alms in this world by notslaying these noble elders, because even afterkilling them we shall after all enjoy onlybloodstained pleasures in the form of wealth andsense-enjoyments. (5) mk U U-

m fl fl Ufl fl-

SflS UcH 6HWe do not even know which is preferable for

usto fight or not to fight; nor do we know whetherwe shall win or whether they will conquer us. Thosevery sons of Dhtarra, killing whom we do noteven wish to live, stand in the enemy ranks. (6)

USflflU fl U

U S U cSU fl H 7H

Text 57] Bhagavadgt

34

With my very being smitten by the vice offaint-heartedness and my mind puzzled with regardto duty, I beseech You! tell me that which isdecidedly good; I am your disciple. Pray, instructme, who have taken refuge in You. (7)

U lUU

fl flh-U U H 8H

For, even on obtaining undisputed sovereigntyand an affluent kingdom on this earth and lordshipover the gods, I do not see any means thatcan drive away the grief which is drying up mysenses. (8)

Ufl

flfl NU U S flfl c fl UH 9 H

Sajaya said : O King, having thus spokento r Ka, Arjuna again said to Him, I willnot fight, and became silent. (9)

fl NU Ufl UL fl flH 10H

Then, O Dhtarra, r Ka, as if smiling,addressed the following words to Arjuna, sorrowingin the midst of the two armies. (10)

Bhagavadgt [Ch. 2

35

flfl

flSfl fl UH 11H

r Bhagavn said: Arjuna, you grieve overthose who should not be grieved for and yet speaklike the learned; wise men do not sorrow over thedead or the living. (11)

flflU fl fl flc fl fl UH 12H

In fact, there was never a time when I was not,or when you or these kings were not. Nor is it afact that hereafter we shall all cease to be. (12)

US U U fl U UUUS sH 13H

Just as boyhood, youth and old age areattributed to the soul through this body, even soit attains another body. The wise man does notget deluded about this. (13)

SS cSSSfl UH 14H

O son of Kunt, the contacts between the sensesand their objects, which give rise to the feelings ofheat and cold, pleasure and pain etc., are transitoryand fleeting; therefore, Arjuna, endure them. (14)

U L L U fl H 15H


36

Arjuna, the wise man to whom pain and pleasureare alike, and who is not tormented by thesecontacts, becomes eligible for immortality. (15)

fll fl fl fll UU cUSflSflH 16H

The unreal has no existence, and the real neverceases to be; the reality of both has thus beenperceived by the seers of Truth. (16)

fl mh fl flSS UH 17H

Know that alone to be imperishable whichpervades this universe; for no one has power todestroy this indestructible substance. (17)

fl U SQ UUS SlSfl UH 18H

All these bodies pertaining to the imperishable,indefinable and eternal soul are spoken of asperishable; therefore, Arjuna, fight. (18)

fl UU UU fl U UH 19H

Both of them are ignorant, he who considers thesoul to be capable of killing and he who takes it askilled; for verily the soul neither kills, nor is killed. (19)

fl - fl fl fl

fl U- U U UUH 20H

Bhagavadgt [Ch. 2

37

The soul is never born, nor it ever dies; nordoes it become after being born. For, it is unborn,eternal, everlasting and primeval; even thoughthe body is slain, the soul is not. (20)

flfl L U H 21H

Arjuna, the man who knows this soul to beimperishable; eternal and free from birth anddecayhow and whom will he cause to be killed,how and whom will he kill? (21)

fl flUfl U UU

UU flU - fl UH 22H

As a man shedding worn-out garments, takesother new ones, likewise, the embodied soul, castingoff worn-out bodies, enters into others that arenew. (22)

U S U fl LH 23H

Weapons cannot cut it nor can fire burn it;water cannot wet it nor can wind dry it. (23)

Ulslc fl fl SU H 24H

For this soul is incapable of being cut, or burntby fire; nor can it be dissolved by water and is undriableby air as well; This soul is eternal, all-pervading,immovable, constant and everlasting. (24)


38

Qfl Sfl flfl UH 25H

This soul is unmanifest; it is incomprehensibleand it is spoken of as immutable. Therefore,knowing it as such, you should not grieve. (25)

fl fl UU fl UH 26H

And, Arjuna, if you should suppose this soulto be subject to constant birth and death, eventhen you should not grieve like this. (26)

S U fl fl S SUU fl UH 27H

For, in that case death is certain for the born,and rebirth is inevitable for the dead. You shouldnot, therefore, grieve over the inevitable. (27)

Q Q UQfl UflH 28H

Arjuna, before birth beings are not manifest toour human senses; on death they return to theunmanifest again. They are manifest only in theinterim between birth and death. What occasion,then, for lamentation? (28)

fl -flm fl

fl ofl fl fl H 29H

Bhagavadgt [Ch. 2

39

Hardly any great soul perceives this soul asmarvellous, scarce another great soul likewisespeaks thereof as marvellous, and scarce anotherworthy one hears of it as marvellous, while there aresome who know it not even on hearing of it.(29)

U fl U flS USfl fl UH 30H

Arjuna, this soul dwelling in the bodies ofall, can never be slain; therefore, you should notmourn for anyone. (30)

Sfl fl flUh hUS fllH 31H

Besides, considering your own duty too, youshould not waver, for there is nothing morewelcome for a man of the warrior class than arighteous war. (31)

U SflmUfl hH 32H

Arjuna, fortunate are the Katriyas who get suchan unsolicited opportunity for war, which is anopen gateway to heaven. (32)

fl Z U Uc SflZ Ufl flSH 33H

Now, if you refuse to fight this righteous war,then, shirking your duty and losing your reputation,you will incur sin. (33)

c flS UUH 34H


40

Nay, people will also pour undying infamy onyou; and infamy brought on a man enjoyingpopular esteem is worse than death. (34)

U S fl UU fl U fl S flH 35H

And the warrior-chiefs who thought highly ofyou, will now despise you, thinking that it wasfear which drove you away from battle. (35)

flfl Uflc flUSfl Z U H 36H

And your enemies, disparaging your might, willspeak many unbecoming words; what can be moredistressing than this? (36)

U fl S SflZ fl fl UScU h H 37H

Die, and you will win heaven; conquer, andyou enjoy sovereignty of the earth; therefore, standup, Arjuna, determined to fight. (37)

fl h Sfl fl flSH 38H

Treating alike victory and defeat, gain andloss, pleasure and pain, get ready for the battle;fighting thus you will not incur sin. (38)

U U h fl o Q USH 39H

Arjuna, this attitude of mind has been presented

Bhagavadgt [Ch. 2

41

to you from the point of view of Jnayoga; nowhear the same as presented from the standpoint ofKarmayoga (the Yoga of selfless action). Equippedwith this attitude of mind, you will be able tothrow off completely the shackles of Karma. (39)

US fl fllSflS S U H 40H

In this path (of selfless action) there is no lossof effort, nor is there fear of contrary result, evena little practice of this discipline saves one fromthe terrible fear of birth and death. (40)

fl hUU LU s hflH 41H

Arjuna, in this Yoga (of selfless action) theintellect is determinate and directed singly towardsone ideal; whereas the intellect of the undecided(ignorant men moved by desires) wanders in alldirections after innumerable aims. (41)

c fl flflflflU S flH 42H SflU flU fl H 43HflQ NUfl h flH 44H

Arjuna, those who are full of worldly desires anddevoted to the letter of the Vedas, who look uponheaven as the supreme goal and argue that thereis nothing beyond heaven, are unwise. They utter


