or THE SONG DIVINE - Krishna Path · ëKalyaní, published by the Gita Press. In preparing the...

224
455 O≈ THE BHAGAVADG∫TÅ or THE SONG DIVINE (With Sanskrit Text and English Translation) Gita Press, Gorakhpur India àfl◊fl ◊ÊÃÊ ø Á¬ÃÊ àfl◊fl àfl◊fl ’ãœÈ‡ø ‚πÊ àfl◊fl– àfl◊fl ÁfllÊ º˝ÁfláÊ¢ àfl◊fl àfl◊fl ‚flZ ◊◊ ŒflŒflH

Transcript of or THE SONG DIVINE - Krishna Path · ëKalyaní, published by the Gita Press. In preparing the...

Page 1: or THE SONG DIVINE - Krishna Path · ëKalyaní, published by the Gita Press. In preparing the present English translation, the translators have made use, every now and then, of other

455O≈

THE BHAGAVADG∫TÅor

THE SONG DIVINE(With Sanskrit Text and English Translation)

Gita Press, GorakhpurIndia

àfl◊fl ◊ÊÃÊ ø Á¬ÃÊ àfl◊flàfl◊fl ’ãœÈ‡ø ‚πÊ àfl◊fl–àfl◊fl ÁfllÊ º˝ÁfláÊ¢ àfl◊flàfl◊fl ‚flZ ◊◊ ŒflŒflH

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❖ Price : Rs. 6 ( Six Rupees only)

Printed & Published by :

Gita Press, Gorakhpur—273005 (INDIA)(a unit of Gobind Bhavan-Karyalaya, Kolkata)

Phone - (0551) 2334721; Fax - (0551) 2336997e-mail : [email protected] website : www.gitapress.org

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Publisherís NoteAs a book of scripture, the Bhagavadg∂tå has

assumed a position of universal interest. Itsteachings have gained appreciation not only inIndia, but far beyond its borders, Our G∂tå-Libraryalone comprises about 1400 editions of theBhagavadg∂tå published in 34 different languagesincluding 8 foreign languages. This is our humbleattempt for bringing out this English edition ofthe G∂tå 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 G∂tåmade by Syt. Jayadayal Goyandka appearing inthe G∂tå-Tattva Number of the Hindi monthlyëKalyaní, published by the Gita Press. In preparingthe present English translation, the translatorshave made use, every now and then, of otherEnglish translations of the G∂tå, 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 G∂tå have been prefixed to thetranslation and an article by the same authorbearing on the G∂tå has been appended thereto.

ó PublisherZ

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The Greatness of The G∂tåTruly speaking, none has power to describe in

words the glory of the G∂tå, 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 G∂tå will clearlyappear as full of the deepest mystery. The mannerin which the G∂tå 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 G∂tå 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∂ Vedavyåsa, after describingthe G∂tå in the Mahåbhårata, said in the end:ó

ªËÃÊ ‚ȪËÃÊ ∑§Ã¸√ÿÊ Á∑§◊ãÿÒ— ‡ÊÊSòÊÁflSÃ⁄ÒU—–ÿÊ Sflÿ¢ ¬kŸÊ÷Sÿ ◊Èπ¬kÊÁmÁŸ—‚ÎÃÊHThe G∂tå should be carefully studied, i.e., after

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

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the lotus-like lips of Bhagavån Vi¶ƒu 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 G∂tå (Vide Chapter XVIIIverses 68 to 71).

All men, irrespective of Varƒa and Å‹rama,possess the right to study the G∂tå; the onlyqualifications needed are faith and reverence, forit is Godís injunction to propagate the G∂tå onlyamong His devotees, and He further said thatwomen, Vai‹yas, ›µudras 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 G∂tå, 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 G∂tå 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 K¶atriya

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and live on alms, being influenced by the mostsecret and mysterious teachings of the G∂tå, livedthe life of a householder all his life and performedhis duties; how can that very G∂tå 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 theG∂tå 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 oneís time in indulging in transientenjoyments, the roots of sorrow.

Principal Teachings of the G∂tåFor His own realization, God has laid down in

the G∂tå two principal waysó(1) Så∆khyayoga,and (2) Karmayoga. Of theseó

(1) All objects being unreal like the water ina mirage, or the creation of a dream, Guƒas, whichare the products of Måyå, move in the Guƒas,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

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lost of the existence of any other being but God.This is the practice of Så∆khyayoga.

(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 Godís 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 Godís 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 Sådhaka, 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 ofSannyåsa, for in that stage renunciation of Karmain every form has been advised. The practiceof Så∆khyayoga, however, is possible in everyÅ‹rama, or stage of life.

If it is argued that the Lord has describedSå∆khyayoga as synonymous with Sannyåsa,

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therefore, Sannyås∂s or monks alone are entitled topractise it, and not householders, the argument isuntenable, because in the course of His descriptionof Så∆khyayoga 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 Så∆khyayoga, how could these statements ofthe Lord be reconciled? True, there is this specialsaving clause that the Sådhaka qualified for thepath of Så∆khya should be devoid of identificationwith the body; for so long as there is identificationof the ego with the body, the practice ofSå∆khyayoga cannot be properly understood. Thatis why the Lord described the practice ofSå∆khyayoga 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.

ÿ¢ ’rÊÔÊ flL§áÊãºL§º◊L§Ã— SÃÈãflÁãà ÁŒ√ÿÒ— SÃflÒ-fl¸ŒÒ— ‚ÊXÔU¬Œ∑˝§◊ʬÁŸ·ŒÒªÊ¸ÿÁãà ÿ¢ ‚Ê◊ªÊ—–.äÿÊŸÊflÁSÕÃÌԪß ◊Ÿ‚Ê ¬‡ÿÁãà ÿ¢ ÿÊÁªŸÊÿSÿÊãâ Ÿ ÁflŒÈ— ‚È⁄UÊ‚È⁄UªáÊÊ ŒflÊÿ ÃS◊Ò Ÿ◊—HìWe bow to that Supreme Puru¶a, Nåråyaƒa,

who is extolled even by great gods like Brahmå,Varuƒa (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; whoseglories are sung by those proficient in chantingthe Såmaveda through the Vedas along with thesix A∆gas (branches of knowledge auxiliary to theVedas), Pada (division of the Vedic text intoseparate words), Krama and Ja¢å (particular formsof reciting the Vedas) and the Upani¶ads; who isperceived by the Yog∂s by means of their mindmade steady through meditation and fixed on theLord; and whose reality is not known even togods and Asuras.î

‡ÊÊãÃÊ∑§Ê⁄¢U ÷È¡ª‡ÊÿŸ¢ ¬kŸÊ÷¢ ‚È⁄U‡Ê¢Áfl‡flÊœÊ⁄¢U ªŸŸ‚ŒÎ‡Ê¢ ◊ÉÊfláÊZ ‡ÊÈ÷ÊXÔU◊˜–‹ˇ◊Ë∑§Êãâ ∑§◊‹ŸÿŸ¢ ÿÊÁªÁ÷äÿʸŸªêÿ¢fl㌠ÁflcáÊÈ ÷fl÷ÿ„U⁄¢U ‚fl¸‹Ê∑Ò§∑§ŸÊÕ◊˜HìObeisance to Vi¶ƒu, 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 Lak¶m∂ (the Goddess of Wealth),having lotus-like eyes, and realized by Yog∂s inmeditation.î

óJayadayal Goyandka

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Synopsis of the G∂tåNo. of Verse Subject Discussed

Chapter I entitledìThe Yoga of Dejection of Arjunaî

11ó11 Description of the principal warriorson both sides with their fighting qualities.

12ó19 Blowing of conches by the warriors onboth sides.

20ó27Arjuna observes the warriors drawn upfor battle.

28ó47Overwhelmed by infatuation, Arjunagives expression to his faint-heartedness,tenderness and grief.

Chapter II entitledìSå∆khyayogaî (the Yoga of Knowledge)

21ó10 Arjuna and ›r∂ K涃a discussingArjunaís faint-heartedness.

11ó30Så∆khyayoga (the Yoga of Knowledge)described.

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31ó38 The K¶atriyaís duty to engage himselfin fight.

39ó53 Karmayoga (the Yoga of SelflessAction) described.

54ó72Marks of the man of stable mind andhis glories described.

Chapter III entitledìKarmayoga, or the Yoga of Actionî

21ó8 Importance of the performance of duty,in a detached way, according to bothJ¤ånayoga and Karmayoga.

9ó16 The necessity of performing sacrifices,etc.

17ó24 The necessity for action on the partof the wise, and even on the part ofGod Himself, for the good of the world.

25ó35 Marks of the wise and the unwise;instruction about performance of actionwithout attraction and repulsion.

36ó43How to overcome desire.Chapter IV entitled

ìThe Yoga of Knowledge as well as thedisciplines of Action and Knowledgeî

1ó18 The glory of God with attributes;

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No. of Verse Subject Discussed

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Karmayoga, or selfless action, described.19ó23 The conduct of Yog∂s and sages,

its glory described.24ó32Different forms of sacrifices described

with their fruits.33ó42The glory of Knowledge described.

Chapter V entitledìThe Yoga of Action and Knowledgeî

1ó6 Så∆khyayoga and the Yoga ofdisinterested action described.

7ó12 Marks of the Så∆khyayog∂ and Ni¶kåmaKarmayog∂ótheir glories described.

13ó26 J¤ånayoga, or the Yoga of Knowledge.27ó29 Dhyånayoga, or meditation, together with

Devotion, described.Chapter VI entitled

ìThe Yoga of Self-Controlî 1ó4 Karmayoga, or the Yoga of disinterested

Action, described; marks of one whohas attained Yoga.

5ó10 Urging one to uplift the self; marks ofthe God-realized soul.

11ó32Detailed description of Dhyånayoga.

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No. of Verse Subject Discussed

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33ó36 The question of Mind-control discussed.37ó47The fate of one who falls from Yoga;

the glory of Dhyånayoga described.Chapter VII entitled

ìThe Yoga of J¤åna (Knowledge ofNirguƒa Brahma) and Vij¤åna

(Knowledge of Manifest Divinity)î1ó7 Wisdom with real Knowledge of

Manifest Divinity. 8ó12 Inherence of God in all objects as their

Cause.13ó19 Condemnation of men of demoniacal

nature and praise of devotees.20ó23The question of worship of other gods.24ó30Condemnation of men, who are ignorant

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

Chapter VIII entitledìThe Yoga of the Indestructible Brahmaî1ó7 Answer to Arjunaís seven questions

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

8ó22 The subject of Bhaktiyoga discussed.23ó28 The bright and dark paths described.

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No. of Verse Subject Discussed

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Chapter IX entitled ìThe Yoga of Sovereign Science and

the Sovereign Secret.î 1ó6 The subject of J¤åna (Knowledge)

with its glory described. 7ó10 The origin of the world discussed.11ó15 Condemnation of men of the demoniacal

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

16ó19Description of God, as the soul ofeverything, and His glory.

20ó25The fruits of worship with a motiveand without motive.

26ó34The glory of Devotion practiseddisinterestedly.

Chapter X entitledìThe Yoga of Divine Gloriesî

1ó7 Description of Godís glories and powerof Yoga with the fruit of their knowledge.

8ó11 Bhaktiyogaóits fruit and glory.12ó18 Arjuna offers his praises to God and

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

19ó42The Lord describes His glories and powerof Yoga.

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No. of Verse Subject Discussed

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Chapter XI entitledìThe Yoga of the Vision of the Universal Formî 1ó4 Arjuna prays to the Lord for a vision

of His Universal Form. 5ó8 The Lord describes His Universal Form. 9ó14 The Universal Form described by

Sa¤jaya to Dhætar嶢ra.15ó31 Arjuna sees the Lordís Universal Form

and offers praises to the Lord.32ó34 God describes His glory and exhorts

Arjuna to fight.35ó46Overtaken by fright, Arjuna offers

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

47ó50 The Lord describes the glory of thevision of His Universal Form, andreveals to Arjuna His Four-armed, gentleForm.

51ó55 The impossibility of obtaining a sightof the Four-armed Form withoutexclusive Devotion, which is describedwith its fruit.

Chapter XII entitledìThe Yoga of Devotionî

1ó12 Respective merits of the worshippers

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No. of Verse Subject Discussed

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

13ó20 Marks of the God-realized soul.Chapter XIII entitled

ìThe Yoga of Discrimination betweenthe Field and the Knower of the Fieldî

1ó18 The subject of ìFieldî and the Knowerof the ìFieldî, together with Knowledge.

19ó34 The subject of Prakæti and Puru¶a (Matterand Spirit) together with knowledge.

Chapter XIV entitled ìThe Yoga of Division of

three Guƒasî 1ó4 The glory of Knowledge; evolution of

the world from Prakæti and Puru¶a. 5ó18 The qualities of Sattva, Rajas and Tamas

described.19ó27 Means of God-realization, and marks of

the soul who has transcended the Guƒas.Chapter XV entitled

ìThe Yoga of the Supreme Personî 1ó6 Description of the Universe as a tree

and the means of God-realization.

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No. of Verse Subject Discussed

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7ó11 The J∂våtmå, or individual soul.12ó15 God and His Glory described.16ó20 The perishable (bodies of all beings),

the imperishable (J∂våtmå) and theSupreme Person.

Chapter XVI entitled ìThe Yoga ofDivision between the Divine

and the Demoniacal Propertiesî1ó5 The Divine and the demoniacal

properties described with their fruit. 6ó20 Marks of man possessed of the

demoniacal properties and theirdamnation described.

21ó24 Instruction about renouncingconduct opposed to the scriptures andexhortation to follow the scriptures.

Chapter XVII entitledìThe Yoga of the Division of the

Threefold Faithî1ó6 Discussion on Faith and on the fate of

men who perform austere penance notenjoined by the scriptures.

7ó22 Different kinds of food, sacrifice,penance and charity described.

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No. of Verse Subject Discussed

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23ó28 The meaning and intention of utteringìO≈ Tat Satî explained.

Chapter XVIII entitledìThe Yoga of Liberation through the

Path of Knowledge and Self-Surrenderî 1ó12 The subject of Tyåga or Relinquishment.13ó18 Causes of Karma according to the

Så∆khya system.19ó40Classification of knowledge, action,

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

41ó48 Duties attaching to each caste and thefruit of their performance.

49ó55 The path of Knowledge described.56ó66The path of Karmayoga, or selfless

action, together with Devotion.67ó78 The glory of the G∂tå described.

God-realization through Practiceof Renunciation. ....... 205ó224

Z

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No. of Verse Subject Discussed

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∑ΧcáÊÊà¬⁄¢U Á∑§◊Á¬ Ãûfl◊„¢U Ÿ ¡ÊŸ

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˙üÊˬ⁄U◊Êà◊Ÿ Ÿ◊—

The Bhagavadg∂tåThe Song Divine

Chapter IœÎÃ⁄UÊc≈˛U ©UflÊø

œ◊¸ˇÊòÊ ∑ȧL§ˇÊòÊ ‚◊flÃÊ ÿÈÿÈà‚fl—–◊Ê◊∑§Ê— ¬Êá«UflʇøÒfl Á∑§◊∑ȧfl¸Ã ‚Ü¡ÿH 1H

Dhætar嶢ra said: Sa¤jaya, gathered on the holyland of Kuruk¶etra, eager to fight, what did mysons and the sons of P僌u do? (1)

‚Ü¡ÿ ©UflÊøŒÎc≈˜flÊ ÃÈ ¬Êá«UflÊŸË∑¢§ √ÿÍ…¢U ŒÈÿÙ¸œŸSÌʖ•ÊøÊÿ¸◊Ȭ‚XÔUêÿ ⁄UÊ¡Ê fløŸ◊’˝flËØH 2H

Sa¤jaya said: At that time, seeing the army ofthe P僌avas drawn up for battle and approachingDroƒåcårya, King Duryodhana spoke the followingwords : (2)¬‡ÿÒÃÊ¢ ¬Êá«ÈU¬ÈòÊÊáÊÊ◊ÊøÊÿ¸ ◊„ÃË¥ ø◊Í◊˜–√ÿÍ…UÊ¢ º˝È¬Œ¬ÈòÊáÊ Ãfl Á‡ÊcÿáÊ œË◊ÃÊH 3H

Behold, O Revered Master, the mighty armyof the sons of P僌u arrayed for battle by yourtalented pupil, Dh涢adyumna, son of Drupada. (3)

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22

•òÊ ‡ÊÍ⁄UÊ ◊„UcflÊ‚Ê ÷Ë◊ʡȸŸ‚◊Ê ÿÈÁœ–ÿÈÿȜʟ٠Áfl⁄UÊ≈U‡ø º˝È¬Œ‡ø ◊„UÊ⁄UÕ—H 4HœÎc≈∑§ÃȇøÁ∑§ÃÊŸ— ∑§ÊÁ‡Ê⁄UÊ¡‡ø flËÿ¸flÊŸ˜–¬ÈL§Á¡à∑ȧÁãÃ÷Ù¡‡ø ‡ÊÒéÿ‡ø Ÿ⁄U¬ÈXÔUfl—H 5HÿÈœÊ◊ãÿȇø Áfl∑˝§Êãà ©UûÊ◊ı¡Ê‡ø flËÿ¸flÊŸ˜–‚ı÷º˝Ù º˝ı¬Œÿʇø ‚fl¸ ∞fl ◊„UÊ⁄UÕÊ—H 6H

There are in this army, heroes wielding mightybows and equal in military prowess to Bh∂ma andArjunaóSåtyaki and Virå¢a and the Mahårath∂(warrior chief) Drupada; Dh涢aketu, Cekitåna andthe valiant King of Kå‹∂, and Purujit, Kuntibhoja,and ›aibya, the best of men, and mightyYudhåmanyu, and valiant Uttamaujå, Abhimanyu,the son of Subhadrå, and the five sons of Draupad∂óall of them Mahårath∂s (warrior chiefs). (4ó6)•S◊Ê∑¢§ ÃÈ ÁflÁ‡Êc≈UÊ ÿ ÃÊÁ㟒ٜ Ám¡ÙûÊ◊–ŸÊÿ∑§Ê ◊◊ ‚ÒãÿSÿ ‚ÜôÊÊÕZ ÃÊã’˝flËÁ◊ ÃH 7H

O best of Bråhmaƒas, know them also who arethe principal warriors on our sideó the generalsof my army. For your information I mentionthem. (7)÷flÊã÷Ëc◊‡ø ∑§áʸ‡ø ∑Χ¬‡ø ‚Á◊ÁÃÜ¡ÿ—–•‡flàÕÊ◊Ê Áfl∑§áʸ‡ø ‚ı◊ŒÁûÊSÃÕÒfl øH 8H

ìYourself and Bh∂¶ma and Karƒa and Kæpa, whois ever victorious in battle; and even so A‹vatthåmå,Vikarƒa and Bhµuri‹ravå (the son of Somadatta); (8)

Bhagavadg∂tå [Ch. 1

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•ãÿ ø ’„Ufl— ‡ÊÍ⁄UÊ ◊ŒÕ¸ àÿQ§¡ËÁflÃÊ—–ŸÊŸÊ‡ÊSòʬ˝„U⁄UáÊÊ— ‚fl¸ ÿÈhÁfl‡ÊÊ⁄UŒÊ—H 9 H

And there are many other heroes, equipped withvarious weapons and missiles, who have stakedtheir lives for me, all skilled in warfare. (9)•¬ÿʸåâ ÃŒS◊Ê∑¢§ ’‹¢ ÷Ëc◊ÊÁ÷⁄UÁˇÊÃ◊˜–¬ÿʸåâ ÁàflŒ◊÷ʢ ’‹¢ ÷Ë◊ÊÁ÷⁄UÁˇÊÃ◊˜H 10H

This army of ours, fully protected by Bh∂¶ma,is unconquerable; while that army of theirs, guardedin everyway by Bh∂ma, is easy to conquer.(10)•ÿŸ·È ø ‚fl¸·È ÿÕÊ÷ʪ◊flÁSÕÃÊ—–÷Ëc◊◊flÊÁ÷⁄UˇÊãÃÈ ÷flã× ‚fl¸ ∞fl Á„UH 11H

Therefore, stationed in your respective positionson all fronts, do you all guard Bh∂¶ma in particularon all sides. (11)ÃSÿ ‚Ü¡Ÿÿã„U·Z ∑ȧL§flÎh— Á¬ÃÊ◊„U—–Á‚¢„UŸÊŒ¢ ÁflŸlÙìÊÒ— ‡ÊWÔ¢U Œä◊ı ¬˝ÃʬflÊŸ˜H 12H

The grand old man of the Kaurava race, theirglorious grand-patriarch Bh∂¶ma, cheering upDuryodhana, roared terribly like a lion and blewhis conch. (12)Ã× ‡ÊWÔUʇø ÷ÿ¸‡ø ¬áÊflÊŸ∑§ªÙ◊ÈπÊ—–‚„U‚ÒflÊèÿ„Uãÿãà ‚ ‡ÊéŒSÃÈ◊È‹Ù˘÷flØH 13H

Then conchs, kettledrums, tabors, drums andtrumpets suddenly blared forth and the noise wastumultuous. (13)

Text 9ó13] Bhagavadg∂tå

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Ã× ‡flÃÒ„¸UÿÒÿȸQ§ ◊„UÁà Sÿ㌟ ÁSÕÃı–◊Êœfl— ¬Êá«Ufl‡øÒfl ÁŒ√ÿı ‡ÊWÔUı ¬˝Œä◊ÃÈ—H 14H

Then, seated in a glorious chariot drawn bywhite horses, ›r∂ K涃a as well as Arjuna blewtheir celestial conchs. (14)¬ÊÜø¡ãÿ¢ NU·Ë∑§‡ÊÙ ŒflŒûÊ¢ œŸÜ¡ÿ—–¬ı᫲¢U Œä◊ı ◊„UʇÊWÔ¢U ÷Ë◊∑§◊ʸ flÎ∑§ÙŒ⁄U—H 15H

›r∂ K涃a blew His conch named På¤cajanya;Arjuna, Devadatta; while Bh∂ma of ferocious deedsblew his mighty conch PauƒŒra. (15)•ŸãÃÁfl¡ÿ¢ ⁄UÊ¡Ê ∑ȧãÃˬÈòÊÙ ÿÈÁœÁc∆⁄U—–Ÿ∑ȧ‹— ‚„UŒfl‡ø ‚ÈÉÊÙ·◊ÁáʬÈc¬∑§ıH 16H

King Yudhi¶¢hira, son of Kunt∂, blew his conchAnantavijaya, while Nakula and Sahadeva blewtheirs, known as Sugho¶a and Maƒipu¶pakarespectively. (16)∑§Ê‡ÿ‡ø ¬⁄U◊cflÊ‚— Á‡Êπá«UË ø ◊„UÊ⁄UÕ—–œÎc≈lÈÈêŸÙ Áfl⁄UÊ≈U‡ø ‚ÊàÿÁ∑§‡øʬ⁄UÊÁ¡Ã—H 17Hº˝È¬ŒÙ º˝ı¬Œÿʇø ‚fl¸‡Ê— ¬ÎÁÕflˬÖ‚ı÷º˝‡ø ◊„UÊ’Ê„ÈU— ‡ÊWÔUÊãŒä◊È— ¬ÎÕ∑˜§ ¬ÎÕ∑˜§H 18H

And the excellent archer, the King of Kå‹∂, and›ikhaƒŒ∂ the Mahårath∂ (the great chariot-warrior),Dh涢adyumna and Virå¢a, and invincible Såtyaki,Drupada as well as the five sons of Draupad∂, andthe mighty-armed Abhimanyu, son of Subhadrå,all of them, O lord of the earth, severally blewtheir respective conchs from all sides. (17-18)

Bhagavadg∂tå [Ch. 1

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‚ ÉÊÙ·Ù œÊø⁄UÊc≈˛UUÊáÊÊ¢ NUŒÿÊÁŸ √ÿŒÊ⁄UÿØ–Ÿ÷‡ø ¬ÎÁÕflË¥ øÒfl ÃÈ◊È‹Ù √ÿŸÈŸÊŒÿŸ˜H 19H

And the terrible sound, echoing through heavenand earth, rent the hearts of Dhætar嶢raís army. (19)•Õ √ÿflÁSÕÃÊãŒÎc≈˜UflÊ œÊø⁄UÊc≈˛UÊŸ˜ ∑§Á¬äfl¡—–¬˝flÎûÊ ‡ÊSòÊ‚ê¬Êà œŸÈL§lêÿ ¬Êá«Ufl—H 20HNU·Ë∑§‡Ê¢ ÃŒÊ flÊÄÿÁ◊Œ◊Ê„U ◊„UˬÖ

•¡È¸Ÿ ©UflÊø‚ŸÿÙL§÷ÿÙ◊¸äÿ ⁄UÕ¢ SÕʬÿ ◊˘ëÿÈÃH 21H

Now, O lord of the earth, seeing your sonsarrayed against him and when missiles were readyto be hurled, Arjuna, who had the figure ofHanumån on the flag of his chariot, took up hisbow and then addressed the following words to›r∂ K涃a; ìK涃a, place my chariot between thetwo armies. (20-21)ÿÊflŒÃÊÁãŸ⁄UËˇÊ˘„¢U ÿÙŒ˜ÔœÈ∑§Ê◊ÊŸflÁSÕÃÊŸ˜–∑Ò§◊¸ÿÊ ‚„U ÿÙh√ÿ◊ÁS◊ã⁄UáÊ‚◊Èl◊H 22H

ìAnd 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)

ÿÙàSÿ◊ÊŸÊŸflˇÊ˘„¢U ÿ ∞Ã˘òÊ ‚◊ʪÃÊ—–œÊø⁄UÊc≈˛USÿ ŒÈ’ȸhÿȸh Á¬˝ÿÁø∑§Ë·¸fl—H 23H

ìI shall scan the well-wishers of evil-mindedDuryodhana, in this war whoever have assembledon his side and are ready for the fight.î (23)

Text 19ó23] Bhagavadg∂tå

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‚Ü¡ÿ ©UflÊø∞fl◊ÈQ§Ù NU·Ë∑§‡ÊÙ ªÈ«UÊ∑§‡ÊŸ ÷Ê⁄UÖ‚ŸÿÙL§÷ÿÙ◊¸äÿ SÕʬÁÿàflÊ ⁄UÕÙûÊ◊◊˜H 24H÷Ëc◊º˝Ùáʬ˝◊Èπ× ‚fl¸·Ê¢ ø ◊„UËÁˇÊÃÊ◊˜–©UflÊø ¬ÊÕ¸ ¬‡ÿÒÃÊã‚◊flÃÊã∑ȧM§ÁŸÁÃH 25H

Sa¤jaya said: O king, thus addressed by Arjuna,›r∂ K涃a placed the magnificent chariot betweenthe two armies in front of Bh∂¶ma, Droƒa and allthe kings and said, ìArjuna, behold these Kauravasassembled here.î (24-25)ÃòÊʬ‡ÿÁàSÕÃÊã¬ÊÕ¸— Á¬ÃÎÎŸÕ Á¬ÃÊ◊„UÊŸ˜–•ÊøÊÿʸã◊ÊÃÈ‹Êã÷˝ÊÃÎÎã¬ÈòÊÊã¬ıòÊÊã‚πË¥SÃÕÊ H 26H‡fl‡ÊÈ⁄UÊã‚ÈNUŒ‡øÒfl ‚ŸÿÙL§÷ÿÙ⁄UÁ¬–

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)ÃÊã‚◊ˡÿ ‚ ∑§ıãÃÿ— ‚flʸã’ãœÍŸflÁSÕÃÊŸ˜H 27H∑Χ¬ÿÊ ¬⁄UÿÊÁflc≈UÔÙ Áfl·ËŒÁÛÊŒ◊’˝flËØ–

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

(Second half of 27 and first half of 28)

Bhagavadg∂tå [Ch. 1

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•¡È¸Ÿ ©UflÊøŒÎc≈˜UÔfl◊¢ Sfl¡Ÿ¢ ∑ΧcáÊ ÿÈÿÈà‚È¢ ‚◊ȬÁSÕÃ◊˜H 28H‚ËŒÁãà ◊◊ ªÊòÊÊÁáÊ ◊Èπ¢ ø ¬Á⁄U‡ÊÈcÿÁÖfl¬Õȇø ‡Ê⁄UË⁄U ◊ ⁄UÙ◊„U·¸‡ø ¡ÊÿÃH 29H

Arjuna said: K涃a, 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)

ªÊá«UËfl¢ d¢‚à „USÃÊûflÄøÒfl ¬Á⁄UŒsÔÖŸ ø ‡ÊÄŸÙêÿflSÕÊÃÈ¢ ÷˝◊ÃËfl ø ◊ ◊Ÿ—H 30H

The bow, G僌∂va, 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)

ÁŸÁ◊ûÊÊÁŸ ø ¬‡ÿÊÁ◊ Áfl¬⁄UËÃÊÁŸ ∑§‡Êfl–Ÿ ø üÊÿÙ˘ŸÈ¬‡ÿÊÁ◊ „UàflÊ Sfl¡Ÿ◊Ê„UflH 31H

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

Ÿ ∑§Êæ˜UˇÊ Áfl¡ÿ¢ ∑ΧcáÊ Ÿ ø ⁄UÊÖÿ¢ ‚ÈπÊÁŸ ø–Á∑¢§ ŸÙ ⁄UÊÖÿŸ ªÙÁfl㌠Á∑¢§ ÷٪ҡ˸Áflß flÊH 32H

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

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ÿ·Ê◊Õ¸ ∑§Êæ˜U ÁˇÊâ ŸÙ ⁄UÊÖÿ¢ ÷٪ʗ ‚ÈπÊÁŸ ø–à ß◊˘flÁSÕÃÊ ÿÈh ¬˝ÊáÊÊ¢SàÿÄàflÊ œŸÊÁŸ øH 33H•ÊøÊÿʸ— Á¬Ã⁄U— ¬ÈòÊÊSÃÕÒfl ø Á¬ÃÊ◊„UÊ—–◊ÊÃÈ‹Ê— ‡fl‡ÊÈ⁄UÊ— ¬ıòÊÊ— ‡ÿÊ‹Ê— ‚ê’Á㜟SÃÕÊH 34H

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

∞ÃÊ㟠„UãÃÈÁ◊ë¿UÊÁ◊ ÉŸÃÙ˘Á¬ ◊œÈ‚ÍŒŸ–•Á¬ òÊÒ‹ÙÄÿ⁄UÊÖÿSÿ „UÃÙ— Á∑¢§ ŸÈ ◊„UË∑ΧÃH 35H

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

ÁŸ„Uàÿ œÊø⁄UÊc≈˛UÊ㟗 ∑§Ê ¬˝ËÁ× SÿÊîÊŸÊŒ¸Ÿ–¬Ê¬◊flÊüÊÿŒS◊Êã„UàflÒÃÊŸÊÃÃÊÁÿŸ— H 36H

K涃a, how can we hope to be happy slayingthe sons of Dhætar嶢ra; by killing even thesedesperadoes, sin will surely accrue to us. (36)

ÃS◊ÊãŸÊ„Uʸ flÿ¢ „UãÃÈ¢ œÊø⁄UÊc≈˛UÊãSfl’ÊãœflÊŸ˜–Sfl¡Ÿ¢ Á„U ∑§Õ¢ „UàflÊ ‚ÈÁπŸ— SÿÊ◊ ◊ÊœflH 37H

Bhagavadg∂tå [Ch. 1

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Therefore, K涃a, it does not behove us to killour relations, the sons of Dhætar嶢ra. For, how canwe be happy after killing our own kinsmen? (37)

ÿlåÿà Ÿ ¬‡ÿÁãà ‹Ù÷Ù¬„UÃø—–∑ȧ‹ˇÊÿ∑Χ⠌ٷ¢ Á◊òʺ˝Ù„U ø ¬ÊÃ∑§◊˜H 38H∑§Õ¢ Ÿ ôÊÿ◊S◊ÊÁ÷— ¬Ê¬ÊŒS◊ÊÁãŸflÌÃÃÈ◊˜–∑ȧ‹ˇÊÿ∑Χ⠌ٷ¢ ¬˝¬‡ÿÁj¡¸ŸÊŒ¸ŸH 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 K涃a, who see clearly thesin accruing from the destruction of oneís family,think of desisting from committing this fouldeed. (38-39)

∑ȧ‹ˇÊÿ ¬˝áʇÿÁãà ∑ȧ‹œ◊ʸ— ‚ŸÊßʗ–œ◊¸ Ÿc≈˛U ∑ȧ‹¢ ∑ΧàSŸ◊œ◊Ù¸˘Á÷÷flàÿÈÃH 40H

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

•œ◊ʸÁ÷÷flÊà∑ΧcáÊ ¬˝ŒÈcÿÁãà ∑ȧ‹ÁSòÊÿ—–SòÊË·È ŒÈc≈UÊ‚È flÊcáʸÿ ¡Êÿà fláʸ‚VÔU⁄U—H 41H

With the preponderance of vice, K涃a, thewomen of the family become corrupt; and withthe corruption of women, O descendant of V涃i,there ensues an intermixture of castes. (41)

Text 38ó41] Bhagavadg∂tå

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‚VÔU⁄UÙ Ÿ⁄U∑§ÊÿÒfl ∑ȧ‹ÉŸÊŸÊ¢ ∑ȧ‹Sÿ ø–¬ÃÁãà Á¬Ã⁄UÙ sÔ·Ê¢ ‹ÈåÃÁ¬á«UÙŒ∑§Á∑˝§ÿÊ—H 42H

Progeny due to promiscuity damns thedestroyers of the race as well as the race itself.Deprived of the offerings of rice and water (›råddha,Tarpaƒa etc.,) the manes of their race also fall. (42)

ŒÙ·Ò⁄UÃÒ— ∑ȧ‹ÉŸÊŸÊ¢ fláʸ‚VÔU⁄U∑§Ê⁄U∑Ò§—–©Uà‚Êlãà ¡ÊÁÃœ◊ʸ— ∑ȧ‹œ◊ʸ‡ø ‡ÊʇflÃÊ—H 43H

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

©Uà‚ãŸ∑ȧ‹œ◊ʸáÊÊ¢ ◊ŸÈcÿÊáÊÊ¢ ¡ŸÊŒ¸Ÿ–Ÿ⁄U∑§˘ÁŸÿâ flÊ‚Ù ÷flÃËàÿŸÈ‡ÊÈüÊÈ◊H 44H

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

•„UÙ ’à ◊„Uà¬Ê¬¢ ∑§ÃÈZ √ÿflÁ‚ÃÊ flÿ◊˜–ÿº˝ÊÖÿ‚Èπ‹Ù÷Ÿ „UãÃÈ¢ Sfl¡Ÿ◊ÈlÃÊ—H 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)

ÿÁŒ ◊Ê◊¬˝ÃË∑§Ê⁄U◊‡ÊSòÊ¢ ‡ÊSòʬÊáÊÿ—–œÊø⁄UÊc≈˛Ê ⁄UáÊ „UãÿÈSÃã◊ ˇÊ◊Ã⁄¢U ÷flØH 46H

Bhagavadg∂tå [Ch. 1

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

‚Ü¡ÿ ©UflÊø∞fl◊ÈÄàflʡȸŸ— ‚æ˜UÅÿ ⁄UÕÙ¬SÕ ©U¬ÊÁfl‡ÊØ–Áfl‚ÎÖÿ ‚‡Ê⁄¢U øʬ¢ ‡ÊÙ∑§‚¢ÁflÇŸ◊ÊŸ‚—H 47H

Sa¤jaya 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)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿÙª‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ˘¡È¸ŸÁfl·ÊŒÿÙªÙ ŸÊ◊

¬˝Õ◊Ù˘äÿÊÿ—H 1HThus, in the Upani¶ad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends thefirst chapter entitled ìThe Yoga of Dejection ofArjuna.î

Z

Text 47] Bhagavadg∂tå

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Chapter II‚Ü¡ÿ ©UflÊø

â ÃÕÊ ∑Χ¬ÿÊÁflc≈◊üÊȬÍáÊʸ∑ȧ‹ˇÊáÊ◊˜–Áfl·ËŒãÃÁ◊Œ¢ flÊÄÿ◊ÈflÊø ◊œÈ‚ÍŒŸ—H 1H

Sa¤jaya said : ›r∂ K涃a 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)

üÊË÷ªflÊŸÈflÊø∑ȧÃSàflÊ ∑§‡◊‹Á◊Œ¢ Áfl·◊ ‚◊ȬÁSÕÃ◊˜–•ŸÊÿ¸¡Èc≈U◊SflÇÿ¸◊∑§ËÌÃ∑§⁄U◊¡È¸Ÿ H 2H

›r∂ Bhagavån 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)Ä‹Òéÿ¢ ◊Ê S◊ ª◊— ¬ÊÕ¸ ŸÒÃûflƒÿȬ¬lÖˇÊȺ˝¢ NUŒÿŒı’¸Àÿ¢ àÿÄàflÙÁûÊc∆U ¬⁄ãìH 3H

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

•¡È¸Ÿ ©UflÊø∑§Õ¢ ÷Ëc◊◊„¢U ‚æ˜UÅÿ º˝ÙáÊ¢ ø ◊œÈ‚ÍŒŸ–ß·ÈÁ÷— ¬˝ÁÃÿÙàSÿÊÁ◊ ¬Í¡Ê„UʸflÁ⁄U‚ÍŒŸH 4H

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Arjuna said : How K涃a, shall I fight Bh∂¶maand Droƒa with arrows on the battlefield? Theyare worthy of deepest reverence, O destroyer offoes. (4)ªÈM§Ÿ„UàflÊ Á„U ◊„UÊŸÈ÷ÊflÊŸ˜

üÊÿÙ ÷ÙQÈ¢§ ÷Òˇÿ◊¬Ë„U ‹Ù∑§–„UàflÊÕ¸∑§Ê◊Ê¢SÃÈ ªÈM§ÁŸ„ÒUfl

÷ÈÜ¡Ëÿ ÷ÙªÊãL§Áœ⁄U¬˝ÁŒÇœÊŸ˜H 5HIt is better to live on alms in this world without

slaying these noble elders, because even afterkilling them we shall after all enjoy onlybloodstained pleasures in the form of wealth andsense-enjoyments. (5)Ÿ øÒÃÁmk— ∑§Ã⁄UãŸÙ ª⁄UËÿÙ-

ÿmÊ ¡ÿ◊ ÿÁŒ flÊ ŸÙ ¡ÿÿÈ—–ÿÊŸfl „UàflÊ Ÿ Á¡¡ËÁfl·Ê◊-

SÃ˘flÁSÕÃÊ— ¬˝◊Èπ œÊø⁄UÊc≈˛Ê—H 6HWe do not even know which is preferable for

usóto fight or not to fight; nor do we know whetherwe shall win or whether they will conquer us. Thosevery sons of Dhætar嶢ra, killing whom we do noteven wish to live, stand in the enemy ranks. (6)∑§Ê¬¸áÿŒÙ·Ù¬„UÃSfl÷Êfl—

¬Îë¿UÊÁ◊ àflÊ¢ œ◊¸‚ê◊Í…UøÃÊ—–ÿë¿˛Uÿ— SÿÊÁãŸÁ‡øâ ’˝ÍÁ„U Ãã◊

Á‡ÊcÿSÃ˘„¢U ‡ÊÊÁœ ◊Ê¢ àflÊ¢ ¬˝¬ãŸ◊˜H 7H

Text 5ó7] Bhagavadg∂tå

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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)

Ÿ Á„U ¬˝¬‡ÿÊÁ◊ ◊◊ʬŸÈlÊŒ˜ÿë¿UÙ∑§◊Èë¿UÙ·áÊÁ◊Áãº˝ÿÊáÊÊ◊˜ –

•flÊåÿ ÷Í◊Êfl‚¬àŸ◊Îh¢-⁄UÊÖÿ¢ ‚È⁄UÊáÊÊ◊Á¬ øÊÁœ¬àÿ◊˜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)

‚Ü¡ÿ ©UflÊø∞fl◊ÈÄàflÊ NU·Ë∑§‡Ê¢ ªÈ«UÊ∑§‡Ê— ¬⁄ãì–Ÿ ÿÙàSÿ ßÁà ªÙÁflãŒ◊ÈÄàflÊ ÃÍcáÊË¥ ’÷Ífl „UH 9 H

Sa¤jaya said : O King, having thus spokento ›r∂ K涃a, Arjuna again said to Him, ìI willnot fight,î and became silent. (9)

Ã◊ÈflÊø NU·Ë∑§‡Ê— ¬˝„U‚ÁãŸfl ÷Ê⁄UÖ‚ŸÿÙL§÷ÿÙ◊¸äÿ Áfl·ËŒãÃÁ◊Œ¢ flø—H 10H

Then, O Dhætar嶢ra, ›r∂ K涃a, as if smilingaddressed the following words to grieving Arjunain the midst of the two armies. (10)

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üÊË÷ªflÊŸÈflÊø•‡ÊÙëÿÊŸãfl‡ÊÙøSàfl¢ ¬˝ôÊÊflʌʢ‡ø ÷Ê·‚–ªÃÊ‚ÍŸªÃÊ‚Í¢‡ø ŸÊŸÈ‡ÊÙøÁãà ¬Áá«UÃÊ—H 11H

›r∂ Bhagavån 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)Ÿ àflflÊ„¢U ¡ÊÃÈ ŸÊ‚¢ Ÿ àfl¢ Ÿ◊ ¡ŸÊÁœ¬Ê—–Ÿ øÒfl Ÿ ÷ÁflcÿÊ◊— ‚fl¸ flÿ◊× ¬⁄U◊˜H 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)ŒÁ„UŸÙ˘ÁS◊ãÿÕÊ Œ„U ∑§ı◊Ê⁄¢U ÿıflŸ¢ ¡⁄UÊ–ÃÕÊ Œ„UÊãÃ⁄U¬˝ÊÁåÜ˸⁄USÃòÊ Ÿ ◊ÈsÔÁÃH 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)◊ÊòÊÊS¬‡ÊʸSÃÈ ∑§ıãÃÿ ‡ÊËÃÙcáÊ‚ÈπŒÈ—πŒÊ—–•Êª◊ʬÊÁÿŸÙ˘ÁŸàÿÊSÃÊ¢ÁSÃÁÃˇÊSfl ÷Ê⁄UÃH 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)

ÿ¢ Á„U Ÿ √ÿÕÿãàÿà ¬ÈL§·¢ ¬ÈL§··¸÷–‚◊ŒÈ—π‚Èπ¢ œË⁄¢U ‚Ù˘◊ÎÃàflÊÿ ∑§À¬ÃH 15H

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Arjuna, the wise man to whom pain and pleasureare alike, and who is not tormented by thesecontacts, becomes eligible for immortality. (15)ŸÊ‚ÃÙ Áfllà ÷ÊflÙ ŸÊ÷ÊflÙ Áfllà ‚×–©U÷ÿÙ⁄UÁ¬ ŒÎc≈UÔÙ˘ãÃSàflŸÿÙSÃûflŒÌ‡ÊÁ÷—H 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)•ÁflŸÊÁ‡Ê ÃÈ ÃÁmÁh ÿŸ ‚fl¸Á◊Œ¢ ÃÃ◊˜–ÁflŸÊ‡Ê◊√ÿÿSÿÊSÿ Ÿ ∑§Á‡øà∑§Ãȸ◊„¸UÁÃH 17H

Know that alone to be imperishable whichpervades this universe; for no one has power todestroy this indestructible substance. (17)•ãÃflãà ß◊ Œ„UÊ ÁŸàÿSÿÙQ§Ê— ‡Ê⁄UËÁ⁄UáÊ—–•ŸÊÁ‡ÊŸÙ˘¬˝◊ÿSÿ ÃS◊ÊlÈäÿSfl ÷Ê⁄UÃH 18H

All these bodies pertaining to the imperishable,indefinable and eternal soul are spoken of asperishable; therefore, Arjuna, fight. (18)ÿ ∞Ÿ¢ flÁûÊ „UãÃÊ⁄¢U ÿ‡øÒŸ¢ ◊ãÿà „UÃ◊˜–©U÷ı Ãı Ÿ Áfl¡ÊŸËÃÙ ŸÊÿ¢ „UÁãà Ÿ „UãÿÃH 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)Ÿ ¡Êÿà Á◊˝ÿà flÊ ∑§ŒÊÁø-

ãŸÊÿ¢ ÷ÍàflÊ ÷ÁflÃÊ flÊ Ÿ ÷Íÿ—–•¡Ù ÁŸàÿ— ‡ÊʇflÃÙ˘ÿ¢ ¬È⁄UÊáÊÙ-

Ÿ „Uãÿà „Uãÿ◊ÊŸ ‡Ê⁄UË⁄UH 20H

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The soul is never born, nor it ever dies; nordoes it become only after being born. For, it isunborn, eternal, everlasting and primeval; eventhough the body is slain, the soul is not. (20)flŒÊÁflŸÊÁ‡ÊŸ¢ ÁŸàÿ¢ ÿ ∞Ÿ◊¡◊√ÿÿ◊˜–∑§Õ¢ ‚ ¬ÈL§·— ¬ÊÕ¸ ∑¢§ ÉÊÊÃÿÁà „UÁãà ∑§◊˜H 21H

Arjuna, the man who knows this soul to beimperishable; eternal and free from birth anddecayóhow and whom will he cause to be killed,how and whom will he kill? (21)flÊ‚Ê¢Á‚ ¡ËáÊʸÁŸ ÿÕÊ Áfl„UÊÿ

ŸflÊÁŸ ªÎˆÔUÊÁà Ÿ⁄UÙ˘¬⁄UÊÁáÊ–ÃÕÊ ‡Ê⁄UË⁄UÊÁáÊ Áfl„UÊÿ ¡ËáÊʸ-

ãÿãÿÊÁŸ ‚¢ÿÊÁà ŸflÊÁŸ Œ„UËH 22HAs a man shedding worn-out garments, takes

other new ones, likewise, the embodied soul, castingoff worn-out bodies, enters into others that arenew. (22)ŸÒŸ¢ Á¿UãŒÁãà ‡ÊSòÊÊÁáÊ ŸÒŸ¢ Œ„UÁà ¬Êfl∑§—–Ÿ øÒŸ¢ Ä‹Œÿãàÿʬ٠Ÿ ‡ÊÙ·ÿÁà ◊ÊL§Ã—H 23H

Weapons cannot cut it nor can fire burn it;water cannot wet it nor can wind dry it. (23)•ë¿UlÙ˘ÿ◊ŒÊsÔÙ˘ÿ◊Ä‹lÙ˘‡ÊÙcÿ ∞fl ø–ÁŸàÿ— ‚fl¸ªÃ— SÕÊáÊÈ⁄Uø‹Ù˘ÿ¢ ‚ŸÊß—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, omnipresent,immovable, constant and everlasting. (24)

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•√ÿQ§Ù˘ÿ◊ÁøãàÿÙ˘ÿ◊Áfl∑§ÊÿÙ¸˘ÿ◊Èëÿà –ÃS◊ÊŒfl¢ ÁflÁŒàflÒŸ¢ ŸÊŸÈ‡ÊÙÁøÃÈ◊„¸UÁ‚H 25H

This soul is unmanifest; it is incomprehensibleand it is spoken of as immutable. Therefore,knowing it as such, you should not grieve. (25)•Õ øÒŸ¢ ÁŸàÿ¡Êâ ÁŸàÿ¢ flÊ ◊ãÿ‚ ◊ÎÃ◊˜–ÃÕÊÁ¬ àfl¢ ◊„UÊ’Ê„UÙ ŸÒfl¢ ‡ÊÙÁøÃÈ◊„¸UÁ‚H 26H

And, Arjuna, if you should suppose this soulto be subject to constant birth and death, eventhen you should not grieve like this. (26)¡ÊÃSÿ Á„U œ˝ÈflÙ ◊ÎàÿÈœ˝È¸fl¢ ¡ã◊ ◊ÎÃSÿ ø–ÃS◊ÊŒ¬Á⁄U„UÊÿ¸˘Õ¸ Ÿ àfl¢ ‡ÊÙÁøÃÈ◊„¸UÁ‚H 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)•√ÿQ§ÊŒËÁŸ ÷ÍÃÊÁŸ √ÿQ§◊äÿÊÁŸ ÷Ê⁄UÖ•√ÿQ§ÁŸœŸÊãÿfl ÃòÊ ∑§Ê ¬Á⁄UŒflŸÊH 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)•Ê‡øÿ¸flଇÿÁà ∑§Á‡øŒŸ-

◊ʇøÿ¸flmŒÁà ÃÕÒfl øÊãÿ—–•Ê‡øÿ¸flìÊÒŸ◊ãÿ— oÎáÊÙÁÃ

üÊÈàflÊåÿŸ¢ flŒ Ÿ øÒfl ∑§Á‡øØH 29H

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Hardly anyone perceives this soul as marvellous,scarce another likewise speaks thereof asmarvellous, and scarce another hears of it asmarvellous, while there are some who know itnot even on hearing of it. (29)Œ„UË ÁŸàÿ◊fläÿÙ˘ÿ¢ Œ„U ‚fl¸Sÿ ÷Ê⁄UÖÃS◊Êà‚flʸÁáÊ ÷ÍÃÊÁŸ Ÿ àfl¢ ‡ÊÙÁøÃÈ◊„¸UÁ‚H 30H

Arjuna, this soul dwelling in the bodies ofall, can never be slain; therefore, you should notmourn for anyone. (30)Sflœ◊¸◊Á¬ øÊflˇÿ Ÿ Áfl∑§Áê¬ÃÈ◊„¸UÁ‚–œêÿʸÁh ÿÈhÊë¿˛UÿÙ˘ãÿàˇÊÁòÊÿSÿ Ÿ ÁfllÃH 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)ÿŒÎë¿UÿÊ øÙ¬¬ãŸ¢ Sflª¸mÊ⁄U◊¬ÊflÎÃ◊˜–‚ÈÁπŸ— ˇÊÁòÊÿÊ— ¬ÊÕ¸ ‹÷ãà ÿÈh◊ˌ·Ê◊˜H 32H

Arjuna, happy are the K¶atriyas who get suchan unsolicited opportunity for war, which is anopen gateway to heaven. (32)•Õ øûflÁ◊◊¢ œêÿZ ‚æUÔ˜Ôª˝Ê◊¢ Ÿ ∑§Á⁄UcÿÁ‚–Ã× Sflœ◊Z ∑§ËÏà ø Á„UàflÊ ¬Ê¬◊flÊåSÿÁ‚H 33H

Now, if you refuse to fight this righteous war,then, shirking your duty and losing your reputation,you will incur sin. (33)•∑§ËÏà øÊÁ¬ ÷ÍÃÊÁŸ ∑§ÕÁÿcÿÁãÃ Ã˘√ÿÿÊ◊˜–‚ê÷ÊÁflÃSÿ øÊ∑§ËÌÃ◊¸⁄UáÊÊŒÁÃÁ⁄UëÿÃH 34H

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Nay, people will also pour undying infamy onyou; and infamy brought on a man enjoyingpopular esteem is worse than death. (34)÷ÿʺ˝áÊʌȬ⁄Uâ ◊¢Sÿãà àflÊ¢ ◊„UÊ⁄UÕÊ—–ÿ·Ê¢ ø àfl¢ ’„ÈU◊ÃÙ ÷ÍàflÊ ÿÊSÿÁ‚ ‹ÊÉÊfl◊˜H 35H

And the warrior-chiefs who thought highly ofyou, will now despise you, thinking that it wasfear which drove you away from battle. (35)•flÊëÿflʌʢ‡ø ’„ÍUãflÁŒcÿÁãà ÃflÊÁ„UÃÊ—–ÁŸãŒãÃSÃfl ‚Ê◊âÿZ ÃÃÙ ŒÈ—πÃ⁄¢U ŸÈ Á∑§◊˜H 36H

And your enemies, disparaging your might, willspeak many unbecoming words; what can be moredistressing than this? (36)„UÃÙ flÊ ¬˝ÊåSÿÁ‚ SflªZ Á¡àflÊ flÊ ÷Ùˇÿ‚ ◊„UË◊˜–ÃS◊ÊŒÈÁûÊc∆U ∑§ıãÃÿ ÿÈhÊÿ ∑ΧÃÁŸ‡øÿ—H 37H

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

‚ÈπŒÈ—π ‚◊ ∑ΧàflÊ ‹Ê÷Ê‹Ê÷ı ¡ÿÊ¡ÿı–ÃÃÙ ÿÈhÊÿ ÿÈÖÿSfl ŸÒfl¢ ¬Ê¬◊flÊåSÿÁ‚H 38H

Treating alike victory and defeat, gain andloss, pleasure and pain, get ready for the battle;fighting thus you will not incur sin. (38)∞·Ê Ã˘Á÷Á„UÃÊ ‚Êæ˜UÅÿ ’ÈÁhÿÙ¸ª Áàfl◊Ê¢ oÎáÊÈ–’ÈhKÊ ÿÈQ§Ù ÿÿÊ ¬ÊÕ¸ ∑§◊¸’㜢 ¬˝„UÊSÿÁ‚H 39H

Arjuna, this attitude of mind has been presented

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to you from the point of view of J¤ånayoga; 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)Ÿ„UÊÁ÷∑˝§◊ŸÊ‡ÊÙ˘ÁSà ¬˝àÿflÊÿÙ Ÿ ÁfllÖSflÀ¬◊åÿSÿ œ◊¸Sÿ òÊÊÿà ◊„UÃÙ ÷ÿÊØH 40H

In this path (of disinterested action) there isno loss of effort, nor is there fear of contrary result,even a little practice of this discipline saves onefrom the terrible fear of birth and death. (40)√ÿfl‚ÊÿÊÁà◊∑§Ê ’ÈÁh⁄U∑§„U ∑ȧL§ŸãŒŸ–’„ÈU‡ÊÊπÊ sÔŸãÃʇø ’ÈhÿÙ˘√ÿfl‚ÊÁÿŸÊ◊˜H 41H

Arjuna, in this Yoga (of disinterested action)the intellect is determinate and directed singlytowards one ideal; whereas the intellect of theundecided (ignorant men moved by desires) wandersin all directions, after innumerable aims. (41)ÿÊÁ◊◊Ê¢ ¬ÈÁc¬ÃÊ¢ flÊø¢ ¬˝flŒãàÿÁfl¬Á‡ø×–flŒflÊŒ⁄UÃÊ— ¬ÊÕ¸ ŸÊãÿŒSÃËÁà flÊÁŒŸ—H 42H∑§Ê◊Êà◊ÊŸ— Sflª¸¬⁄UÊ ¡ã◊∑§◊¸»§‹¬˝ŒÊ◊˜–Á∑˝§ÿÊÁfl‡Ê·’„ÈU‹Ê¢ ÷ÙªÒ‡flÿ¸ªÁâ ¬˝ÁÃH 43H÷ÙªÒ‡flÿ¸¬˝‚Q§ÊŸÊ¢ ÃÿʬNUÃøÂÊ◊˜–√ÿfl‚ÊÿÊÁà◊∑§Ê ’ÈÁh— ‚◊Êœı Ÿ ÁflœËÿÃH 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

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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. (42ó44)òÊÒªÈáÿÁfl·ÿÊ flŒÊ ÁŸSòÊÒªÈáÿÙ ÷flʡȸŸ–ÁŸm¸ãmÙ ÁŸàÿ‚ûflSÕÙ ÁŸÿÙ¸ªˇÊ◊ •Êà◊flÊŸ˜H 45H

Arjuna, the Vedas thus deal with the evolutesof the three Guƒas (modes of Prakæti), 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, and self-controlled. (45)ÿÊflÊŸÕ¸ ©UŒ¬ÊŸ ‚fl¸Ã— ‚êå‹ÈÃÙŒ∑§–ÃÊflÊã‚fl¸·È flŒ·È ’˝ÊrÊÔáÊSÿ Áfl¡ÊŸÃ—H 46H

A Bråhmaƒa, 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)∑§◊¸áÿflÊÁœ∑§Ê⁄USà ◊Ê »§‹·È ∑§ŒÊøŸ–◊Ê ∑§◊¸»§‹„UÃÈ÷͸◊ʸ à ‚XÔUÙ˘Sàfl∑§◊¸ÁáÊH 47H

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

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ÿÙªSÕ— ∑ȧL§ ∑§◊ʸÁáÊ ‚XÔ¢U àÿÄàflÊ œŸÜ¡ÿ–Á‚hKÁ‚hKÙ— ‚◊Ù ÷ÍàflÊ ‚◊àfl¢ ÿÙª ©UëÿÃH 48H

Arjuna, perform your duties established inYoga, renouncing attachment, and be even-mindedin success and failure; evenness of mind iscalled ëYogaí. (48)ŒÍ⁄UáÊ sÔfl⁄¢U ∑§◊¸ ’ÈÁhÿÙªÊhŸÜ¡ÿ–’Èhı ‡Ê⁄UáÊ◊Áãflë¿U ∑Χ¬áÊÊ— »§‹„UÃfl—H 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 instrumental in makingtheir actions bear fruit. (49)’ÈÁhÿÈQ§Ù ¡„UÊÃË„U ©U÷ ‚È∑ΧÌÈc∑ΧÖÃS◊ÊlÙªÊÿ ÿÈÖÿSfl ÿÙª— ∑§◊¸‚È ∑§ı‡Ê‹◊˜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)∑§◊¸¡¢ ’ÈÁhÿÈQ§Ê Á„U »§‹¢ àÿÄàflÊ ◊ŸËÁ·áÊ—–¡ã◊’ãœÁflÁŸ◊ȸQ§Ê— ¬Œ¢ ªë¿UãàÿŸÊ◊ÿ◊˜H 51H

For, wise men possessing equipoised mind,renouncing the fruit of actions and freed from theshackles of birth, attain the blissful supreme state. (51)ÿŒÊ à ◊Ù„U∑§Á‹‹¢ ’ÈÁh√ÿ¸ÁÃÃÁ⁄UcÿÁÃ–ÃŒÊ ªãÃÊÁ‚ ÁŸfl¸Œ¢ üÊÙÃ√ÿSÿ üÊÈÃSÿ øH 52H

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

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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)üÊÈÁÃÁfl¬˝ÁìãŸÊ à ÿŒÊ SÕÊSÿÁà ÁŸ‡ø‹Ê–‚◊ÊœÊflø‹Ê ’ÈÁhSÃŒÊ ÿÙª◊flÊåSÿÁ‚H 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)

•¡È¸Ÿ ©UflÊøÁSÕì˝ôÊSÿ ∑§Ê ÷Ê·Ê ‚◊ÊÁœSÕSÿ ∑§‡Êfl–ÁSÕÜ˗ Á∑¢§ ¬˝÷Ê·Ã Á∑§◊Ê‚Ëà fl˝¡Ã Á∑§◊˜H 54H

Arjuna said : K涃a, what is the definition(mark) of a God-realized soul, stable of mindand established in Samådhi (perfect tranquillityof mind)? How does the man of stable mind speak,how does he sit, how does he walk? (54)

üÊË÷ªflÊŸÈflÊø¬˝¡„UÊÁà ÿŒÊ ∑§Ê◊Êã‚flʸã¬ÊÕ¸ ◊ŸÙªÃÊŸ˜–•Êà◊ãÿflÊà◊ŸÊ ÃÈc≈U— ÁSÕì˝ôÊSÃŒÙëÿÃH 55H

›r∂ Bhagavån 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)ŒÈ—πcflŸÈÁmÇŸ◊ŸÊ— ‚Èπ·È ÁflªÃS¬Î„U—–flËÃ⁄Uʪ÷ÿ∑˝§Ùœ— ÁSÕÃœË◊ȸÁŸL§ëÿÃH 56H

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

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disappeared, and who is free from passion, fearand anger, is called stable of mind. (56)ÿ— ‚fl¸òÊÊŸÁ÷SŸ„USÃûÊà¬˝Êåÿ ‡ÊÈ÷ʇÊÈ÷◊˜–ŸÊÁ÷ŸãŒÁà Ÿ mÁc≈UÔU ÃSÿ ¬˝ôÊÊ ¬˝ÁÃÁc∆ÃÊH 57H

He who is unattached to everything, and meetingwith good and evil, neither rejoices nor recoils,his mind is stable. (57)ÿŒÊ ‚¢„U⁄Uà øÊÿ¢ ∑ͧ◊Ù¸˘XÔUÊŸËfl ‚fl¸‡Ê—–ßÁãº˝ÿÊáÊËÁãº˝ÿÊÕ¸èÿSÃSÿ ¬˝ôÊÊ ¬˝ÁÃÁc∆ÃÊH 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)Áfl·ÿÊ ÁflÁŸfløãà ÁŸ⁄UÊ„UÊ⁄USÿ ŒÁ„UŸ—–⁄U‚fl¡Z ⁄U‚Ù˘åÿSÿ ¬⁄¢U ŒÎc≈˜UÔflÊ ÁŸfløÃH 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)ÿÃÃÙ sÔÁ¬ ∑§ıãÃÿ ¬ÈL§·Sÿ Áfl¬Á‡ø×–ßÁãº˝ÿÊÁáÊ ¬˝◊ÊÕËÁŸ „U⁄UÁãà ¬˝‚÷¢ ◊Ÿ—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)ÃÊÁŸ ‚flʸÁáÊ ‚¢ÿêÿ ÿÈQ§ •Ê‚Ëà ◊à¬⁄U—–fl‡Ê Á„U ÿSÿÁãº˝ÿÊÁáÊ ÃSÿ ¬˝ôÊÊ ¬˝ÁÃÁc∆UÃÊH 61H

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

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For, he whose senses are under his control, isknown to have a stable mind. (61)äÿÊÿÃÙ Áfl·ÿÊã¬È¢‚— ‚XÔUS÷ͬ¡ÊÿÖ‚XÔUÊà‚Ü¡Êÿà ∑§Ê◊— ∑§Ê◊Êà∑˝§ÙœÙ˘Á÷¡ÊÿÃH 62H

The man dwelling on sense-objects develops attach-ment for them; from attachment springs up desire,and from desire (unfulfilled) ensues anger. (62)∑˝§ÙœÊjflÁà ‚ê◊Ù„U— ‚ê◊Ù„UÊàS◊ÎÁÃÁfl÷˝◊—–S◊ÎÁÃ÷˝¢‡ÊÊŒ˜ ’ÈÁhŸÊ‡ÊÙ ’ÈÁhŸÊ‡ÊÊà¬˝áʇÿÁÃH 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)⁄Uʪm·ÁflÿÈQÒ§SÃÈ Áfl·ÿÊÁŸÁãº˝ÿÒ‡ø⁄UŸ˜–•Êà◊fl‡ÿÒÌflœÿÊà◊Ê ¬˝‚ÊŒ◊Áœªë¿UÁÃH 64H

But the self-controlled Sådhaka, while enjoyingthe various sense-objects through his senses,which are disciplined and free from likes anddislikes, attains placidity of mind. (64)¬˝‚ÊŒ ‚fl¸ŒÈ—πÊŸÊ¢ „UÊÁŸ⁄USÿÙ¬¡ÊÿÖ¬˝‚ãŸøÂ٠sÔʇÊÈ ’ÈÁh— ¬ÿ¸flÁÃc∆UÃH 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)ŸÊÁSà ’ÈÁh⁄UÿÈQ§Sÿ Ÿ øÊÿÈQ§Sÿ ÷ÊflŸÊ–Ÿ øÊ÷Êflÿ× ‡ÊÊÁãÃ⁄U‡ÊÊãÃSÿ ∑ȧ× ‚Èπ◊˜H 66H

Bhagavadg∂tå [Ch. 2

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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)ßÁãº˝ÿÊáÊÊ¢ Á„U ø⁄UÃÊ¢ ÿã◊ŸÙ˘ŸÈÁflœËÿÖÌSÿ „U⁄UÁà ¬˝ôÊÊ¢ flÊÿȟʸflÁ◊flÊê÷Á‚H 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)ÃS◊ÊlSÿ ◊„UÊ’Ê„UÙ ÁŸªÎ„UËÃÊÁŸ ‚fl¸‡Ê—–ßÁãº˝ÿÊáÊËÁãº˝ÿÊÕ¸èÿSÃSÿ ¬˝ôÊÊ ¬˝ÁÃÁc∆UÃÊH 68H

Therefore, Arjuna, he, whose senses arecompletely restrained from their objects, is saidto have a stable mind. (68)ÿÊ ÁŸ‡ÊÊ ‚fl¸÷ÍÃÊŸÊ¢ ÃSÿÊ¢ ¡ÊªÌà ‚¢ÿ◊Ë–ÿSÿÊ¢ ¡Êª˝Áà ÷ÍÃÊÁŸ ‚Ê ÁŸ‡ÊÊ ¬‡ÿÃÙ ◊ÈŸ—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)•Ê¬Íÿ¸◊ÊáÊ◊ø‹¬˝ÁÃc∆¢U-

‚◊Ⱥ˝◊ʬ— ¬˝Áfl‡ÊÁãà ÿmØ–Ãmà∑§Ê◊Ê ÿ¢ ¬˝Áfl‡ÊÁãà ‚fl¸

‚ ‡ÊÊÁãÃ◊ÊåŸÙÁà Ÿ ∑§Ê◊∑§Ê◊ËH 70H

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As the waters of different rivers enter theocean, which, though full on all sides, remainsundisturbed; likewise, he, in whom all enjoymentsmerge themselves without causing disturbance,attains peace; not he who hankers after suchenjoyments. (70)Áfl„UÊÿ ∑§Ê◊Êãÿ— ‚flʸã¬È◊Ê¢‡ø⁄UÁà ÁŸ—S¬Î„U—–ÁŸ◊¸◊Ù ÁŸ⁄U„UVÔUÊ⁄U— ‚ ‡ÊÊÁãÃ◊Áœªë¿UÁÃH 71H

He who has given up all desires, and movesfree from attachment, egoism and thirst forenjoyment attains peace. (71)∞·Ê ’˝ÊrÊÔË ÁSÕÁ× ¬ÊÕ¸ ŸÒŸÊ¢ ¬˝Êåÿ Áfl◊ÈsÔÁÖÁSÕàflÊSÿÊ◊ãÃ∑§Ê‹˘Á¬ ’˝rÊÔÁŸflʸáÊ◊Îë¿UÁÃH 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)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿÙª‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ ‚ÊæUÅÿÿÙªÙ

ŸÊ◊ ÁmÃËÿÙ˘äÿÊÿ—H 2H

Thus, in the Upani¶ad sung by the Lord, theScience of Brahma, the scripture of Yoga, the dialoguebetween ›r∂ K涃a and Arjuna, ends the second chapterentitled ìSå∆khyayogaî (the Yoga of Knowledge).

Z

Bhagavadg∂tå [Ch. 2

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Chapter III•¡¸ÈŸ ©UflÊø

ÖÿÊÿ‚Ë øà∑§◊¸áÊSà ◊ÃÊ ’ÈÁh¡¸ŸÊŒ¸Ÿ–ÃÁà∑¢§ ∑§◊¸ÁáÊ ÉÊÙ⁄U ◊Ê¢ ÁŸÿÙ¡ÿÁ‚ ∑§‡ÊflH 1H

Arjuna said : K涃a if You consider Knowledgeas superior to Action, why then do You urge meto this dreadful action, Ke‹ava! (1)√ÿÊÁ◊üÊáÊfl flÊÄÿŸ ’ÈÁh¢ ◊Ù„Uÿ‚Ëfl ◊–ÃŒ∑¢§ flŒ ÁŸÁ‡øàÿ ÿŸ üÊÿÙ˘„U◊ÊåŸÈÿÊ◊˜H 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)

üÊË÷ªflÊŸÈflÊø‹Ù∑§˘ÁS◊ÁãmÁflœÊ ÁŸc∆UÊ ¬È⁄UÊ ¬˝ÙQ§Ê ◊ÿÊŸÉÊ–ôÊÊŸÿÙªŸ ‚Êæ˜U ÅÿÊŸÊ¢ ∑§◊¸ÿÙªŸ ÿÙÁªŸÊ◊˜H 3H

›r∂ Bhagavån said: Arjuna, in this world twocourses of Sådhanå (spiritual discipline) have beenenunciated by Me in the past. In the case of theSå∆khyayog∂, the Sådhanå proceeds along the pathof Knowledge; whereas in the case of the Karma-yog∂, it proceeds along the path of Action. (3)Ÿ ∑§◊¸áÊÊ◊ŸÊ⁄Uê÷ÊãŸÒc∑§êÿZ ¬ÈL§·Ù˘‡ŸÈÖŸ ø ‚ããÿ‚ŸÊŒfl Á‚Áh¢ ‚◊Áœªë¿UÁÃH 4H

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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)Ÿ Á„U ∑§Á‡øàˇÊáÊ◊Á¬ ¡ÊÃÈ ÁÃc∆Uàÿ∑§◊¸∑ΧØ–∑§Êÿ¸Ã sÔfl‡Ê— ∑§◊¸ ‚fl¸— ¬˝∑ΧÁáҪȸáÊÒ—H 5H

Surely, none can ever remain inactive even fora moment; for, everyone is helplessly driven toaction by modes of Prakæti. (5)∑§◊¸Áãº˝ÿÊÁáÊ ‚¢ÿêÿ ÿ •ÊSà ◊Ÿ‚Ê S◊⁄UŸ˜–ßÁãº˝ÿÊÕʸÁãfl◊Í…UÊà◊Ê Á◊âÿÊøÊ⁄U— ‚ ©UëÿÃH 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)ÿÁSàflÁãº˝ÿÊÁáÊ ◊Ÿ‚Ê ÁŸÿêÿÊ⁄U÷Ã˘¡È¸Ÿ–∑§◊¸Áãº˝ÿÒ— ∑§◊¸ÿÙª◊‚Q§— ‚ ÁflÁ‡ÊcÿÃH 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)ÁŸÿâ ∑ȧL§ ∑§◊¸ àfl¢ ∑§◊¸ ÖÿÊÿÙ sÔ∑§◊¸áÊ—–‡Ê⁄UË⁄UÿÊòÊÊÁ¬ ø à Ÿ ¬˝Á‚hKŒ∑§◊¸áÊ—H 8H

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

Bhagavadg∂tå [Ch. 3

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ÿôÊÊÕʸà∑§◊¸áÊÙ˘ãÿòÊ ‹Ù∑§Ù˘ÿ¢ ∑§◊¸’㜟—–ÃŒÕZ ∑§◊¸ ∑§ıãÃÿ ◊ÈQ§‚XÔU— ‚◊Êø⁄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)‚„UÿôÊÊ— ¬˝¡Ê— ‚Îc≈˜UÔflÊ ¬È⁄UÙflÊø ¬˝¡Ê¬Á×–•ŸŸ ¬˝‚Áflcÿäfl◊· flÙ˘ÁSàflc≈∑§Ê◊œÈ∑˜§H 10H

Having created mankind along with (the spiritof) sacrifice at the beginning of creation, the creator,Brahmå, said to them, ìYou shall prosper by this;may this yield the enjoyments you seek. (10)ŒflÊã÷ÊflÿÃÊŸŸ à ŒflÊ ÷ÊflÿãÃÈ fl—–¬⁄US¬⁄¢U ÷Êflÿã× üÊÿ— ¬⁄U◊flÊåSÿÕH 11H

Foster the gods through this sacrifice, and letthe gods be gracious to you. Thus, each fosteringthe other selflessly, you will attain the highestgood. (11)ßc≈UÊã÷ÙªÊÁã„U flÙ ŒflÊ ŒÊSÿãà ÿôÊ÷ÊÁflÃÊ—–ÃÒŒ¸ûÊÊŸ¬˝ŒÊÿÒèÿÙ ÿÙ ÷Èæ˜UÔ Q§ Sß ∞fl ‚—H 12H

Fostered by sacrifice, the gods will surelybestow on you unasked all the desired enjoyments.He who enjoys the gifts bestowed by them withoutoffering anything to them in return, is undoubtedlya thief. (12)ÿôÊÁ‡Êc≈UÔÊÁ‡ÊŸ— ‚ãÃÙ ◊Èëÿãà ‚fl¸Á∑§ÁÀ’·Ò—–÷ÈÜ¡Ã Ã àflÉÊ¢ ¬Ê¬Ê ÿ ¬øãàÿÊà◊∑§Ê⁄UáÊÊØH 13H

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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)•ãŸÊjflÁãà ÷ÍÃÊÁŸ ¬¡¸ãÿʌ㟂ê÷fl—–ÿôÊÊjflÁà ¬¡¸ãÿÙ ÿôÊ— ∑§◊¸‚◊Èjfl—H 14H∑§◊¸ ’˝rÊÔÙjfl¢ ÁflÁh ’˝rÊÔÊˇÊ⁄U‚◊Èjfl◊˜–ÃS◊Êà‚fl¸ªÃ¢ ’˝rÊÔ ÁŸàÿ¢ ÿôÊ ¬˝ÁÃÁc∆UÃ◊˜H 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¢ ¬˝flÌÃâ ø∑˝¢§ ŸÊŸÈfløÿÃË„U ÿ—–•ÉÊÊÿÈÁ⁄UÁãº˝ÿÊ⁄UÊ◊Ù ◊ÙÉÊ¢ ¬ÊÕ¸ ‚ ¡ËflÁÃH 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)

ÿSàflÊà◊⁄UÁÃ⁄Ufl SÿÊŒÊà◊ÃÎåÇø ◊ÊŸfl—–•Êà◊ãÿfl ø ‚ãÃÈc≈USÃSÿ ∑§ÊÿZ Ÿ ÁfllÃH 17H

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

Bhagavadg∂tå [Ch. 3

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ŸÒfl ÃSÿ ∑ΧßÊÕÙ¸ ŸÊ∑Χß„U ∑§‡øŸ–Ÿ øÊSÿ ‚fl¸÷ÍÃ·È ∑§Á‡øŒÕ¸√ÿ¬ÊüÊÿ—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)ÃS◊ÊŒ‚Q§— ‚Ãâ ∑§ÊÿZ ∑§◊¸ ‚◊Êø⁄U–•‚Q§Ù sÔÊø⁄Uã∑§◊¸ ¬⁄U◊ÊåŸÙÁà ¬ÍL§·—H 19H

Therefore, go on efficiently doing your dutyat all times without attachment. Doing workwithout attachment man attains the Supreme. (19)∑§◊¸áÊÒfl Á„U ‚¢Á‚Áh◊ÊÁSÕÃÊ ¡Ÿ∑§ÊŒÿ—–‹Ù∑§‚æ˜Uª˝„U◊flÊÁ¬ ‚꬇ÿã∑§Ãȸ◊„¸UÁ‚H 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)ÿlŒÊø⁄UÁà üÊc∆USÃûÊŒflÃ⁄UÙ ¡Ÿ—–‚ ÿà¬˝◊ÊáÊ¢ ∑ȧL§Ã ‹Ù∑§SÃŒŸÈfløÃH 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)Ÿ ◊ ¬ÊÕʸÁSà ∑§Ã¸√ÿ¢ ÁòÊ·È ‹Ù∑§·È Á∑§ÜøŸ–ŸÊŸflÊåÃ◊flÊåÃ√ÿ¢ flø ∞fl ø ∑§◊¸ÁáÊH 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)