42

flowery speech recommending many rituals of variouskinds for the attainment of pleasure and power withrebirth as their fruit. Those whose minds are carriedaway by such words, and who are deeply attachedto pleasures and worldly power, cannot attain thedeterminate intellect concentrated on God. (4244)

fl fl S flmm flS flH 45H

Arjuna, the Vedas thus deal with the evolutesof the three Guas (modes of Prakti), viz., worldlyenjoyments and the means of attaining such enjoy-ments; be thou indifferent to these enjoyments andtheir means, rising above pairs of opposites likepleasure and pain etc., established in the EternalExistence (God), absolutely unconcerned about thefulfilment of wants and the preservation of what hasbeen already attained, you be self-controlled.(45)

fl U fl flfl fl rS flH 46H

A Brhmaa, who has obtained enlightenment,has as much use for all the Vedas as one whostands at the brink of a sheet of water overflowingon all sides has for a small reservoir of water. (46)

flUS U XUSflH 47H

Your right is to work only and never to the fruitthereof. Do not Consider yourself to be the cause of thefruit of action; nor let your attachment be to inaction. (47)

Bhagavadgt [Ch. 2

43

S L XU fl fl fl UH 48H

Arjuna, perform your duties established inYoga, renouncing attachment, and be even-mindedin success and failure; evenness of mind iscalled Yoga. (48)

U sflU hhh UflU UflH 49H

Action with a selfish motive is far inferior tothis Yoga in the form of equanimity. Do seek refugein this equipoise of mind, Arjuna; for poor andwretched are those who are the cause in makingtheir actions bear fruit. (49)

hQ UU U cSl Sfl H 50H

Endowed with equanimity, one sheds in thislife both good and evil. Therefore, strive for thepractice of this Yoga of equanimity. Skill in actionlies in the practice of this Yoga. (50)

hQ U fl flQ UH 51H

For, wise men possessing equipoised mind,renouncing the fruit of actions and freed from theshackles of birth, attain the blissful supreme state. (51)

U hUc fl S S H 52H

When your mind will have fully crossed themire of delusion, you will then grow indifferent


44

to the enjoyments of this world and the nextthat have been heard of as well as to those thatare yet to be heard of. (52)

fl SS fl hS flSH 53H

When your intellect, confused by hearingconflicting statements, will rest steady andundistracted (in meditation) on God, you will thenattain Yoga (everlasting union with God). (53)

Ufl

SS SS flS fl H 54H

Arjuna said : Ka, what are the characteristicsof a God-realized soul, stable of mind andestablished in Samdhi (perfect tranquillity ofmind)? How does the man of stable mind speak,how does he sit, how does he walk? (54)

flfl

U fl fl cU SSH 55H

r Bhagavn said: Arjuna, when one thoroughlycasts off all cravings of the mind, and is satisfiedin the Self through the joy of the Self, he is thencalled stable of mind. (55)

cflm flSUflU SLH 56H

The sage, whose mind remains unperturbed amidsorrows, whose thirst for pleasures has altogether

Bhagavadgt [Ch. 2

45

disappeared, and who is free from passion, fearand anger, is called stable of mind. (56) flSUS mcUU S cH 57H

He who is unattached to everything, and meetingwith good and evil, neither rejoices nor recoils,his mind is stable. (57)

UU XUfl flSS cH 58H

When, like a tortoise, that draws in its limbsfrom all directions, he withdraws all his senses fromthe sense-objects, his mind becomes steady. (58)

fl flfl UUUS UUflZ US U cUfl flH 59H

Sense-objects turn away from him, who does notenjoy them with his senses; but the taste for thempersists. This relish also disappears in the case ofthe man of stable mind when he realizes the Supreme. (59)

s LS fl UU H 60H

Turbulent by nature, the senses (not free fromattachment) even of a wise man, who is practisingself-control, forcibly carry away his mind, Arjuna.(60)

fl Q Ufl U S S cUH 61H

Therefore, having controlled all the senses andconcentrating his mind, he should sit formeditation, devoting himself heart and soul to Me.


46

For, he whose senses are under his control, isknown to have a stable mind. (61)

fl XUSXU H 62H

The man dwelling on sense-objects develops attach-ment for them; from attachment springs up desire,and from desire (unfulfilled) ensues anger. (62)

jfl U USflS h hH 63H

From anger arises delusion; from delusion,confusion of memory; from confusion of memory,loss of reason; and from loss of reason one goesto complete ruin. (63)

UmflQS flUflfl UH 64H

But the self-controlled Sdhaka, while enjoyingthe various sense-objects through his senses,which are disciplined and free from likes anddislikes, attains placidity of mind. (64) fl UUS s h flcUH 65H

With the attainment of such placidity of mind, allhis sorrows come to an end; and the intellect of sucha person of tranquil mind soon withdrawing itselffrom all sides, becomes firmly established in God. (65)S hUQS QS fl fl US H 66H

Bhagavadgt [Ch. 2

47

He who has not controlled his mind andsenses, can have no determinate intellect, norcontemplation. Without contemplation, he canhave no peace; and how can there be happinessfor one lacking peace of mind? (66)

U U flS UU flflflH 67H

As the wind carries away a boat upon the waters,even so, of the senses moving among sense-objects,the one to which the mind is attached, takes awayhis discrimination. (67)

SlS UU U flSS cUH 68H

Therefore, Arjuna, he whose senses arecompletely restrained from their objects, is saidto have a stable mind. (68)

fl S S H 69H

That which is night to all beings, in that stateof Divine Knowledge and Supreme Bliss the God-realized Yog keeps awake, and that (the ever-changing, transient worldly happiness) in whichall beings keep awake, is night to the seer. (69)

cU- fl m

m fl fl H 70H


48

As the waters of different rivers enter theocean, which, though full on all sides, remainsundisturbed; likewise, he in whom all enjoymentsmerge themselves without causing disturbanceattains peace; not he who hankers after suchenjoyments. (70)

flU flU SU UUVUU UH 71H

He who has given up all desires, and movesfree from attachment, egoism and thirst forenjoyment attains peace. (71)

r S flsSflS rflUH 72H

Arjuna, such is the state of the God-realizedsoul; having reached this state, he overcomesdelusion. And established in this state, even atthe last moment, he attains Brahmic Bliss. (72)

jfl rfll

S cfl U

mH 2H

Thus, in the Upaniad sung by the Lord, theScience of Brahma, the scripture of Yoga, the dialoguebetween r Ka and Arjuna, ends the second chapterentitled Skhyayoga (the Yoga of Knowledge).

Z

Bhagavadgt [Ch. 2

Chapter III

Ufl

S h U flH 1H

Arjuna said : Ka, if You consider Knowledgeas superior to Action, why then do You urge meto this dreadful action, Keava! (1)fl fl h Ufl fl UH 2H

You are, as it were, puzzling my mind by theseseemingly conflicting expressions; therefore, tellme the one definite discipline by which I mayobtain the highest good. (2)

flfl

Smfl cU U Q U H 3H

r Bhagavn said: Arjuna, in this world twocourses of Sdhan (spiritual discipline) have beenenunciated by Me in the past. In the case of theSkhyayog, the Sdhan proceeds along the pathof Knowledge; whereas in the case of the Karma-yog, it proceeds along the path of Action. (3)

UcZ L fl h UH 4H

50

Man does not attain freedom from action(culmination of the discipline of Action) withoutentering upon action; nor does he reach perfection(culmination of the discipline of Knowledge)merely by ceasing to act. (4)

U cU sfl fl H 5H

Surely, none can ever remain inactive even fora moment; for, everyone is helplessly driven toaction by modes of Prakti (nature born qualities). (5)

S SUflU U UH 6H

He who outwardly restraining the organs ofsense and action, sits mentally dwelling on theobjects of senses, that man of deluded intellect iscalled a hypocrite. (6)

Sfl U Q flcH 7H

On the other hand, he who controlling the organsof sense and action by the power of his will, andremaining unattached, undertakes the Yoga of selflessAction through those organs, Arjuna, he excels. (7)

L fl sUU H 8H

Therefore, do you perform your allotted duty;for action is superior to inaction. Desisting fromaction, you cannot even maintain your body. (8)

Bhagavadgt [Ch. 3

51

Z QXU UH 9 H

Man is bound by his own action except whenit is performed for the sake of sacrifice. Therefore,Arjuna, do you efficiently perform your duty, freefrom attachment, for the sake of sacrifice alone. (9)

U cUfl Ufl flcfl flSflcH 10H

Having created mankind along with Yaja, atthe beginning of creation, the creator, Brahm, said tothem, You shall prosper by this; may this yieldthe enjoyments you seek. (10)

flfl fl fl flUSU fl UflSH 11H

Foster the gods through this sacrifice, and letthe gods foster you. Thus, each fostering the otherselflessly, you will attain the highest good.(11)

cUU fl fl S fl U Q S fl H 12H

Fostered by sacrifice, the gods will surelybestow on you unasked all the desired enjoyments.He who enjoys the gifts bestowed by themwithout offering their share to them, is undoubtedlya thief. (12)

cU fl fl UH 13H


52

The virtuous who partake of what is left overafter sacrifice, are absolved of all sins. Thosesinful ones who cook for the sake of nourishingtheir bodies alone, partake of sin only. (13)

jfl fljfl jflH 14H rjfl flh rUjflSfl r cUH 15H

All beings are evolved from food; productionof food is dependent on rain; rain ensues fromsacrifice, and sacrifice is rooted in prescribedaction. Know that prescribed action has itsorigin in the Vedas, and the Vedas proceed fromthe Indestructible (God); hence the all-pervadingInfinite is always present in sacrifice. (14-15)

fl fl flU UU flH 16H

Arjuna, he who does not follow the wheel ofcreation thus set going in this world i.e., does notperform his duties, leads a sinful and sensual life,he lives in vain. (16)

SflUUfl S flfl cUSS Z fllH 17H

He, however, who takes delight in the Self aloneand is gratified with the Self, and is contented inthe Self, has no duty. (17)

Bhagavadgt [Ch. 3

53

fl S U S fl H 18H

In this world that great soul has nothingto gain by action nor by abstaining from action;nor has he selfish dependence of any kind onany creature. (18)

SQ Z UQ sU U LH 19H

Therefore, go on efficiently doing your dutyat all times without attachment. Doing workwithout attachment man attains the Supreme. (19)

fl U hS UUfl UH 20H

It is through action without attachment alonethat Janaka and other wise men reached perfection.Having in view the maintenance of the world ordertoo, you should take to action. (20)

lU cUSflU L SflH 21H

For, whatever a great man does, that very thingother men also do; whatever standard he sets up,the generality of men follow the same. (21)

S flfl fl fl H 22H

Arjuna, there is no duty in all the three worldsfor Me to perform, nor is there anything worthattaining, unattained by Me; yet I continue towork. (22)


54

sU fl flfl c flH 23H

Should I not engage in action scrupulously atany time, great harm will come to the world; for,Arjuna, men follow My way in all matters. (23)

UU Z UVUUS SU H 24H

If I ever cease to act, these worlds would perish;nay, I should prove to be the cause of confusion,and of the destruction of these people. (24)

Q flm fl UmmSQUU H 25H

Arjuna, as the unwise act with attachment, soshould the wise man, with a view to maintain theworld order, act without attachment. (25)

h XUfl flmQ UH 26H

A wise man established in the Self should notunsettle the mind of the ignorant attached to action,but should get them to perform all their duties,duly performing his own duties. (26)

flUVUUflU U H 27H

In fact all actions are being performed by themodes of Prakti (Primordial Nature). The fool,whose mind is deluded by egoism, thinks: I amthe doer. (27)

Bhagavadgt [Ch. 3

55

flfl UU fl fl fl H 28H

However, he who has true insight into therespective spheres of Guas (modes of Prakti) andtheir actions, holding that it is the Guas (in theform of the senses, mind, etc.,) that move amongthe Guas (objects of perception), does not getattached to them, Arjuna. (28)

U Sfl Sfl flH 29H

Those who are completely deluded by the Guas(modes) of Prakti remain attached to those Guasand actions; the man of perfect Knowledge shouldnot unsettle the mind of those ignorants ofimperfect knowledge. (29)

fl SU fl Sfl flflUH 30H

Therefore, dedicating all actions to Me withyour mind fixed on Me, the Self of all, freed fromdesire and the feeling of meum and cured of mentalagitation, fight. (30)

cU flhfl H 31H

Even those men who, with an uncavillingand devout mind, always follow this teachingof Mine, are released from the bondage of allactions. (31)


56

fl cU flflUSflh cUH 32H

But they, however, who, finding fault with thisteaching of Mine, do not follow it, take thosefools to be deluded in the matter of all knowledgeas lost. (32)

cU SflS fl U UcH 33H

All living creatures follow their tendencies; eventhe wise man acts according to the tendencies of his ownnature. Of what use is restraint by force. (33)

SS Um flS flU sS UH 34H

Attraction and repulsion are rooted in all sense-objects. Man should never allow himself to beswayed by them, because they are the two principalenemies standing in the way of his redemption. (34)

Sfl fl USflcUSfl U flUH 35H

Ones own duty, though devoid of merit, is preferableto the duty of another well performed. Even deathin the performance of ones own duty bringsblessedness; anothers duty is fraught with fear. (35)

Ufl

Q U LU flc fl H 36H

Bhagavadgt [Ch. 3

57

Arjuna said : Now impelled by what, Ka,does this man commit sin even involuntarily, asthough driven by force? (36)

flfl UjflU U flU flUH 37H

r Bhagavn said : It is desire begotten of theelement of Rajas, which appears as wrath; nay, itis insatiable and grossly wicked. Know this to bethe enemy in this case. (37)

fl fl fl S flH 38H

As fire is covered by smoke, mirror by dust,and embryo by the amnion, so is knowledgecovered by desire. (38)

fl flUM cU H 39H

And, Arjuna, Knowledge stands covered by thiseternal enemy of the wise, known as desire, whichis insatiable like fire. (39)

hUScUflU fl UH 40H

The senses, the mind and the intellect are declaredto be its seat; covering the knowledge throughthese, it (desire) deludes the embodied soul. (40)

Sfl U U s flH 41H


58

Therefore, Arjuna, you must first control yoursenses, and then kill this evil thing which obstructsJna (Knowledge of the Absolute or NirguaBrahma) and Vijna (Knowledge of SkraBrahma or manifest Divinity). (41) UUU U S U h h US H 42H

The senses are said to be greater than thebody; but greater than the senses is the mind.Greater than the mind is the intellect; and whatis greater than the intellect is He, the Self. (42)fl h U fl SU UU M UH 43H

Thus, Arjuna, knowing the Self which is higherthan the intellect and subduing the mind by reason,kill this enemy in the form of desire that is hardto overcome. (43)

jfl rfllS cfl

H 3H

Thus, in the Upaniad sung by the Lord,the Science of Brahma, the scripture of Yoga,the dialogue between r Ka and Arjuna,ends the third chapter entitled Karmayoga, orthe Yoga of Action.