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ÿÁŒ sÔ„¢U Ÿ fløÿ¢ ¡ÊÃÈ ∑§◊¸áÿÃÁãº˝Ã—–◊◊ flà◊ʸŸÈfløãà ◊ŸÈcÿÊ— ¬ÊÕ¸ ‚fl¸‡Ê—H 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)©Uà‚ËŒÿÈÁ⁄U◊ ‹Ù∑§Ê Ÿ ∑ȧÿÊZ ∑§◊¸ øŒ„U◊˜–‚VÔU⁄USÿ ø ∑§Ãʸ SÿÊ◊Ȭ„UãÿÊÁ◊◊Ê— ¬˝¡Ê—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§Ê— ∑§◊¸áÿÁflmÊ¢‚Ù ÿÕÊ ∑ȧfl¸Áãà ÷Ê⁄UÖ∑ȧÿʸÁmmÊ¢SÃÕÊ‚Q§Á‡ø∑§Ë·È¸‹Ù¸∑§‚æ˜UÔª˝„U◊˜ H 25H

Arjuna, as the unwise act with attachment, soshould the wise man, with a view to maintain theworld order, act without attachment. (25)Ÿ ’ÈÁh÷Œ¢ ¡ŸÿŒôÊÊŸÊ¢ ∑§◊¸‚ÁXÔUŸÊ◊˜–¡Ù·ÿà‚fl¸∑§◊ʸÁáÊ ÁflmÊãÿÈQ§— ‚◊Êø⁄UŸ˜H 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)¬˝∑Χ× Á∑˝§ÿ◊ÊáÊÊÁŸ ªÈáÊÒ— ∑§◊ʸÁáÊ ‚fl¸‡Ê—–•„UVÔUÊ⁄UÁfl◊Í…UÊà◊Ê ∑§Ãʸ„UÁ◊Áà ◊ãÿÃH 27H

In fact all actions are being performed by themodes of Prakæti (Primordial Matter). The fool,whose mind is deluded by egoism, thinks: ìI amthe doer.î (27)

Bhagavadg∂tå [Ch. 3

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ÃûflÁflûÊÈ ◊„UÊ’Ê„UÙ ªÈáÊ∑§◊¸Áfl÷ʪÿÙ—–ªÈáÊÊ ªÈáÊ·È fløãà ßÁà ◊àflÊ Ÿ ‚îÊÃH 28H

However, he, who has true insight into therespective spheres of Guƒas (modes of Prakæti) andtheir actions, holding that it is the Guƒas (in theshape of the senses, mind, etc.,) that move amongthe Guƒas (objects of perception), does not getattached to them, Arjuna. (28)¬˝∑ΧêȸáÊ‚ê◊Í…UÊ— ‚îÊãà ªÈáÊ∑§◊¸‚È–ÃÊŸ∑ΧàSŸÁflŒÙ ◊ãŒÊã∑ΧàSŸÁfl㟠ÁfløÊ‹ÿØH 29H

Those who are completely deluded by the Guƒas(modes) of Prakæti remain attached to those Guƒasand actions; the man of perfect Knowledge shouldnot unsettle the mind of those ignorants ofimperfect knowledge. (29)◊Áÿ ‚flʸÁáÊ ∑§◊ʸÁáÊ ‚ããÿSÿÊäÿÊà◊øÂʖÁŸ⁄UʇÊËÌŸ◊¸◊Ù ÷ÍàflÊ ÿÈäÿSfl ÁflªÃÖfl⁄U—H 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)ÿ ◊ ◊ÃÁ◊Œ¢ ÁŸàÿ◊ŸÈÁÃc∆UÁãà ◊ÊŸflÊ—–üÊhÊflãÃÙ˘Ÿ‚ÍÿãÃÙ ◊ÈëÿãÃ Ã˘Á¬ ∑§◊¸Á÷—H 31H

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

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ÿ àflÃŒèÿ‚ÍÿãÃÙ ŸÊŸÈÁÃc∆UÁãà ◊ ◊Ã◊˜–‚fl¸ôÊÊŸÁfl◊Í…UÊ¢SÃÊÁãflÁh Ÿc≈UÊŸø—H 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)‚ŒÎ‡Ê¢ øc≈Uà SflSÿÊ— ¬˝∑ΧÃôÊʸŸflÊŸÁ¬–¬˝∑Χ®Ã¢ ÿÊÁãà ÷ÍÃÊÁŸ ÁŸª˝„U— Á∑¢§ ∑§Á⁄UcÿÁÃH 33H

All living creatures follow their tendencies; eventhe wise man acts according to the tendencies ofhis own nature. Of what use is any externalrestraint? (33)ßÁãº˝ÿSÿÁãº˝ÿSÿÊÕ¸ ⁄Uʪm·ı √ÿflÁSÕÃı–ÃÿÙŸ¸ fl‡Ê◊ʪë¿UûÊı sÔSÿ ¬Á⁄U¬ÁãÕŸıH 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)üÊÿÊãSflœ◊ʸ ÁflªÈáÊ— ¬⁄Uœ◊ʸàSflŸÈÁc∆UÃÊØԖSflœ◊¸ ÁŸœŸ¢ üÊÿ— ¬⁄Uœ◊ʸ ÷ÿÊfl„U—H 35H

Oneís own duty, though devoid of merit, is preferableto the duty of another well performed. Even deathin the performance of oneís own duty brings blessed-ness; anotherís duty is fraught with fear. (35)

•¡È¸Ÿ ©UflÊø•Õ ∑§Ÿ ¬˝ÿÈQ§Ê˘ÿ¢ ¬Ê¬¢ ø⁄UÁà ¬ÍL§·—–•ÁŸë¿UãŸÁ¬ flÊcáʸÿ ’‹ÊÁŒfl ÁŸÿÊÁ¡Ã—H 36H

Bhagavadg∂tå [Ch. 3

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

üÊË÷ªflÊŸÈflÊø∑§Ê◊ ∞· ∑˝§Êœ ∞· ⁄U¡ÊªÈáÊ‚◊Èjfl—–◊„UÊ‡ÊŸÊ ◊„UʬÊå◊Ê ÁflhKŸÁ◊„U flÒÁ⁄UáÊ◊˜ÔH 37H

›r∂ Bhagavån 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)œÍ◊ŸÊÁfl˝ÿà flÁ±Ÿÿ¸ÕÊŒ‡Êʸ ◊‹Ÿ ø–ÿÕÊÀ’ŸÊflÎÃÊ ª÷¸SÃÕÊ ÃŸŒ◊ÊflÎÃ◊˜ÔH 38H

As fire is covered by smoke, mirror by dust,and embryo by the amnion, so is knowledgecovered by desire. (38)•ÊflÎâ ôÊÊŸ◊ß ôÊÊÁŸŸÙ ÁŸàÿflÒÁ⁄UáÊÊ–∑§Ê◊M§¬áÊ ∑§ıãÃÿ ŒÈc¬Í⁄UáÊÊŸ‹Ÿ øH 39H

And, Arjuna, Knowledge stands covered by thiseternal enemy of the wise known as desire, whichis insatiable like fire. (39)ßÁãº˝ÿÊÁáÊ ◊ŸÙ ’ÈÁh⁄USÿÊÁœc∆UÊŸ◊ÈëÿÖ∞ÃÒÌfl◊Ù„Uÿàÿ· ôÊÊŸ◊ÊflÎàÿ ŒÁ„UŸ◊˜H 40H

The senses, the mind and the intellect are declaredto be its seat; covering the knowledge throughthese, it (desire) deludes the embodied soul. (40)ÃS◊ÊûflÁ◊Áãº˝ÿÊáÿÊŒı ÁŸÿêÿ ÷⁄U÷¸÷–¬Êå◊ÊŸ¢ ¬˝¡Á„U sÔŸ¢ ôÊÊŸÁflôÊÊŸŸÊ‡ÊŸ◊˜H 41H

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Therefore, Arjuna, you must first control yoursenses, and then kill this evil thing which obstructsJ¤åna (Knowledge of the Absolute or NirguƒaBrahma) and Vij¤åna (Knowledge of SåkåraBrahma or manifest Divinity). (41)ßÁãº˝ÿÊÁáÊ ¬⁄UÊáÿÊ„ÈUÁ⁄UÁãº˝ÿèÿ— ¬⁄¢U ◊Ÿ—–◊Ÿ‚SÃÈ ¬⁄UÊ ’ÈÁhÿÙ¸ ’Èh— ¬⁄UÃSÃÈ ‚—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¢ ’Èh— ¬⁄¢U ’ÈŒ˜äflÊ ‚¢SÃèÿÊà◊ÊŸ◊Êà◊ŸÊ–¡Á„U ‡ÊòÊÈ¢ ◊„UÊ’Ê„UÙ ∑§Ê◊M§¬¢ ŒÈ⁄UÊ‚Œ◊˜H 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)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿÙª‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ ∑§◊¸ÿÙªÙ ŸÊ◊

ÃÎÃËÿÙ˘äÿÊÿ—H 3H

Thus, in the Upani¶ad sung by the Lord,the Science of Brahma, the scripture of Yoga,the dialogue between ›r∂ K涃a and Arjuna,ends the third chapter entitled ì4Karmayoga, orthe Yoga of Action.î

Z

Bhagavadg∂tå [Ch. 3

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Chapter IVüÊË÷ªflÊŸÈflÊø

ß◊¢ ÁflflSflà ÿÙª¢ ¬˝ÙQ§flÊŸ„U◊√ÿÿ◊˜–ÁflflSflÊã◊Ÿfl ¬˝Ê„U ◊ŸÈÁ⁄UˇflÊ∑§fl˘’˝flËØH 1H

›r∂ Bhagavån said: I revealed this immortalYoga to Vivasvån (Sun-god); Vivasvån conveyedit to Manu (his son); and Manu imparted it to(his son) Ik¶våku. (1)∞fl¢ ¬⁄Uê¬⁄Uʬ˝ÊåÃÁ◊◊¢ ⁄UÊ¡·¸ÿÙ ÁflŒÈ—–‚ ∑§Ê‹Ÿ„U ◊„UÃÊ ÿÙªÙ Ÿc≈U— ¬⁄ãìH 2H

Thus transmitted in succession from father toson, Arjuna, this Yoga remained known to theRåjar¶is (royal sages). Through long lapse oftime, this Yoga got lost to the world. (2)‚ ∞flÊÿ¢ ◊ÿÊ Ã˘l ÿÙª— ¬˝ÙQ§— ¬È⁄UÊß—–÷Q§Ù˘Á‚ ◊ ‚πÊ øÁà ⁄U„USÿ¢ sÔÃŒÈûÊ◊◊˜H 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)

•¡È¸Ÿ ©UflÊø

•¬⁄¢U ÷flÃÙ ¡ã◊ ¬⁄¢U ¡ã◊ ÁflflSfl×–∑§Õ◊ÃÁm¡ÊŸËÿÊ¢ àfl◊ÊŒı ¬˝ÙQ§flÊÁŸÁÃH 4H

Arjuna said: You are of recent origin, while

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

üÊË÷ªflÊŸÈflÊø’„ÍÁŸ ◊ √ÿÃËÃÊÁŸ ¡ã◊ÊÁŸ Ãfl øʡȸŸ–ÃÊãÿ„¢U flŒ ‚flʸÁáÊ Ÿ àfl¢ flàÕ ¬⁄ãìH 5H

›r∂ Bhagavån said : Arjuna, you and I havepassed through many births, I remember them all;you do not remember, O chastiser of foes. (5)•¡Ù˘Á¬ ‚ãŸ√ÿÿÊà◊Ê ÷ÍÃÊŸÊ◊ˇfl⁄UÙ˘Á¬ ‚Ÿ˜–¬˝∑ΧÁâ SflÊ◊Áœc∆UÊÿ ‚ê÷flÊêÿÊà◊◊ÊÿÿÊH 6H

Though birthless and immortal and the Lordof all beings, I manifest Myself through My ownYogamåyå (divine potency), keeping My nature(Prakæti) under control. (6)ÿŒÊ ÿŒÊ Á„U œ◊¸Sÿ Ç‹ÊÁŸ÷¸flÁà ÷Ê⁄UÖ•èÿÈàÕÊŸ◊œ◊¸Sÿ ÃŒÊà◊ÊŸ¢ ‚ΡÊêÿ„U◊˜H 7H

Arjuna, whenever righteousness is on thedecline, unrighteousness is in the ascendant, thenI body Myself forth. (7)¬Á⁄UòÊÊáÊÊÿ ‚ʜ͟ʢ ÁflŸÊ‡ÊÊÿ ø ŒÈc∑ΧÃÊ◊˜–œ◊¸‚¢SÕʬŸÊÕʸÿ ‚ê÷flÊÁ◊ ÿȪ ÿȪH 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)

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¡ã◊ ∑§◊¸ ø ◊ ÁŒ√ÿ◊fl¢ ÿÙ flÁûÊ Ãûfl×–àÿÄàflÊ Œ„¢U ¬ÈŸ¡¸ã◊ ŸÒÁà ◊Ê◊Áà ‚Ù˘¡È¸ŸH 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)flËÃ⁄Uʪ÷ÿ∑˝§ÙœÊ ◊ã◊ÿÊ ◊Ê◊ȬÊÁüÊÃÊ—–’„UflÙ ôÊʟì‚Ê ¬ÍÃÊ ◊jÊfl◊ʪÃÊ—H 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)ÿ ÿÕÊ ◊Ê¢ ¬˝¬lãà ÃÊ¢SÃÕÒfl ÷¡Êêÿ„U◊˜–◊◊ flà◊ʸŸÈfløãà ◊ŸÈcÿÊ— ¬ÊÕ¸ ‚fl¸‡Ê—H 11H

Arjuna, howsoever men seek Me, even so doI respond to them; for all men follow My path ineveryway. (11)∑§Êæ˜U ˇÊã× ∑§◊¸áÊÊ¢ Á‚Áh¢ ÿ¡ãà ߄U ŒflÃÊ—–ÁˇÊ¬˝¢ Á„U ◊ÊŸÈ· ‹Ù∑§ Á‚Áh÷¸flÁà ∑§◊¸¡ÊH 12H

In this world of human beings, men seekingthe fruition of their activities, worship the gods;for success born of actions follows quickly. (12)øÊÃÈfl¸áÿZ ◊ÿÊ ‚Îc≈¢U ªÈáÊ∑§◊¸Áfl÷ʪ‡Ê—–ÃSÿ ∑§Ãʸ⁄U◊Á¬ ◊Ê¢ ÁflhK∑§Ãʸ⁄U◊√ÿÿ◊˜H 13H

The four orders of society (viz., the Bråhmaƒa,the K¶atriya, the Vai‹ya and the ›µudra) werecreated by Me, classifying them according to theGuƒas predominant in each and apportioning

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corresponding duties to them; though the originatorof this creation, know Me, the Immortal Lord, tobe a non-doer. (13)Ÿ ◊Ê¢ ∑§◊ʸÁáÊ Á‹ê¬Áãà Ÿ ◊ ∑§◊¸»§‹ S¬Î„UÊ–ßÁà ◊Ê¢ ÿÙ˘Á÷¡ÊŸÊÁà ∑§◊¸Á÷Ÿ¸ ‚ ’äÿÃH 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¢ ôÊÊàflÊ ∑Χâ ∑§◊¸ ¬ÍflÒ¸⁄UÁ¬ ◊È◊ÈˇÊÈÁ÷—–∑ȧL§ ∑§◊Ò¸fl ÃS◊Êûfl¢ ¬ÍflÒ¸— ¬Ífl¸Ã⁄¢U ∑ΧÃ◊˜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)Á∑¢§ ∑§◊¸ Á∑§◊∑§◊¸Áà ∑§flÿÙ˘åÿòÊ ◊ÙÁ„UÃÊ—–ÃûÊ ∑§◊¸ ¬˝flˇÿÊÁ◊ ÿÖôÊÊàflÊ ◊Ùˇÿ‚˘‡ÊÈ÷ÊØH 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)∑§◊¸áÊÙ sÔÁ¬ ’Ùh√ÿ¢ ’Êh√ÿ¢ ø Áfl∑§◊¸áÊ—–•∑§◊¸áʇø ’Ùh√ÿ¢ ª„UŸÊ ∑§◊¸áÊÙ ªÁ×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)

Bhagavadg∂tå [Ch. 4

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∑§◊¸áÿ∑§◊¸ ÿ— ¬‡ÿŒ∑§◊¸ÁáÊ ø ∑§◊¸ ÿ—–‚ ’ÈÁh◊Êã◊ŸÈcÿ·È ‚ ÿÈQ§— ∑ΧàSŸ∑§◊¸∑ΧØH 18H

He who sees inaction in action, and action ininaction, is wise among men; he is a Yog∂, whohas performed all actions. (18)ÿSÿ ‚fl¸ ‚◊Ê⁄Uê÷Ê— ∑§Ê◊‚UVÔUÀ¬flÌ¡ÃÊ—–ôÊÊŸÊÁÇŸŒÇœ∑§◊ʸáÊ¢ Ã◊Ê„ÈU— ¬Áá«Uâ ’ȜʗH 19H

Even the wise call him a sage, whoseundertakings are all free from desire and Sa∆kalpa(thoughts of the world) and whose actions are burntup by the fire of wisdom. (19)àÿÄàflÊ ∑§◊¸»§‹Ê‚XÔ¢U ÁŸàÿÃÎåÃÙ ÁŸ⁄UÊüÊÿ—–∑§◊¸áÿÁ÷¬˝flÎûÊÙ˘Á¬ ŸÒfl Á∑§ÁÜøà∑§⁄UÙÁà ‚—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)ÁŸ⁄UʇÊËÿ¸ÃÁøûÊÊà◊Ê àÿQ§‚fl¸¬Á⁄Uª˝„U—–‡ÊÊ⁄UË⁄¢U ∑§fl‹¢ ∑§◊¸ ∑ȧfl¸ãŸÊåŸÙÁà Á∑§ÁÀ’·◊˜H 21H

Having subdued his mind and body, and givingup all objects of enjoyment, and free from craving,he who performs sheer bodily action, does notincur sin. (21)ÿŒÎë¿UÊ‹Ê÷‚ãÃÈc≈UÔÙ mãmÊÃËÃÙ Áfl◊à‚⁄U—–‚◊— Á‚hÊflÁ‚hı ø ∑ΧàflÊÁ¬ Ÿ ÁŸ’äÿÃH 22H

The Karmayog∂, who is contented with

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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)ªÃ‚XÔUSÿ ◊ÈQ§Sÿ ôÊÊŸÊflÁSÕÃø—–ÿôÊÊÿÊø⁄U× ∑§◊¸ ‚◊ª˝¢ ¬˝Áfl‹ËÿÃH 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)’˝rÊÔʬ¸áÊ¢ ’˝rÊÔ „UÁfl’˝¸rÊÊÔÇŸı ’˝rÊÔáÊÊ „ÈUÃ◊˜–’˝rÊÔÒfl ß ªãÃ√ÿ¢ ’˝rÊÔ∑§◊¸‚◊ÊÁœŸÊH 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 finallyBrahma is the goal to be reached by him who isabsorbed in Brahma as the act of such sacrifice. (24)ŒÒfl◊flʬ⁄U ÿôÊ¢ ÿÙÁªŸ— ¬ÿȸ¬Ê‚Ö’˝rÊÔÊÇŸÊfl¬⁄U ÿôÊ¢ ÿôÊŸÒflÙ¬¡ÈuÔUÁÃH 25H

Other Yog∂s duly offer sacrifice only in theshape of worship to gods, while others performsacrifice by offering the self by the Self itself inthe fire of Brahma through the sacrifice knownas the perception of identity. (25)

Bhagavadg∂tå [Ch. 4

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üÊÙòÊʌ˟ËÁãº˝ÿÊáÿãÿ ‚¢ÿ◊ÊÁÇŸ·È ¡ÈuÔUÁÖ‡ÊéŒÊŒËÁãfl·ÿÊŸãÿ ßÁãº˝ÿÊÁÇŸ·È ¡ÈuÔUÁÃH 26H

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

‚flʸáÊËÁãº˝ÿ∑§◊ʸÁáÊ ¬˝ÊáÊ∑§◊ʸÁáÊ øʬ⁄U–•Êà◊‚¢ÿ◊ÿÙªÊÇŸı ¡ÈuÔUÁà ôÊÊŸŒËÁ¬ÃH 27H

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

º˝√ÿÿôÊÊSìÙÿôÊÊ ÿÙªÿôÊÊSÃÕʬ⁄U–SflÊäÿÊÿôÊÊŸÿôÊʇø ÿÃÿ— ‚¢Á‡ÊÃfl˝ÃÊ—H 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)

•¬ÊŸ ¡ÈuÔÁà ¬˝ÊáÊ¢ ¬˝ÊáÊ˘¬ÊŸ¢ ÃÕʬ⁄U–¬˝ÊáÊʬʟªÃË L§Œ˜äflÊ ¬˝ÊáÊÊÿÊ◊¬⁄UÊÿáÊÊ—H 29H•¬⁄U ÁŸÿÃÊ„UÊ⁄UÊ— ¬˝ÊáÊÊã¬˝ÊáÊ·È ¡ÈuÔUÁÖ‚fl¸˘åÿà ÿôÊÁflŒÙ ÿôÊˇÊÁ¬Ã∑§À◊·Ê—H 30H

Other Yog∂s offer the act of exhalation into

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that of inhalation; even so, others the act ofinhalation into that of exhalation. There are stillothers given to the practice of Pråƒåyåma (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)

ÿôÊÁ‡Êc≈UÊ◊ÎÃ÷È¡Ù ÿÊÁãà ’˝rÊÔ ‚ŸÊß◊˜–ŸÊÿ¢ ‹Ù∑§Ù˘SàÿÿôÊSÿ ∑ȧÃÙ˘ãÿ— ∑ȧL§‚ûÊ◊H 31H

Arjuna, Yog∂s 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¢ ’„ÈUÁflœÊ ÿôÊÊ ÁflÃÃÊ ’˝rÊÔáÊÙ ◊Èπ–∑§◊¸¡ÊÁãflÁh ÃÊã‚flʸŸfl¢ ôÊÊàflÊ Áfl◊Ùˇÿ‚H 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)

üÊÿÊãº˝√ÿ◊ÿÊlôÊÊÖôÊÊŸÿôÊ— ¬⁄Uãì–‚flZ ∑§◊ʸÁπ‹¢ ¬ÊÕ¸ ôÊÊŸ ¬Á⁄U‚◊ÊåÿÃH 33H

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

ÃÁmÁh ¬˝ÁáʬÊß ¬Á⁄U¬˝‡ŸŸ ‚flÿÊ–©U¬ŒˇÿÁãà à ôÊÊŸ¢ ôÊÊÁŸŸSÃûflŒÌ‡ÊŸ—H 34H

Understand the true nature of that Knowledgeby approaching illumined soul. 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)

ÿÖôÊÊàflÊ Ÿ ¬ÈŸ◊Ù¸„U◊fl¢ ÿÊSÿÁ‚ ¬Êá«Ufl–ÿŸ ÷ÍÃÊãÿ‡Ê·áÊ º˝ˇÿSÿÊà◊ãÿÕÙ ◊ÁÿH 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)

•Á¬ øŒÁ‚ ¬Ê¬èÿ— ‚fl¸èÿ— ¬Ê¬∑ΧûÊ◊—–‚flZ ôÊÊŸå‹flŸÒfl flÎÁ¡Ÿ¢ ‚ãÃÁ⁄UcÿÁ‚H 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)

ÿÕҜʢÁ‚ ‚Á◊hÙ˘ÁÇŸ÷¸S◊‚Êà∑ȧL§Ã˘¡È¸Ÿ–ôÊÊŸÊÁÇŸ— ‚fl¸∑§◊ʸÁáÊ ÷S◊‚Êà∑ȧL§Ã ÃÕÊH 37H

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

Ÿ Á„U ôÊÊŸŸ ‚ŒÎ‡Ê¢ ¬ÁflòÊÁ◊„U ÁfllÖÃàSflÿ¢ ÿÙª‚¢Á‚h— ∑§Ê‹ŸÊà◊ÁŸ ÁflãŒÁÃH 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)

üÊhÊflÊ°À‹÷à ôÊÊŸ¢ Ãà¬⁄U— ‚¢ÿÃÁãº˝ÿ—–ôÊÊŸ¢ ‹éäflÊ ¬⁄UÊ¢ ‡ÊÊÁãÃ◊Áø⁄UáÊÊÁœªë¿UÁÃH 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)

•ôʇøÊüÊgœÊŸ‡ø ‚¢‡ÊÿÊà◊Ê ÁflŸ‡ÿÁÖŸÊÿ¢ ‹Ù∑§Ù˘ÁSà Ÿ ¬⁄UÙ Ÿ ‚Èπ¢ ‚¢‡ÊÿÊà◊Ÿ—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)

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ÿÙª‚ããÿSÃ∑§◊ʸáÊ¢ ôÊÊŸ‚ÁÜ¿UU㟂¢‡Êÿ◊˜–•Êà◊flãâ Ÿ ∑§◊ʸÁáÊ ÁŸ’äŸÁãà œŸÜ¡ÿH 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)

ÃS◊ÊŒôÊÊŸ‚ê÷Íâ NUàSÕ¢ ôÊÊŸÊÁ‚ŸÊà◊Ÿ—–Á¿UûflÒŸ¢ ‚¢‡Êÿ¢ ÿÙª◊ÊÁÃc∆UÙÁûÊc∆U ÷Ê⁄UÃH 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)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿÙª‡ÊÊSòÊ üÊË∑ΧcáÊÊ¡ÈŸ‚¢flÊŒ ôÊÊŸ∑§◊¸‚ããÿÊ‚ÿÙªÙ

ŸÊ◊ øÃÈÕÙ¸˘äÿÊÿ—H 4H

Thus, in the Upani¶ad sung by the Lord, theScience of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends thefourth chapter entitled ìThe Yoga of Knowledgeas well as the disciplines of Action andKnowledge.î

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Chapter V•¡È¸Ÿ ©UflÊø

‚ããÿÊ‚¢ ∑§◊¸áÊÊ¢ ∑ΧcáÊ ¬ÈŸÿÙ¸ª¢ ø ‡Ê¢‚Á‚–ÿë¿˛Uÿ ∞ÃÿÙ⁄U∑¢§ Ãã◊ ’˝ÍÁ„U ‚ÈÁŸÁ‡øÃ◊˜H 1H

Arjuna said : K涃a, you extol Så∆khyayoga (theYoga of Knowledge) and then the Yoga of Action.Pray, tell me which of the two is decidedlyconducive to my good. (1)

üÊË÷ªflÊŸÈflÊø‚ããÿÊ‚— ∑§◊¸ÿÙª‡ø ÁŸ—üÊÿ‚∑§⁄UÊflÈ÷ı–ÃÿÙSÃÈ ∑§◊¸‚ããÿÊ‚Êà∑§◊¸ÿÙªÙ ÁflÁ‡ÊcÿÃH 2H

›r∂ Bhagavån 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)ôÊÿ— ‚ ÁŸàÿ‚ããÿÊ‚Ë ÿÙ Ÿ mÁc≈UU Ÿ ∑§Êæ˜UˇÊÁÖÁŸm¸ãmÙ Á„U ◊„UÊ’Ê„UÙ ‚Èπ¢ ’ãœÊà¬˝◊ÈëÿÃH 3H

The Karmayog∂ who neither hates nor desiresshould ever be considered a man of renunciation.For, Arjuna, he who is free from the pairs of oppositesis easily liberated from bondage. (3)‚Êæ˜UÅÿÿÙªı ¬ÎÕÇ’Ê‹Ê— ¬˝flŒÁãà Ÿ ¬Áá«UÃÊ—–∞∑§◊åÿÊÁSÕ× ‚êÿªÈ÷ÿÙÌflãŒÃ »§‹◊˜H 4H

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It is the ignorant, not the wise, who say thatSå∆khyayoga 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)

ÿà‚Êæ˜UÅÿÒ— ¬˝Êåÿà SÕÊŸ¢ ÃlÙªÒ⁄UÁ¬ ªêÿÖ∞∑¢§ ‚Êæ˜UÅÿ¢ ø ÿÙª¢ ø ÿ— ¬‡ÿÁà ‚ ¬‡ÿÁÃH 5H

The (supreme) state which is reached by theSå∆khyayog∂ is attained also by the Karmayog∂.Therefore, he alone who sees Så∆khyayoga andKarmayoga as identical so far as their result goes,sees truly. (5)

‚ããÿÊ‚SÃÈ ◊„UÊ’Ê„UÙ ŒÈ—π◊ÊåÃÈ◊ÿ٪×–ÿÙªÿÈQ§Ù ◊ÈÁŸ’˝¸rÊÔ ŸÁø⁄UáÊÊÁœªë¿UÁÃH 6H

Without Karmayoga, however, Så∆khyayogai.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)

ÿÙªÿÈQ§Ù Áfl‡ÊÈhÊà◊Ê ÁflÁ¡ÃÊà◊Ê Á¡ÃÁãº˝ÿ—–‚fl¸÷ÍÃÊà◊÷ÍÃÊà◊Ê ∑ȧfl¸ãŸÁ¬ Ÿ Á‹åÿÃH 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)

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ŸÒfl Á∑§ÁÜøà∑§⁄UÙ◊ËÁà ÿÈQ§Ù ◊ãÿà ÃûflÁflØ–¬‡ÿÜoÎáflãS¬Î‡ÊÁÜ¡ÉÊ˝ãŸ‡Ÿãªë¿UãSfl¬Ü‡fl‚Ÿ˜H 8 H¬˝‹¬Áãfl‚ΡãªÎˆÔUãŸÈÁã◊·ÁãŸÁ◊·ãŸÁ¬ –ßÁãº˝ÿÊáÊËÁãº˝ÿÊÕ¸·È fløãà ßÁà œÊ⁄UÿŸ˜H 9 H

However, the Så∆khyayog∂, 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)

’˝rÊÔáÿÊœÊÿ ∑§◊ʸÁáÊ ‚XÔ¢U àÿÄàflÊ ∑§⁄UÙÁà ÿ—–Á‹åÿà Ÿ ‚ ¬Ê¬Ÿ ¬k¬òÊÁ◊flÊê÷‚ÊH 10H

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

∑§ÊÿŸ ◊Ÿ‚Ê ’ÈhKÊ ∑§fl‹ÒÁ⁄UÁãº˝ÿÒ⁄UÁ¬–ÿÙÁªŸ— ∑§◊¸ ∑ȧfl¸Áãà ‚XÔ¢U àÿÄàflÊà◊‡ÊÈhÿH 11H

The Karmayog∂s 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)

ÿÈQ§— ∑§◊¸»§‹¢ àÿÄàflÊ ‡ÊÊÁãÃ◊ÊåŸÙÁà ŸÒÁc∆U∑§Ë◊˜–•ÿÈQ§— ∑§Ê◊∑§Ê⁄UáÊ »§‹ ‚Q§Ù ÁŸ’äÿÃH 12H

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

‚fl¸∑§◊ʸÁáÊ ◊Ÿ‚Ê ‚ããÿSÿÊSà ‚Èπ¢ fl‡ÊË–ŸflmÊ⁄U ¬È⁄U Œ„UË ŸÒfl ∑ȧfl¸ãŸ ∑§Ê⁄UÿŸ˜H 13H

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

Ÿ ∑§Ãθàfl¢ Ÿ ∑§◊ʸÁáÊ ‹Ù∑§Sÿ ‚ΡÁà ¬˝÷È—–Ÿ ∑§◊¸»§‹‚¢ÿÙª¢ Sfl÷ÊflSÃÈ ¬˝fløÃH 14H

God determines neither the doership nor thedoings of men, nor even their contact with the fruitof actions; but it is Nature alone that functions. (14)

ŸÊŒûÊ ∑§SÿÁøà¬Ê¬¢ Ÿ øÒfl ‚È∑Χâ Áfl÷È—–•ôÊÊŸŸÊflÎâ ôÊÊŸ¢ ß ◊ÈsÔÁãà ¡ãÃfl—H 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)

ôÊÊŸŸ ÃÈ ÃŒôÊÊŸ¢ ÿ·Ê¢ ŸÊÁ‡ÊÃ◊Êà◊Ÿ—–÷Ê◊ÊÁŒàÿflÖôÊÊŸ¢ ¬˝∑§Ê‡ÊÿÁà Ãà¬⁄U◊˜H 16H

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In the case, however, of those whose saidignorance has been destroyed by true knowledgeof God, that wisdom shining like the sun revealsthe Supreme. (16)ÃŒ˜’ÈhÿSÃŒÊà◊ÊŸSÃÁãŸc∆UÔÊSÃà¬⁄UÊÿáÊÊ— –ªë¿Uãàÿ¬ÈŸ⁄UÊflÎÁûÊ¢ ôÊÊŸÁŸœÍ¸Ã∑§À◊·Ê—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)ÁfllÊÁflŸÿ‚ê¬ãŸ ’˝ÊrÊÔáÊ ªÁfl „UÁSÃÁŸ–‡ÊÈÁŸ øÒfl ‡fl¬Ê∑§ ø ¬Áá«UÃÊ— ‚◊ŒÌ‡ÊŸ—H 18H

The wise look with equanimity on all whether itbe a Bråhmaƒa endowed with learning and culture,a cow, an elephant, a dog and a pariah, too. (18)ß„ÒUfl ÃÒ̡× ‚ªÙ¸ ÿ·Ê¢ ‚Êêÿ ÁSÕâ ◊Ÿ—–ÁŸŒÙ¸·¢ Á„U ‚◊¢ ’˝rÊÔ ÃS◊ÊŒ˜’˝rÊÔÁáÊ Ã ÁSÕÃÊ—H 19H

Even here is the mortal plane conquered by thosewhose mind is established in unity; since theAbsolute is untouched by evil and is the same toall, hence they are established in the Eternal. (19)Ÿ ¬˝NUcÿÁà¬˝ÿ¢ ¬˝Êåÿ ŸÙÁm¡à¬˝Êåÿ øÊÁ¬˝ÿ◊˜–ÁSÕ⁄U’ÈÁh⁄U‚ê◊Í…UÙ ’˝rÊÔÁflŒ˜ ’˝rÊÔÁáÊ ÁSÕ×H 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

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

’ÊsÔS¬‡Ê¸cfl‚Q§Êà◊Ê ÁflãŒàÿÊà◊ÁŸ ÿà‚Èπ◊˜–‚ ’˝rÊÔÿÙªÿÈQ§Êà◊Ê ‚Èπ◊ˇÊÿ◊‡ŸÈÃH 21H

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

ÿ Á„U ‚¢S¬‡Ê¸¡Ê ÷ÙªÊ ŒÈ—πÿÙŸÿ ∞fl Ö•ÊlãÃflã× ∑§ıãÃÿ Ÿ Ã·È ⁄U◊à ’Èœ—H 22H

The pleasures which are born of sense-contactsare 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)

‡ÊÄŸÙÃË„ÒUfl ÿ— ‚Ù…È¢U ¬˝ÊćÊ⁄UË⁄UÁfl◊ÙˇÊáÊÊØ–∑§Ê◊∑˝§ÙœÙjfl¢ flª¢ ‚ ÿÈQ§— ‚ ‚ÈπË Ÿ⁄U—H 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)

ÿÙ˘ãׂÈπÙ˘ãÃ⁄UÊ⁄UÊ◊SÃÕÊãÃÖÿÙ¸ÁÃ⁄Ufl ÿ—–‚ ÿÙªË ’˝rÊÔÁŸflʸáÊ¢ ’˝rÊÔ÷ÍÃÙ˘Áœªë¿UÁÃH 24H

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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∂ (Så∆khyayog∂) identified with Brahmaattains Brahma, who is all peace. (24)

‹÷ãà ’˝rÊÔÁŸflʸáÊ◊ηÿ— ˇÊËáÊ∑§À◊·Ê—–Á¿UãŸmÒœÊ ÿÃÊà◊ÊŸ— ‚fl¸÷ÍÃÁ„Uà ⁄UÃÊ—H 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)

∑§Ê◊∑˝§ÙœÁflÿÈQ§ÊŸÊ¢ ÿÃËŸÊ¢ ÿÃøÂÊ◊˜–•Á÷ÃÙ ’˝rÊÔÁŸflʸáÊ¢ fløà ÁflÁŒÃÊà◊ŸÊ◊˜H 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)

S¬‡Êʸã∑ΧàflÊ ’Á„U’ʸsÔÊ¢‡øˇÊȇøÒflÊãÃ⁄U ÷˝ÈflÙ—–¬˝ÊáÊʬʟı ‚◊ı ∑ΧàflÊ ŸÊ‚ÊèÿãÃ⁄UøÊÁ⁄UáÊıH 27HÿÃÁãº˝ÿ◊ŸÙ’ÈÁh◊ȸÁŸ◊Ù¸ˇÊ¬⁄UÊÿáÊ— –ÁflªÃë¿UÊ÷ÿ∑˝§ÙœÙ ÿ— ‚ŒÊ ◊ÈQ§ ∞fl ‚—H 28H

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

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

÷ÙQ§Ê⁄¢U ÿôÊì‚Ê¢ ‚fl¸‹Ù∑§◊„U‡fl⁄U◊˜–‚ÈNUŒ¢ ‚fl¸÷ÍÃÊŸÊ¢ ôÊÊàflÊ ◊Ê¢ ‡ÊÊÁãÃ◊Îë¿UÁÃH 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)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿÙª‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ ∑§◊¸‚ããÿÊ‚ÿÙªÙ

ŸÊ◊ ¬Üø◊Ù˘äÿÊÿ—H 5HThus, in the Upani¶ad sung by the Lord,

the Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends thefifth chapter entitled ìThe Yoga of Action andKnowledge.î

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Chapter VIüÊË÷ªflÊŸÈflÊø

•ŸÊÁüÊ× ∑§◊¸»§‹¢ ∑§ÊÿZ ∑§◊¸ ∑§⁄UÙÁà ÿ—–‚ ‚ããÿÊ‚Ë ø ÿÙªË ø Ÿ ÁŸ⁄UÁÇŸŸ¸ øÊÁ∑˝§ÿ—H 1H