Z

Bhagavadgt [Ch. 3

Chapter IV

flfl

flflSfl QflUflflSflfl U UflflflH 1H

r Bhagavn said: I revealed this immortalYoga to Vivasvn (Sun-god); Vivasvn conveyedit to Manu (his son); and Manu imparted it to(his son) Ikvku. (1)

fl UU U fl U U cU H 2H

Thus transmitted in succession from father toson, Arjuna, this Yoga remained known to theRjaris (royal sages). Through long lapse oftime, this Yoga got lost to the world. (2)

fl l Q UQ UUS sH 3H

The same ancient Yoga, which is the supremesecret, has this day been imparted to you by Me,because you are My devotee and friend. (3)

Ufl

U fl U flflSflm fl QflH 4H

Arjuna said: You are of recent origin, while

60

the birth of Vivasvn dates back to remote antiquity.How, then, am I to believe that You imparted thisYoga at the beginning of the creation? (4)

flfl

fl U fl fl fl fl H 5H

r Bhagavn said : Arjuna, you and I havepassed through many births; I remember them all;you do not remember, O chastiser of foes. (5)

flU SflcU flH 6H

Though birthless and immortal and the Lordof all beings, I manifest Myself through My ownYogamy (divine potency), keeping My nature(Prakti) under control. (6)

U S fl US UH 7H

Arjuna, whenever righteousness is on thedecline, unrighteousness is in the ascendant, thenI body Myself forth. (7)

U fl cS fl H 8H

For the protection of the virtuous, for theextirpation of evil-doers, and for establishingDharma (righteousness) on a firm footing, I manifestMyself from age to age. (8)

Bhagavadgt [Ch. 4

61

fl fl flfl U H 9 H

Arjuna, My birth and activities are divine. Hewho knows this in reality is not reborn on leavinghis body, but comes to Me. (9)

flU Ufl jflH 10H

Completely rid of attachment, fear and anger,wholly absorbed in Me, depending on Me, andpurified by the penance of wisdom, many havebecome one with Me even in the past. (10)

l Sfl U flfl c flH 11H

Arjuna, howsoever men seek Me, even so doI respond to them; for all men follow My path ineveryway. (11)

U h U fl U hfl H 12H

In this world of human beings, men seekingthe fruition of their activities, worship the gods;for success born of actions follows quickly. (12)

flZ cU flS U flUH 13H

The four orders of society (viz., the Brhmaa,the Katriya, the Vaiya and the udra) werecreated by Me, classifying them according to theGuas predominant in each and apportioning


62

corresponding duties to them; though the originatorof this creation, know Me, the Immortal Lord, tobe a non-doer. (13)

SU H 14H

Since I have no craving for the fruit of actions,actions do not taint Me. Even he who thus knowsMe in reality is not bound by actions. (14)

fl fl flU L fl Sfl fl flU H 15H

Having known thus, action was performed evenby the ancient seekers for liberation; therefore,do you also perform actions as have been performedby the ancients from antiquity. (15)

fl U fl fl H 16H

What is action and what is inaction? Even menof intelligence are puzzled over this question.Therefore, I shall expound to you the truth aboutaction, knowing which you will be freed from itsevil effects i.e., the shackles of karma. (16)

s h h fl h U H 17H

The truth about action must be known and thetruth of inaction also must be known; even so,the truth about prohibited action (Vikarma) must beknown. For, mysterious are the ways of action. (17)

Bhagavadgt [Ch. 4

63

hc Q SH 18H

He who sees inaction in action, and action ininaction, is wise among men; he is a Yog, whohas performed all actions. (18)

S fl U UVUfl U U H 19H

Even the wise call him a sage, whoseundertakings are all free from desire and Sakalpa(thoughts of the world) and whose actions are burntup by the fire of wisdom. (19)

fl XU Ufl fl U H 20H

He, who, having totally given up attachmentto actions and their fruit, no longer depends onanything in the world, and is ever content, doesnothing at all, though fully engaged in action. (20)

U QflUUUU fl fl H 21H

Having subdued his mind and body, and havinggiven up all objects of enjoyment, free fromcraving, he who performs sheer bodily action,does not incur sin. (21)

UcU mm flU hflh fl H 22H

The Karmayog, who is contented with


64

whatever is got unsought, is free from jealousyand has transcended all pairs of opposites likejoy and grief, and is balanced in success andfailure, is not bound by his action. (22)

XUS QS flSU flH 23H

All his actions get dissolved entirely, who isfree from attachment and has no identificationwith the body and free from the feeling of mine,whose mind is established in the knowledge of Selfand who works merely for the sake of sacrifice. (23)

r r Uflr r Urfl rH 24H

In the practice of seeing Brahma everywhere asa form of sacrifice, Brahma is the ladle (with whichoblation is poured into the fire, etc.); Brahma, again,is the oblation; Brahma is the fire, Brahma itself isthe sacrificer and so Brahma itself constitutes theact of pouring the oblation into the fire. And, finally,Brahma is the goal to be reached by him who isabsorbed in Brahma as the act of such sacrifice. (24)

flflU rflU fluUH 25H

Other Yogs duly offer sacrifice only in theform of worship to gods, while others performsacrifice by offering the self by the Self itself inthe fire of Brahma. (25)

Bhagavadgt [Ch. 4

65

uUfl uUH 26H

Others offer as sacrifice their senses of hearingetc., into the fires of self-discipline. Other Yogs,again, offer sound and other objects of perceptioninto the fires of the senses. (26)

fl U uU H 27H

Others sacrifice all the functions of their sensesand the functions of the vital airs (Pra) into thefire of Yoga in the shape of self-control, kindledby wisdom. (27)