›r∂ Bhagavån said : He who does his dutywithout expecting the fruit of actions is a Sannyås∂(Så∆khyayog∂) and a Yog∂ (Karmayog∂) both. Heis no Sannyås∂ (renouncer) who has merelyrenounced the sacred fire; even so, he is no Yog∂who has merely given up all activity. (1)

ÿ¢ ‚ããÿÊ‚Á◊Áà ¬˝Ê„ÈUÿÙ¸ª¢ â ÁflÁh ¬Êá«Ufl–Ÿ sÔ‚ããÿSÂVÔUÀ¬Ù ÿÙªË ÷flÁà ∑§‡øŸH 2H

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

•ÊL§L§ˇÊÙ◊ȸŸÿÙ¸ª¢ ∑§◊¸ ∑§Ê⁄UáÊ◊ÈëÿÖÿÙªÊM§…USÿ ÃSÿÒfl ‡Ê◊— ∑§Ê⁄UáÊ◊ÈëÿÃH 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 ëSa∆kalpasí (thoughts of the world)is said to be the way to blessedness. (3)

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ÿŒÊ Á„U ŸÁãº˝ÿÊÕ¸·È Ÿ ∑§◊¸SflŸÈ·îÊÖ‚fl¸‚VÔUÀ¬‚ããÿÊ‚Ë ÿÙªÊM§…USÃŒÙëÿÃH 4H

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

©Uh⁄UŒÊà◊ŸÊà◊ÊŸ¢ ŸÊà◊ÊŸ◊fl‚ÊŒÿØ–•Êà◊Òfl sÔÊà◊ŸÙ ’ãœÈ⁄UÊà◊Òfl Á⁄U¬È⁄UÊà◊Ÿ—H 5H

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

’ãœÈ⁄UÊà◊Êà◊ŸSÃSÿ ÿŸÊà◊ÒflÊà◊ŸÊ Á¡Ã—–•ŸÊà◊ŸSÃÈ ‡ÊòÊÈàfl fløÃÊà◊Òfl ‡ÊòÊÈflØH 6H

Oneís 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)

Á¡ÃÊà◊Ÿ— ¬˝‡ÊÊãÃSÿ ¬⁄U◊Êà◊Ê ‚◊ÊÁ„U×–‡ÊËÃÙcáÊ‚ÈπŒÈ—π·È ÃÕÊ ◊ʟʬ◊ÊŸÿÙ—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)

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ôÊÊŸÁflôÊÊŸÃÎåÃÊà◊Ê ∑ͧ≈USÕÙ ÁflÁ¡ÃÁãº˝ÿ—–ÿÈQ§ ßàÿÈëÿà ÿÙªË ‚◊‹Ùc≈Uʇ◊∑§ÊÜøŸ—H 8 H

The Yog∂ whose mind is sated with J¤åna(Knowledge of Nirguƒa Brahma) and Vij¤åna(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)‚ÈNUÁã◊òÊÊÿȸŒÊ‚ËŸ◊äÿSÕmcÿ’ãœÈ·È –‚ÊœÈcflÁ¬ ø ¬Ê¬·È ‚◊’ÈÁhÌflÁ‡ÊcÿÃH 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)ÿÙªË ÿÈÜ¡Ëà ‚ÃÃ◊Êà◊ÊŸ¢ ⁄U„UÁ‚ ÁSÕ×–∞∑§Ê∑§Ë ÿÃÁøûÊÊà◊Ê ÁŸ⁄UʇÊË⁄U¬Á⁄Uª˝„U—H 10H

Living in seclusion all by himself, the Yog∂who has controlled his mind and body, and isfree from desires and void of possessions, shouldconstantly engage his mind in meditation. (10)‡ÊÈøı Œ‡Ê ¬˝ÁÃc∆UÔÊåÿ ÁSÕ⁄U◊Ê‚Ÿ◊Êà◊Ÿ—–ŸÊàÿÈÁë¿˛Uâ ŸÊÁßËø¢ øÒ‹ÊÁ¡Ÿ∑ȧ‡ÊÙûÊ⁄U◊˜H 11H

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

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middle and cloth uppermost), neither very highnor very low. (11)ÃòÊÒ∑§Êª˝¢ ◊Ÿ— ∑ΧàflÊ ÿÃÁøûÊÁãº˝ÿÁ∑˝§ÿ—–©U¬Áfl‡ÿÊ‚Ÿ ÿÈÜÖÿÊlÙª◊Êà◊Áfl‡ÊÈhÿH 12H

And occupying that seat, concentrating themind and controlling the functions of the mindand senses, he should practise Yoga for self-purification. (12)‚◊¢ ∑§ÊÿÁ‡Ê⁄UÙª˝Ëfl¢ œÊ⁄UÿãŸø‹¢ ÁSÕ⁄U—–‚ê¬˝ˇÿ ŸÊÁ‚∑§Êª˝¢ Sfl¢ ÁŒ‡Ê‡øÊŸfl‹Ù∑§ÿŸ˜H 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)¬˝‡ÊÊãÃÊà◊Ê ÁflªÃ÷Ë’˝¸rÊÔøÊÁ⁄Ufl˝Ã ÁSÕ×–◊Ÿ— ‚¢ÿêÿ ◊ÁìÊûÊÙ ÿÈQ§ •Ê‚Ëà ◊à¬⁄U—H 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)ÿÈÜ¡ãŸfl¢ ‚ŒÊà◊ÊŸ¢ ÿÙªË ÁŸÿÃ◊ÊŸ‚—–‡ÊÊÁ㠢à ÁŸflʸáʬ⁄U◊Ê¢ ◊à‚¢SÕÊ◊Áœªë¿UÁÃH 15H

Thus, constantly applying his mind to Me, the Yog∂of disciplined mind attains everlasting peace,consisting of Supreme Bliss, which abides in Me. (15)ŸÊàÿ‡ŸÃSÃÈ ÿÙªÙ˘ÁSà Ÿ øÒ∑§ÊãÃ◊Ÿ‡ŸÃ—–Ÿ øÊÁà Sfl埇ÊË‹Sÿ ¡Êª˝ÃÙ ŸÒfl øʡȸŸH 16H

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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)ÿÈQ§Ê„UÊ⁄UÁfl„UÊ⁄USÿ ÿÈQ§øc≈USÿ ∑§◊¸‚È–ÿÈQ§SflåŸÊfl’ÙœSÿ ÿÙªÙ ÷flÁà ŒÈ—π„UÊH 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)ÿŒÊ ÁflÁŸÿâ ÁøûÊ◊Êà◊ãÿflÊflÁÃc∆UÖÁŸ—S¬Î„U— ‚fl¸∑§Ê◊èÿÙ ÿÈQ§ ßàÿÈëÿà ÌÊH 18H

When the mind which is thoroughly disciplinedgets riveted on God alone, then the person whois free from yearning for all enjoyments is said tobe established in Yoga. (18)ÿÕÊ ŒË¬Ù ÁŸflÊÃSÕÙ ŸXÔUà ‚Ù¬◊Ê S◊ÎÃÊ–ÿÙÁªŸÙ ÿÃÁøûÊSÿ ÿÈÜ¡ÃÙ ÿÙª◊Êà◊Ÿ—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)ÿòÊÙ¬⁄U◊à ÁøûÊ¢ ÁŸL§h¢ ÿÙª‚flÿÊ–ÿòÊ øÒflÊà◊ŸÊà◊ÊŸ¢ ¬‡ÿãŸÊà◊ÁŸ ÃÈcÿÁÃH 20H

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

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passive, and in which realizing God throughsubtle reasoning purified by meditation on God;the soul rejoices only in God; (20)‚Èπ◊ÊàÿÁãÃ∑¢§ ÿûÊŒ˜’ÈÁhª˝ÊsÔ◊ÃËÁãº˝ÿ◊˜–flÁûÊ ÿòÊ Ÿ øÒflÊÿ¢ ÁSÕÇø‹Áà Ãûfl×H 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)ÿ¢ ‹éäflÊ øʬ⁄¢U ‹Ê÷¢ ◊ãÿà ŸÊÁœ∑¢§ Ã×–ÿÁS◊ÁãSÕÃÙ Ÿ ŒÈ—πŸ ªÈL§áÊÊÁ¬ ÁfløÊÀÿÃH 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)â ÁfllÊŒ˜ ŒÈ—π‚¢ÿÙªÁflÿÙª¢ ÿÙª‚ÁÜôÊÃ◊˜–‚ ÁŸ‡øÿŸ ÿÙQ§√ÿÙ ÿÙªÙ˘ÁŸÌflááÊøÂÊH 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)‚VÔUÀ¬¬˝÷flÊã∑§Ê◊Ê¢SàÿÄàflÊ ‚flʸŸ‡Ê·Ã—–◊Ÿ‚ÒflÁãº˝ÿª˝Ê◊¢ ÁflÁŸÿêÿ ‚◊ãÃ×H 24H

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

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‡ÊŸÒ— ‡ÊŸÒL§¬⁄U◊Œ˜’ÈhKÊ œÎÁê΄UËÃÿÊ–•Êà◊‚¢SÕ¢ ◊Ÿ— ∑ΧàflÊ Ÿ Á∑§ÁÜøŒÁ¬ ÁøãÃÿØH 25H

He should through gradual practice, attaintranquillity; and fixing the mind on God throughreason controlled by steadfastness, he should notthink of anything else. (25)ÿÃÙ ÿÃÙ ÁŸ‡ø⁄UUÁà ◊Ÿ‡øÜø‹◊ÁSÕ⁄U◊˜–ÃÃSÃÃÙ ÁŸÿêÿÒÃŒÊà◊ãÿfl fl‡Ê¢ ŸÿØH 26H

Drawing back the restless and fidgety mindfrom all those objects after which it runs, he shouldrepeatedly fix it on God. (26)¬˝‡ÊÊãÃ◊Ÿ‚¢ sÔŸ¢ ÿÙÁªŸ¢ ‚Èπ◊ÈûÊ◊◊˜–©U¬ÒÁà ‡ÊÊãÃ⁄U¡‚¢ ’˝rÊÔ÷ÍÃ◊∑§À◊·◊˜H 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)ÿÈÜ¡ãŸfl¢ ‚ŒÊà◊ÊŸ¢ ÿÙªË ÁflªÃ∑§À◊·—–‚ÈπŸ ’˝rÊÔ‚¢S¬‡Ê¸◊àÿãâ ‚Èπ◊‡ŸÈÃH 28H

The sinless Yog∂, thus uniting his Self constantlywith God, easily enjoys the eternal Bliss of onenesswith Brahma. (28)‚fl¸÷ÍÃSÕ◊Êà◊ÊŸ¢ ‚fl¸÷ÍÃÊÁŸ øÊà◊ÁŸ–߸ˇÊà ÿÙªÿÈQ§Êà◊Ê ‚fl¸òÊ ‚◊Œ‡Ê¸Ÿ—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)ÿÙ ◊Ê¢ ¬‡ÿÁà ‚fl¸òÊ ‚flZ ø ◊Áÿ ¬‡ÿÁÖÃSÿÊ„¢U Ÿ ¬˝áʇÿÊÁ◊ ‚ ø ◊ Ÿ ¬˝áʇÿÁÃH 30H

He who sees Me (the Universal Self) present inall beings, and all beings existing within Me, he isnever lost to me, nor am I ever lost to him. (30)‚fl¸÷ÍÃÁSÕâ ÿÙ ◊Ê¢ ÷¡àÿ∑§àfl◊ÊÁSÕ×–‚fl¸ÕÊ flø◊ÊŸÙ˘Á¬ ‚ ÿÙªË ◊Áÿ fløÃH 31H

The Yog∂ who is established in union with Me, andworships Me as residing in all beings as their very Self,though engaged in all forms of activities, dwells in Me. (31)•Êà◊ı¬êÿŸ ‚fl¸òÊ ‚◊¢ ¬‡ÿÁà ÿÙ˘¡È¸Ÿ–‚Èπ¢ flÊ ÿÁŒ flÊ ŒÈ—π¢ ‚ ÿÙªË ¬⁄U◊Ù ◊×H 32H

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

•¡È¸Ÿ ©UflÊøÿÙ˘ÿ¢ ÿÙªSàflÿÊ ¬˝ÙQ§— ‚ÊêÿŸ ◊œÈ‚ÍŒŸ–∞ÃSÿÊ„¢U Ÿ ¬‡ÿÊÁ◊ øÜø‹àflÊÁàSÕÁâ ÁSÕ⁄UÊ◊˜H 33H

Arjuna said : K涃a, owing to restlessness of mindI do not perceive the stability of this Yoga in the formof equanimity, which You have just spoken of. (33)øÜø‹¢ Á„U ◊Ÿ— ∑ΧcáÊ ¬˝◊ÊÁÕ ’‹flŒ˜ŒÎ…U◊˜–ÃSÿÊ„¢U ÁŸª˝„¢U ◊ãÿ flÊÿÙÁ⁄Ufl ‚ÈŒÈc∑§⁄U◊˜H 34H

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

üÊË÷ªflÊŸÈflÊø•‚¢‡Êÿ¢ ◊„UÊ’Ê„UÙ ◊ŸÙ ŒÈÌŸª˝„¢U ø‹◊˜–•èÿÊ‚Ÿ ÃÈ ∑§ıãÃÿ flÒ⁄UÊÇÿáÊ ø ªÎsÔÃH 35H

›r∂ Bhagavån 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)•‚¢ÿÃÊà◊ŸÊ ÿÙªÙ ŒÈc¬˝Ê¬ ßÁà ◊ ◊Á×–fl‡ÿÊà◊ŸÊ ÃÈ ÿÃÃÊ ‡ÊÄÿÙ˘flÊåÃÈ◊ȬÊÿ×H 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)

•¡È¸Ÿ ©UflÊø•ÿÁ× üÊhÿÙ¬ÃÙ ÿÙªÊìÊÁ‹Ã◊ÊŸ‚—–•¬˝Êåÿ ÿÙª‚¢Á‚Á¢h¢ ∑§Ê¢ ªÁâ ∑ΧcáÊ ªë¿UÁÃH 37H

Arjuna said : K涃a, 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)

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∑§ÁìÊãŸÙ÷ÿÁfl÷˝c≈UÁ‡¿UãŸÊ÷˝Á◊fl Ÿ‡ÿÁÖ•¬˝ÁÃc∆UÙ ◊„UÊ’Ê„UÙ Áfl◊Í…UÙ ’˝rÊÔáÊ— ¬ÁÕH 38H

K涃a, 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)

∞Ãã◊ ‚¢‡Êÿ¢ ∑ΧcáÊ ¿UûÊÈ◊„¸USÿ‡Ê·Ã—–àflŒãÿ— ‚¢‡ÊÿSÿÊSÿ ¿UûÊÊ Ÿ sÔȬ¬lÃH 39H

K涃a, only You are capable to remove thisdoubt of mine completely; for none other thanyou can dispel this doubt. (39)

üÊË÷ªflÊŸÈflÊø¬ÊÕ¸ ŸÒfl„U ŸÊ◊ÈòÊ ÁflŸÊ‡ÊSÃSÿ ÁfllÖŸ Á„U ∑§ÀÿÊáÊ∑Χà∑§Á‡øŒ˜ŒÈª¸®Ã¢ ÃÊà ªë¿UÁÃH 40H

›r∂ Bhagavån said : Dear Arjuna, there is nofall for him either here or hereafter. For O mybeloved, none who strives for self-redemption (i.e.,God-realization) ever meets with evil destiny. (40)

¬˝Êåÿ ¬Èáÿ∑ΧÃÊ¢ ‹Ù∑§ÊŸÈÁ·àflÊ ‡ÊʇflÃË— ‚◊Ê—–‡ÊÈøËŸÊ¢ üÊË◊ÃÊ¢ ª„U ÿÙª÷˝c≈UÙ˘Á÷¡ÊÿÃH 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)

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•ÕflÊ ÿÙÁªŸÊ◊fl ∑ȧ‹ ÷flÁà œË◊ÃÊ◊˜–∞ÃÁh ŒÈ‹¸÷Ã⁄¢U ‹Ù∑§ ¡ã◊ ÿŒËŒÎ‡Ê◊˜H 42H

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

ÃòÊ Ã¢ ’ÈÁh‚¢ÿÙª¢ ‹÷à ¬ıfl¸ŒÁ„U∑§◊˜–ÿÃà ø ÃÃÙ ÷Íÿ— ‚¢Á‚hı ∑ȧL§ŸãŒŸH 43H

Arjuna, he automatically regains in that birththe spiritual insight of his previous birth; andthrough that he strives harder than ever forperfection in the form of God-realization. (43)

¬ÍflʸèÿÊ‚Ÿ ßÒfl ÁOÔUÿà sÔfl‡ÊÙ˘Á¬ ‚—–Á¡ôÊÊ‚È⁄UÁ¬ ÿÙªSÿ ‡Ê錒˝rÊÔÊÁÃfløÃH 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 enlighten-ment on Yoga (in the form of even-mindedness)transcends the fruit of actions performed with someinterested motive as laid down in the Vedas. (44)

¬˝ÿàŸÊlÃ◊ÊŸSÃÈ ÿÙªË ‚¢‡ÊÈhÁ∑§ÁÀ’·—–•Ÿ∑§¡ã◊‚¢Á‚hSÃÃÙ ÿÊÁà ¬⁄UÊ¢ ªÁÃ◊˜H 45H

The Yog∂, however, who diligently takes upthe practice attains perfection in this very life withthe help of latencies of many births, and being

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thoroughly purged of sin, forthwith reaches thesupreme state. (45)

ìÁSflèÿÙ˘Áœ∑§Ù ÿÙªË ôÊÊÁŸèÿÙ˘Á¬ ◊ÃÙ˘Áœ∑§—–∑§Ì◊èÿ‡øÊÁœ∑§Ù ÿÙªË ÃS◊ÊlÙªË ÷flʡȸŸH 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)

ÿÙÁªŸÊ◊Á¬ ‚fl¸·Ê¢ ◊Œ˜ÔªÃŸÊãÃ⁄UÊà◊ŸÊ–üÊhÊflÊã÷¡Ã ÿÙ ◊Ê¢ ‚ ◊ ÿÈQ§Ã◊Ù ◊×H 47H

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

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿÙª‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ •Êà◊‚¢ÿ◊ÿÙªÙ

ŸÊ◊ ·c∆UÙ˘äÿÊÿ—H 6H

Thus, in the Upani¶ad sung by the Lord, theScience of Brahma, the scripture of Yoga, the dialoguebetween ›r∂ K涃a and Arjuna, ends the sixth chapterentitled ìThe Yoga of Self-Control.î

Z

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Chapter VIIüÊË÷ªflÊŸÈflÊø

◊ƒÿÊ‚Q§◊ŸÊ— ¬ÊÕ¸ ÿÙª¢ ÿÈÜ¡ã◊ŒÊüÊÿ—–•‚¢‡Êÿ¢ ‚◊ª¢˝ ◊Ê¢ ÿÕÊ ôÊÊSÿÁ‚ Ãë¿ÎUáÊÈH 1H

›r∂ Bhagavån 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)

ôÊÊŸ¢ Ã˘„¢U ‚ÁflôÊÊŸÁ◊Œ¢ flˇÿÊêÿ‡Ê·Ã—–ÿÖôÊÊàflÊ Ÿ„U ÷ÍÿÙ˘ãÿÖôÊÊÃ√ÿ◊flÁ‡ÊcÿÃH 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)

◊ŸÈcÿÊáÊÊ¢ ‚„Ud·È ∑§Á‡ølÃÁà Á‚hÿ–ÿÃÃÊ◊Á¬ Á‚hÊŸÊ¢ ∑§Á‡øã◊Ê¢ flÁûÊ Ãûfl×H 3H

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

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÷ÍÁ◊⁄UÊ¬Ù˘Ÿ‹Ù flÊÿÈ— π¢ ◊ŸÙ ’ÈÁh⁄Ufl ø–•„UVÔUÊ⁄U ßÃËÿ¢ ◊ Á÷ãŸÊ ¬˝∑ΧÁÃ⁄Uc≈UœÊH 4H•¬⁄UÿÁ◊ÃSàflãÿÊ¢ ¬˝∑ΧÁâ ÁflÁh ◊ ¬⁄UÊ◊˜–¡Ëfl÷ÍÃÊ¢ ◊„UÊ’Ê„UÙ ÿÿŒ¢ œÊÿ¸Ã ¡ªÃ˜H 5H

Earth, water, fire, air, ether, mind, reason andalso ego; these 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 J∂va (the life-principle), O Arjuna. (4-5)

∞ÃlÙŸËÁŸ ÷ÍÃÊÁŸ ‚flʸáÊËàÿȬœÊ⁄Uÿ–•„¢U ∑ΧàSŸSÿ ¡ªÃ— ¬˝÷fl— ¬˝‹ÿSÃÕÊH 6H

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

◊ûÊ— ¬⁄UÃ⁄¢U ŸÊãÿÁà∑§ÁÜøŒÁSà œŸÜ¡ÿ–◊Áÿ ‚fl¸Á◊Œ¢ ¬˝Ùâ ‚ÍòÊ ◊ÁáʪáÊÊ ßflH 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)

⁄U‚Ù˘„U◊å‚È ∑§ıãÃÿ ¬˝÷ÊÁS◊ ‡ÊÁ‡Ê‚Íÿ¸ÿÙ—–¬˝áÊfl— ‚fl¸flŒ·È ‡Ê錗 π ¬ıL§·¢ ŸÎ·ÈH 8H

Arjuna, I am the sap in water and the radianceof the moon and the sun; I am the sacred syllable

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OÀ in all the Vedas, the sound in ether, and virilityin men. (8)¬ÈáÿÙ ªãœ— ¬ÎÁÕ√ÿÊ¢ ø á‡øÊÁS◊ Áfl÷Êfl‚ı–¡ËflŸ¢ ‚fl¸÷ÍÃ·È Ã¬‡øÊÁS◊ ìÁSfl·ÈH 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)’Ë¡¢ ◊Ê¢ ‚fl¸÷ÍÃÊŸÊ¢ ÁflÁh ¬ÊÕ¸ ‚ŸÊß◊˜–’ÈÁh’ȸÁh◊ÃÊ◊ÁS◊ áSáÁSflŸÊ◊„U◊˜H 10H

Arjuna, know Me the eternal seedof all beings. I am the intelligence of the intelligent;the glory of the glorious am I. (10)’‹¢ ’‹flÃÊ¢ øÊ„¢U ∑§Ê◊⁄UʪÁflflÌ¡Ã◊˜–œ◊ʸÁflL§hÙ ÷ÍÃ·È ∑§Ê◊Ù˘ÁS◊ ÷⁄U÷¸÷H 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)ÿ øÒfl ‚ÊÁûfl∑§Ê ÷ÊflÊ ⁄UÊ¡‚ÊSÃÊ◊‚ʇø ÿ–◊ûÊ ∞flÁà ÃÊÁãflÁh Ÿ àfl„¢U Ã·È Ã ◊ÁÿH 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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ÁòÊÁ÷ªÈ¸áÊ◊ÿÒ÷ʸflÒ⁄UÁ÷— ‚fl¸Á◊Œ¢ ¡ªÃ˜–◊ÙÁ„Uâ ŸÊÁ÷¡ÊŸÊÁà ◊Ê◊èÿ— ¬⁄U◊√ÿÿ◊˜H 13H

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

ŒÒflË sÔ·Ê ªÈáÊ◊ÿË ◊◊ ◊ÊÿÊ ŒÈ⁄UàÿÿÊ–◊Ê◊fl ÿ ¬˝¬lãà ◊ÊÿÊ◊ÃÊ¢ Ã⁄UÁãà ÃH 14H

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

Ÿ ◊Ê¢ ŒÈc∑ΧÁß٠◊Í…UÊ— ¬˝¬lãà Ÿ⁄UÊœ◊Ê—–◊ÊÿÿʬNUÃôÊÊŸÊ •Ê‚È⁄¢U ÷Êfl◊ÊÁüÊÃÊ—H 15H

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

øÃÈÌflœÊ ÷¡ãà ◊Ê¢ ¡ŸÊ— ‚È∑ΧÁÃŸÙ˘¡È¸Ÿ–•ÊÃÙ¸ Á¡ôÊÊ‚È⁄UÕʸÕ˸ ôÊÊŸË ø ÷⁄U÷¸÷H 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)

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÷ʢ ôÊÊŸË ÁŸàÿÿÈQ§ ∞∑§÷ÁQ§ÌflÁ‡ÊcÿÖÁ¬˝ÿÙ Á„U ôÊÊÁŸŸÙ˘àÿÕ¸◊„¢U ‚ ø ◊◊ Á¬˝ÿ—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)©UŒÊ⁄UÊ— ‚fl¸ ∞flÒà ôÊÊŸË àflÊà◊Òfl ◊ ◊Ã◊˜–•ÊÁSÕ× ‚ Á„U ÿÈQ§Êà◊Ê ◊Ê◊flÊŸÈûÊ◊Ê¢ ªÁÃ◊˜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)’„ÍUŸÊ¢ ¡ã◊ŸÊ◊ãà ôÊÊŸflÊã◊Ê¢ ¬˝¬lÖflÊ‚ÈŒfl— ‚fl¸Á◊Áà ‚ ◊„UÊà◊Ê ‚Ȍȋ¸÷—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)∑§Ê◊ÒSÃÒSÃÒN¸UÃôÊÊŸÊ— ¬˝¬lãÃ˘ãÿŒflÃÊ—–â â ÁŸÿ◊◊ÊSÕÊÿ ¬˝∑ΧàÿÊ ÁŸÿÃÊ— SflÿÊH 20H

Those whose wisdom has been carried awayby various desires, being prompted by their ownnature, worship other deities, adopting normsrelating to each. (20)ÿÙ ÿÙ ÿÊ¢ ÿÊ¢ ßȢ ÷Q§— üÊhÿÊÌøÃÈÁ◊ë¿UÁÖÃSÿ ÃSÿÊø‹Ê¢ üÊhÊ¢ ÃÊ◊fl ÁflŒœÊêÿ„U◊˜H 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)‚ ÃÿÊ üÊhÿÊ ÿÈQ§SÃSÿÊ⁄UÊœŸ◊Ë„UÖ‹÷à ø Ã× ∑§Ê◊Êã◊ÿÒfl ÁflÁ„UÃÊÁã„U ÃÊŸ˜H 22H

Endowed with such faith he worships thatparticular deity and obtains through that deitywithout doubt his desired enjoyments as ordainedby Me. (22)•ãÃflûÊÈ »§‹¢ ÷ʢ ÃjflàÿÀ¬◊œ‚Ê◊˜–ŒflÊãŒflÿ¡Ù ÿÊÁãà ◊jQ§Ê ÿÊÁãà ◊Ê◊Á¬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)•√ÿQ¢§ √ÿÁQ§◊ʬ㟢 ◊ãÿãà ◊Ê◊’Èhÿ—–¬⁄¢U ÷Êfl◊¡ÊŸãÃÙ ◊◊Ê√ÿÿ◊ŸÈûÊ◊◊˜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)

ŸÊ„¢U ¬˝∑§Ê‡Ê— ‚fl¸Sÿ ÿÙª◊ÊÿÊ‚◊ÊflÎ×–◊Í…UÙ˘ÿ¢ ŸÊÁ÷¡ÊŸÊÁà ‹Ù∑§Ù ◊Ê◊¡◊√ÿÿ◊˜H 25H

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Veiled by My Yogamåyå, divine potency, Iam not manifest to all. Hence these ignorant folkfail to recognize Me, the birthless and imperishableSupreme Deity i.e., consider Me as subject tobirth and death. (25)

flŒÊ„¢U ‚◊ÃËÃÊÁŸ flø◊ÊŸÊÁŸ øʡȸŸ–÷ÁflcÿÊÁáÊ ø ÷ÍÃÊÁŸ ◊Ê¢ ÃÈ flŒ Ÿ ∑§‡øŸH 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)

ßë¿UÊm·‚◊ÈàÕŸ mãm◊Ù„UŸ ÷Ê⁄UÖ‚fl¸÷ÍÃÊÁŸ ‚ê◊Ù„¢U ‚ª¸ ÿÊÁãà ¬⁄ãìH 27H

O valiant Arjuna, through delusion in theshape 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)

ÿ·Ê¢ àflãê⠬ʬ¢ ¡ŸÊŸÊ¢ ¬Èáÿ∑§◊¸áÊÊ◊˜–à mãm◊Ù„UÁŸ◊ȸQ§Ê ÷¡ãà ◊Ê¢ ŒÎ…Ufl˝ÃÊ—H 28H

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

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¡⁄UÊ◊⁄UáÊ◊ÙˇÊÊÿ ◊Ê◊ÊÁüÊàÿ ÿÃÁãà ÿ–à ’˝rÊÔ ÃÁmŒÈ— ∑ΧàSŸ◊äÿÊà◊¢ ∑§◊¸ øÊÁπ‹◊˜H 29H‚ÊÁœ÷ÍÃÊÁœŒÒfl¢ ◊Ê¢ ‚ÊÁœÿôÊ¢ ø ÿ ÁflŒÈ—–¬˝ÿÊáÊ∑§Ê‹˘Á¬ ø ◊Ê¢ à ÁflŒÈÿȸQ§ø—H 30H

They who, having taken refuge in Me, strivefor deliverance from old age and death knowBrahma (the Absolute), the whole Adhyåtma (thetotality of J∂vas or embodied souls), and the entirefield of Karma (action) as well as My integralbeing, comprising Adhibhµuta (the field of Matter),Adhidaiva (Brahmå) and Adhiyaj¤a (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)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢

ÿÙª‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ ôÊÊŸÁflôÊÊŸÿÙªÙ

ŸÊ◊ ‚åÃ◊Ù˘äÿÊÿ—H 7HThus, in the Upani¶ad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends theseventh chapter entitled ìThe Yoga of J¤åna(Knowledge of Nirguƒa Brahma) and Vij¤åna(Knowledge of Manifest Divinity).î

Z

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Chapter VIII

•¡È¸Ÿ ©UflÊøÁ∑¢§ ÃŒ˜’˝rÊÔ Á∑§◊äÿÊà◊¢ Á∑¢§ ∑§◊¸ ¬ÈL§·ÙûÊ◊–•Áœ÷Íâ ø Á∑¢§ ¬˝ÙQ§◊ÁœŒÒfl¢ Á∑§◊ÈëÿÃH 1H

Arjuna said : K涃a, what is that Brahma(Absolute), what is Adhyåtma (Spirit), and whatis Karma (Action)? What is called Adhibhµuta(Matter) and what is termed as Adhidaiva (DivineIntelligence)? (1)•ÁœÿôÊ— ∑§Õ¢ ∑§Ù˘òÊ Œ„U˘ÁS◊ã◊œÈ‚ÍŒŸ–¬˝ÿÊáÊ∑§Ê‹ ø ∑§Õ¢ ôÊÿÙ˘Á‚ ÁŸÿÃÊà◊Á÷—H 2H

K涃a, who is Adhiyaj¤a here and how doeshe dwell in the body? And how are You to berealized at the time of death by those of steadfastmind? (2)

üÊË÷ªflÊŸÈflÊø•ˇÊ⁄¢U ’˝rÊÔ ¬⁄U◊¢ Sfl÷ÊflÙ˘äÿÊà◊◊ÈëÿÖ÷ÍÃ÷ÊflÙjfl∑§⁄UÙ Áfl‚ª¸— ∑§◊¸‚ÁÜôÊ×H 3H

›r∂ Bhagavån said:The supreme Indestructibleis Brahma, oneís own Self (the individual soul)is called Adhyåtma; and the discharge of spirits,(Visarga), which brings forth the existence of beings,is called Karma (Action). (3)

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•Áœ÷Íâ ˇÊ⁄UÙ ÷Êfl— ¬ÈL§·‡øÊÁœŒÒflÃ◊˜–•ÁœÿôÊÙ˘„U◊flÊòÊ Œ„U Œ„U÷ÎÃÊ¢ fl⁄UH 4H

All perishable objects are Adhibhµuta; theshining Puru¶a (Brahmå) is Adhidaiva; and in thisbody I Myself, dwelling as the inner witness, amAdhiyaj¤a, O Arjuna! (4)•ãÃ∑§Ê‹ ø ◊Ê◊fl S◊⁄Uã◊ÈÄàflÊ ∑§‹fl⁄U◊˜–ÿ— ¬˝ÿÊÁà ‚ ◊jÊfl¢ ÿÊÁà ŸÊSàÿòÊ ‚¢‡Êÿ—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)ÿ¢ ÿ¢ flÊÁ¬ S◊⁄Uã÷Êfl¢ àÿ¡àÿãà ∑§‹fl⁄U◊˜–â Ã◊flÒÁà ∑§ıãÃÿ ‚ŒÊ ÃjÊfl÷ÊÁfl×H 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)ÃS◊Êà‚fl¸·È ∑§Ê‹·È ◊Ê◊ŸÈS◊⁄U ÿÈäÿ ø–◊ƒÿ̬Ã◊ŸÙ’ÈÁh◊ʸ◊flÒcÿSÿ‚¢‡Êÿ◊˜ 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)•èÿÊ‚ÿÙªÿÈQ§Ÿ øÃ‚Ê ŸÊãÿªÊÁ◊ŸÊ–¬⁄U◊¢ ¬ÈL§·¢ ÁŒ√ÿ¢ ÿÊÁà ¬ÊÕʸŸÈÁøãÃÿŸ˜H 8H

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

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and thinking of nothing else, is constantly engagedin contemplation of God attains the supremelyeffulgent Divine Puru¶a (God). (8)∑§Áfl¢ ¬È⁄UÊáÊ◊ŸÈ‡ÊÊÁ‚ÃÊ⁄U-

◊áÊÙ⁄UáÊËÿÊ¢‚◊ŸÈS◊⁄Ul— –‚fl¸Sÿ œÊÃÊ⁄U◊ÁøãàÿM§¬-

◊ÊÁŒàÿfláÊZ Ã◊‚— ¬⁄USÃÊØH 9 HHe who contemplates on the all-knowing, ageless

Being, 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)¬˝ÿÊáÊ∑§Ê‹ ◊Ÿ‚Êø‹Ÿ

÷ÄàÿÊ ÿÈQ§Ù ÿÙª’‹Ÿ øÒfl–÷˝ÈflÙ◊¸äÿ ¬˝ÊáÊ◊Êfl‡ÿ ‚êÿ∑˜§-

‚ â ¬⁄¢U ¬ÈL§·◊ȬÒÁà ÁŒ√ÿ◊˜H 10HHaving by the power of Yoga firmly held the

life-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 Puru¶a (God). (10)ÿŒˇÊ⁄¢U flŒÁflŒÙ flŒÁãÃ

Áfl‡ÊÁãà ÿlÃÿÙ flËÃ⁄ʪʗ–ÿÁŒë¿UãÃÙ ’˝rÊÔøÿZ ø⁄UÁãÃ

ÃûÊ ¬Œ¢ ‚æ˜ Uª˝Ô„UáÊ ¬˝flˇÿH 11HI shall tell you briefly about that Supreme goal

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(viz., God, who is an embodiment of Truth,Knowledge and Bliss), which the knowers of theVeda term as the Indestructible, which strivingrecluses, free from passion, merge into, and desiringwhich the celibates practise Brahmacarya. (11)‚fl¸mÊ⁄UÊÁáÊ ‚¢ÿêÿ ◊ŸÙ NUÁŒ ÁŸL§äÿ ø–◊ÍäãÿʸœÊÿÊà◊Ÿ— ¬˝ÊáÊ◊ÊÁSÕÃÙ ÿÙªœÊ⁄UáÊÊ◊˜H 12H•ÙÁ◊àÿ∑§ÊˇÊ⁄¢U ’˝rÊÔ √ÿÊ„U⁄Uã◊Ê◊ŸÈS◊⁄UŸ˜–ÿ— ¬˝ÿÊÁà àÿ¡ãŒ„¢U ‚ ÿÊÁà ¬⁄U◊Ê¢ ªÁÃ◊˜H 13H

Having controlled all the senses, and firmlyholding the mind in the heart, and then drawingthe life-breath to the head, and thus remainingsteadfast in Yogic concentration on God, he wholeaves the body and departs uttering the oneIndestructible Brahma, OÀ, and dwelling on Mein My absolute aspect, reaches the supremegoal. (12-13)•ŸãÿøÃÊ— ‚Ãâ ÿÙ ◊Ê¢ S◊⁄UÁà ÁŸàÿ‡Ê—–ÃSÿÊ„¢U ‚È‹÷— ¬ÊÕ¸ ÁŸàÿÿÈQ§Sÿ ÿÙÁªŸ—H 14H

Arjuna, whosoever always and constantly thinksof Me with undivided mind, to that Yog∂ everabsorbed in Me I am easily attainable. (14)◊Ê◊Ȭàÿ ¬ÈŸ¡¸ã◊ ŒÈ—πÊ‹ÿ◊‡ÊʇflÃ◊˜–ŸÊåŸÈflÁãà ◊„UÊà◊ÊŸ— ‚¢Á‚Áh¢ ¬⁄U◊Ê¢ ªÃÊ—H 15H

Great souls, who have attained the highestperfection, having come to Me, are no more subjectto rebirth, which is the abode of sorrow, andtransient by nature. (15)

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•Ê’˝rÊÔ÷ÈflŸÊÀ‹Ù∑§Ê— ¬ÈŸ⁄UÊflÌÃŸÙ˘¡È¸Ÿ–◊Ê◊Ȭàÿ ÃÈ ∑§ıãÃÿ ¬ÈŸ¡¸ã◊ Ÿ ÁfllÃH 16H