S SUSfl flH 28H

Some perform sacrifice with material possessions;some offer sacrifice in the shape of austerities;others sacrifice through the practice of Yoga; whilesome striving souls, observing austere vows,perform sacrifice in the shape of wisdom throughthe study of sacred texts. (28)

u U Lfl UH 29HU UU uUfl fl H 30H

Other Yogs offer the act of exhalation into


66

that of inhalation; even so, others the act ofinhalation into that of exhalation. There are stillothers given to the practice of Pryma (breath-control), who, having regulated their diet andcontrolled the processes of exhalation andinhalation both, pour their vital airs into the vitalairs themselves. All these have their sins consumedaway by sacrifice and understand the meaning ofsacrificial worship. (29-30)

cU r SS LH 31H

Arjuna, Yogs who enjoy the nectar that hasbeen left over after the performance of a sacrificeattain the eternal Brahma. To the man who doesnot offer sacrifice, even this world is not happy;how, then, can the other world be happy? (31)

fl Ufl fl r flh flfl fl flH 32H

Many such forms of sacrifice have been setforth in detail in the Vedas; know them all asinvolving the action of mind, senses and body.Thus, knowing the truth about them you shall befreed from the bondage of action (through theirperformance). (32)

l UflZ UH 33H

Bhagavadgt [Ch. 4

67

Arjuna, sacrifice through Knowledge, is superiorto sacrifice performed with material things. Forall actions without exception culminate inKnowledge, O son of Kunt. (33)

mh U flU SflH 34H

Understand the true nature of that Knowledgeby approaching seers of Truth. If you prostrate attheir feet, render them service, and question themwith an open and guileless heart, those wise seersof Truth will instruct you in that Knowledge.(34)

fl Ufl S Ufl S H 35H

Arjuna, when you have achieved enlightenment,ignorance will delude you no more. In the lightof that knowledge, you will see the entire creationfirst within your own Self, and then in Me (theOversoul). (35)

fl flZ flfl fl UcH 36H

Even if you were the most sinful of all sinners,this Knowledge alone would carry you, like a raft,across all your sins. (36)

hSL fl SL H 37H


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For, as the blazing fire reduces the fuel to ashes,Arjuna, even so the fire of Knowledge turns allactions to ashes. (37)

U flU fllSfl h flH 38H

In this world there is no purifier as great asKnowledge; he who has attained purity of heartthrough prolonged practice of Karmayoga,automatically sees the light of Truth in the selfin course of time. (38)

hfl U fl U UUH 39H

He who has mastered his senses, is exclusivelydevoted to his practice and is full of faith, attainsKnowledge; having had the revelation of Truth,he immediately attains supreme peace in the formof God-realization. (39)

g fl S U H 40H

He who lacks discrimination, is devoid of faith,and is at the same time possessed by doubt, islost to the spiritual path. For the doubting soulthere is neither this world nor the world beyond,nor even happiness. (40)

Bhagavadgt [Ch. 4

69

S UUfl H 41H

Arjuna, actions do not bind him who hasdedicated all his actions to God according to thespirit of Karmayoga, whose doubts have beendispelled by wisdom and who is self-possessed. (41)

S NUS Ufl cUcU UH 42H

Therefore, Arjuna slashing to pieces, with thesword of knowledge, this doubt in your heart, bornof ignorance, establish yourself in Karmayoga inthe shape of even-mindedness, and stand up forthe fight. (42)

jfl rfll

S cfl

H 4H

Thus, in the Upaniad sung by the Lord, theScience of Brahma, the scripture of Yoga, thedialogue between r Ka and Arjuna, ends thefourth chapter entitled The Yoga of Knowledgeas well as the disciplines of Action andKnowledge.

Z


Chapter V

Ufl

c U U U H 1H

Arjuna said : Ka, you extol Skhyayoga (theYoga of Knowledge) and then the Yoga of Action.Pray, tell me which of the two is decidedlyconducive to my good. (1)

flfl

UflS flcH 2H

r Bhagavn said : The Yoga of Knowledgeand the Yoga of Action both lead to supreme Bliss.Of the two, however, the Yoga of Action, beingeasier of practice, is superior to the Yoga ofKnowledge. (2)

mcUU Umm U UU H 3H

The Karmayog who neither hates nor desiresshould ever be considered as an ever renunciant.For, Arjuna, he who is free from the pairs of oppositesis easily liberated from bondage. (3)

U fl US fl H 4H

71

It is the ignorant, not the wise, who say thatSkhyayoga and Karmayoga lead to divergentresults. For, one who is firmly established in either,gets the fruit of both which is the same, viz., God-realization. (4)

U S lU U H 5H

The (supreme) state which is reached by theSkhyayog is attained also by the Karmayog.Therefore, he alone who sees Skhyayoga andKarmayoga as identical so far as their result goes,sees truly. (5)

S UU Q r UUH 6H

Without Karmayoga, however, Skhyayogai.e., renunciation of doership in relation to allactivities of the mind, senses and body is difficultto accomplish; whereas the Karmayog, who keepshis mind fixed on God, reaches Brahma in notime, Arjuna. (6)

Q flh fl fl fl H 7H

The Karmayog, who has fully conquered hismind and mastered his senses, whose heart is pure,and who has identified himself with the Self ofall beings (viz., God), remains untainted, eventhough performing action. (7)

Text 57] Bhagavadgt

72

fl U Q flfloflSUSflflH 8 HflU fl UH 9 H

However, the Skhyayog, who knows thereality of things, must believe that he doesnothing, even though seeing, hearing, touching,smelling, eating or drinking, walking, sleeping,breathing, speaking, answering the calls of nature,grasping, and opening or closing the eyes, holdingthat it is the senses alone that are moving amongtheir objects. (8-9)

r XU fl U kflH 10H

He who acts offering all actions to God, andshaking off attachment, remains untouched by sin,as the lotus leaf by water. (10)

flUU fl XU flhH 11H

The Karmayogs perform action only withtheir senses, mind, intellect and body as well,without the feeling of mine in respect of themand shaking off attachment, simply for the sakeof self-purification. (11)

Q fl cUQ U Q H 12H

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73

Offering the fruit of actions to God, theKarmayog attains everlasting peace in the formof God-realization; whereas, he who works witha selfish motive, being attached to the fruit ofactions through desire, gets tied down. (12)

fl SS flflmU U U fl fl UH 13H

The self-controlled Skhyayog, doing nothinghimself and getting nothing done by others, restshappily in Godthe embodiment of Truth,Knowledge and Bliss, mentally relegating allactions to the mansion of nine gates (the bodywith nine openings). (13)

fl S SflflS flH 14H

God determines neither the doership nor the doingsof men, nor even their contact with the fruit ofactions; but it is Nature alone that does all this. (14)

S fl flfl s flH 15H

The omnipresent God does not partake thevirtue or sin of anyone. Knowledge is envelopedby ignorance; hence it is that beings areconstantly falling a prey to delusion. (15)

fl UH 16H


74

In the case, however, of those whose saidignorance has been destroyed by true knowledgeof God, that wisdom shining like the sun revealsthe Supreme. (16)

hSScUSU UUfl H 17H

Those whose mind and intellect are whollymerged in Him, who remain constantly established inidentity with Him, and have finally become one withHim, their sins being wiped out by wisdom, reachthe supreme goal whence there is no return. (17)

fllfl r fl US fl fl U H 18H

The wise look with equanimity on all whether itbe a Brhmaa endowed with learning and humility,a cow, an elephant, a dog and a pariah, too. (18)

Ufl S U r Sr SH 19H

Even here is the mortal plane conquered by thosewhose mind is established in equanimity; since theAbsolute is untouched by evil and is the same toall, hence they are established in Paramtm. (19)

NUc m SUhUU rfl r SH 20H

He who, with firm intellect and free from doubt,rejoices not on obtaining what is pleasant anddoes not feel perturbed on meeting with the

Bhagavadgt [Ch. 5

75

unpleasant, that knower of Brahma lives eternallyin identity with Brahma. (20)

sScflQ fl rQ H 21H

He whose mind remains unattached to sense-objects, derives through meditation, the Sttvikajoy which dwells in the mind; then that Yog,having completely identified himself throughmeditation with Brahma, enjoys eternal Bliss. (21)

U S fl lfl U H 22H

The pleasures which are born of sense-contacts,are verily a source of suffering only (thoughappearing as enjoyable to worldly-minded people).They have a beginning and an end (they comeand go); Arjuna, it is for this reason that a wiseman does not indulge in them. (22)

Ufl U UUfljfl fl Q UH 23H

He alone, who is able to withstand, in this verylife before casting off this body, the urges of lustand anger, is a Yog, and he alone is a happy man. (23)

UUSUfl rfl rUH 24H


76

He who is happy within himself, enjoys withinhimself the delight of the soul, and, even so, isillumined by the inner light (light of the soul),such a Yog (Skhyayog) identified with Brahmaattains Brahma, who is all peace. (24)

rfl Um flU UH 25H

The seers whose sins have been purged, whosedoubts have been dispelled by knowledge, whosedisciplined mind is firmly established in God andwho are devoted to the welfare of all beings, attainBrahma, who is all peace. (25)

flQ rfl fl flH 26H

To those wise men who are free from lust andanger, who have subdued their mind and haverealized God, Brahma, the abode of eternal peace,is present all-round. (26)

Sfl UsflU fl fl UUH 27HhU flU Q fl H 28H

Shutting out all thoughts of externalenjoyments, with the gaze fixed on the space

Bhagavadgt [Ch. 5

77

between the eye-brows, having regulated thePra (outgoing) and the Apna (incoming)breaths flowing within the nostrils, he who hasbrought his senses, mind and intellect undercontrolsuch a contemplative soul intent onliberation and free from desire, fear and anger,is ever liberated. (27-28)

QU flUflUNU fl fl UH 29H

Having known Me in reality as the enjoyer ofall sacrifices and austerities, the supreme Lord ofall the worlds, and the selfless friend of all beings,My devotee attains peace. (29)

jfl rfllS cfl

H 5H

Thus, in the Upaniad sung by the Lord,the Science of Brahma, the scripture of Yoga, thedialogue between r Ka and Arjuna, ends thefifth chapter entitled The Yoga of Action andKnowledge.

Z

Text 29] Bhagavadgt

Chapter VI

flfl Z U U H 1H

r Bhagavn said : He who does his dutywithout expecting the fruit of actions is a Sannys(Skhyayog) and a Yog (Karmayog) both. Heis no Sannys (renouncer) who has merelyrenounced the sacred fire; even so, he is no Yogwho has merely given up all activity. (1)

U flh Ufl sSVU fl H 2H

Arjuna, you must know that what they callSannysa is no other than Yoga; for none becomesa Yog, who has not abandoned his Sakalpas(thoughts of the world). (2)

LL UMUS Sfl UH 3H

To the contemplative soul who desires to attainKarmayoga, selfless action is said to be the means;for the same man when he is established in Yoga,absence of all Sakalpas (thoughts of the world)is said to be the way to blessedness. (3)

79

U SflflVU MUSH 4H

When a man ceases to have any attachmentfor the objects of senses and for actions, and hasrenounced all Sakalpas (thoughts of the world),he is said to have attained Yoga. (4)

UhU flfl s Ufl UUH 5H

One should lift oneself by ones own effortsand should not degrade oneself; for ones ownself is ones friend, and ones own self is onesenemy. (5)

USS fl S fl flfl flH 6H

Ones own Self is the friend of the soul by whomthe lower self (consisting of the mind, senses andbody) has been conquered; even so, the very Selfof him, who has not conquered his lower self,behaves antagonistically like an enemy. (6)

S U Uc H 7H

The Supreme Spirit is rooted in the knowledgeof the self-controlled man whose mind is perfectlyserene in the midst of pairs of opposites, such ascold and heat, joy and sorrow, and honour andignominy. (7)

Text 47] Bhagavadgt

80

fl US flQ cUH 8 H

The Yog whose mind is sated with Jna(Knowledge of Nirgua Brahma) and Vijna(Knowledge of manifest Divinity), who is unmovedunder any circumstances, whose senses arecompletely under control, and to whom earth, stoneand gold are all alike, is spoken of as a God-realized soul. (8)

NUSmc cfl hflcH 9 H

He who looks upon well-wishers and neutralsas well as mediators, friends and foes, relativesand inimicals, the virtuous and the sinful withequanimity, stands supreme. (9)

UU S UUUUH 10H

Living in seclusion all by himself, the Yogwho has controlled his mind and body, and isfree from desires and void of possessions, shouldconstantly engage his mind in meditation. (10)

cU SUU UH 11H

Having firmly set his seat in a spot which isfree from dirt and other impurities with the sacredKua grass, a deerskin and a cloth spread thereon,one upon the other, (Kua below, deerskin in the

Bhagavadgt [Ch. 6

81

middle and cloth uppermost), neither very highnor very low; (11)

fl Ufl lflhH 12H

And, occupying that seat, concentrating themind and controlling the functions of the mindand senses, he should practise Yoga for self-purification. (12)

Ufl U SU Sfl flH 13H

Holding the trunk, head and neck straight andsteady, remaining firm and fixing the gaze on the tipof his nose, without looking in other directions. (13)

flrUfl S Q UH 14H

Firm in the vow of complete chastity andfearless, keeping himself perfectly calm and withthe mind held in restraint and fixed on Me, thevigilant Yog should sit absorbed in Me. (14)

fl flU SUH 15H

Thus, constantly applying his mind to Me, the Yogof disciplined mind, attains everlasting peace,consisting of Supreme Bliss, which abides in Me. (15)

S S SflS fl H 16H


82

Arjuna, this Yoga is neither for him whoovereats, nor for him who observes completefast; it is neither for him who is given to toomuch sleep, nor even for him who is ceaselesslyawake. (16)

QUUflUUS QcUS QSflflS fl UH 17H

Yoga, which rids one of woe, is accomplishedonly by him who is regulated in diet andrecreation, regulated in performing actions, andregulated in sleep and wakefulness. (17)

fl flflcUSU fl Q H 18H

When the mind which is thoroughly disciplined,gets riveted on God alone, then the person whois free from yearning for all enjoyments is said tobe established in Yoga. (18)

flS XU S S H 19H

As a flame does not flicker in a windlessplace, such is stated to be the picture of thedisciplined mind of the Yog practising meditationon God. (19)

U Lh fl fl cH 20H

The state in which the Citta (mind-stuff)subdued through the practice of Yoga, becomes

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83

completely tranquil, and in which realizing Godthrough subtle reasoning purified by meditationon God, the soul rejoices only in God;(20)

hsfl fl S flH 21H

Nay, in which the soul experiences the eternaland super-sensuous joy which can be intuited onlythrough the subtle and purified intellect, andwherein established the said Yog moves not fromTruth on any account; (21)

fl U SS L flH 22H

And having obtained which he does not reckonany other gain as greater than that, and establishedin which he is not shaken even by the heaviest ofsorrows; (22) fll fl Q flH 23H