Arjuna, all the worlds from Brahmaloka (theheavenly realm of the Creator, Brahmå) downwardsare liable to birth and rebirth. But, O son of Kunt∂,on attaining Me there is no rebirth (For, while Iam beyond Time, regions like Brahmaloka, beingconditioned by time, are transitory). (16)‚„UdÿȪ¬ÿ¸ãÃ◊„Uÿ¸Œ˜’˝rÊÔáÊÙ ÁflŒÈ—–⁄UÊÁòÊ¢ ÿȪ‚„UdÊãÃÊ¢ Ã˘„UÙ⁄UÊòÊÁflŒÙ ¡ŸÊ—H 17H

Those Yog∂s who know from realization Brahmåísday as covering a thousand Mahåyugas, and so hisnight as extending to another thousand Mahåyugasknow the reality about Time. (17)•√ÿQ§ÊŒ˜√ÿQ§ÿ— ‚flʸ— ¬˝÷flãàÿ„U⁄Uʪ◊–⁄UÊòÿʪ◊ ¬˝‹Ëÿãà ÃòÊÒflÊ√ÿQ§‚ÜôÊ∑§H 18H

All embodied beings emanate from theUnmanifest (i.e., Brahmåís subtle body) at thecoming of the cosmic day; at the cosmic nightfallthey merge into the same subtle body of Brahmå,known as the Unmanifest. (18)÷Íê˝Ê◊— ‚ ∞flÊÿ¢ ÷ÍàflÊ ÷ÍàflÊ ¬˝‹ËÿÖ⁄UÊòÿʪ◊˘fl‡Ê— ¬ÊÕ¸ ¬˝÷flàÿ„U⁄Uʪ◊H 19H

Arjuna, this multitude of beings, being bornagain and again, is dissolved under compulsionof its nature at the coming of the cosmic night,and rises again at the commencement of thecosmic day. (19)

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¬⁄USÃS◊ÊûÊÈ ÷ÊflÙ˘ãÿÙ˘√ÿQ§Ù˘√ÿQ§Êà‚ŸÊß—–ÿ— ‚ ‚fl¸·È ÷ÍÃ·È Ÿ‡ÿà‚È Ÿ ÁflŸ‡ÿÁÃH 20H

Far beyond even this unmanifest, there is yetanother unmanifest Existence, that SupremeDivine Person, who does not perish even thoughall beings perish. (20)

•√ÿQ§Ù˘ˇÊ⁄U ßàÿÈQ§SÃ◊Ê„ÈU— ¬⁄U◊Ê¢ ªÁÃ◊˜–ÿ¢ ¬˝Êåÿ Ÿ ÁŸfløãà ÃhÊ◊ ¬⁄U◊¢ ◊◊H 21H

The same unmanifest which has been spokenof as the Indestructible is also called the supremeGoal; that again is My supreme Abode, attainingwhich they return not to this mortal world.(21)

¬ÈL§·— ‚ ¬⁄U— ¬ÊÕ¸ ÷ÄàÿÊ ‹èÿSàflŸãÿÿÊ–ÿSÿÊã×SÕÊÁŸ ÷ÍÃÊÁŸ ÿŸ ‚fl¸Á◊Œ¢ ÃÃ◊˜H 22H

Arjuna, that eternal unmanifest supreme Puru¶ain whom all beings reside and by whom all thisis pervaded, is attainable only through exclusiveDevotion. (22)

ÿòÊ ∑§Ê‹ àflŸÊflÎÁûÊ◊ÊflÎÁûÊ¢ øÒfl ÿÙÁªŸ—–¬˝ÿÊÃÊ ÿÊÁãà â ∑§Ê‹¢ flˇÿÊÁ◊ ÷⁄U÷¸÷H 23H

Arjuna, I shall now tell you the time (path)departing when Yog∂s do not return, and also thetime (path) departing when they do return. (23)

•ÁÇŸÖÿÙ¸ÁÃ⁄U„U— ‡ÊÈÄ‹— ·á◊Ê‚Ê ©UûÊ⁄UÊÿáÊ◊˜–ÃòÊ ¬˝ÿÊÃÊ ªë¿UÁãà ’˝rÊÔ ’˝rÊÔÁflŒÙ ¡ŸÊ—H 24H

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(Of the two paths) the one is that in which arestationed the all-effulgent fire-god and the deitiespresiding over daylight, the bright fortnight, andthe six months of the northward course of the sunrespectively; proceeding along it after death Yog∂s,who have known Brahma, being successively ledby the above gods, finally reach Brahma. (24)

œÍ◊Ù ⁄UÊÁòÊSÃÕÊ ∑ΧcáÊ— ·á◊Ê‚Ê ŒÁˇÊáÊÊÿŸ◊˜–ÃòÊ øÊãº˝◊‚¢ ÖÿÙÁÃÿÙ¸ªË ¬˝Êåÿ ÁŸfløÃH 25H

The other path is that wherein are stationedthe gods presiding over smoke, night, the darkfortnight, and the six months of the southwardcourse of the sun; the Yog∂ (devoted to actionwith an interested motive) taking to this path afterdeath is led by the above gods, one after another,and attaining the lustre of the moon (and enjoyingthe fruit of his meritorious deeds in heaven) returnsto this mortal world. (25)

‡ÊÈÄ‹∑ΧcáÊ ªÃË sÔà ¡ªÃ— ‡Êʇflà ◊Ö∞∑§ÿÊ ÿÊàÿŸÊflÎÁûÊ◊ãÿÿÊfløà ¬ÈŸ—H 26H

For these two paths of the world, the brightand the dark, are considered to be eternal.Proceeding by one of them, one reaches thesupreme state from which there is no return; andproceeding by the other, one returns to the mortalworld, i.e., becomes subject to birth and deathonce more. (26)

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ŸÒà ‚ÎÃË ¬ÊÕ¸ ¡ÊŸãÿÙªË ◊ÈsÔÁà ∑§‡øŸ–ÃS◊Êà‚fl¸·È ∑§Ê‹·È ÿÙªÿÈQ§Ù ÷flʡȸŸH 27H

Knowing thus the secret of these two paths, Oson of Kunt∂, no Yog∂ gets deluded. Therefore,Arjuna, at all times be steadfast in Yoga in theform of equanimity (i.e., strive constantly for Myrealization). (27)flŒ·È ÿôÊ·È Ã¬—‚È øÒfl

ŒÊŸ·È ÿà¬Èáÿ»§‹¢ ¬˝ÁŒc≈◊˜–

•àÿÁà Ãà‚fl¸Á◊Œ¢ ÁflÁŒàflÊÿÙªË ¬⁄¢U SÕÊŸ◊ȬÒÁà øÊl◊˜H 28H

The Yog∂, realizing this profound truth,doubtless transcends all the rewards enumeratedfor the study of the Vedas as well as for theperformance of sacrifices, austerities and charities,and attains the supreme and primal state. (28)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿÙª‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ •ˇÊ⁄U’˝rÊÔÿÙªÙ

ŸÊ◊Êc≈U◊Ù˘äÿÊÿ—H 8HThus, in the Upani¶ad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends theeighth chapter entitled ìThe Yoga of theIndestructible Brahma.î

Z

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Chapter IX

üÊË÷ªflÊŸÈflÊø

ߌ¢ ÃÈ Ã ªÈsÔÃ◊¢ ¬˝flˇÿÊêÿŸ‚Íÿfl–ôÊÊŸ¢ ÁflôÊÊŸ‚Á„Uâ ÿÖôÊÊàflÊ ◊Ùˇÿ‚˘‡ÊÈ÷ÊØH 1H

›r∂ Bhagavån said : To you, who are devoidof the carping spirit, I shall now unfold the mostsecret knowledge of Nirguƒa Brahma alongwith the knowledge of manifest Divinity,knowing which you shall be free from the evilof worldly existence. (1)⁄UÊ¡ÁfllÊ ⁄UÊ¡ªÈsÔ¢ ¬ÁflòÊÁ◊Œ◊ÈûÊ◊◊˜–¬˝àÿˇÊÊflª◊¢ œêÿZ ‚È‚Èπ¢ ∑§Ãȸ◊√ÿÿ◊˜H 2H

This knowledge (of both the Nirguƒa andSaguƒa aspects of Divinity) is a sovereign science,a sovereign secret, supremely holy, most excellent,directly enjoyable, attended with virtue, very easyto practise and imperishable. (2)•üÊgœÊŸÊ— ¬ÈL§·Ê œ◊¸SÿÊSÿ ¬⁄ãì–•¬˝Êåÿ ◊Ê¢ ÁŸfløãà ◊ÎàÿÈ‚¢‚Ê⁄Uflà◊¸ÁŸH 3H

Arjuna, people having no faith in this Dharma,failing to reach Me, continue to revolve in thepath of the world of birth and death. (3)◊ÿÊ ÃÃÁ◊Œ¢ ‚flZ ¡ªŒ√ÿQ§◊ÍÌßʖ◊àSÕÊÁŸ ‚fl¸÷ÍÃÊÁŸ Ÿ øÊ„¢U ÃcflflÁSÕ×H 4H

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The whole of this universe is permeated byMe as unmanifest Divinity, and all beings dwellon the idea within Me. But really speaking, I amnot present in them. (4)

Ÿ ø ◊àSÕÊÁŸ ÷ÍÃÊÁŸ ¬‡ÿ ◊ ÿÙª◊Ò‡fl⁄U◊˜–÷ÍÃ÷Î㟠ø ÷ÍÃSÕÙ ◊◊Êà◊Ê ÷ÍÃ÷ÊflŸ—H 5H

Nay, all those beings abide not in Me; butbehold the wonderful power of My divine Yoga;though the Sustainer and Creator of beings, Myselfin reality dwell not in those beings. (5)ÿÕÊ∑§Ê‡ÊÁSÕÃÙ ÁŸàÿ¢ flÊÿÈ— ‚fl¸òʪ٠◊„UÊŸ˜–ÃÕÊ ‚flʸÁáÊ ÷ÍÃÊÁŸ ◊àSÕÊŸËàÿȬœÊ⁄UÿH 6H

Just as the extensive air, which is movingeverywhere, (being born of ether) ever remains inether, likewise know that all beings, who haveoriginated from My Sa∆kalpa, abide in Me. (6)‚fl¸÷ÍÃÊÁŸ ∑§ıãÃÿ ¬˝∑ΧÁâ ÿÊÁãà ◊ÊÁ◊∑§Ê◊˜–∑§À¬ˇÊÿ ¬ÈŸSÃÊÁŸ ∑§À¬ÊŒı Áfl‚ΡÊêÿ„U◊˜H 7H

Arjuna, during the Final Dissolution allbeings enter My Prakæti (the prime cause), andat the beginning of creation, I send them forthagain. (7)

¬˝∑ΧÁâ SflÊ◊flc≈Uèÿ Áfl‚ΡÊÁ◊ ¬ÈŸ— ¬ÈŸ—–÷Íê˝Ê◊Á◊◊¢ ∑ΧàSŸ◊fl‡Ê¢ ¬˝∑ΧÃfl¸‡ÊÊØH 8H

Wielding My Nature I procreate, again andagain (according to their respective Karmas) all

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this multitude of beings subject to the influenceof their own nature. (8)Ÿ ø ◊Ê¢ ÃÊÁŸ ∑§◊ʸÁáÊ ÁŸ’äŸÁãà œŸÜ¡ÿ–©UŒÊ‚ËŸflŒÊ‚ËŸ◊‚Q¢§ Ã·È ∑§◊¸‚ÈH 9 H

Arjuna, those actions, however, do not bindMe, unattached as I am to such actions and standingapart, as it were. (9)◊ÿÊäÿˇÊáÊ ¬˝∑ΧÁ× ‚Íÿà ‚ø⁄UÊø⁄U◊˜–„UÃÈŸÊŸŸ ∑§ıãÃÿ ¡ªÁm¬Á⁄UfløÃH 10H

Arjuna, under My aegis, Nature brings forththe whole creation, consisting of both sentientand insentient beings; it is due to this cause thatthe wheel of Sa≈såra is going round. (10)•fl¡ÊŸÁãà ◊Ê¢ ◊Í…UÊ ◊ÊŸÈ·Ë¥ ßÈ◊ÊÁüÊÃ◊˜–¬⁄¢U ÷Êfl◊¡ÊŸãÃÙ ◊◊ ÷ÍÃ◊„U‡fl⁄U◊˜H 11H

Not Knowing My supreme nature, fools derideMe, the Overlord of the entire creation, who haveassumed the human form. That is to say, they takeMe, who have appeared in human form throughMy ëYogamåyåí for deliverance of the world, asan ordinary mortal. (11)◊ÙÉÊʇÊÊ ◊ÙÉÊ∑§◊ʸáÊÙ ◊ÙÉÊôÊÊŸÊ Áflø—–⁄UÊˇÊ‚Ë◊Ê‚È⁄UË¥ øÒfl ¬˝∑ΧÁâ ◊ÙÁ„UŸË¥ ÁüÊÃÊ—H 12H

Those bewildered persons with vain hopes,futile actions and fruitless knowledge haveembraced a fiendish, demoniacal and delusivenature. (12)

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◊„UÊà◊ÊŸSÃÈ ◊Ê¢ ¬ÊÕ¸ ŒÒflË¥ ¬˝∑ΧÁÃ◊ÊÁüÊÃÊ—–÷¡ãàÿŸãÿ◊Ÿ‚Ù ôÊÊàflÊ ÷ÍÃÊÁŒ◊√ÿÿ◊˜H 13H

On the other hand, Arjuna, great souls whohave adopted the divine nature, knowing Me asthe prime source of all beings and the imperishable,eternal, worship Me constantly with onepointedness of mind. (13)‚Ãâ ∑§ËøÿãÃÙ ◊Ê¢ ÿÃãÇø ŒÎ…Ufl˝ÃÊ—–Ÿ◊SÿãÇø ◊Ê¢ ÷ÄàÿÊ ÁŸàÿÿÈQ§Ê ©U¬Ê‚ÃH 14H

Constantly chanting My names and glories andstriving for My realization, and bowing again andagain to Me, those devotees of firm resolve, everunited with me through meditation, worship Mewith single-minded devotion. (14)ôÊÊŸÿôÊŸ øÊåÿãÿ ÿ¡ãÃÙ ◊Ê◊ȬʂÖ∞∑§àflŸ ¬ÎÕÄàflŸ ’„ÈUœÊ Áfl‡flÃÙ◊Èπ◊˜H 15H

Others, who follow the path of Knowledge,betake themselves to Me through Yaj¤a ofKnowledge, worshipping Me in My absolute,formless aspect as one with themselves; while stillothers worship Me in My Universal Form in manyways, taking Me to be diverse in manifoldcelestial forms. (15)•„U¢ ∑˝§ÃÈ⁄U„¢U ÿôÊ— SflœÊ„U◊„U◊ı·œ◊˜–◊ãòÊÙ˘„U◊„U◊flÊÖÿ◊„U◊ÁÇŸ⁄U„¢U „ÈUÃ◊˜H 16H

I am the Vedic ritual, I am the sacrifice, I amthe offering to the departed; I am the herbage andfoodgrains; I am the sacred mantra, I am the clarified

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butter, I am the sacred fire, and I am verily the actof offering oblations into the fire. (16)Á¬ÃÊ„U◊Sÿ ¡ªÃÙ ◊ÊÃÊ œÊÃÊ Á¬ÃÊ◊„U—–fll¢ ¬ÁflòÊ◊ÙVÔUÊ⁄U ´§Ä‚Ê◊ ÿ¡È⁄Ufl øH 17H

I am the sustainer and ruler of this universe, itsfather, mother and grandfather, the one worthknowing, the purifier, the sacred syllable OÀ, andthe three Vedasó§Rk, Yaju¶ and Såma. (17)ªÁÃ÷¸Ãʸ ¬˝÷È— ‚ÊˇÊË ÁŸflÊ‚— ‡Ê⁄UáÊ¢ ‚ÈNUØ–¬˝÷fl— ¬˝‹ÿ— SÕÊŸ¢ ÁŸœÊŸ¢ ’Ë¡◊√ÿÿ◊˜H 18H

I am the supreme goal, sustainer, lord, witness,abode, refuge, well-wisher seeking no return, originand end, resting-place, store-house to which allbeings return at the time of universal destruction,and the imperishable seed. (18)ìÊêÿ„U◊„¢U fl·Z ÁŸªÎˆÔUÊêÿÈà‚ΡÊÁ◊ ø–•◊Îâ øÒfl ◊Îàÿȇø ‚Œ‚ìÊÊ„U◊¡È¸ŸH 19H

I radiate heat as the sun, and hold backas well as send forth showers, Arjuna. I amimmortality as well as death; even so, I am beingand also non-being. (19)òÊÒÁfllÊ ◊Ê¢ ‚Ù◊¬Ê— ¬ÍìʬÊ-

ÿôÊÒÁ⁄Uc≈˜UÔflÊ Sflª¸Áâ ¬˝ÊÕ¸ÿãÖà ¬Èáÿ◊Ê‚Êl ‚È⁄Uãº˝‹Ù∑§-

◊‡ŸÁãà ÁŒ√ÿÊÁãŒÁfl Œfl÷٪ʟ˜H 20HThose who perform action with some interested

motive as laid down in these three Vedas and

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drink the sap of the Soma plant, and have thus beenpurged of sin, worshipping Me through sacrifices,seek access to heaven; attaining Indraís paradiseas the result of their virtuous deeds, they enjoythe celestial pleasures of gods in heaven. (20)à â ÷ÈÄàflÊ Sflª¸‹Ù∑¢§ Áfl‡ÊÊ‹¢-

ˇÊËáÊ ¬Èáÿ ◊àÿ¸‹Ù∑¢§ Áfl‡ÊÁãÖ∞fl¢ òÊÿËœ◊¸◊ŸÈ¬˝¬ãŸÊ-

ªÃʪâ ∑§Ê◊∑§Ê◊Ê ‹÷ãÃH 21HHaving enjoyed the extensive heaven-world,

they return to this world of mortals on the stockof their merits being exhausted. Thus devoted tothe ritual with interested motive, recommendedby the three Vedas as the means of attainingheavenly bliss, and seeking worldly enjoyments,they repeatedly come and go (i.e., ascend to heavenby virtue of their merits and return to earth whentheir fruit has been enjoyed). (21)•ŸãÿÊÁ‡øãÃÿãÃÙ ◊Ê¢ ÿ ¡ŸÊ— ¬ÿȸ¬Ê‚Ö÷ʢ ÁŸàÿÊÁ÷ÿÈQ§ÊŸÊ¢ ÿÙªˇÊ◊¢ fl„UÊêÿ„U◊˜H 22H

The devotees, however, who loving no one elseconstantly think of Me, and worship Me in adisinterested spirit, to those ever united in thoughtwith Me, I bring full security and personally attendto their needs. (22)ÿ˘åÿãÿŒflÃÊ ÷Q§Ê ÿ¡ãà üÊhÿÊÁãflÃÊ—–Ã˘Á¬ ◊Ê◊fl ∑§ıãÃÿ ÿ¡ãàÿÁflÁœ¬Ífl¸∑§◊˜H 23H

Arjuna, even those devotees who, endowed with

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faith, worship other gods (with some interestedmotive) worship Me alone, though with a mistakenapproach. (23)•„¢U Á„U ‚fl¸ÿôÊÊŸÊ¢ ÷ÙQ§Ê ø ¬˝÷È⁄Ufl ø–Ÿ ÃÈ ◊Ê◊Á÷¡ÊŸÁãà ÃûflŸÊÇëÿflÁãà ÃH 24H

For, I am the enjoyer and also the lord of allsacrifices; but they who do not know Me in realityas the Supreme Deity, they fall i.e., return to lifeon earth. (24)ÿÊÁãà Œflfl˝ÃÊ ŒflÊÁã¬ÃÎÎãÿÊÁãà Á¬ÃÎfl˝ÃÊ—–÷ÍÃÊÁŸ ÿÊÁãà ÷ÍÃÖÿÊ ÿÊÁãà ◊lÊÁ¡ŸÙ˘Á¬ ◊Ê◊˜H 25H

Those who are votaries of gods, go to gods,those who are votaries of manes, reach the manes;those who adore the spirits, reach the spirits andthose who worship Me, come to Me alone. Thatis why My devotees are no longer subject to birthand death. (25)¬òÊ¢ ¬Èc¬¢ »§‹¢ ÃÙÿ¢ ÿÙ ◊ ÷ÄàÿÊ ¬˝ÿë¿UÁÖÌ„¢U ÷ÄàÿȬNUÃ◊‡ŸÊÁ◊ ¬˝ÿÃÊà◊Ÿ—H 26H

Whosoever offers Me with love a leaf, a flower,a fruit or even water, I appear in person beforethat selfless devotee of sinless mind, anddelightfully partake of that article offered by himwith love. (26)ÿà∑§⁄UÙÁ· ÿŒ‡ŸÊÁ‚ ÿîÊÈ„UÙÁ· ŒŒÊÁ‚ ÿØ–ÿûʬSÿÁ‚ ∑§ıãÃÿ Ãà∑ȧL§cfl ◊Œ¬¸áÊ◊˜H 27H

Arjuna, whatever you do, whatever you eat,whatever you offer as oblation to the sacred fire,

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whatever you bestow as a gift, whatever you doby way of penance, do that as an offering to Me.(27)‡ÊÈ÷ʇÊÈ÷»§‹Ò⁄Ufl¢ ◊Ùˇÿ‚ ∑§◊¸’㜟җ–‚ããÿÊ‚ÿÙªÿÈQ§Êà◊Ê Áfl◊ÈQ§Ù ◊Ê◊ȬÒcÿÁ‚H 28H

With your mind thus established in the Yogaof renunciation (offering of all actions to Me),you will be freed from the bondage of action inthe shape of good and evil results; thus freed fromthem, you will attain Me. (28)‚◊Ù˘„¢U ‚fl¸÷ÍÃ·È Ÿ ◊ mcÿÙ˘ÁSà Ÿ Á¬˝ÿ—–ÿ ÷¡Áãà ÃÈ ◊Ê¢ ÷ÄàÿÊ ◊Áÿ Ã Ã·È øÊåÿ„U◊˜H 29H

I am equally present in all beings; there is nonehateful or dear to Me. They, however, who devoutlyworship Me abide in Me; and I too stand revealedto them. (29)•Á¬ øà‚ÈŒÈ⁄UÊøÊ⁄UÙ ÷¡Ã ◊Ê◊Ÿãÿ÷Ê∑˜§–‚ÊœÈ⁄Ufl ‚ ◊ãÃ√ÿ— ‚êÿÇ√ÿflÁ‚ÃÙ Á„U ‚—H 30H

Even if the vilest sinner worships Me withexclusive devotion, he should be regarded a saint;for, he has rightly resolved. (He is positive in hisbelief that there is nothing like devoted worshipof God). (30)

ÁˇÊ¬¢ ÷flÁà œ◊ʸà◊Ê ‡Ê‡flë¿UÊÁãâ ÁŸªë¿UÁÖ∑§ıãÃÿ ¬˝ÁáʟËÁ„U Ÿ ◊ ÷Q§— ¬˝áʇÿÁÃH 31H

Speedily he becomes virtuous and attainsabiding peace. Know it for certain, Arjuna, thatMy devotee never suffers degradation. (31)

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◊Ê¢ Á„U ¬ÊÕ¸ √ÿ¬ÊÁüÊàÿ ÿ˘Á¬ SÿÈ— ¬Ê¬ÿÙŸÿ—–ÁSòÊÿÙ flÒ‡ÿÊSÃÕÊ ‡Êͺ˝ÊSÃ˘Á¬ ÿÊÁãà ¬⁄UÊ¢ ªÁÃ◊˜H 32H

Arjuna, women, Vai‹yas (members of the tradingand agriculturist classes), ›µudras (those belonging tothe labour and artisan classes), as well as those ofimpious birth (such as the pariah), whoever they may be,taking refuge in Me, they too attain the supreme goal. (32)Á∑¢§ ¬ÈŸ’˝Ê¸rÊÔáÊÊ— ¬ÈáÿÊ ÷Q§Ê ⁄UÊ¡·¸ÿSÃÕÊ–•ÁŸàÿ◊‚Èπ¢ ‹Ù∑§Á◊◊¢ ¬˝Êåÿ ÷¡Sfl ◊Ê◊˜H 33H

How much more, then, if they be holyBråhmaƒas and royal sages devoted to Me!Therefore, having obtained this joyless andtransient human life, constantly worship Me. (33)◊ã◊ŸÊ ÷fl ◊jQ§Ù ◊lÊ¡Ë ◊Ê¢ Ÿ◊S∑ȧL§–◊Ê◊flÒcÿÁ‚ ÿÈÄàflÒfl◊Êà◊ÊŸ¢ ◊à¬⁄UÊÿáÊ—H 34H

Fix your mind on Me, be devoted to Me,worship Me and make obeisance to Me; thuslinking yourself with Me and entirely dependingon Me, you shall come to Me. (34)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒ˜ÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿÙª‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ ⁄UÊ¡ÁfllÊ⁄UÊ¡-

ªÈsÔÿÙªÙ ŸÊ◊ Ÿfl◊Ù˘äÿÊÿ—H 9HThus, in the Upani¶ad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends theninth chapter entitled ìThe Yoga of SovereignScience and the Sovereign Secret.î

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Chapter XüÊË÷ªflÊŸÈflÊø

÷Íÿ ∞fl ◊„UÊ’Ê„UÙ oÎáÊÈ ◊ ¬⁄U◊¢ flø—–ÿûÊ˘„¢U ¬˝Ëÿ◊ÊáÊÊÿ flˇÿÊÁ◊ Á„UÃ∑§ÊêÿÿÊH 1H

›r∂ Bhagavån said : Arjuna, hear once againMy supreme word, which I shall speak to you,who are so loving, out of solicitude for yourwelfare. (1)Ÿ ◊ ÁflŒÈ— ‚È⁄UªáÊÊ— ¬˝÷fl¢ Ÿ ◊„U·¸ÿ—–•„U◊ÊÁŒÌ„U ŒflÊŸÊ¢ ◊„U·Ë¸áÊÊ¢ ø ‚fl¸‡Ê—H 2H

Neither gods nor the great sages know thesecret of My birth (i.e., My appearance in humanor other garb out of mere sport); for I am the primecause in all respects of gods as well as of thegreat seers. (2)ÿÊ ◊Ê◊¡◊ŸÊÁŒ¢ ø flÁûÊ ‹Ê∑§◊„U‡fl⁄U◊ÔÔ˜–•‚ê◊Í…U— ‚ ◊àÿ¸·È ‚fl¸¬Ê¬Ò— ¬˝◊ÈëÿÃH 3H

He who knows Me in reality as unborn andwithout beginning, and as the supreme Lord ofthe Universe, he, undeluded among men, is purgedof all sins. (3)’ÈÁhôÊʸŸ◊‚ê◊Ê„U— ˇÊ◊Ê ‚àÿ¢ Œ◊— ‡Ê◊—–‚Èπ¢ ŒÈ—π¢ ÷flÊ˘÷ÊflÊ ÷ÿ¢ øÊ÷ÿ◊fl øH 4H

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•Á„¢U‚Ê ‚◊ÃÊ ÃÈÁc≈USÃ¬Ê ŒÊŸ¢ ÿ‡ÊÊ˘ÿ‡Ê—–÷flÁãà ÷ÊflÊ ÷ÍÃÊŸÊ¢ ◊ûÊ ∞fl ¬ÎÕÁÇflœÊ—H 5H

Reason, right knowledge, unclouded under-standing, forbearance, veracity, control over thesenses and mind, joy and sorrow, evolution anddissolution, fear and fearlessness, non-violence,equanimity, contentment, austerity, charity, fameand obloquyóthese diverse traits of creaturesemanate from Me alone. (4-5)◊„U·¸ÿ— ‚åà ¬Ífl¸ øàflÊ⁄UÊ ◊ŸflSÃÕÊ–◊jÊflÊ ◊ÊŸ‚Ê ¡ÊÃÊ ÿ·Ê¢ ‹Ê∑§ ß◊Ê— ¬˝¡Ê—H 6H

The seven great seers, their four elders (Sanakaand others), and the fourteen Manus or progenitorsof mankind (such as Svåyambhuva and hissuccessors), who are all devoted to Me, wereborn of My will; to whom all these creaturesbelong. (6)∞ÃÊ¢ Áfl÷ÍÁâ ÿʪ¢ ø ◊◊ ÿÊ flÁûÊ Ãûfl×–‚Ê˘Áfl∑§ê¬Ÿ ÿʪŸ ÿÈÖÿà ŸÊòÊ ‚¢‡Êÿ—H 7H

He who knows in reality this supreme divineglory and supernatural power of Mine getsestablished in Me through unfaltering devotion;of this there is no doubt. (7)•„¢U ‚fl¸Sÿ ¬˝÷flÊ ◊ûÊ— ‚flZ ¬˝fløÖßÁà ◊àflÊ ÷¡ãà ◊Ê¢ ’ÈœÊ ÷Êfl‚◊ÁãflÃÊ—H 8H

I am the source of all creation and everything inthe world moves because of Me; knowing thus, thewise, full of devotion, constantly worship Me. (8)

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◊ÁìÊûÊÊ ◊Œ˜ÔªÃ¬˝ÊáÊÊ ’Êœÿã× ¬⁄US¬⁄U◊Ô˜–∑§ÕÿãÇø ◊Ê¢ ÁŸàÿ¢ ÃÈcÿÁãà ø ⁄U◊Áãà øH 9 H

With their minds fixed on Me, and their livessurrendered to Me, conversing and enlighteningone another about My glories, My devotees everremain contented and take delight in Me. (9)÷ʢ ‚ÃÃÿÈQ§ÊŸÊ¢ ÷¡ÃÊ¢ ¬˝ËÁìÍfl¸∑§◊Ô˜–ŒŒÊÁ◊ ’ÈÁhÿʪ¢ â ÿŸ ◊Ê◊ȬÿÊÁãà ÃH 10H

On those ever united through meditation with Meand worshipping Me with love, I confer that Yogaof wisdom through which they come to Me. (10)÷Ê◊flÊŸÈ∑§ê¬ÊÕ¸◊„U◊ôÊÊŸ¡¢ Ã◊—–ŸÊ‡ÊÿÊêÿÊà◊÷ÊflSÕÊ ôÊÊŸŒË¬Ÿ ÷ÊSflÃÊH 11H

In order to bestow My compassion on them,I, dwelling in their hearts, dispel their darknessborn of ignorance by the illuminating lamp ofknowledge. (11)

•¡È¸Ÿ ©UflÊø

¬⁄¢U ’˝rÊÔ ¬⁄¢U œÊ◊ ¬ÁflòÊ¢ ¬⁄U◊¢ ÷flÊŸÔ˜–¬ÈL§·¢ ‡Êʇflâ ÁŒ√ÿ◊ÊÁŒŒfl◊¡¢ Áfl÷È◊Ô˜H 12H•Ê„ÈUSàflÊ◊ηÿ— ‚fl¸ ŒflÁ·¸ŸÊ¸⁄UŒSÃÕÊ–•Á‚ÃÊ Œfl‹Ê √ÿÊ‚— Sflÿ¢ øÒfl ’˝flËÁ· ◊H 13H

Arjuna said : You are the transcendent Eternal,the supreme Abode and the greatest purifier; allthe seers speak of You as the eternal divine Puru¶a,the primal Deity, unborn and all-pervading.

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Likewise speak the celestial sage Nårada, the sagesAsita and Devala and the great sage Vyåsa; andYourself too proclaim this to me. (12-13)‚fl¸◊ÃŒÎâ ◊ãÿ ÿã◊Ê¢ flŒÁ‚ ∑§‡Êfl–Ÿ Á„U à ÷ªflã√ÿÁQ¢§ ÁflŒÈŒ¸flÊ Ÿ ŒÊŸflÊ—H 14H

K涃a, I believe as true all that You tell me.Lord, neither demons nor gods are aware of Yourmanifestations. (14)Sflÿ◊flÊà◊ŸÊà◊ÊŸ¢ flàÕ àfl¢ ¬ÈL§·ÊûÊ◊–÷ÍÃ÷ÊflŸ ÷ÍÃ‡Ê ŒflŒfl ¡ªà¬ÃH 15H

O Creator of beings, O Ruler of creatures, godof gods, the Lord of the universe, O supreme Puru¶a,You alone know what You are by Yourself. (15)flQȧ◊„¸USÿ‡Ê·áÊ ÁŒ√ÿÊ sÔÊà◊Áfl÷ÍÃÿ—–ÿÊÁ÷Áfl¸÷ÍÁÃÁ÷‹Ê¸∑§ÊÁŸ◊Ê¢Sàfl¢ √ÿÊåÿ ÁÃc∆UÔÁ‚H 16H

Therefore, You alone can describe in full Yourdivine glories, whereby You pervade all theseworlds. (16)∑§Õ¢ ÁfllÊ◊„¢U ÿÊÁª¢SàflÊ¢ ‚ŒÊ ¬Á⁄UÁøãÃÿŸÔ˜–∑§·È ∑§·È ø ÷Êfl·È ÁøãàÿÊ˘Á‚ ÷ªflã◊ÿÊH 17H

O Master of Yoga, through what process ofcontinuous meditation shall I know You? And inwhat particular forms, O Lord, are You to bemeditated upon by me? (17)ÁflSÃ⁄UáÊÊà◊ŸÊ ÿʪ¢ Áfl÷ÍÁâ ø ¡ŸÊŒ¸Ÿ–÷Íÿ— ∑§Õÿ ÃÎÁåÃÁ„¸U oÎáflÃÊ ŸÊÁSà ◊˘◊ÎÃ◊Ô˜H 18H

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K涃a, tell me once more in detail Your powerof Yoga and Your glory; for I know no satiety inhearing Your nectar-like words. (18)

üÊË÷ªflÊŸÈflÊø

„Uãà à ∑§ÕÁÿcÿÊÁ◊ ÁŒ√ÿÊ sÔÊà◊Áfl÷ÍÃÿ—–¬˝ÊœÊãÿ× ∑ȧL§üÊc∆UÔU ŸÊSàÿãÃÊ ÁflSÃ⁄USÿ ◊H 19H

›r∂ Bhagavån said : Arjuna, now I shall tellyou My prominent divine glories; for there is nolimit to My manifestations. (19)•„U◊Êà◊Ê ªÈ«UÊ∑§‡Ê ‚fl¸÷ÍÃʇÊÿÁSÕ×–•„U◊ÊÁŒ‡ø ◊äÿ¢ ø ÷ÍÃÊŸÊ◊ãà ∞fl øH 20H

Arjuna, I am the universal Self seated in thehearts of all beings; so, I alone am the beginning,the middle and also the end of all beings. (20)

•ÊÁŒàÿÊŸÊ◊„¢U ÁflcáÊÈÖÿʸÁ÷ʢ ⁄UÁfl⁄¢U‡ÊÈ◊ÊŸÔ˜–◊⁄UËÁø◊¸L§ÃÊ◊ÁS◊ ŸˇÊòÊÊáÊÊ◊„¢U ‡Ê‡ÊËH 21H

I am Vi¶ƒu among the twelve sons of Aditi,and the radiant sun among the luminaries; I amthe glow of the Maruts (the forty-nine wind-gods),and the moon the lord of the stars. (21)flŒÊŸÊ¢ ‚Ê◊flŒÊ˘ÁS◊ ŒflÊŸÊ◊ÁS◊ flÊ‚fl—–ßÁãº˝ÿÊáÊÊ¢ ◊Ÿ‡øÊÁS◊ ÷ÍÃÊŸÊ◊ÁS◊ øßÊH 22H

Among the Vedas, I am the Såmaveda; amongthe gods, I am Indra. Among the organs ofperception i.e., senses, I am the mind; and I am theconsciousness (life-energy) in living beings. (22)

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L§º˝ÊáÊÊ¢ ‡ÊVÔU⁄U‡øÊÁS◊ ÁflûʇÊÊ ÿˇÊ⁄UˇÊ‚Ê◊Ô˜–fl‚ÍŸÊ¢ ¬Êfl∑§‡øÊÁS◊ ◊L§— Á‡ÊπÁ⁄UáÊÊ◊„U◊Ô˜H 23H

Among the eleven Rudras (gods of destruction),I am ›iva; and among the Yak¶as and Råk¶asas,I am the lord of riches (Kubera). Among the eightVasus, I am the god of fire; and among themountains, I am the Meru. (23)¬È⁄UÊœ‚Ê¢ ø ◊ÈÅÿ¢ ◊Ê¢ ÁflÁh ¬ÊÕ¸ ’΄US¬ÁÃ◊Ô˜–‚ŸÊŸËŸÊ◊„¢U S∑§ãŒ— ‚⁄U‚Ê◊ÁS◊ ‚ʪ⁄U—H 24H

Among the priests, Arjuna, know Me to betheir chief, Bæhaspati. Among warrior-chiefs, I amSkanda (the generalissimo of the gods); and amongthe reservoirs of water, I am the ocean. (24)◊„U·Ë¸áÊÊ¢ ÷ΪÈ⁄U„¢U Áª⁄UÊ◊Sêÿ∑§◊ˇÊ⁄U◊Ô˜–ÿôÊÊŸÊ¢ ¡¬ÿôÊÊ˘ÁS◊ SÕÊfl⁄UÊáÊÊ¢ Á„U◊Ê‹ÿ—H 25H

Among the great seers, I am Bhægu; amongwords, I am the sacred syllable OÀ, amongsacrifices, I am the sacrifice of Japa (muttering ofsacred formulas); and among the immovables, theHimålayas. (25)•‡flàÕ— ‚fl¸flΡÊÊáÊÊ¢ Œfl·Ë¸áÊÊ¢ ø ŸÊ⁄UŒ—–ªãœflʸáÊÊ¢ ÁøòÊ⁄UÕ— Á‚hÊŸÊ¢ ∑§Á¬‹Ê ◊ÈÁŸ—H 26H