That state, called Yoga, which is free from thecontact of sorrow (in the form of transmigration),should be known. Nay, this Yoga should be resolutelypractised with an unwearied mind. (23)VUflSfl flfl fl H 24H

Completely renouncing all desires arising fromSakalpas (thoughts of the world), and fully restrainingall the senses from all sides by the mind; (24)


84

LU US fl H 25H

He should through gradual practice, attaintranquillity; and fixing the mind on God throughreason controlled by steadfastness, he should notthink of anything else. (25)

UU SUS fl fl H 26H

Drawing back the restless and fidgety mindfrom all those objects after which it runs, he shouldrepeatedly fix it on God. (26)

s U U rH 27H

For, to the Yog whose mind is perfectly serene,who is sinless, whose passion is subdued, and whois identified with Brahma, the embodiment ofTruth, Knowledge and Bliss, supreme happinesscomes as a matter of course. (27)

fl fl rS H 28H

The sinless Yog, thus uniting his Self constantlywith God, easily enjoys the eternal Bliss of onenesswith Brahma. (28)

flS fl Q fl H 29H

The Yog who is united in identity with the all-pervading, infinite consciousness, whose vision

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everywhere is even, beholds the Self existing inall beings and all beings as assumed in the Self. (29)

fl flZ SU H 30H

He who sees Me (the Universal Self) present in allbeings, and all beings existing within Me, he is neverout of My sight, nor am I ever out of his sight. (30)

flS flSfl fl flH 31H

The Yog who is established in union with Me, andworships Me as residing in all beings as their very Self,whatever activities he performs, he performs them in Me. (31)

fl fl fl U H 32H

Arjuna, he, who looks on all as one, on theanalogy of his own Self, and looks upon the joyand sorrow of all equallysuch a Yog is deemedto be the highest of all. (32)

Ufl

Sfl Q SU flS SUH 33H

Arjuna said : Ka, owing to restlessness of mindI do not perceive the stability of this Yoga in the formof equanimity, which You have just spoken of. (33)

U c flUSU U flUfl cUH 34H


86

For, Ka, the mind is very unsteady, turbulent,tenacious and powerful; therefore, I consider it asdifficult to control as the wind. (34)

flfl

UU U flU sH 35H

r Bhagavn said : The mind is restless nodoubt, and difficult to curb, Arjuna; but it can bebrought under control by repeated practice (ofmeditation) and by the exercise of dispassion, Oson of Kunt. (35)

c fl flH 36H

Yoga is difficult of achievement by one whosemind is not subdued by him; however, who hasthe mind under control, and is ceaselessly striving,it can be easily attained through practice. Suchis My conviction. (36)

Ufl

h h c UH 37H

Arjuna said : Ka, what becomes of the aspirantwho, though endowed with faith, has not beenable to subdue his passions, and whose mind is,therefore, diverted from Yoga at the time ofdeath, and who thus fails to reach perfection inYoga (God-realization)? (37)

Bhagavadgt [Ch. 6

87

flcUUfl cU UU flU r H 38H

Ka, swerved from the path leading toGod-realization and without anything to standupon, is he not lost like the scattered cloud,deprived of both God-realization and heavenlyenjoyment? (38)

c UUSfl SS U slH 39H

Ka, only You are capable to remove thisdoubt of mine completely; for none other thanYou can dispel this doubt. (39)

flfl

flU flSS fll U UH 40H

r Bhagavn said : Arjuna, there is no fall forhim either here or hereafter. For, O My beloved,none who strives for self-redemption (i.e., God-realization) ever meets with evil destiny. (40)

fl fl U cUH 41H

Such a person who has strayed from Yoga,obtains the higher worlds, (heaven etc.) to whichmen of meritorious deeds alone are entitled, andhaving resided there for innumerable years, takesbirth of pious and prosperous parents. (41)


88

fl fl fl h U H 42H

Or, if he is possessed of dispassion, then notattaining to those regions he is born in the familyof enlightened Yogs; but such a birth in this worldis very difficult to obtain. (42)

h flU h LH 43H

Arjuna, he automatically regains in that birththe latencies of even-mindedness of his previousbirth; and through that he strives harder than everfor perfection in the form of God-realization. (43)

fl fl OU sfl U S rflH 44H

The other one who takes birth in a rich family,though under the sway of his senses, feels drawntowards God by force of the habit acquired in hisprevious birth; nay, even the seeker of Yoga (inthe form of even-mindedness) transcends the fruitof actions performed with some interested motiveas laid down in the Vedas. (44)

lS hhS U H 45H

The Yog, however, who diligently takes upthe practice, attains perfection in this very lifewith the help of latencies of many births, and

Bhagavadgt [Ch. 6

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being thoroughly purged of sin, forthwith reachesthe supreme state. (45)

Sfl Sl flH 46H

The Yog is superior to the ascetics; he isregarded superior even to those versed in sacredlore. The Yog is also superior to those who performaction with some interested motive. Therefore,Arjuna, do become a Yog. (46)

fl Uhfl Q H 47H

Of all Yogs, again, he who devoutly worshipsMe with his mind focussed on Me is consideredby Me to be the best Yog. (47)

jfl rfllS cfl

cUH 6H

Thus, in the Upaniad sung by the Lord, theScience of Brahma, the scripture of Yoga, the dialoguebetween r Ka and Arjuna, ends the sixth chapterentitled The Yoga of Self-control.

Z

Text 46-47] Bhagavadgt

Chapter VII

flfl

Q S UH 1H

r Bhagavn said : Arjuna, now listen how withthe mind attached to Me (through exclusive love)and practising Yoga with absolute dependenceon Me, you will know Me, the repository of allpower, strength and glory and other attributes,the Universal soul, in entirety and without anyshadow of doubt. (1)

U fl flfl U flcH 2H

I shall unfold to you in its entirety this wisdom(Knowledge of God in His absolute formless aspect)along with the Knowledge of the qualified aspectof God (both with form and without form), havingknown which nothing else remains yet to be knownin this world. (2)

c Ud l h h fl flH 3H

Hardly one among thousands of men strives torealize Me; of those striving Yogs, again, somerare one, devoting himself exclusively to Me,knows Me in reality. (3)

91

U fl hUfl UVUU UcUH 4HUSfl flh Ufl UU H 5H

Earth, water, fire, air, ether, mind, reason andalso egothese constitute My nature divided intoeight parts. This indeed is My lower (material)nature; the other than this, by which the wholeuniverse is sustained, know it to be My higher(or spiritual) nature in the form of Jva (the life-principle), O Arjuna. (4-5)

l flUU SS fl SH 6H

Arjuna, know that all beings have evolvedfrom this twofold Prakti, and that I am thesource of the entire creation, and into Me againit dissolves. (6)

UU S fl flH 7H

There is nothing else besides Me, Arjuna. Likeclusters of yarn-beads formed by knots on a thread,all this is threaded on Me. (7)

UU S fl flfl L H 8H

Arjuna, I am the sapidity in water and theradiance in the moon and the sun; I am the sacred

Text 48] Bhagavadgt

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syllable O in all the Vedas, the sound in ether,and virility in men. (8)