Among all trees, I am the A‹vattha (the holyfig tree); among the celestial sages, Nårada; amongthe Gandharvas (celestial musicians), Citraratha, andamong the Siddhas, I am the sage Kapila. (26)©UìÊÒ—üÊfl‚◊‡flÊŸÊ¢ ÁflÁh ◊Ê◊◊ÎÃÊjfl◊Ô˜–∞⁄UÊflâ ª¡ãº˝ÊáÊÊ¢ Ÿ⁄UÊáÊÊ¢ ø Ÿ⁄UÊÁœ¬◊Ô˜H 27H

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Among horses, know me to be the celestial horseUccai¨‹ravå, begotten of the churning of the oceanalong with nectar; among mighty elephants, Airåvata(Indraís elephant); and among men, the king.(27)•ÊÿȜʟÊ◊„¢U flÖÊ˝¢ œŸÍŸÊ◊ÁS◊ ∑§Ê◊œÈ∑Ô˜§–¬˝¡Ÿ‡øÊÁS◊ ∑§ãŒ¬¸— ‚¬Ê¸áÊÊ◊ÁS◊ flÊ‚ÈÁ∑§—H 28H

Among weapons, I am the thunderbolt; amongcows, I am the celestial cow Kåmadhenu (the cowof plenty). I am the sexual desire which leads toprocreation (as enjoined by the scriptures); amongserpents I am Våsuki. (28)•ŸãÇøÊÁS◊ ŸÊªÊŸÊ¢ flL§áÊÊ ÿÊŒ‚Ê◊„U◊Ô˜–Á¬ÃÎÎáÊÊ◊ÿ¸◊Ê øÊÁS◊ ÿ◊— ‚¢ÿ◊ÃÊ◊„U◊Ô˜H 29H

Among Någas (a special class of serpents), Iam the serpent-god Ananta; and I am Varuƒa, thelord of aquatic creatures. Among the manes, I amAryamå (the head of the Pitæs); and among rulers,I am Yama (the god of death). (29)¬˝tÔUÊŒ‡øÊÁS◊ ŒÒàÿÊŸÊ¢ ∑§Ê‹— ∑§‹ÿÃÊ◊„U◊Ô˜–◊ΪÊáÊÊ¢ ø ◊Îªãº˝Ê˘„¢U flÒŸÃÿ‡ø ¬ÁˇÊáÊÊ◊Ô˜H 30H

Among the Daityas, I am the great devotee Prahlåda;and of calculators, I am Time; among quadrupeds, Iam the lion; and among birds, I am GaruŒa. (30)¬flŸ— ¬flÃÊ◊ÁS◊ ⁄UÊ◊— ‡ÊSòÊ÷ÎÃÊ◊„U◊Ô˜–¤Ê·ÊáÊÊ¢ ◊∑§⁄U‡øÊÁS◊ dÊÂÊ◊ÁS◊ ¡Ê±ŸflËH 31H

Among purifiers, I am the wind; among warriors,I am ›r∂ Råma. Among fishes, I am the shark; andamong streams, I am the Ganges. (31)

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‚ªÊ¸áÊÊ◊ÊÁŒ⁄UãÇø ◊äÿ¢ øÒflÊ„U◊¡È¸Ÿ–•äÿÊà◊ÁfllÊ ÁfllÊŸÊ¢ flÊŒ— ¬˝flŒÃÊ◊„U◊Ô˜H 32H

Arjuna, I am the beginning, the middle andthe end of all creations. Of all knowledge, I amthe knowledge of the soul, (metaphysics); amongdisputants, I am the right type of reasoning. (32)

•ˇÊ⁄UÊáÊÊ◊∑§Ê⁄UÊ˘ÁS◊ mãm— ‚Ê◊ÊÁ‚∑§Sÿ ø–•„U◊flÊˇÊÿ— ∑§Ê‹Ê œÊÃÊ„¢U Áfl‡flÃÊ◊Èπ—H 33H

Among the sounds represented by the variousletters, I am ëAí (the sound represented by thefirst letter of the alphabet); of the different kindsof compounds in grammar, I am the copulativecompound. I am verily the endless Time (thedevourer of Time, God); I am the sustainer of all,having My face on all sides. (33)

◊ÎàÿÈ— ‚fl¸„U⁄U‡øÊ„U◊Èjfl‡ø ÷ÁflcÿÃÊ◊Ô˜–∑§ËÁø— üÊËflʸÄø ŸÊ⁄UËáÊÊ¢ S◊ÎÁÃ◊¸œÊ œÎÁ× ˇÊ◊ÊH 34H

I am the all-destroying Death that annihilatesall, and the origin of all that are to be born. Offeminities, I am K∂rti, ›r∂,Våk, Smæti, Medhå, Dhætiand K¶amå (the goddesses presiding over glory,prosperity, speech, memory, intelligence, enduranceand forbearance, respectively). (34)

’΄Uà‚Ê◊ ÃÕÊ ‚ÊêÔŸÊ¢ ªÊÿòÊË ¿U㌂Ê◊„U◊Ô˜–◊Ê‚ÊŸÊ¢ ◊ʪ¸‡Ê˷ʸ˘„U◊ÎÃÍŸÊ¢ ∑ȧ‚È◊Ê∑§⁄U—H 35H

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Likewise, among the ›rutis that can be sung, I amthe variety known as Bæhatsåma; while amongthe Vedic hymns, I am the hymn known as Gåyatr∂.Again, among the twelve months of the Hinducalendar, I am the month known as ëMårga‹∂r¶aí (corres-ponding approximately to November December);and among the six seasons (successively appearing inIndia in the course of a year) I am the spring season.(35)lÍâ ¿U‹ÿÃÊ◊ÁS◊ áSáÁSflŸÊ◊„U◊Ô˜–¡ÿÊ˘ÁS◊ √ÿfl‚ÊÿÊ˘ÁS◊ ‚ûfl¢ ‚ûflflÃÊ◊„U◊Ô˜H 36H

I am gambling among deceitful practices, andthe glory of the glorious. I am the victory of thevictorious, the resolve of the resolute, the goodnessof the good. (36)flÎcáÊËŸÊ¢ flÊ‚ÈŒflÊ˘ÁS◊ ¬Êá«UflÊŸÊ¢ œŸÜ¡ÿ—–◊ÈŸËŸÊ◊åÿ„¢U √ÿÊ‚— ∑§flËŸÊ◊È‡ÊŸÊ ∑§Áfl—H 37H

I am K涃a among the V涃is, Arjuna amongthe sons of P僌u, Vyåsa among the sages, andthe sage ›ukråcårya among the wise. (37)Œá«UÊ Œ◊ÿÃÊ◊ÁS◊ ŸËÁÃ⁄UÁS◊ Á¡ªË·ÃÊ◊Ô˜–◊ÊÒŸ¢ øÒflÊÁS◊ ªÈsÔÊŸÊ¢ ôÊÊŸ¢ ôÊÊŸflÃÊ◊„U◊Ô˜H 38H

I am the subduing power of rulers; I amrighteousness in those who seek to conquer. Of thingsto be kept secret, I am the custodian in the shape ofreticence; and I am the wisdom of the wise. (38)ÿìÊÊÁ¬ ‚fl¸÷ÍÃÊŸÊ¢ ’Ë¡¢ ÃŒ„U◊¡È¸Ÿ–Ÿ ÃŒÁSà ÁflŸÊ ÿàSÿÊã◊ÿÊ ÷Íâ ø⁄UÊø⁄U◊Ô˜H 39H

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Arjuna, I am even that, which is the seed of alllife. For there is no creature, moving or unmoving,which can exist without Me. (39)ŸÊãÃÊ˘ÁSà ◊◊ ÁŒ√ÿÊŸÊ¢ Áfl÷ÍÃËŸÊ¢ ¬⁄Uãì–∞· ÃÍg‡Ê× ¬˝ÊQ§Ê Áfl÷ÍÃÁfl¸SÃ⁄UÊ ◊ÿÊH 40H

Arjuna, there is no limit to My divinemanifestations. This is only a brief descriptionby Me of the extent of My glory. (40)ÿlÁm÷ÍÁÃ◊à‚ûfl¢ üÊË◊ŒÍÁ¡¸Ã◊fl flÊ–ÃûÊŒflÊflªë¿U àfl¢ ◊◊ áʢ˘‡Ê‚ê÷fl◊Ô˜H 41H

Every such being as is glorious, brilliant andpowerful, know that to be a part manifestation ofMy glory. (41)•ÕflÊ ’„ÈUŸÒß Á∑¢§ ôÊÊß ÃflʡȸŸ–Áflc≈UèÿÊ„UÁ◊Œ¢ ∑ΧàSŸ◊∑§Ê¢‡ÊŸ ÁSÕÃÊ ¡ªÃÔ˜H 42H

Or, what will you gain by knowing all thisin detail, Arjuna? Suffice it to say that I holdthis entire universe by a fraction of My YogicPower. (42)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿʪ‡ÊÊSòÊ üÊË∑ΧcáÊÊ¡ÈŸ‚¢flÊŒ Áfl÷ÍÁÃÿʪÊ

ŸÊ◊ Œ‡Ê◊Ê˘äÿÊÿ—H 10HThus, in the Upani¶ad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends thetenth chapter entitled ìThe Yoga of Divine Glories.î

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Chapter XI•¡È¸Ÿ ©UflÊø

◊ŒŸÈª˝„UÊÿ ¬⁄U◊¢ ªÈsÔ◊äÿÊà◊‚ÁÜôÊÃ◊˜–ÿûflÿÙQ¢§ fløSß ◊Ù„UÙ˘ÿ¢ ÁflªÃÙ ◊◊H 1H

Arjuna said : Thanks to the most profound wordsof spiritual wisdom that You have spoken out ofkindness to me, this delusion of mine has entirelydisappeared. (1)÷flÊåÿÿı Á„U ÷ÍÃÊŸÊ¢ üÊÈÃı ÁflSÃ⁄U‡ÊÙ ◊ÿÊ–àflûÊ— ∑§◊‹¬òÊÊˇÊ ◊Ê„UÊàêÿ◊Á¬ øÊ√ÿÿ◊˜H 2H

For, K涃a, I have heard from You in detail anaccount of the evolution and dissolution of beings,and also Your immortal glory. (2)∞fl◊ÃlÕÊàÕ àfl◊Êà◊ÊŸ¢ ¬⁄U◊‡fl⁄U–º˝c≈ÈUÁ◊ë¿UÊÁ◊ à M§¬◊Ò‡fl⁄¢U ¬ÈL§·ÊûÊ◊H 3H

Lord, You are precisely what You declare Yourselfto be. But I long to see Your divine form possessedof wisdom, glory, energy, strength, valour andeffulgence, O Puru¶ottama, the Supreme Being! (3)◊ãÿ‚ ÿÁŒ Ãë¿UÄÿ¢ ◊ÿÊ º˝c≈ÈUÁ◊Áà ¬˝÷Ê–ÿʪ‡fl⁄U ÃÃÊ ◊ àfl¢ Œ‡Ê¸ÿÊà◊ÊŸ◊√ÿÿ◊Ô˜H 4H

K涃a, if You think that it can be seen by me,

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then, O Lord of Yoga, reveal to me Yourimperishable form. (4)

üÊË÷ªflÊŸÈflÊø

¬‡ÿ ◊ ¬ÊÕ¸ M§¬ÊÁáÊ ‡ÊÇÊÊ˘Õ ‚„Ud‡Ê—–ŸÊŸÊÁflœÊÁŸ ÁŒ√ÿÊÁŸ ŸÊŸÊfláÊʸ∑ΧÃËÁŸ øH 5H

›r∂ Bhagavån said: Arjuna, behold My manifold,multifarious divine forms of various colours andshapes, in their hundreds and thousands. (5)¬‡ÿÊÁŒàÿÊãfl‚ÍãÔL§º˝ÊŸÁ‡flŸÊÒ ◊L§ÃSÃÕÊ–’„ÍUãÿŒÎc≈U¬ÍflʸÁáÊ ¬‡ÿʇøÿʸÁáÊ ÷Ê⁄UÃH 6H

Behold in Me, Arjuna, the twelve sons of Aditi,the eight Vasus, the eleven Rudras (gods ofdestruction), the two A‹vin∂kumåras (the twin-bornphysicians of gods) and the forty-nine Maruts(wind-gods), and witness many more wonderfulforms never seen before. (6)ß„ÒU∑§SÕ¢ ¡ªà∑ΧàSŸ¢ ¬‡ÿÊl ‚ø⁄UÊø⁄U◊Ô˜–◊◊ Œ„U ªÈ«UÊ∑§‡Ê ÿìÊÊãÿŒÔ˜º˝c≈ÈUÁ◊ë¿UÁ‚H 7H

Arjuna, behold as concentrated within this bodyof Mine the entire creation consisting of bothanimate and inanimate beings, and whatever elseyou desire to see. (7)Ÿ ÃÈ ◊Ê¢ ‡ÊÄÿ‚ º˝c≈ÈU◊ŸŸÒfl SfløˇÊÈ·Ê–ÁŒ√ÿ¢ ŒŒÊÁ◊ à øˇÊÈ— ¬‡ÿ ◊ ÿʪ◊Ò‡fl⁄U◊Ô˜H 8H

But surely you cannot see Me with these humaneyes of yours; therefore, I vouchsafe to you the

Bhagavadg∂tå [Ch. 11

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divine eye. With this you behold My divine powerof Yoga. (8)

‚Ü¡ÿ ©UflÊø

∞fl◊ÈÄàflÊ ÃÃÊ ⁄UÊ¡ã◊„UÊÿʪ‡fl⁄UÊ „UÁ⁄U—–Œ‡Ê¸ÿÊ◊Ê‚ ¬ÊÕʸÿ ¬⁄U◊¢ M§¬◊Ò‡fl⁄U◊Ô˜H 9 H

Sa¤jaya said : My lord! having spoken thus,›r∂ K涃a, the supreme Master of Yoga, forthwithrevealed to Arjuna His supremely glorious divineForm. (9)•Ÿ∑§flÄòÊŸÿŸ◊Ÿ∑§ÊjÈÃŒ‡Ê¸Ÿ◊Ô˜ –•Ÿ∑§ÁŒ√ÿÊ÷⁄UáÊ¢ ÁŒ√ÿÊŸ∑§ÊlÃÊÿÈœ◊Ô˜H 10HÁŒ√ÿ◊ÊÀÿÊê’⁄Uœ⁄ ¢ ÁŒ√ÿªãœÊŸÈ‹¬Ÿ◊Ô˜–‚flʸ‡øÿ¸◊ÿ¢ Œfl◊Ÿãâ Áfl‡flÃÊ◊Èπ◊Ô˜H 11H

Arjuna saw the supreme Deity possessing manymouths and eyes, presenting many a wonderfulsight, decked with many divine ornaments,wielding many uplifted divine weapons, wearingdivine garlands and vestments, anointed all overwith divine sandal-pastes, full of all wonders,infinite and having faces on all sides. (10-11)

ÁŒÁfl ‚Íÿ¸‚„UdSÿ ÷fllȪ¬ŒÈÁàÕÃÊ–ÿÁŒ ÷Ê— ‚ŒÎ‡ÊË ‚Ê SÿÊjÊ‚SÃSÿ ◊„UÊà◊Ÿ—H 12H

If there be the effulgence of a thousand sunsbursting forth all at once in the heavens, eventhat would hardly approach the splendour of themighty Lord. (12)

Text 9ó12] Bhagavadg∂tå

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ÃòÊÒ∑§SÕ¢ ¡ªà∑ΧàSÔŸ¢ ¬˝Áfl÷Q§◊Ÿ∑§œÊ–•¬‡ÿgflŒflSÿ ‡Ê⁄UË⁄U ¬Êá«UflSÃŒÊH 13H

Concentrated at one place in the person of thatsupreme Deity, Arjuna then beheld the wholeuniverse with its manifold divisions. (13)Ã× ‚ ÁflS◊ÿÊÁflc≈UÊ NUc≈U⁄UÊ◊Ê œŸÜ¡ÿ—–¬˝áÊêÿ Á‡Ê⁄U‚Ê Œfl¢ ∑ΧÃÊÜ¡Á‹⁄U÷Ê·ÃH 14H

Then Arjuna, full of wonder and with the hairstanding on end, reverentially bowed his head tothe divine Lord, and with joined palms addressedHim thus. (14)

•¡ÈŸ ©UflÊø¬‡ÿÊÁ◊ ŒflÊ¢SÃfl Œfl Œ„U

‚flÊZSÃÕÊ ÷ÍÃÁfl‡Ê·‚YÔUÊŸÔÔ˜–’˝rÊÔÊáÊ◊ˇʢ ∑§◊‹Ê‚ŸSÕ-

◊η˥‡ø ‚flʸŸÈ⁄UªÊ¢‡ø ÁŒ√ÿÊŸÔ˜H 15HArjuna said : Lord, I behold within your body

all gods and hosts of different beings, Brahmåthroned on his lotus-seat, ›iva and all §R¶is andcelestial serpents. (15)•Ÿ∑§’Ê„ÍUŒ⁄UflÄòÊŸòÊ¢-

¬‡ÿÊÁ◊ àflÊ¢ ‚fl¸ÃÊ ŸãÃM§¬◊Ô–ŸÊãâ Ÿ ◊äÿ¢ Ÿ ¬ÈŸSÃflÊÁŒ¢-

¬‡ÿÊÁ◊ Áfl‡fl‡fl⁄U Áfl‡flM§¬H 16HO Lord of the universe, I see you endowed

with numerous arms, bellies, mouths, and eyes

Bhagavadg∂tå [Ch. 11

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and having innumerable forms extended on allsides. I see neither your beginning nor middle,nor even your end, manifested as you are in theform of the universe. (16)Á∑§⁄UËÁ≈UŸ¢ ªÁŒŸ¢ øÁ∑˝§áÊ¢ ø

áÊ⁄UÊÁ‡Ê¢ ‚fl¸ÃÊ ŒËÁåÃ◊ãÃ◊Ô˜–¬‡ÿÊÁ◊ àflÊ¢ ŒÈÁŸ¸⁄Uˡÿ¢ ‚◊ãÃÊ-

gËåÃÊŸ‹Ê∑¸§lÈÁÃ◊¬˝◊ÿ◊Ô˜ H 17HI see you endowed with diadem, club and discus,

a mass of splendour glowing all round, havingthe brilliance of a blazing fire and the sun, hardto gaze at and immeasurable on all sides. (17)àfl◊ˇÊ⁄¢U ¬⁄U◊¢ flÁŒÃ√ÿ¢-

àfl◊Sÿ Áfl‡flSÿ ¬⁄¢U ÁŸœÊŸ◊Ô˜–àfl◊√ÿÿ— ‡ÊʇflÃœ◊¸ªÊåÃÊ

‚ŸÊßSàfl¢ ¬ÈL§·Ê ◊ÃÊ ◊H 18HYou are the supreme indestructible worthy of

being known; you are the ultimate refuge of thisuniverse. You are, again, the protector of the agelessDharma; I consider You to be the eternalimperishable Being. (18)

•ŸÊÁŒ◊äÿÊãÃ◊ŸãÃflËÿ¸-◊ŸãÃ’Ê„¢ÈU ‡ÊÁ‡Ê‚Íÿ¸ŸòÊ◊Ô˜–

¬‡ÿÊÁ◊ àflÊ¢ ŒËåÄÈUÃʇÊflÄòÊ¢-Sflá‚Ê Áfl‡flÁ◊Œ¢ ìãÃ◊Ô˜H 19H

Text 17ó19] Bhagavadg∂tå

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I see You without beginning, middle or end,possessing unlimited prowess and endowed withnumberless arms, having the moon and the sunfor Your eyes, and blazing fire for Your mouth,and scorching this universe by Your radiance. (19)

lÊflʬÎÁÕ√ÿÊÁ⁄UŒ◊ãÃ⁄¢U Á„U√ÿÊåâ àflÿÒ∑§Ÿ ÁŒ‡Ê‡ø ‚flʸ—–

ŒÎc≈˜UflÊjÈâ M§¬◊Ȫ˝¢ ÃflŒ¢‹Ê∑§òÊÿ¢ ¬˝√ÿÁÕâ ◊„UÊà◊ŸÔ˜H 20H

Yonder space between heaven and earth andall the quarters are entirely filled by You alone.Seeing this transcendent, dreadful Form of Yours,O Soul of the universe, all the three worlds feelgreatly alarmed. (20)

•◊Ë Á„U àflÊ¢ ‚È⁄U‚YÔUÊ Áfl‡ÊÁãÃ∑§ÁøjËÃÊ— ¬˝ÊÜ¡‹ÿÊ ªÎáÊÁãÖ

SflSÃËàÿÈÄàflÊ ◊„UÁ·¸Á‚h‚YÔUÊ—SÃÈflÁãà àflÊ¢ SÃÈÁÃÁ÷— ¬Èc∑§‹ÊÁ÷—H 21H

Yonder hosts of gods are entering You; somewith palms joined out of fear are recounting Yournames and glories. Multitudes of Mahar¶is andSiddhas, saying ëLet there be peaceí, are extollingYou by means of excellent hymns. (21)

L§º˝ÊÁŒàÿÊ fl‚flÊ ÿ ø ‚ÊäÿÊÁfl‡fl˘Á‡flŸÊÒ ◊L§Ã‡øÊc◊¬Ê‡ø–

Bhagavadg∂tå [Ch. 11

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ªãœfl¸ÿˇÊÊ‚È⁄UÁ‚h‚YÔUÊ-flˡÊãà àflÊ¢ ÁflÁS◊ÃʇøÒfl ‚fl¸H 22H

The eleven Rudras, twelve Ådityas and eightVasus, the Sådhyas and Vi‹vedevas, the twoA‹vin∂kumåras and forty-nine Maruts, as well asthe manes and multitudes of Gandharvas, Yak¶as,Asuras and Siddhas, all these gaze upon You inamazement. (22)M§¬¢ ◊„UûÊ ’„ÈUflÄòÊŸòÊ¢-

◊„UÊ’Ê„UÊ ’„ÈU’Ê„ÍUL§¬ÊŒ◊Ô˜–’„ÍUŒ⁄¢U ’„ÈUŒ¢c≈˛UÊ∑§⁄UÊ‹¢-

ŒÎc≈˜UÔflÊÔU ‹Ê∑§Ê— ¬˝√ÿÁÕÃÊSÃÕÊ„U◊˜H 23HLord, seeing this stupendous and dreadful Form

of Yours, possessing numerous mouths and eyes,many arms, thighs and feet, many bellies and manyteeth, the worlds are terror-struck; so am I. (23)Ÿ÷—S¬Î‡Ê¢ ŒËåÃ◊Ÿ∑§fláÊZ-

√ÿÊûÊÊŸŸ¢ ŒËåÃÁfl‡ÊÊ‹ŸòÊ◊Ô˜–ŒÎc≈˜UÔflÊ Á„U àflÊ¢ ¬˝√ÿÁÕÃÊãÃ⁄UÊà◊Ê

œÎÁâ Ÿ ÁflãŒÊÁ◊ ‡Ê◊¢ ø ÁflcáÊÊH 24HLord, seeing Your Form reaching the heavens,

effulgent multi-coloured, having its mouth wideopen and possessing large flaming eyes, I, withmy inmost self frightened, have lost self-controland find no peace. (24)Œ¢c≈˛UÊ∑§⁄UÊ‹ÊÁŸ ø à ◊ÈπÊÁŸ

ŒÎc≈U˜ÔflÒfl ∑§Ê‹ÊŸ‹‚ÁãŸ÷ÊÁŸ–

Text 22ó24] Bhagavadg∂tå

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ÁŒ‡ÊÊ Ÿ ¡ÊŸ Ÿ ‹÷ ø ‡Ê◊¸¬˝‚ËŒ Œfl‡Ê ¡ªÁãŸflÊ‚H 25H

Seeing Your faces frightful on account of theirteeth, and blazing like the fire at the time ofuniversal destruction, I am utterly bewildered andfind no happiness; therefore, have mercy on me, OLord of celestials! O Abode of the universe! (25)

•◊Ë ø àflÊ¢ œÎÃ⁄UÊc≈˛USÿ ¬ÈòÊÊ—‚fl¸ ‚„ÒUflÊflÁŸ¬Ê‹‚YÔÒU—–

÷Ëc◊Ê º˝ÊáÊ— ‚ÍìÈòÊSÃÕÊ‚ÊÒ‚„UÊS◊ŒËÿÒ⁄UÁ¬ ÿÊœ◊ÈÅÿÒ—H 26H

flÄòÊÊÁáÊ Ã àfl⁄U◊ÊáÊÊ Áfl‡ÊÁãÃŒ¢c≈˛UÊ∑§⁄UÊ‹ÊÁŸ ÷ÿÊŸ∑§ÊÁŸ–

∑§ÁøÁm‹ÇŸÊ Œ‡ÊŸÊãÃ⁄U·È‚ãŒÎ‡ÿãà øÍÁáʸÃÒL§ûÊ◊ÊXÔÒU—H 27H

All those sons of Dhætar嶢ra with hosts of kingsare entering You. Bh∂¶ma, Droƒa and yonder Karƒa,with the principal warriors on our side as well,are rushing headlong into Your fearful mouthslooking all the more terrible on account of theirteeth; some are seen stuck up in the gaps betweenYour teeth with their heads crushed. (26-27)

ÿÕÊ ŸŒËŸÊ¢ ’„UflÊ˘ê’ÈflªÊ—‚◊Ⱥ˝◊flÊÁ÷◊ÈπÊ º˝flÁãÖ

ÃÕÊ ÃflÊ◊Ë Ÿ⁄U‹Ê∑§flË⁄UÊ-Áfl‡ÊÁãà flÄòÊÊáÿÁ÷ÁflÖfl‹ÁãÃH 28H

Bhagavadg∂tå [Ch. 11

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As the myriad streams of rivers rush towardsthe sea alone, so do those warriors of the mortalworld enter Your flaming mouths. (28)ÿÕÊ ¬˝ŒËåâ Öfl‹Ÿ¢ ¬ÃXÔUÊ-

Áfl‡ÊÁãà ŸÊ‡ÊÊÿ ‚◊ÎhflªÊ—–ÃÕÒfl ŸÊ‡ÊÊÿ Áfl‡ÊÁãà ‹Ê∑§Ê-

SÃflÊÁ¬ flÄòÊÊÁáÊ ‚◊ÎhflªÊ—H 29HAs moths rush with great speed into the blazing

fire for extinction out of ëMohaí, even so, all thesepeople are with great rapidity entering Your mouthsto meet their doom. (29)‹Á‹sÔ‚ ª˝‚◊ÊŸ— ‚◊ãÃÊ-

ÀÔ‹Ê∑§Êã‚◊ª˝ÊãflŒŸÒÖfl¸‹Áj— –áÊÁ÷⁄UʬÍÿ¸ ¡ªà‚◊ª˝¢-

÷Ê‚SÃflʪ˝Ê— ¬˝Ã¬Áãà ÁflcáÊÊH 30HDevouring all the worlds through Your flaming

mouths and licking them on all sides, O LordVi¶ƒu! Your fiery rays fill the whole universe withtheir fierce radiance and are burning it. (30)•ÊÅÿÊÁ„U ◊ ∑§Ê ÷flʟȪ˝M§¬Ê-

Ÿ◊Ê˘SÃÈ Ã Œflfl⁄U ¬˝‚ËŒ–ÁflôÊÊÃÈÁ◊ë¿UÊÁ◊ ÷flãÃ◊Êl¢-

Ÿ Á„U ¬˝¡ÊŸÊÁ◊ Ãfl ¬˝flÎÁûÊ◊Ô˜H 31HTell me who You are with a form so terrible?

My obeisance to You, O best of gods; be kind tome. I wish to know You, the Primal Being, inparticular; for I know not Your purpose. (31)

Text 29ó31] Bhagavadg∂tå

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üÊË÷ªflÊŸÈflÊø∑§Ê‹Ê˘ÁS◊ ‹Ê∑§ˇÊÿ∑Î§à¬˝flÎhÊ-

‹Ê∑§Êã‚◊Ê„UÃȸÁ◊„U ¬˝flÎûÊ—–´§Ã˘Á¬ àflÊ¢ Ÿ ÷ÁflcÿÁãà ‚fl¸

ÿ flÁSÕÃÊ— ¬˝àÿŸË∑§·È ÿʜʗH 32H›r∂ Bhagavån said : I am mighty Kåla (the

eternal Time-spirit), the destroyer of the worlds.I am out to exterminate these people. Even withoutyou all those warriors, arrayed in the enemyís camp,shall die. (32)ÃS◊Êûfl◊ÈÁûÊc∆U ÿ‡ÊÊ ‹÷Sfl

Á¡àflÊ ‡ÊòÊÍã÷ÈæU ˇfl ⁄UÊÖÿ¢ ‚◊Îh◊Ô–◊ÿÒflÒà ÁŸ„UÃÊ— ¬Ífl¸◊fl

ÁŸÁ◊ûÊ◊ÊòÊ¢ ÷fl ‚√ÿ‚ÊÁøŸÔ˜H 33HTherefore, do you arise and win glory;

conquering foes, enjoy the affluent kingdom. Thesewarriors stand already slain by Me; be you onlyan instrument, Arjuna. (33)º˝ÊáÊ¢ ø ÷Ëc◊¢ ø ¡ÿº˝Õ¢ ø

∑§áÊZ ÃÕÊãÿÊŸÁ¬ ÿÊœflË⁄UÊŸÔ˜–◊ÿÊ „UÃÊ¢Sàfl¢ ¡Á„U ◊Ê √ÿÁÕc∆UÔÊ-

ÿÈäÿSfl ¡ÃÊÁ‚ ⁄UáÊ ‚¬àŸÊŸÔ˜H 34HDo kill Droƒa and Bh∂¶ma and Jayadratha and

Karƒa and other brave warriors, who already standkilled by Me; fear not. Fight and you will surelyconquer the enemies in the war. (34)

Bhagavadg∂tå [Ch. 11

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‚Ü¡ÿ ©UflÊø∞Ãë¿˛‰UàflÊ fløŸ¢ ∑§‡ÊflSÿ

∑ΧÃÊÜ¡Á‹fl¸¬◊ÊŸ— Á∑§⁄UË≈UË–Ÿ◊S∑ΧàflÊ ÷Íÿ ∞flÊ„U ∑ΧcáÊ¢-

‚ªŒ˜ÔªŒ¢ ÷ËÃ÷Ë× ¬˝áÊêÿH 35HSa¤jaya said : Hearing these words of Bhagavån

Ke‹ava, Arjuna tremblingly bowed to Him withjoined palms, and bowing again in extreme terrorspoke to ›r∂ K涃a in faltering accents. (35)

•¡È¸Ÿ ©UflÊøSÕÊŸ NU·Ë∑§‡Ê Ãfl ¬˝∑§Ëàÿʸ

¡ªà¬˝NUcÿàÿŸÈ⁄UÖÿà ø–⁄UˇÊÊ¢Á‚ ÷ËÃÊÁŸ ÁŒ‡ÊÊ º˝flÁãÃ

‚fl¸ Ÿ◊SÿÁãà ø Á‚h‚YÔÊ—H 36HArjuna said : Lord, well it is, the universe exults

and is filled with love by chanting Your names,virtues and glory; terrified Råk¶asas are fleeingin all directions, and all the hosts of Siddhas arebowing to You. (36)∑§S◊ÊìÊ Ã Ÿ Ÿ◊⁄Uã◊„UÊà◊ŸÔ˜

ª⁄UËÿ‚ ’˝rÊÔáÊÊ˘åÿÊÁŒ∑§òʸ–•Ÿãà Œfl‡Ê ¡ªÁãŸflÊ‚

àfl◊ˇÊ⁄¢U ‚Œ‚ûÊà¬⁄¢U ÿÃÔ˜H 37HO Great soul, why should they not bow to you,

who are the progenitor of Brahmå himself andthe greatest of the great? O infinite Lord of celestials,Abode of the universe, You are that which is

Text 35ó37] Bhagavadg∂tå

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existent (Sat), that which is non-existent (Asat)and also that which is beyond both, viz., theindestructible Brahma. (37)àfl◊ÊÁŒŒfl— ¬ÈL§·— ¬È⁄UÊáÊ-

Sàfl◊Sÿ Áfl‡flSÿ ¬⁄¢U ÁŸœÊŸ◊Ô–flûÊÊÁ‚ fll¢ ø ¬⁄¢U ø œÊ◊

àflÿÊ Ãâ Áfl‡fl◊ŸãÃM§¬H 38HYou are the primal Deity, the most ancient

Person; You are the ultimate resort of this universe.You are both the knower and the knowable, andthe highest abode. It is You who pervade theuniverse, O one assuming endless forms. (38)flÊÿÈÿ¸◊Ê˘ÁÇŸfl¸L§áÊ— ‡Ê‡ÊÊVÔU—

¬˝¡Ê¬ÁÃSàfl¢ ¬˝Á¬ÃÊ◊„U‡ø–Ÿ◊Ê Ÿ◊SÃ˘SÃÈ ‚„Ud∑Χàfl—

¬ÈŸ‡ø ÷ÍÿÊ˘Á¬ Ÿ◊Ê Ÿ◊SÃH 39HYou are Våyu (the wind-god), Yama (the god

of death), Agni (the god of fire), Varuƒa (the godof water), the moon-god, Brahmå (the Lord ofcreation), nay, the father of Brahmå himself. Hail,hail to You a thousand times; salutations, repeatedsalutations to You once again. (39)Ÿ◊— ¬È⁄USÃÊŒÕ ¬Îc∆UÃSÃ

Ÿ◊Ê˘SÃÈ Ã ‚fl¸Ã ∞fl ‚fl¸–•ŸãÃflËÿʸÁ◊ÃÁfl∑˝§◊Sàfl¢-

‚flZ ‚◊ÊåŸÙÁ· ÃÃÊ Á‚ ‚fl¸—H 40HO Lord of infinite prowess, my salutations to

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You from the front and from behind. O soul ofall, my obeisance to You from all sides indeed.You, who possess infinite might, pervade all;therefore, You are all. (40)‚πÁà ◊àflÊ ¬˝‚÷¢ ÿŒÈQ¢§-§

„U ∑ΧcáÊ „U ÿÊŒfl „U ‚πÁÖ•¡ÊŸÃÊ ◊Á„U◊ÊŸ¢ ÃflŒ¢-

◊ÿÊ ¬˝◊ÊŒÊà¬˝áÊÿŸ flÊÁ¬H 41HÿìÊÊfl„UÊ‚ÊÕ¸◊‚à∑ΧÃÊ˘Á‚

Áfl„UÊ⁄U‡ÊƒÿÊ‚Ÿ÷Ê¡Ÿ·È –∞∑§Ê˘ÕflÊåÿëÿÈà Ãà‚◊ˇÊ¢-

ÃàˇÊÊ◊ÿ àflÊ◊„U◊¬˝◊ÿ◊Ô˜H 42HThe way in which I have importunately called

You, either through intimacy or thoughtlessly, ìHoK涃a! Ho Yådava! Ho Comrade!î and so on,unaware of the greatness of Yours, and thinkingYou only to be a friend, and the way in whichYou have been slighted by me in jest, O sinlessone, while at play, reposing, sitting or at meals,either alone or even in the presence of othersófor all that, O Immeasurable Lord, I craveforgiveness from You. (41-42)Á¬ÃÊÁ‚ ‹Ê∑§Sÿ ø⁄UÊø⁄USÿ

àfl◊Sÿ ¬ÍÖÿ‡ø ªÈL§ª¸⁄UËÿÊŸÔ˜–Ÿ àflà‚◊Ê˘SàÿèÿÁœ∑§— ∑ȧÃÊ˘ãÿÊ-

‹Ê∑§òÊÿ˘åÿ¬˝ÁÃ◊¬˝÷Êfl H 43HYou are the father of this moving and unmoving

creation, nay, the greatest teacher worthy of

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adoration. O Lord of incomparable might, in all thethree worlds there is none else even equal to You;how, then, can anyone be greater than to You? (43)ÃS◊Êà¬˝áÊêÿ ¬˝ÁáÊœÊÿ ∑§Êÿ¢-

¬˝‚ÊŒÿ àflÊ◊„U◊ˇÊ◊Ë«K◊Ô˜–Á¬Ãfl ¬ÈòÊSÿ ‚πfl ‚ÅÿÈ—

Á¬˝ÿ— Á¬˝ÿÊÿÊ„¸UÁ‚ Œfl ‚Ê…ÈU◊Ô˜H 44HTherefore, Lord, prostrating my body at Your

feet and bowing low I seek to propitiate You, theruler of all and worthy of all praise. It behovesYou to bear with me even as a father bears withhis son, a friend with his friend and a husbandwith his beloved spouse. (44)•ŒÎc≈U¬ÍflZ NUÁ·ÃÊ˘ÁS◊ ŒÎc≈˜UÔflÊ

÷ÿŸ ø ¬˝√ÿÁÕâ ◊ŸÊ ◊–ÃŒfl ◊ Œ‡Ê¸ÿ ŒflM§¬¢-

¬˝‚ËŒ Œfl‡Ê ¡ªÁãŸflÊ‚H 45HHaving seen Your wondrous form, which was

never seen before, I feel transported with joy; atthe same time my mind is tormented by fear. Prayreveal to me that divine form; the form of Vi¶ƒuwith four-arms; O Lord of celestials, O Abode ofthe universe, be gracious. (45)Á∑§⁄UËÁ≈UŸ¢ ªÁŒŸ¢ ø∑˝§„USÃ-

Á◊ë¿UÊÁ◊ àflÊ¢ º˝c≈ÈU◊„¢U ÃÕÒfl–ßÒfl M§¬áÊ øÃÈ÷ȸ¡Ÿ

‚„Ud’Ê„UÊ ÷fl Áfl‡fl◊ÍøH 46HI wish to see You adorned in the same way

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with a diadem on the head, and holding a maceand a discus in two of Your hands. O Lord witha thousand arms, O Universal Being, appear againin the same four-armed Form. (46)

üÊË÷ªflÊŸÈflÊø◊ÿÊ ¬˝‚㟟 ÃflʡȸŸŒ¢-

M§¬¢ ¬⁄¢U ŒÁ‡Ê¸Ã◊Êà◊ÿʪÊÃÔ˜–áÊ◊ÿ¢ Áfl‡fl◊ŸãÃ◊Êl¢-

ÿã◊ àflŒãÿŸ Ÿ ŒÎc≈U¬Ífl¸◊Ô˜H 47H›r∂ Bhagavån said : Arjuna! pleased with you

I have shown you, through My power of Yoga,this supreme, effulgent, primal and infinite CosmicForm, which has never been seen before by anyoneother than you. (47)Ÿ flŒÿôÊÊäÿÿŸÒŸ¸ ŒÊŸÒ-

Ÿ¸ ø Á∑˝§ÿÊÁ÷Ÿ¸ ìÊÁ÷L§ª˝Ò—–∞fl¢M§¬— ‡ÊÄÿ •„¢U ŸÎ‹Ê∑§

º˝c≈È¢U àflŒãÿŸ ∑ȧL§¬˝flË⁄UH 48HArjuna, in this mortal world I cannot be seen

in this Form by anyone other than you, eitherthrough the study of the Vedas or by rituals, oragain through gifts, actions or austere penances.(48)

◊Ê Ã √ÿÕÊ ◊Ê ø Áfl◊Í…U÷ÊflÊ-ŒÎc≈˜flÊ M§¬¢ ÉÊÊ⁄U◊ËŒÎæ˜U ◊◊Œ◊Ô˜–

√ÿ¬Ã÷Ë— ¬˝ËÃ◊ŸÊ— ¬ÈŸSàfl¢-ÃŒfl ◊ M§¬Á◊Œ¢ ¬˝¬‡ÿH 49H

Seeing such a dreadful Form of Mine as this,

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do not be perturbed or perplexed; with a fearlessand tranquil mind, behold once again the samefour-armed Form of Mine (bearing the conch,discus, mace and lotus). (49)

‚Ü¡ÿ ©UflÊøßàÿ¡È¸Ÿ¢ flÊ‚ÈŒflSÃÕÊÄàflÊ

Sfl∑¢§ M§¬¢ Œ‡Ê¸ÿÊ◊Ê‚ ÷Íÿ—–•Ê‡flÊ‚ÿÊ◊Ê‚ ø ÷ËÃ◊Ÿ¢-

÷ÍàflÊ ¬ÈŸ— ‚ÊÒêÿfl¬È◊¸„UÊà◊ÊH 50HSa¤jaya said : Having spoken thus to Arjuna,

Bhagavån Våsudeva again revealed to him Hisown four-armed Form; and then, assuming a genialform, the high-souled ›r∂ K涃a consoled thefrightened Arjuna. (50)

•¡È¸Ÿ ©UflÊøŒÎc≈˜UÔflŒ¢ ◊ÊŸÈ·¢ M§¬¢ Ãfl ‚ÊÒêÿ¢ ¡ŸÊŒ¸Ÿ–ߌʟË◊ÁS◊ ‚¢flÎûÊ— ‚øÃÊ— ¬˝∑ΧÁ⠪×H 51H

Arjuna said : K涃a, seeing this gentle humanform of Yours I have regained my composure andam my ownself again. (51)

üÊË÷ªflÊŸÈflÊø‚ȌȌ¸‡Ê¸Á◊Œ¢ M§¬¢ ŒÎc≈UflÊŸÁ‚ ÿã◊◊–ŒflÊ •åÿSÿ M§¬Sÿ ÁŸàÿ¢ Œ‡Ê¸Ÿ∑§Êæ˜U ÁˇÊáÊ—H 52H

›r∂ Bhagavån said : This form of Mine (withfour-arms) which you have just seen, is exceedinglydifficult to behold. Even the gods are always eagerto see this form. (52)

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ŸÊ„¢U flŒÒŸ¸ ì‚Ê Ÿ ŒÊŸŸ Ÿ øÖÿÿÊ–‡ÊÄÿ ∞fl¢ÁflœÊ º˝c≈È¢U ŒÎc≈UflÊŸÁ‚ ◊Ê¢ ÿÕÊH 53H

Neither by study of the Vedas nor by penance,nor again by charity, nor even by rituals can I beseen in this form (with four-arms) as you haveseen Me. (53)÷ÄàÿÊ àflŸãÿÿÊ ‡ÊÄÿ •„U◊fl¢ÁflœÊ˘¡È¸Ÿ–ôÊÊÃÈ¢ º˝c≈È¢U ø ÃûflŸ ¬˝flc≈È¢U ø ¬⁄UãUìH 54H

Through single-minded devotion, however, Ican be seen in this form (with four-arms), nay,known in essence and even entered into, O valiantArjuna. (54)◊à∑§◊¸∑Χã◊à¬⁄U◊Ê ◊jQ§— ‚XÔUflÁ¡¸Ã—–ÁŸflÒ¸⁄U— ‚fl¸÷ÍÃ·È ÿ— ‚ ◊Ê◊Áà ¬Êá«UflH 55H

Arjuna, he who performs all his duties for Mysake, depends on Me, is devoted to Me, has noattachment, and is free from malice towards allbeings, reaches Me. (55)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿʪ‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ Áfl‡flM§¬Œ‡Ê¸ŸÿʪÊ

ŸÊ◊Ò∑§ÊŒ‡ÊÊ˘äÿÊÿ—H 11HThus, in the Upani¶ad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends theeleventh chapter entitled ìThe Yoga of the Visionof the Universal Form.î

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Chapter XII•¡È¸Ÿ ©UflÊø

∞fl¢ ‚ÃÃÿÈQ§Ê ÿ ÷Q§ÊSàflÊ¢ ¬ÿȸ¬Ê‚Öÿ øÊåÿˇÊ⁄U◊√ÿÄâ ÷ʢ ∑§ ÿÙªÁflûÊ◊Ê—H 1H

Arjuna said : The devotees exclusively andconstantly devoted to You in the manner statedjust earlier, adore You as possessed of form andattributes, and those who adore as the supremeReality only the indestructible unmanifest Brahma(who is Truth, Knowledge and Bliss solidified)óof these two types of worshippers who are thebest knowers of Yoga? (1)

üÊË÷ªflÊŸÈflÊø

◊ƒÿÊfl‡ÿ ◊ŸÙ ÿ ◊Ê¢ ÁŸàÿÿÈQ§Ê ©U¬Ê‚ÖüÊhÿÊ ¬⁄UÿÙ¬ÃÊSà ◊ ÿÈQ§Ã◊Ê ◊ÃÊ—H 2H

›r∂ Bhagavån said : I consider them to be thebest Yog∂s, who endowed with supreme faith, andever united through meditation with Me, worshipMe with their mind centred on Me. (2)ÿ àflˇÊ⁄U◊ÁŸŒ¸‡ÿ◊√ÿQ¢§ ¬ÿȸ¬Ê‚Ö‚fl¸òʪ◊Áøãàÿ¢ ø ∑ͧ≈USÕ◊ø‹¢ œ˝Èfl◊Ô˜H 3H‚ÁãŸÿêÿÁãº˝ÿª˝Ê◊¢ ‚fl¸òÊ ‚◊’Èhÿ—–à ¬˝ÊåŸÈflÁãà ◊Ê◊fl ‚fl¸÷ÍÃÁ„Uà ⁄UÃÊ—H 4H

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Those, however, who fully controlling alltheir senses and even-minded towards all, anddevoted to the welfare of all beings, constantlyadore as their very self the unthinkable,omnipresent, indestructible, indefinable, eternal,immovable, unmanifest and changeless Brahma,they too come to Me. (3-4)Ä‹‡ÊÊ˘Áœ∑§Ã⁄US÷Ê◊√ÿQ§Ê‚Q§øÂÊ◊Ô˜ –•√ÿQ§Ê Á„U ªÁÌȸ—π¢ Œ„UflÁj⁄UflÊåÿÃH 5H

Of course, the strain is greater for those whohave their mind attached to the Unmanifest, asattunement with the Unmanifest is attained withdifficulty by the body-conscious people. (5)ÿ ÃÈ ‚flʸÁáÊ ∑§◊ʸÁáÊ ◊Áÿ ‚ããÿSÿ ◊à¬⁄UÊ—–•ŸãÿŸÒfl ÿʪŸ ◊Ê¢ äÿÊÿãà ©U¬Ê‚ÃH 6H÷Ê◊„¢U ‚◊ÈhÃʸ ◊ÎàÿÈ‚¢‚Ê⁄U‚ʪ⁄UÊÃÔ˜–÷flÊÁ◊ ŸÁø⁄UÊà¬ÊÕ¸ ◊ƒÿÊflÁ‡ÊÃøÂÊ◊Ô˜H 7H

On the other hand, those depending exclusivelyon Me, and surrendering all actions to Me,worship Me (God with attributes), constantlymeditating on Me with single-minded devotion,them, Arjuna, I speedily deliver from the oceanof birth and death, their mind being fixedon Me. (6-7)◊ƒÿfl ◊Ÿ •ÊœàSfl ◊Áÿ ’ÈÁh¢ ÁŸfl‡Êÿ–ÁŸflÁ‚cÿÁ‚ ◊ƒÿfl •Ã ™§äflZ Ÿ ‚¢‡Êÿ—H 8H

Therefore, fix your mind on Me, and establish

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your intellect in Me alone; thereafter you will abidesolely in Me. There is no doubt about it. (8)•Õ ÁøûÊ¢ ‚◊ÊœÊÃÈ¢ Ÿ ‡ÊÄŸÙÁ· ◊Áÿ ÁSÕ⁄U◊Ô˜–•èÿÊ‚ÿʪŸ ÃÃÊ ◊ÊÁ◊ë¿UÊåÃÈ¢ œŸÜ¡ÿH 9 H

If you cannot steadily fix the mind on Me,Arjuna, then seek to attain Me through the Yogaof practice. (9)•èÿÊ‚˘åÿ‚◊Õʸ˘Á‚ ◊à∑§◊¸¬⁄U◊Ê ÷fl–◊ŒÕ¸◊Á¬ ∑§◊ʸÁáÊ ∑ȧfl¸Áã‚Áh◊flÊåSÿÁ‚H 10H

If you are unequal even to the pursuit ofsuch practice, be intent to work for Me; you shallattain perfection (in the shape of My realization)even by performing actions for My sake. (10)•ÕÒÃŒåÿ‡ÊQ§Ê˘Á‚ ∑§ÃÈZ ◊lʪ◊ÊÁüÊ×–‚fl¸∑§◊¸»§‹àÿʪ¢ Ã× ∑ȧL§ ÿÃÊà◊flÊŸÔ˜H 11H

If, taking recourse to the Yoga of My realization,you are unable even to do this, then, subduingyour mind and intellect etc., relinquish the fruitof all actions. (11)üÊÿÊ Á„U ôÊÊŸ◊èÿÊ‚ÊÖôÊÊŸÊhKÊŸ¢ ÁflÁ‡ÊcÿÖäÿÊŸÊà∑§◊¸»§‹àÿʪSàÿʪÊë¿UÊÁãÃ⁄UŸãÃ⁄U◊Ô˜ H 12H

Knowledge is better than practice withoutdiscernment, meditation on God is superior toknowledge, and renunciation of the fruit of actionsis even superior to meditation; for, peaceimmediately follows from renunciation. (12)•mc≈UÊ ‚fl¸÷ÍÃÊŸÊ¢ ◊ÒòÊ— ∑§L§áÊ ∞fl ø–ÁŸ◊¸◊Ê ÁŸ⁄U„UVÔUÊ⁄U— ‚◊ŒÈ—π‚Èπ— ˇÊ◊ËH 13H

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‚ãÃÈc≈U— ‚Ãâ ÿÊªË ÿÃÊà◊Ê ŒÎ…UÁŸ‡øÿ—–◊ƒÿ̬Ã◊ŸÊ’ÈÁhÿʸ ◊jQ§— ‚ ◊ Á¬˝ÿ—H 14H

He who is free from malice towards all beings,friendly and compassionate, and free from the feelingsof ëIí and ëmineí, balanced in joy and sorrow, forgivingby nature, ever-contented and mentally united withMe, nay, who has subdued his mind, senses and body,has a firm resolve, and has surrendered his mind andreason to Meóthat devotee of Mine is dear to Me.(13-14)ÿS◊ÊãŸÊÁm¡Ã ‹Ê∑§Ê ‹Ê∑§ÊãŸÊÁm¡Ã ø ÿ—–„U·Ê¸◊·¸÷ÿÊmªÒ◊ȸQ§Ê ÿ— ‚ ø ◊ Á¬˝ÿ—H 15H

He who is not a source of annoyance to hisfellow-creatures, and who in his turn does not feelvexed with his fellow-creatures, and who is freefrom delight and envy, perturbation and fear, isdear to Me. (15)•Ÿ¬ˇÊ— ‡ÊÈÁøŒ¸ˇÊ ©UŒÊ‚ËŸÊ ªÃ√ÿÕ—–‚flʸ⁄Uê÷¬Á⁄UàÿÊªË ÿÊ ◊jQ§— ‚ ◊ Á¬˝ÿ—H 16H

He who wants nothing, who is both internallyand externally pure, is wise and impartial and hasrisen above all distractions, and who renouncesthe sense of doership in all undertakingsósucha devotee of Mine is dear to Me. (16)ÿÊ Ÿ NUcÿÁà Ÿ mÁc≈U Ÿ ‡ÊÊøÁà Ÿ ∑§Êæ˜UˇÊÁÖ‡ÊÈ÷ʇÊÈ÷¬Á⁄UàÿÊªË ÷ÁQ§◊Êãÿ— ‚ ◊ Á¬˝ÿ—H 17H

He who neither rejoices nor hates, nor grieves,nor desires, and who renounces both good and evilactions and is full of devotion, is dear to Me.(17)

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‚◊— ‡ÊòÊı ø Á◊òÊ ø ÃÕÊ ◊ʟʬ◊ÊŸÿÊ—–‡ÊËÃÊcáÊ‚ÈπŒÈ—π·È ‚◊— ‚XÔUÁflflÁ¡¸Ã—H 18HÃÈÀÿÁŸãŒÊSÃÈÁÃ◊ÊÒ¸ŸË ‚ãÃÈc≈UÊ ÿŸ ∑§ŸÁøÃÔ˜–•ÁŸ∑§Ã— ÁSÕ⁄U◊ÁÃ÷¸ÁQ§◊Êã◊ Á¬˝ÿÊ Ÿ⁄U—H 19H

He who deals equally with friend and foe, andis the same in honour and ignominy, who is alikein heat and cold, pleasure and pain and othercontrary experiences, and is free from attachment,he who takes praise and reproach alike, and isgiven to contemplation and is contented with anymeans of subsistence available, entertaining nosense of ownership and attachment in respect ofhis dwelling-place and is full of devotion to Me,that person is dear to Me. (18-19)ÿ ÃÈ œêÿʸ◊ÎÃÁ◊Œ¢ ÿÕÊQ¢§ ¬ÿȸ¬Ê‚ÖüÊgœÊŸÊ ◊à¬⁄U◊Ê ÷Q§ÊSÃ˘ÃËfl ◊ Á¬˝ÿÊ—H 20H

Those devotees, however, who partake in adisinterested way of this nectar of pious wisdom setforth above, endowed with faith and solely devotedto Me, they are extremely dear to Me. (20)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒ˜ÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿʪ‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ ÷ÁQ§ÿʪÊ

ŸÊ◊ mÊŒ‡ÊÊ˘äÿÊÿ—H 12HThus, in the Upani¶ad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends thetwelfth chapter entitled ìThe Yoga of Devotionî

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Chapter XIIIüÊË÷ªflÊŸÈflÊø

ߌ¢ ‡Ê⁄UË⁄¢U ∑§ıãÃÿ ˇÊòÊÁ◊àÿÁ÷œËÿÖ∞àÊlÙ flÁûÊ Ã¢ ¬˝Ê„ÈU— ˇÊòÊôÊ ßÁà ÃÁmŒ—H 1H

›r∂ Bhagavån said : This body, Arjuna is termedas the Field (K¶etra) and he who knows it, is calledthe knower of the Field (K¶etraj¤a) by the sagesdiscerning the truth about both. (1)ˇÊòÊôÊ¢ øÊÁ¬ ◊Ê¢ ÁflÁh ‚fl¸ˇÊòÊ·È ÷Ê⁄UÖˇÊòÊˇÊòÊôÊÿÙôÊʸŸ¢ ÿûÊÖôÊÊŸ¢ ◊â ◊◊H 2H

Know Myself to be the K¶etraj¤a (individualsoul) in all the K¶etras (fields), Arjuna. Andit is the knowledge of the field (K¶etra) andknower (K¶etraj¤a) (i.e., of Matter with itsevolutes and the Spirit) which I consider astrue knowledge. (2)ÃàˇÊòÊ¢ ÿìÊ ÿÊŒÎÄÔø ÿÁm∑§ÊÁ⁄U ÿÇø ÿÃÔ˜–‚ ø ÿÊ ÿà¬˝÷Êfl‡ø Ãà‚◊Ê‚Ÿ ◊ oÎáÊÈH 3H

What that Field (K¶etra) is and what is its nature,what are its modifications, and from what causeswhat effects have arisen, and also who its knower(K¶etraj¤a) is, and what is His gloryóhear all thisfrom Me in brief. (3)

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´§Á·Á÷’¸„ÈUœÊ ªËâ ¿UãŒÊÁ÷Áfl¸ÁflœÒ— ¬ÎÕ∑Ô˜§–’˝rÊÔ‚ÍòʬŒÒ‡ÔøÒfl „UÃÈ◊ÁjÁfl¸ÁŸÁ‡øÃÒ—H 4H

The truth about the K¶etra and the K¶etraj¤ahas been expounded by the seers in manifold ways;again, it has been separately stated in differentVedic chants and also in the conclusive andreasoned texts of the Brahmasµutras. (4)

◊„UÊ÷ÍÃÊãÿ„UVÔUÊ⁄UÊ ’ÈÁh⁄U√ÿQ§◊fl ø–ßÁãº˝ÿÊÁáÊ Œ‡ÊÒ∑¢§ ø ¬Üø øÁãº˝ÿªÊø⁄UÊ—H 5H

The five elements, the ego, the intellect, theUnmanifest (Primordial Matter), the ten organsof perception and action, the mind, and thefive objects of sense (sound, touch, colour, tasteand smell). (5)

ßë¿UÊ m·— ‚Èπ¢ ŒÈ—π¢ ‚YÔUÊÇÔøÃŸÊ œÎÁ×–∞ÃàˇÊòÊ¢ ‚◊Ê‚Ÿ ‚Áfl∑§Ê⁄U◊ÈŒÊNUÃ◊Ô˜H 6H

Also desire, aversion, pleasure, pain, the physicalbody, consciousness, firmness: thus is the K¶etra,with its evolutes, briefly stated. (6)

•◊ÊÁŸàfl◊ŒÁê÷àfl◊Á„¢U‚Ê ˇÊÊÁãÃ⁄UÊ¡¸fl◊Ô˜–•ÊøÊÿʸ¬Ê‚Ÿ¢ ‡ÊÊÒø¢ SÕÒÿ¸◊Êà◊ÁflÁŸª˝„U—H 7H

Absence of pride, freedom from hypocrisy, non-violence, forbearance, uprightness of speech andmind etc., devout service of the preceptor, internal

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and external purity, steadfastness of mind andcontrol of body, mind and the senses; (7)

ßÁãº˝ÿÊÕ¸·È flÒ⁄UÊÇÿ◊Ÿ„UVÔUÊ⁄U ∞fl ø–¡ã◊◊ÎàÿÈ¡⁄UÊ√ÿÊÁœŒÈ—πŒÊ·ÊŸÈŒ‡Ê¸Ÿ◊Ô˜ H 8 H

Dispassion towards the objects of enjoyment ofthis world and the next, and also absence of egotism,pondering again and again on the pain and evilsinherent in birth, death, old age and disease; (8)

•‚ÁQ§⁄UŸÁ÷cflXÔU— ¬ÈòÊŒÊ⁄UªÎ„UÊÁŒ·È–ÁŸàÿ¢ ø ‚◊ÁøûÊàflÁ◊c≈UÊÁŸc≈Uʬ¬ÁûÊ·ÈH 9 H

Absence of attachment and the sense of minenessin respect of son, wife, home etc., and constantequipoise of mind both in favourable andunfavourable circumstances; (9)

◊Áÿ øÊŸãÿÿʪŸ ÷ÁQ§⁄U√ÿÁ÷øÊÁ⁄UáÊË–ÁflÁflQ§Œ‡Ê‚Áflàfl◊⁄UÁḟ‚¢‚ÁŒ H 10H

Unflinching devotion to Me through exclusiveattachment, living in secluded and holy places, andfinding no delight in the company of worldlypeople; (10)

•äÿÊà◊ôÊÊŸÁŸàÿàfl¢ ÃûflôÊÊŸÊÕ¸Œ‡Ê¸Ÿ◊Ô˜–∞ÃÖôÊÊŸÁ◊Áà ¬˝ÊQ§◊ôÊÊŸ¢ ÿŒÃÊ˘ãÿÕÊH 11H

Constancy in self-knowledge and seeing Godas the object of true knowledgeóall this is declared

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as knowledge, and what is contrary to this is calledignorance. (11)

ôÊÿ¢ ÿûÊà¬˝flˇÿÊÁ◊ ÿÖôÊÊàflÊ◊ÎÃ◊‡ÔŸÈÖ•ŸÊÁŒ◊à¬⁄¢U ’˝rÊÔ Ÿ ‚ûÊãŸÊ‚ŒÈëÿÃH 12H

I shall speak to you at length about that whichought to be known, and knowing which one attainssupreme Bliss. That supreme Brahma, who is thelord of beginningless entities, is said to be neitherSat (being) nor Asat (non-being). (12)

‚fl¸Ã— ¬ÊÁáʬʌ¢ Ãà‚fl¸ÃÊ˘ÁˇÊÁ‡Ê⁄UÊ◊Èπ◊Ô˜–‚fl¸Ã— üÊÈÁÃ◊ÀÔ‹Ê∑§ ‚fl¸◊ÊflÎàÿ ÁÃc∆UÁÃH 13H

It has hands and feet on all sides, eyes, headand mouth in all directions, and ears all-round;for it stands pervading all in the universe. (13)

‚fl¸Áãº˝ÿªÈáÊÊ÷Ê‚¢ ‚fl¸Áãº˝ÿÁflflÁ¡¸Ã◊Ô˜–•‚Q¢§ ‚fl¸÷ÎìÊÒfl ÁŸªÈ¸áÊ¢ ªÈáÊ÷ÊQΧ øH 14H

Though perceiving all sense-objects, it is reallyspeaking devoid of all senses. Nay, thoughunattached, it is the sustainer of all nonetheless;and though attributeless, it is the enjoyer of Guƒas,the three modes of Prakæti. (14)

’Á„U⁄UãÇø ÷ÍÃÊŸÊ◊ø⁄¢U ø⁄U◊fl ø–‚͡◊àflÊûÊŒÁflôÊÿ¢ ŒÍ⁄USÕ¢ øÊÁãÃ∑§ ø ÃÃÔ˜H 15H

It exists without and within all beings, and constitutesthe animate and inanimate creation as well. And by

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reason of its subtlety, it is incomprehensible; it isclose at hand and stands afar too. (15)•Áfl÷Q¢§ ø ÷ÍÃ·È Áfl÷Q§Á◊fl ø ÁSÕÃ◊Ô˜–÷ÍÃ÷Ãθ ø ÃÖôÊÿ¢ ª˝Á‚cáÊÈ ¬˝÷ÁflcáÊÈ øH 16H

Though integral like space in its undividedaspect, it appears divided as it were, in all animateand inanimate beings. And that Godhead, whichis the only object worth knowing, is the sustainerof beings (as Vi¶ƒu), the destroyer (as Rudra) andthe creator of all (as Brahmå). (16)

ÖÿÊÁ÷Ê◊Á¬ ÃîÿÊÁÃSÃ◊‚— ¬⁄U◊ÈëÿÖôÊÊŸ¢ ôÊÿ¢ ôÊÊŸªêÿ¢ NUÁŒ ‚fl¸Sÿ ÁflÁc∆UÃ◊Ô˜H 17H

That supreme Brahma is said to be the light ofall lights and entirely beyond Måyå. That godheadis knowledge itself, worth knowing, and worthattaining through real wisdom, and is particularlyabiding in the hearts of all. (17)

ßÁà ˇÊòÊ¢ ÃÕÊ ôÊÊŸ¢ ôÊÿ¢ øÊQ¢§ ‚◊ʂ×–◊jQ§ ∞ÃÁmôÊÊÿ ◊jÊflÊÿʬ¬lÃH 18H

Thus the truth of the K¶etra and knowledge, aswell as of the object worth knowing, i.e., God hasbeen briefly discussed; knowing this in reality,My devotee enters into My being. (18)

¬˝∑ΧÁâ ¬ÈL§·¢ øÒfl ÁflhKŸÊŒË ©U÷ÊflÁ¬–Áfl∑§Ê⁄UÊ¢‡ø ªÈáÊÊ¢‡øÒfl ÁflÁh ¬˝∑ΧÁÂê÷flÊŸÔ˜H 19H

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Prakæti and Puru¶a, know both these asbeginningless. And know all modifications suchas likes and dislikes etc., and all objects constitutedof the three Guƒas as born of Prakæti. (19)∑§Êÿ¸∑§⁄UáÊ∑§Ãθàfl „UÃÈ— ¬˝∑ΧÁÃL§ëÿÖ¬ÈL§·— ‚ÈπŒÈ—πÊŸÊ¢ ÷ÊQΧàfl „UÃÈL§ëÿÃH 20H

Prakæti is said to be responsible for bringingforth the evolutes and the instruments; while theindividual soul is declared to be responsible forthe experience of joys and sorrows. (20)¬ÈL§·— ¬˝∑ΧÁÃSÕÊ Á„U ÷Èæ˜UQ§ ¬˝∑ΧÁáÊãªÈáÊÊŸÔ˜–∑§Ê⁄UáÊ¢ ªÈáÊ‚XÔUÊ˘Sÿ ‚Œ‚lÊÁŸ¡ã◊‚ÈH 21H

Only the Puru¶a in association with Prakætiexperiences objects of the nature of the three Guƒasevolved from Prakæti and it is attachment withthese Guƒas that is responsible for the birth ofthis soul in good and evil wombs. (21)©U¬º˝c≈UÊŸÈ◊ãÃÊ ø ÷Ãʸ ÷ÊQ§Ê ◊„U‡fl⁄U—–¬⁄U◊Êà◊Áà øÊåÿÈQ§Ê Œ„U˘ÁS◊ã¬ÈL§·— ¬⁄U—H 22H

The Spirit dwelling in this body, is really thesame as the Supreme. He has been spoken of asthe Witness, the true Guide, the Sustainer of all,the Experiencer (as the embodied soul), the Overlordand the Absolute as well. (22)ÿ ∞fl¢ flÁûÊ ¬ÈL§·¢ ¬˝∑ΧÁâ ø ªÈáÊÒ— ‚„U–‚fl¸ÕÊ flø◊ÊŸÊ˘Á¬ Ÿ ‚ ÷ÍÿÊ˘Á÷¡ÊÿÃH 23H

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He who thus knows the Puru¶a (Spirit) andPrakæti (Nature) together with the Guƒasóeventhough performing his duties in everyway, is notborn again. (23)äÿÊŸŸÊà◊ÁŸ ¬‡ÿÁãà ∑§ÁøŒÊà◊ÊŸ◊Êà◊ŸÊ–•ãÿ ‚Êæ˜U ÅÿŸ ÿʪŸ ∑§◊¸ÿʪŸ øʬ⁄UH 24H

Some by meditation behold the supreme Spiritin the heart with the help of their refined andsharp intellect; others realize it through thediscipline of Knowledge, and still others, throughthe discipline of Action, i.e., Karmayoga. (24)•ãÿ àflfl◊¡ÊŸã× üÊÈàflÊãÿèÿ ©U¬Ê‚Ã–Ã˘Á¬ øÊÁÃÃ⁄Uãàÿfl ◊ÎàÿÈ¢ üÊÈÁì⁄UÊÿáÊÊ—H 25H

Other dull-witted persons, however, not knowingthus, worship even as they have heard from others;and even those who are thus devoted to what theyhave heard, are able to cross the ocean of mundaneexistence in the shape of death. (25)ÿÊflà‚Ü¡Êÿà Á∑§ÁÜøà‚ûfl¢ SÕÊfl⁄U¡XÔU◊◊Ô˜–ˇÊòÊˇÊòÊôÊ‚¢ÿʪÊûÊÁmÁh ÷⁄U÷¸÷H 26H

Arjuna, whatsoever being, the moving or unmoving,is born, know it as emanated through the unionof K¶etra (Matter) and the K¶etraj¤a (Spirit). (26)‚◊¢ ‚fl¸·È ÷ÍÃ·È ÁÃc∆Uãâ ¬⁄U◊‡fl⁄U◊˜–ÁflŸ‡ÿàSflÁflŸ‡ÿãâ ÿ— ¬‡ÿÁà ‚ ¬‡ÿÁÃH 27H

He alone truly sees, who sees the supreme Lord

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as imperishable and abiding equally in all perishablebeings, both animate and inanimate. (27)‚◊¢ ¬‡ÿÁã„U ‚fl¸òÊ ‚◊flÁSÕÃ◊ˇfl⁄U◊˜–Ÿ Á„UŸSàÿÊà◊ŸÊà◊ÊŸ¢ ÃÃÙ ÿÊÁà ¬⁄UÊ¢ ªÁÃ◊˜H 28H

For, by seeing the Supreme Lord equally presentin all, he does not kill the Self by himself, andthereby attains the supreme state. (28)¬˝∑ΧàÿÒfl ø ∑§◊ʸÁáÊ Á∑˝§ÿ◊ÊáÊÊÁŸ ‚fl¸‡Ê—–ÿ— ¬‡ÿÁà ÃÕÊà◊ÊŸ◊∑§Ãʸ⁄¢U ‚ ¬‡ÿÁÃH 29H

He who sees that all actions are performed ineveryway by nature (Prakæti) and the Self as thenon-doer, he alone verily sees. (29)ÿŒÊ ÷ÍìÎÕÇ÷Êfl◊∑§SÕ◊ŸÈ¬‡ÿÁÖÃà ∞fl ø ÁflSÃÊ⁄¢U ’˝rÊÔ ‚ê¬là ÌÊH 30H

The moment man perceives the diversifiedexistence of beings as rooted in the one supremeSpirit, and the spreading forth of all beings from thesame, that very moment he attains Brahma (who isTruth, Consciousness and Bliss solidified). (30)•ŸÊÁŒàflÊÁ㟪ȸáÊàflÊà¬⁄U◊Êà◊Êÿ◊√ÿÿ— –‡Ê⁄UË⁄USÕÙ˘Á¬ ∑§ıãÃÿ Ÿ ∑§⁄UÙÁà Ÿ Á‹åÿÃH 31H

Arjuna, being without beginning and withoutattributes, this indestructible supreme Spirit, thoughdwelling in the body, in fact does nothing, norgets tainted. (31)ÿÕÊ ‚fl¸ªÃ¢ ‚ıˇêÿÊŒÊ∑§Ê‡Ê¢ ŸÙ¬Á‹åÿÖ‚fl¸òÊÊflÁSÕÃÙ Œ„U ÃÕÊà◊Ê ŸÙ¬Á‹åÿÃH 32H

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As the all-pervading ether is not contaminatedby reason of its subtlety, though permeating thebody, the Self is not affected by the attributes ofthe body due to Its attributeless character. (32)ÿÕÊ ¬˝∑§Ê‡Êÿàÿ∑§— ∑ΧàSŸ¢ ‹Ù∑§Á◊◊¢ ⁄UÁfl—–ˇÊòÊ¢ ˇÊòÊË ÃÕÊ ∑ΧàSŸ¢ ¬˝∑§Ê‡ÊÿÁà ÷Ê⁄UÃH 33H

Arjuna, as the one sun illumines this entireuniverse, so the one Åtmå (Spirit) illumines thewhole K¶etra (Field). (33)ˇÊòÊˇÊòÊôÊÿÙ⁄Ufl◊ãÃ⁄¢U ôÊÊŸøˇÊÈ·Ê–÷Íì˝∑ΧÁÃ◊ÙˇÊ¢ ø ÿ ÁflŒÈÿʸÁãà à ¬⁄U◊˜H 34H

Those who thus perceive with the eye ofwisdom the difference between the K¶etra andK¶etraj¤a, and the phenomenon of liberationfrom Prakæti with her evolutes, reach the supremeeternal Spirit. (34)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒ˜ÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿÙª‡ÊÊSòÊ üÊË∑ΧcáÊÊ¡ÈŸ‚¢flÊŒ ÊòÊˇÊòÊôÊÁfl÷ʪÿÙªÙ

ŸÊ◊ òÊÿÙŒ‡ÊÙ˘äÿÊÿ—H 13HThus, in the Upani¶ad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends thethirteenth chapter entitled ìThe Yoga ofdiscrimination between the Field and the Knowerof the Field.î

Z

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Chapter XIVüÊË÷ªflÊŸÈflÊø

¬⁄¢U ÷Íÿ— ¬˝flˇÿÊÁ◊ ôÊÊŸÊŸÊ¢ ôÊÊŸ◊ÈûÊ◊◊˜–ÿÖôÊÊàflÊ ◊ÈŸÿ— ‚fl¸ ¬⁄UÊ¢ Á‚ÁhÁ◊ÃÙ ªÃÊ—H 1H

›r∂ Bhagavån said : I shall expound once morethe supreme knowledge, the best of all knowledge,acquiring which all sages have attained highestperfection, being liberated from this mundaneexistence. (1)ߌ¢ ôÊÊŸ◊ȬÊÁüÊàÿ ◊◊ ‚Êœêÿ¸◊ʪÃÊ—–‚ª¸˘Á¬ ŸÙ¬¡Êÿãà ¬˝‹ÿ Ÿ √ÿÕÁãà øH 2H

Those who, by practising this knowledge, haveentered into My being, are not born again at thecosmic dawn, nor feel disturbed even during thecosmic dissolution (Pralaya). (2)◊◊ ÿÙÁŸ◊¸„UŒ˜’˝rÊÔ ÃÁS◊ãª÷Z ŒœÊêÿ„U◊˜–‚ê÷fl— ‚fl¸÷ÍÃÊŸÊ¢ ÃÃÙ ÷flÁà ÷Ê⁄UÃH 3H

My primordial Nature, known as the greatBrahma, is the womb of all creatures; in that wombI place the seed of all life. The creation of allbeings follows from that union of Matter and Spirit,O Arjuna. (3)

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‚fl¸ÿÙÁŸ·È ∑§ıãÃÿ ◊Íøÿ— ‚ê÷flÁãà ÿÊ—–ÃÊ‚Ê¢ ’˝rÊÔ ◊„UlÙÁŸ⁄U„¢U ’Ë¡¬˝Œ— Á¬ÃÊH 4H

Of all embodied beings that appear in all thespecies of various kinds, Arjuna, Prakæti or Natureis the conceiving Mother, while I am the seed-giving Father. (4)

‚ûfl¢ ⁄U¡SÃ◊ ßÁà ªÈáÊÊ— ¬˝∑ΧÁÂê÷flÊ—–ÁŸ’äŸÁãà ◊„UÊ’Ê„UÊ Œ„U ŒÁ„UŸ◊√ÿÿ◊Ô˜H 5H

Sattva, Rajas and Tamasóthese three Guƒasborn of Nature tie down the imperishable soul tothe body, Arjuna. (5)

ÃòÊ ‚ûfl¢ ÁŸ◊¸‹àflÊà¬˝∑§Ê‡Ê∑§◊ŸÊ◊ÿ◊Ô˜–‚Èπ‚XÔUŸ ’äŸÊÁà ôÊÊŸ‚XÔUŸ øÊŸÉÊH 6H

Of these Sattva, being immaculate, is illuminatingand flawless, Arjuna; it binds through attachmentto happiness and knowledge. (6)

⁄U¡Ê ⁄UʪÊà◊∑¢§ ÁflÁh ÃÎcáÊÊ‚XÔU‚◊Èjfl◊Ô˜–ÃÁ㟒äŸÊÁà ∑§ÊÒãÃÿ ∑§◊¸‚XÔUŸ ŒÁ„UŸ◊Ô˜H 7H

Arjuna, know the quality of Rajas, which is ofthe nature of passion, as born of desire andattachment. It binds the soul through attachmentto actions and their fruit. (7)

Ã◊SàflôÊÊŸ¡¢ ÁflÁh ◊Ê„UŸ¢ ‚fl¸ŒÁ„UŸÊ◊Ô˜–¬˝◊ʌʋSÿÁŸº˝ÊÁ÷SÃÁ㟒äŸÊÁà ÷Ê⁄UÃH 8H

And know Tamas, the deluder of all those who

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look upon the body as their own self, as born ofignorance. It binds the soul through error, slothand sleep, Arjuna. (8)

‚ûfl¢ ‚Èπ ‚Ü¡ÿÁà ⁄U¡— ∑§◊¸ÁáÊ ÷Ê⁄UÖôÊÊŸ◊ÊflÎàÿ ÃÈ Ã◊— ¬˝◊ÊŒ ‚Ü¡ÿàÿÈÃH 9 H

Sattva draws one to joy and Rajas to action;while Tamas, clouding wisdom, impels one to error,sleep and sloth Arjuna. (9)