S flflfl fl S SflH 9 H

I am the pure odour (the subtle principle ofsmell) in the earth and the brightness in fire; nay,I am the life in all beings and austerity in theascetics. (9)

fl flh hhS SSflUH 10H

Arjuna, know Me the eternal seedof all beings. I am the intelligence of the intelligent;the glory of the glorious am I. (10)

fl U UflflflLh S UH 11H

Arjuna, of the mighty I am the might, freefrom passion and desire; in beings I am thesexual desire not conflicting with virtue orscriptural injunctions. (11)

fl fl fl US fl flh flU H 12H

Whatever other entities there are, born of Sattva(the quality of goodness), and those that are bornof Rajas (the principle of activity) and Tamas (theprinciple of inertia), know them all as evolvedfrom Me alone. In reality, however, neither do Iexist in them, nor do they in Me. (12)

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93

flU fl U UH 13H

The whole of this creation is deluded by theseobjects evolved from the three modes of PraktiSattva, Rajas and Tamas; that is why the worldfails to recognize Me, standing apart from these,the Imperishable. (13)

fl s Ufl l U H 14H

For, this most wonderful My (veil) of Mine,consisting of the three Guas (modes of Nature),is extremely difficult to breakthrough; those,however, who constantly adore Me alone, areable to cross it. (14)

c U l UNU U flH 15H

Those whose wisdom has been carried awayby My, and are of demoniac nature, suchfoolish and vile men of evil deeds do notadore Me. (15)

fl U UH 16H

Four types of devotees of noble deeds worshipMe, Arjuna, the seeker after worldly possessions,the afflicted, the seeker for knowledge, and theman of wisdom, O best of Bharatas. (16)


94

Q Qflc U U H 17H

Of these, the best is the man ofwisdom, ever established in identity with Me andpossessed of exclusive devotion. For, I am extremelydear to the wise man who knows Me in reality,and he is extremely dear to Me. (17)

UU fl fl flfl S U Q fl H 18H

Indeed, all these are noble, but the man ofwisdom is My very self; such is My view. Forsuch a devotee, who has his mind and intellectmerged in Me, is firmly established in Me aloneas the highest goal. (18)

U fl lflfl fl U H 19H

In the very last of all births the enlightenedperson worships Me by realizing that all this isGod. Such a great soul is very rare indeed.(19)

SSNU lfl S SflH 20H

Those whose wisdom has been carried awayby various desires, being prompted by their ownnature, worship other deities, adopting normsrelating to each. (20)

Q hUS S h fl flUH 21H

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Whatever celestial form a devotee (craving forsome worldly object) chooses to worship withreverence, I stabilize the faith of that particulardevotee in that very form. (21)

h QSSUU fl flUU H 22H

Endowed with such faith, he worships thatparticular deity and obtains through that deitywithout doubt his desired enjoyments as verilyordained by Me. (22)

fl jflflfl jQ H 23H

The fruit gained by these people of smallunderstanding, however, is perishable. Theworshippers of gods attain the gods; whereas Mydevotees, howsoever they worship Me, eventuallycome to Me and Me alone. (23)

Q Q hU fl H 24H

Not knowing My supreme nature, unsurpassableand undecaying, the ignorant persons regard Me,who am the Supreme Spirit beyond the reach ofmind and senses, and the embodiment of Truth,Knowledge and Bliss, to have assumed a finiteform through birth as an ordinary human being.(24)

U flS flU H 25H


96

Veiled by My Yogamy, My divine potency,I am not manifest to all. Hence these ignorantfolk fail to recognize Me, the birthless andimperishable Supreme Deity i.e., consider Me assubject to birth and death. (25)

flU fl flc fl H 26H

Arjuna, I know all beings, past as well as present,nay, even those that are yet to come; but none,devoid of faith and devotion, knows Me. (26)

Um mmU Ufl U H 27H

O valiant Arjuna, through delusion in theform of pairs of opposites (such as pleasure andpain etc.,) born of desire and aversion, all livingcreatures in this world are falling a prey toinfatuation. (27)

fl mmUQ UflH 28H

But those men of virtuous deeds, whose sinshave come to an end, being freed from delusionin the form of pairs of opposites born of attractionand repulsion, worship Me with a firm resolve inevery way. (28)

Bhagavadgt [Ch. 7

97

UU r m S H 29Hfl fl flQH 30H

They who, having taken refuge in Me, strivefor deliverance from old age and death, knowBrahma (the Absolute), the whole Adhytma (thetotality of Jvas or embodied souls), and the entirefield of Karma (action) as well as My integralbeing, comprising Adhibhuta (the field of Matter),Adhidaiva (Brahm) and Adhiyaja (the unmanifestDivinity dwelling in the heart of all beings astheir witness). And they who, possessed of a steadfastmind, know thus even at the hour of death, theytoo know Me alone. (29-30)

jfl rfll

S cfl fl

H 7HThus, in the Upaniad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between r Ka and Arjuna, ends theseventh chapter entitled The Yoga of Jna(Knowledge of Nirgua Brahma) and Vijna(Knowledge of Manifest Divinity).

Z

Text 29-30] Bhagavadgt

Chapter VIII

Ufl

r L Qfl H 1H

Arjuna said : Ka, what is that Brahma(Absolute), what is Adhytma (Spirit), and whatis Karma (Action)? What is called Adhibhuta(Matter) and what is termed as Adhidaiva (DivineIntelligence)? (1)

US H 2H

Ka, who is Adhiyaja here and how doeshe dwell in the body? And how are You to berealized at the time of death by those of steadfastmind? (2)

flfl

U r U SflflfljflU fl H 3H

r Bhagavn said:The supreme Indestructibleis Brahma, ones own Self (the individual soul)is called Adhytma; and the Primal resolve of God,(Visarga), which brings forth the existence of beings,is called Karma (Action). (3)

99

U fl LflUfl U U flUH 4H

All perishable objects are Adhibhuta; theshining Purua (Brahm) is Adhidaiva; and in thisbody I Myself, dwelling as the inner witness, amAdhiyaja, O Arjuna! (4)

fl SUfl flU jfl S H 5H

He who departs from the body, thinking of Mealone even at the time of death, attains My state;there is no doubt about it. (5)

fl SUfl flU fl jflflH 6H

Arjuna, thinking of whatever entity one leavesthe body at the time of death, that and thatalone one attains, being ever absorbed in itsthought. (6)

Sfl SU hflcS H 7H

Therefore, Arjuna, think of Me at all times andfight. With mind and reason thus set on Me, youwill doubtless come to Me. (7)

Q U L H 8H

Arjuna, he who with his mind disciplinedthrough Yoga in the form of practice of meditation

Text 48] Bhagavadgt

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and thinking of nothing else, is constantly engagedin contemplation of God attains the supremelyeffulgent Divine Purua (God). (8)

fl UU-USUl

flS UM-flZ USH 9 H

He who contemplates on the all-knowing, agelessBeing, the Ruler of all, subtler than the subtle,the universal sustainer, possessing a form beyondhuman conception, effulgent like the sun and farbeyond the darkness of ignorance. (9)

Q fl

fl fl - U L H 10H

Having by the power of Yoga firmly held thelife-breath in the space between the two eyebrowseven at the time of death, and then contemplatingon God with a steadfast mind, full of devotion, hereaches verily that supreme divine Purua (God). (10)

U flfl flfl l fl

U rZ U UU flH 11H

I shall tell you briefly about that Supreme goal

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101

(viz.,

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