⁄U¡SÃ◊‡øÊÁ÷÷Íÿ ‚ûfl¢ ÷flÁà ÷Ê⁄UÖ⁄U¡— ‚ûfl¢ Ã◊‡øÒfl Ã◊— ‚ûfl¢ ⁄U¡SÃÕÊH 10H

Overpowering Rajas and Tamas, Arjuna, Sattvaprevails; overpowering Sattva and Tamas, Rajasprevails; even so, overpowering Sattva and Rajas,Tamas prevails. (10)

‚fl¸mÊ⁄U·È Œ„U˘ÁS◊ã¬˝∑§Ê‡Ê ©U¬¡ÊÿÖôÊÊŸ¢ ÿŒÊ ÃŒÊ ÁfllÊÁmflÎh¢ ‚ûflÁ◊àÿÈÃH 11H

When light and discernment dawn in this body,as well as in the mind and senses, then one shouldknow that Sattva is predominant. (11)

‹Ê÷— ¬˝flÎÁûÊ⁄UÊ⁄Uê÷— ∑§◊¸áÊÊ◊‡Ê◊— S¬Î„UÊ–⁄U¡SÿÃÊÁŸ ¡Êÿãà ÁflflÎh ÷⁄U÷¸÷H 12H

With the preponderance of Rajas, Arjuna, greed,activity, undertaking of action with an interestedmotive, restlessness and a thirst for enjoyment maketheir appearance. (12)

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•¬˝∑§Ê‡ÊÊ˘¬˝flÎÁûʇø ¬˝◊ÊŒÊ ◊Ê„U ∞fl ø–Ã◊SÿÃÊÁŸ ¡Êÿãà ÁflflÎh ∑ȧL§ŸãŒŸH 13H

With the growth of Tamas, Arjuna, obtusenessof the mind and senses, disinclination to performoneís obligatory duties, frivolity and stuporóallthese appear. (13)ÿŒÊ ‚ûfl ¬˝flÎh ÃÈ ¬˝‹ÿ¢ ÿÊÁà Œ„U÷ÎÃÔ˜–ÃŒÊûÊ◊ÁflŒÊ¢ ‹Ê∑§ÊŸ◊‹Êã¬˝ÁìlÃH 14H

When a man dies during the preponderance ofSattva, he obtains the stainless ethereal worlds(heaven etc.,) attained by men of noble deeds.(14)⁄U¡Á‚ ¬˝‹ÿ¢ ªàflÊ ∑§◊¸‚ÁXÔU·È ¡ÊÿÖÃÕÊ ¬˝‹ËŸSÃ◊Á‚ ◊Í…UÿÊÁŸ·È ¡ÊÿÃH 15H

Dying when Rajas predominates, he is bornamong those attached to action; even so, the manwho has expired during the preponderance of Tamasis reborn in the species of the deluded creaturessuch as insects and beasts etc. (15)∑§◊¸áÊ— ‚È∑ΧÃSÿÊ„ÈU— ‚ÊÁûfl∑¢§ ÁŸ◊¸‹¢ »§‹◊Ô˜–⁄U¡‚SÃÈ »§‹¢ ŒÈ—π◊ôÊÊŸ¢ Ã◊‚— »§‹◊Ô˜H 16H

The reward of a righteous act, they say, isSåttvika i.e., faultless in the shape of joy, wisdomand dispassion etc., sorrow is declared to be thefruit of a Råjasika act and ignorance, the fruit ofa Tåmasika act. (16)‚ûflÊà‚Ü¡Êÿà ôÊÊŸ¢ ⁄U¡‚Ê ‹Ê÷ ∞fl ø–¬˝◊ÊŒ◊Ê„UÊÒ Ã◊‚Ê ÷flÃÊ˘ôÊÊŸ◊fl øH 17H

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Wisdom follows from Sattva, and greed,undoubtedly, from Rajas; likewise obstinate error,stupor and also ignorance follow from Tamas. (17)™§äflZ ªë¿UÁãà ‚ûflSÕÊ ◊äÿ ÁÃc∆UÔÁãà ⁄UÊ¡‚Ê—–¡ÉÊãÿªÈáÊflÎÁûÊSÕÊ •œÊ ªë¿UÁãà ÃÊ◊‚Ê—H 18H

Those who abide in the quality of Sattva wendtheir way upwards; while those of a Råjasikadisposition stay in the middle. And those of aTåmasika temperament, enveloped as they are inthe effects of Tamoguƒa, sink down. (18)ŸÊãÿ¢ ªÈáÊèÿ— ∑§Ãʸ⁄¢U ÿŒÊ º˝c≈UʟȬ‡ÿÁÖªÈáÊèÿ‡ø ¬⁄¢U flÁûÊ ◊jÊfl¢ ‚Ù˘Áœªë¿UÁÃH 19H

When the discerning person sees no one asdoer other than the three Guƒas, and realizes Me,the supreme Spirit standing entirely beyond theseGuƒas, he enters into My being. (19)

ªÈáÊÊŸÃÊŸÃËàÿ òÊË㌄UË Œ„U‚◊ÈjflÊŸÔ˜–¡ã◊◊ÎàÿÈ¡⁄UʌȗπÒÁfl¸◊ÈQ§Ê˘◊ÎÃ◊‡ŸÈà H 20H

Having transcended the aforesaid three Guƒas,which have caused the body, and freed from birth,death, old age and all kinds of sorrow, theembodied soul attains supreme bliss. (20)

•¡È¸Ÿ ©UflÊø

∑Ò§Á‹¸XÔÒUSòÊËãªÈáÊÊŸÃÊŸÃËÃÊ ÷flÁà ¬˝÷Ê–Á∑§◊ÊøÊ⁄U— ∑§Õ¢ øÒÃÊ¢SòÊËãªÈáÊÊŸÁÃfløÃH 21H

Arjuna said : What are the marks of him who

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has risen above the three Guƒas, and what is hisconduct ? And how, Lord, does he rise above thethree Guƒas? (21)

üÊË÷ªflÊŸÈflÊø

¬˝∑§Ê‡Ê¢ ø ¬˝flÎÁûÊ¢ ø ◊Ê„U◊fl ø ¬Êá«Ufl–Ÿ mÁc≈U ‚ê¬˝flÎûÊÊÁŸ Ÿ ÁŸflÎûÊÊÁŸ ∑§Êæ˜U ˇÊÁÃH 22H

›r∂ Bhagavån said : Arjuna, he who hates notlight (which is born of Sattva) and activity (whichis born of Rajas) and even stupor (which is bornof Tamas), when prevalent, nor longs for themwhen they have ceased. (22)

©UŒÊ‚ËŸflŒÊ‚ËŸÊ ªÈáÊÒÿʸ Ÿ ÁfløÊÀÿÖªÈáÊÊ fløãà ßàÿfl ÿÊ˘flÁÃc∆UÔÁà ŸXÔUÃH 23H

He who, sitting like a witness, is not disturbedby the Guƒas, and who, knowing that the Guƒasalone move among the Guƒas, remains establishedin identity with God, and never falls off fromthat state. (23)

‚◊ŒÈ—π‚Èπ— SflSÕ— ‚◊‹Êc≈Uʇ◊∑§ÊÜøŸ—–ÃÈÀÿÁ¬˝ÿÊÁ¬˝ÿÊ œË⁄USÃÈÀÿÁŸãŒÊà◊‚¢SÃÈÁ×H 24H

He who is ever established in the Self, takespain and pleasure alike, regards a clod of earth,a stone and a piece of gold as equal in value, ispossessed of wisdom, accepts the pleasant as wellas the unpleasant in the same spirit, and viewscensure and praise alike. (24)

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◊ʟʬ◊ÊŸÿÊSÃÈÀÿSÃÈÀÿÊ Á◊òÊÊÁ⁄U¬ˇÊÿÊ—–‚flʸ⁄Uê÷¬Á⁄UàÿÊªË ªÈáÊÊÃË× ‚ ©UëÿÃH 25H

He who is equipoised in honour or ignominy,is alike towards a friend or an enemy, and hasrenounced the sense of doership in all undertakings,is said to have risen above the three Guƒas.(25)◊Ê¢ ø ÿÊ˘√ÿÁ÷øÊ⁄UáÊ ÷ÁQ§ÿʪŸ ‚flÖ‚ ªÈáÊÊã‚◊ÃËàÿÒÃÊã’˝rÊÔ÷ÍÿÊÿ ∑§À¬ÃH 26H

He too who, constantly worships Me throughthe Yoga of exclusive devotionótranscendingthese three Guƒas, he becomes eligible for attainingBrahma. (26)’˝rÊÔáÊÊ Á„U ¬˝ÁÃc∆UÊ„U◊◊ÎÃSÿÊ√ÿÿSÿ ø–‡ÊʇflÃSÿ ø œ◊¸Sÿ ‚ÈπSÿÒ∑§ÊÁãÃ∑§Sÿ øH 27H

For, I am the substratum of the imperishableBrahma, of immortality, of the eternal Dharma andof unending immutable bliss. (27)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿʪ‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ ªÈáÊòÊÿÁfl÷ʪÿʪÊ

ŸÊ◊ øÃÈŒ¸‡ÊÊ˘äÿÊÿ—H 14HThus, in the Upani¶ad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends thefourteenth chapter entitled ìThe Yoga of Divisionof three Guƒas.î

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Chapter XVüÊË÷ªflÊŸÈflÊø

™§äfl¸◊Í‹◊œ—‡ÊÊπ◊‡flàÕ¢ ¬˝Ê„ÈU⁄U√ÿÿ◊˜–¿UãŒÊ¢Á‚ ÿSÿ ¬áÊʸÁŸ ÿSâ flŒ ‚ flŒÁflØH 1H

›r∂ Bhagavån said : He who knows the P∂palatree (in the form of creation); which is said to beimperishable with its roots in the Primeval Being(God), whose stem is represented by Brahmå (theCreator), and whose leaves are the Vedas, is aknower of the purport of the Vedas. (1)

•œ‡øÙäflZ ¬˝‚ÎÃÊSÃSÿ ‡ÊÊπʪÈáʬ˝flÎhÊ Áfl·ÿ¬˝flÊ‹Ê—–

•œ‡ø ◊Í‹ÊãÿŸÈ‚ãÃÃÊÁŸ∑§◊ʸŸÈ’ãœËÁŸ ◊ŸÈcÿ‹Ù∑§H 2H

Fed by the three Guƒas and having sense-objectsfor their tender leaves, the branches of the aforesaidtree (in the shape of the different orders of creation)extend both downwards and upwards; and its roots,which bind the soul according to its actions inthe human body, are spread in all regions, higheras well as lower. (2)

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Ÿ M§¬◊Sÿ„U ÃÕʬ‹èÿßÊãÃÊ Ÿ øÊÁŒŸ¸ ø ‚ê¬˝ÁÃc∆UÊ–

•‡flàÕ◊Ÿ¢ ‚ÈÁflM§…U◊Í‹-◊‚XÔU‡ÊSòÊáÊ ŒÎ…UŸ Á¿UûflÊH 3H

The nature of this tree of creation does not onmature thought turn out what it is represented tobe; for it has neither beginning nor end, nor evenstability. Therefore, cutting down this P∂pala tree,which is most firmly rooted, with the formidableaxe of dispassion. (3)

Ã× ¬Œ¢ Ãà¬Á⁄U◊ÊÁª¸Ã√ÿ¢-ÿÁS◊ãªÃÊ Ÿ ÁŸfløÁãà ÷Íÿ—–

Ã◊fl øÊl¢ ¬ÈL§·¢ ¬˝¬lÿ× ¬˝flÎÁûÊ— ¬˝‚ÎÃÊ ¬È⁄UÊáÊËH 4H

Thereafter a man should diligently seek for thatsupreme state, viz., God, having attained whichthey return no more to this world; and havingfully resolved that he stands dedicated tothat Primeval Being (God Nåråyaƒa) Himself,from whom the flow of this beginningless creationhas progressed, he should dwell and meditateon Him. (4)

ÁŸ◊ʸŸ◊Ù„UÊ Á¡Ã‚XÔUŒÙ·Ê•äÿÊà◊ÁŸàÿÊ ÁflÁŸflÎûÊ∑§Ê◊Ê—–

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mãmÒÁfl¸◊ÈQ§Ê— ‚ÈπŒÈ—π‚ÜôÊÒ-ª¸ë¿Uãàÿ◊Í…UÊ— ¬Œ◊√ÿÿ¢ ÃØH 5H

They who are free from pride and delusion,who have conquered the evil of attachment, andare constantly abiding in God, whose cravingshave altogether ceased and who are completelyimmune to all pairs of opposites going by thenames of pleasure and pain, and are undeluded,attain that supreme immortal state. (5)

Ÿ ÃjÊ‚ÿà ‚Íÿʸ Ÿ ‡Ê‡ÊÊVÔUÊ Ÿ ¬Êfl∑§—–ÿŒ˜ÔªàflÊ Ÿ ÁŸfløãà ÃhÊ◊ ¬⁄U◊¢ ◊◊H 6H

Neither the sun nor the moon nor fire canillumine that supreme self-effulgent state, attainingwhich they never return to this world; that is Mysupreme abode. (6)

◊◊ÒflÊ¢‡ÊÊ ¡Ëfl‹Ê∑§ ¡Ëfl÷Í× ‚ŸÊß—–◊Ÿ—·c∆UÊŸËÁãº˝ÿÊÁáÊ ¬˝∑ΧÁÃSÕÊÁŸ ∑§·¸ÁÃH 7H

The eternal J∂våtmå in this body is a fragmentof My own Self; and it is that alone which drawsaround itself the mind and the five senses, whichabide in Prakæti. (7)

‡Ê⁄UË⁄¢U ÿŒflÊåŸÙÁà ÿìÊÊåÿÈà∑˝§Ê◊Ãˇfl⁄U—–ªÎ„UËàflÒÃÊÁŸ ‚¢ÿÊÁà flÊÿȪ¸ãœÊÁŸflʇÊÿÊÃÔ˜H 8 H

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Even as the wind wafts scents from their seat,so, too, the J∂våtmå, which is the controller of thebody etc., taking the mind and the senses fromthe body, which it leaves behind, forthwith migratesto the body which it acquires. (8)

üÊÊòÊ¢ øˇÊÈ— S¬‡Ê¸Ÿ¢ ø ⁄U‚Ÿ¢ ÉÊ˝ÊáÊ◊fl ø–•Áœc∆UÊÿ ◊Ÿ‡øÊÿ¢ Áfl·ÿʟȬ‚flÃH 9 H

It is while dwelling in the senses of hearing, sight,touch, taste and smell, as well as in the mind, thatthis J∂våtmå enjoys the objects of senses. (9)

©Uà∑˝§Ê◊ãâ ÁSÕâ flÊÁ¬ ÷ÈÜ¡ÊŸ¢ flÊ ªÈáÊÊÁãflÃ◊Ô˜–Áfl◊Í…UÊ ŸÊŸÈ¬‡ÿÁãà ¬‡ÿÁãà ôÊÊŸøˇÊÈ·—H 10H

The ignorant know not the soul departing from,or dwelling in the body, or enjoying the objectsof senses, i.e., even when it is connected with thethree Guƒas; only those endowed with the eyesof wisdom are able to realize it. (10)

ÿÃãÃÊ ÿÊÁªŸ‡øÒŸ¢ ¬‡ÿãàÿÊà◊ãÿflÁSÕÃ◊Ô˜–ÿÃãÃÊ˘åÿ∑ΧÃÊà◊ÊŸÊ ŸÒŸ¢ ¬‡ÿãàÿø—H 11H

Striving Yog∂s too are able to realise this Selfenshrined in their heart. The ignorant, however,whose heart has not been purified, know not thisSelf in spite of their best endeavours. (11)

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ÿŒÊÁŒàÿªÃ¢ Ã¡Ê ¡ªjÊ‚ÿÃ˘Áπ‹◊Ô˜–ÿìÊãº˝◊Á‚ ÿìÊÊÇŸı ÃûÊ¡Ê ÁflÁh ◊Ê◊∑§◊Ô˜H 12H

The radiance in the sun that illumines the entireworld, and that which shines in the moon andthat which shines in the fire too, know that radianceto be Mine. (12)

ªÊ◊ÊÁfl‡ÿ ø ÷ÍÃÊÁŸ œÊ⁄UÿÊêÿ„U◊Ê¡‚Ê–¬ÈcáÊÊÁ◊ øÊÒ·œË— ‚flʸ— ‚Ê◊Ê ÷ÍàflÊ ⁄U‚Êà◊∑§—H 13H

And permeating the soil, it is I who support allcreatures by My vital energy, and becoming thesapful moon, I nourish all plants. (13)

•„¢U flÒ‡flÊŸ⁄UÊ ÷ÍàflÊ ¬˝ÊÁáÊŸÊ¢ Œ„U◊ÊÁüÊ×–¬˝ÊáÊʬʟ‚◊ÊÿÈQ§— ¬øÊêÿ㟢 øÃÈÁfl¸œ◊Ô˜H 14H

Taking the form of fire, as Vai‹vånara, lodgedin the body of all creatures and united with thePråƒa (exhalation) and Apåna (inhalation) breaths,it is I who digest and assimilate the four kinds offood. (14)

‚fl¸Sÿ øÊ„¢U NÁŒ ‚ÁãŸÁflc≈UÊ◊ûÊ— S◊ÎÁÃôÊʸŸ◊¬Ê„UŸ¢ ø–

flŒÒ‡ø ‚flÒ¸⁄U„U◊fl fllÊ-flŒÊãÃ∑ΧmŒÁflŒfl øÊ„U◊Ô˜H 15H

It is I who remain seated in the heart of all

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creatures as the inner controller of all; and it isI who am the source of memory, knowledge andthe ratiocinative faculty. Again, I am the onlyobject worth knowing through the Vedas; I aloneam the origin of Vedånta and the knower of theVedas too. (15)

mÊÁfl◊ÊÒ ¬ÈL§·ÊÒ ‹Ê∑§ ˇÊ⁄U‡øÊˇÊ⁄U ∞fl ø–ˇÊ⁄U— ‚flʸÁáÊ ÷ÍÃÊÁŸ ∑ͧ≈USÕÊ˘ˇÊ⁄U ©UëÿÃH 16H

The perishable and the imperishable tooótheseare the two kinds of Puru¶as in this world. Ofthese, the bodies of all beings are spoken of asthe perishable; while the J∂våtmå or the embodiedsoul is called imperishable. (16)

©UûÊ◊— ¬ÈL§·Sàflãÿ— ¬⁄U◊Êà◊àÿÈŒÊNU×–ÿÊ ‹Ê∑§òÊÿ◊ÊÁfl‡ÿ Á’÷àÿ¸√ÿÿ ߸‡fl⁄U—H 17H

Yet, the Supreme Person is other than these,who, having encompassed all the three worlds,upholds and maintains all, and has beenspoken of as the imperishable Lord and the SupremeSpirit. (17)

ÿS◊ÊàˇÊ⁄U◊ÃËÃÊ˘„U◊ˇÊ⁄UÊŒÁ¬ øÊûÊ◊—–•ÃÊ˘ÁS◊ ‹Ê∑§ flŒ ø ¬˝ÁÕ× ¬ÈL§·ÊûÊ◊—H 18H

Since I am wholly beyond the perishable worldof matter or K¶etra, and am superior even to the

Bhagavadg∂tå [Ch. 15

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imperishable soul, J∂våtmå, hence I am known asthe Puru¶ottama, the Supreme Self, in the worldas well as in the Vedas. (18)

ÿÊ ◊Ê◊fl◊‚ê◊Í…UÊ ¡ÊŸÊÁà ¬ÈL§·ÊûÊ◊◊Ô˜–‚ ‚fl¸Áflj¡Áà ◊Ê¢ ‚fl¸÷ÊflŸ ÷Ê⁄UÃH 19H

Arjuna, the wise man who thus realizes Me asthe Supreme Personóknowing all, he constantlyworships Me (the all-pervading Lord) with hiswhole being. (19)

ßÁà ªÈsÔÃ◊¢ ‡ÊÊSòÊÁ◊Œ◊ÈQ¢§ ◊ÿÊŸÉÊ–∞ÌԘ’ȌԘäflÊ ’ÈÁh◊ÊãSÿÊà∑ΧÃ∑Χàÿ‡ø ÷Ê⁄UÃH 20H

Arjuna, this most esoteric teaching has thusbeen imparted by Me; grasping it in essence manbecomes wise and his mission in life isaccomplished.(20)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿʪ‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ ¬ÈL§·ÊûÊ◊ÿʪÊ

ŸÊ◊ ¬ÜøŒ‡ÊÊ˘äÿÊÿ—H 15H

Thus, in the Upani¶ad sung by the Lord, theScience of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends thefifteenth chapter entitled ìThe Yoga of the SupremePerson.î

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Chapter XVIüÊË÷ªflÊŸÈflÊø

•÷ÿ¢ ‚ûfl‚¢‡ÊÈÁhôÊʸŸÿÙª√ÿflÁSÕÁ×–ŒÊŸ¢ Œ◊‡ø ÿôʇø SflÊäÿÊÿSì •Ê¡¸fl◊˜H 1H

Absolute fearlessness, perfect purity of mind,constant fixity in the Yoga of meditation for thesake of Self-realization, and even so, charity inits Såttvika form, control of the senses, worshipof God and other deities as well as of oneís eldersincluding the performance of Agnihotra (pouringoblations into the sacred fire) and other sacredduties, study and teaching of the Vedas and othersacred books as well as the chanting of Godísnames and glories, suffering hardships for thedischarge of oneís sacred obligations anduprightness of mind as well as of the body andsenses. (1)

•Á„¢U‚Ê ‚àÿ◊∑˝§ÙœSàÿʪ— ‡ÊÊÁãÃ⁄U¬Ò‡ÊÈŸ◊˜–ŒÿÊ ÷ÍÃcfl‹Ù‹Èåàfl¢ ◊ÊŒ¸fl¢ OÔUË⁄Uøʬ‹◊˜H 2H

Non-violence in thought, word and deed,truthfulness and geniality of speech, absence ofanger even on provocation, disclaiming doershipin respect of actions, quietude or composure of

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mind, abstaining from slander, compassion towardsall creatures, absence of attachment to the objectsof senses even during their contact with the senses,mildness, a sense of shame in transgressing thescriptures or social conventions, and abstainingfrom frivolous pursuits; (2)

á— ˇÊ◊Ê œÎÁ× ‡ÊÊÒø◊º˝Ê„UÊ ŸÊÁÃ◊ÊÁŸÃÊ–÷flÁãà ‚ꬌ¢ ŒÒflË◊Á÷¡ÊÃSÿ ÷Ê⁄UÃH 3H

Sublimity, forbearance, fortitude, externalpurity, bearing enmity to none and absence ofself-esteemóthese are the marks of him, who isborn with the divine endowments, Arjuna. (3)Œê÷Ê Œ¬Ê¸˘Á÷◊ÊŸ‡ø ∑˝§Êœ— ¬ÊL§cÿ◊fl ø–•ôÊÊŸ¢ øÊÁ÷¡ÊÃSÿ ¬ÊÕ¸ ‚ꬌ◊Ê‚È⁄UË◊Ô˜H 4H

Hypocrisy, arrogance pride and anger, sternnessand ignorance tooóthese are the marks of him, whois born with demoniac properties. (4)

ŒÒflË ‚ê¬Ám◊ÊˇÊÊÿ ÁŸ’ãœÊÿÊ‚È⁄UË ◊ÃÊ–◊Ê ‡ÊÈø— ‚ꬌ¢ ŒÒflË◊Á÷¡ÊÃÊ˘Á‚ ¬Êá«UflH 5H

The divine endowment has been recognizedas conducive to liberation, and the demoniac oneas leading to bondage. Grieve not, Arjuna, foryou are born with the divine propensities. (5)

mÊÒ ÷ͪÊÒ¸ ‹Ê∑§˘ÁS◊ãŒÒfl •Ê‚È⁄U ∞fl ø–ŒÒflÊ ÁflSÃ⁄U‡Ê— ¬˝ÊQ§ •Ê‚È⁄¢U ¬ÊÕ¸ ◊ oÎáÊÈH 6H

There are only two types of men in this world,

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Arjuna, the one possessing a divine nature andthe other possessing a demoniac disposition. Ofthese, the type possessing divine nature hasbeen dealt with at length; now hear in detail fromMe about the type possessing demoniacdisposition. (6)

¬˝flÎÁûÊ¢ ø ÁŸflÎÁûÊ¢ ø ¡ŸÊ Ÿ ÁflŒÈ⁄UÊ‚È⁄UÊ—–Ÿ ‡ÊÊÒø¢ ŸÊÁ¬ øÊøÊ⁄UÊ Ÿ ‚àÿ¢ Ã·È ÁfllÃH 7 H

Men possessing a demoniac disposition knownot what is right activity and what is rightabstinence from activity. Hence they possessneither purity (external or internal) nor goodconduct nor even truthfulness. (7)

•‚àÿ◊¬˝ÁÃc∆¢U à ¡ªŒÊ„ÈU⁄UŸË‡Ôfl⁄U◊Ô˜–•¬⁄US¬⁄U‚ê÷Íâ Á∑§◊ãÿà∑§Ê◊„ÒUÃÈ∑§◊Ô˜H 8 H

Men of demoniac disposition say this world iswithout any foundation, absolutely unreal andgodless, brought forth by mutual union of themale and female and hence conceived in lust;what else than this? (8)

∞ÃÊ¢ ŒÎÁc≈U◊flc≈Uèÿ Ÿc≈UÊà◊ÊŸÊ˘À¬’Èhÿ—–¬˝÷flãàÿȪ˝∑§◊ʸáÊ— ˇÊÿÊÿ ¡ªÃÊ˘Á„UÃÊ—H 9 H

Clinging to this false view these slow-wittedmen of vile disposition and terrible deeds, arewrong doers to mankind for the destruction ofthe world. (9)

Bhagavadg∂tå [Ch. 16

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∑§Ê◊◊ÊÁüÊàÿ ŒÈc¬Í⁄¢U Œê÷◊ÊŸ◊ŒÊÁãflÃÊ—–◊Ê„UʌԘªÎ„UËàflÊ‚ŒÔ˜ª˝Ê„UÊã¬˝fløãÃ˘‡ÊÈÁøfl˝ÃÊ— H 10H

Cherishing insatiable desires and embracingfalse doctrines through ignorance, these men ofimpure conduct move in this world, full ofhypocrisy, pride and arrogance. (10)ÁøãÃÊ◊¬Á⁄U◊ÿÊ¢ ø ¬˝‹ÿÊãÃÊ◊ȬÊÁüÊÃÊ—–∑§Ê◊ʬ÷ʪ¬⁄U◊Ê ∞ÃÊflÁŒÁà ÁŸÁ‡øÃÊ—H 11H

Giving themselves up to innumerable caresending only with death, they remain devoted tothe enjoyment of sensuous pleasures and arefirm in their belief that this is the highest limitof joy. (11)•Ê‡ÊʬʇʇÊÃÒ’¸hÊ— ∑§Ê◊∑˝§Êœ¬⁄UÊÿáÊÊ—–߸„Uãà ∑§Ê◊÷ʪÊÕ¸◊ãÿÊÿŸÊÕ¸‚ÜøÿÊŸÔ˜H 12H

Held in bondage by hundreds of ties ofexpectation and wholly giving themselves up tolust and anger, they strive to amass by unfair meanshoards of money and other objects for theenjoyment of sensuous pleasures. (12)

ߌ◊l ◊ÿÊ ‹éœÁ◊◊¢ ¬˝ÊåSÿ ◊ŸÊ⁄UÕ◊Ô˜–ߌ◊SÃËŒ◊Á¬ ◊ ÷ÁflcÿÁà ¬ÈŸœ¸Ÿ◊Ô˜H 13H

They say to themselves, ìThis much has beensecured by me today and now I shall realize thisambition. So much wealth is already with me andyet again this shall be mine. (13)

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•‚ÊÒ ◊ÿÊ „U× ‡ÊòÊÈÈ„¸UÁŸcÿ øʬ⁄UÊŸÁ¬–߸‡fl⁄UÊ˘„U◊„¢U ÷ÊªË Á‚hÊ˘„¢U ’‹flÊã‚ÈπËH 14H

That enemy has been slain by me and I shallkill those others too. I am the lord of all, the enjoyerof all power, I am endowed with all occult powers,and am mighty and happy. (14)

•Ê…KÊ˘Á÷¡ŸflÊŸÁS◊ ∑§Ê˘ãÿÊ˘ÁSà ‚ŒÎ‡ÊÊ ◊ÿÊ–ÿˇÿ ŒÊSÿÊÁ◊ ◊ÊÁŒcÿ ßàÿôÊÊŸÁfl◊ÊÁ„UÃÊ—H 15H

•Ÿ∑§ÁøûÊÁfl÷˝ÊãÃÊ ◊Ê„U¡Ê‹‚◊ÊflÎÃÊ—–¬˝‚Q§Ê— ∑§Ê◊÷ʪ·È ¬ÃÁãà Ÿ⁄U∑§˘‡ÊÈøÊÒH 16H

ìI am wealthy and own a large family; whoelse is equal to me? I will sacrifice to gods, willgive alms, I will make merry,î Thus deluded byignorance, enveloped in the mesh of delusion andaddicted to the enjoyment of sensuous pleasures,their minds bewildered by numerous thoughts,these men of devilish disposition fall into thefoulest hell. (15-16)

•Êà◊‚ê÷ÊÁflÃÊ— SÃéœÊ œŸ◊ÊŸ◊ŒÊÁãflÃÊ—–ÿ¡ãà ŸÊ◊ÿôÊÒSà Œê÷ŸÊÁflÁœ¬Ífl¸∑§◊Ô˜H 17H

Intoxicated by wealth and honour, those self-conceited and haughty men perform sacrifices onlyin name for ostentation, without following thesacred rituals. (17)

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•„VÔUÊ⁄¢U ’‹¢ Œ¬Z ∑§Ê◊¢ ∑˝§Êœ¢ ø ‚¢ÁüÊÃÊ—–◊Ê◊Êà◊¬⁄UŒ„U·È ¬˝Ám·ãÃÊ˘èÿ‚Íÿ∑§Ê—H 18H

Given over to egotism, brute force, arrogance, lustand anger etc., and calumniating others, they despiseMe (the in-dweller), dwelling in their own bodiesas well as in those of others. (18)

ÃÊŸ„¢U Ám·Ã— ∑˝Í§⁄UÊã‚¢‚Ê⁄U·È Ÿ⁄UÊœ◊ÊŸÔ˜–ÁˇÊ¬Êêÿ¡d◊‡ÊÈ÷ÊŸÊ‚È⁄UËcflfl ÿÊÁŸ·ÈH 19H

Those haters, sinful, cruel and vilest amongmen, I cast again and again into demoniacal wombsin this world. (19)

•Ê‚È⁄UË¥ ÿÊÁŸ◊ʬãŸÊ ◊Í…UÊ ¡ã◊ÁŸ ¡ã◊ÁŸ–◊Ê◊¬˝ÊåÿÒfl ∑§ÊÒãÃÿ ÃÃÊ ÿÊãàÿœ◊Ê¢ ªÁÃ◊Ô˜H 20H

Failing to reach Me, Arjuna, those stupid soulsare born life after life in demoniac wombs andthen verily sink down to a still lower plane.(20)

ÁòÊÁflœ¢ Ÿ⁄U∑§SÿŒ¢ mÊ⁄¢U ŸÊ‡ÊŸ◊Êà◊Ÿ—–∑§Ê◊— ∑˝§ÊœSÃÕÊ ‹Ê÷SÃS◊ÊŒÃàòÊÿ¢ àÿ¡ÃÔ˜H 21H

Desire, anger and greedóthese triple gates ofhell, bring about the downfall of the soul.Therefore, one should shun all these three. (21)

∞ÃÒÁfl¸◊ÈQ§— ∑§ÊÒãÃÿ Ã◊ÊmÊ⁄ÒUÁSòÊÁ÷Ÿ¸⁄U—–•Êø⁄UàÿÊà◊Ÿ— üÊÿSÃÃÊ ÿÊÁà ¬⁄Ê¢ ªÁÃ◊Ô˜H 22H

Freed from these three gates of hell, man works

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for his own salvation and thereby attains thesupreme goal, i.e., God. (22)ÿ— ‡ÊÊSòÊÁflÁœ◊Èà‚ÎÖÿ fløà ∑§Ê◊∑§Ê⁄U×–Ÿ ‚ Á‚Áh◊flÊåŸÊÁà Ÿ ‚Èπ¢ Ÿ ¬⁄UÊ¢ ªÁÃ◊Ô˜H 23H

Discarding the injunctions of the scriptures,he who acts in an arbitrary way according to hisown sweet will, such a person neither attainsperfection, nor the supreme goal, nor evenhappiness. (23)ÃS◊Êë¿UÊSòÊ¢ ¬˝◊ÊáÊ¢ à ∑§Êÿʸ∑§Êÿ¸√ÿflÁSÕÃÊÒ–ôÊÊàflÊ ‡ÊÊSòÊÁflœÊŸÊQ¢§ ∑§◊¸ ∑§ÃȸÁ◊„UÊ„¸UÁ‚H 24H

Therefore, the scripture alone is your guidein determining what should be done and whatshould not be done. Knowing this, you oughtto perform only such action as is ordained bythe scriptures. (24)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿʪ‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ ŒÒflÊ‚È⁄‚ê¬Ám÷ʪÿʪÊ

ŸÊ◊ ·Ê«U‡ÊÊ˘äÿÊÿ—H 16H

Thus, in the Upani¶ad sung by the Lord, theScience of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends thesixteenth chapter entitled ìThe Yoga of Divisionbetween the Divine and the DemoniacalProperties.î

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Chapter XVII•¡È¸Ÿ ©UflÊø

ÿ ‡ÊÊSòÊÁflÁœ◊Èà‚ÎÖÿ ÿ¡ãà üÊhÿÊÁãflÃÊ—–÷ʢ ÁŸc∆UÊ ÃÈ ∑§Ê ∑ΧcáÊ ‚ûfl◊Ê„UÙ ⁄U¡SÃ◊—H 1H

Arjuna said: Those, endowed with faith, whoworship gods and others, disregarding theinjunctions of the scriptures, where do they stand,K涃aóin Sattva, Rajas or Tamas ? (1)

üÊË÷ªflÊŸÈflÊø

ÁòÊÁflœÊ ÷flÁà üÊhÊ ŒÁ„UŸÊ¢ ‚Ê Sfl÷Êfl¡Ê–‚ÊÁûfl∑§Ë ⁄UÊ¡‚Ë øÒfl ÃÊ◊‚Ë øÁà ÃÊ¢ oÎáÊÈH 2H

›r∂ Bhagavån said: That untutored innate faithof men is of three kindsóSåttvika, Råjasika andTåmasika. Hear of it from Me. (2)

‚ûflÊŸÈM§¬Ê ‚fl¸Sÿ üÊhÊ ÷flÁà ÷Ê⁄UÖüÊhÊ◊ÿÊ˘ÿ¢ ¬ÈL§·Ê ÿÊ ÿë¿˛Uh— ‚ ∞fl ‚—H 3H

The faith of all men conforms to their mentaldisposition, Arjuna. Faith constitutes a man;whatever the nature of his faith, verily he isthat. (3)

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ÿ¡ãà ‚ÊÁûfl∑§Ê ŒflÊãÿˇÊ⁄UˇÊÊ¢Á‚ ⁄UÊ¡‚Ê—–¬˝ÃÊã÷ÍêáÊÊ¢‡øÊãÿ ÿ¡ãà ÃÊ◊‚Ê ¡ŸÊ—H 4H

Men of Såttvika disposition worship gods;those of Råjasika temperament worship demigods,the demons; while others, who are of Tåmasikadisposition, worship the spirits of the dead andghosts. (4)

•‡ÊÊSòÊÁflÁ„Uâ ÉÊÊ⁄¢U Ãåÿãà ÿ Ã¬Ê ¡ŸÊ—–Œê÷Ê„VÔUÊ⁄U‚¢ÿÈQ§Ê— ∑§Ê◊⁄Uʪ’‹ÊÁãflÃÊ—H 5H

Men who practise severe penance of an arbitrarytype, not sanctioned by the scriptures, and whoare full of hypocrisy and egotism and are obsessedwith desire, attachment and pride of power; (5)

∑§‡Ê¸ÿã× ‡Ê⁄Ë⁄USÕ¢ ÷Íê˝Ê◊◊ø—–◊Ê¢ øÒflÊã× ‡Ê⁄UË⁄USÕ¢ ÃÊÁãflhKÊ‚È⁄UÁŸ‡øÿÊŸÔ˜H 6H

And who emaciate the elements constitutingtheir body as well as Me, the Supreme Spirit,dwelling in their heartóknow those senselesspeople to have a demoniac disposition. (6)

•Ê„UÊ⁄USàflÁ¬ ‚fl¸Sÿ ÁòÊÁflœÊ ÷flÁà Á¬˝ÿ—–ÿôÊSìSÃÕÊ ŒÊŸ¢ ÷ʢ ÷ŒÁ◊◊¢ oÎáÊÈH 7H

Food also, which is agreeable to different menaccording to their innate disposition is of threekinds. And likewise, sacrifice, penance and charity

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too are of three kinds each; hear their distinctionas follows. (7)

•ÊÿÈ— ‚ûfl’‹Ê⁄UÊÇÿ‚Èπ¬˝ËÁÃÁflflœ¸ŸÊ—–⁄USÿÊ— ÁSŸÇœÊ— ÁSÕ⁄UÊ NUlÊ •Ê„UÊ⁄UÊ— ‚ÊÁûfl∑§Á¬˝ÿÊ—H 8 H

Foods which promote longevity, intelligence,vigour, health, happiness and cheerfulness, andwhich are juicy, succulent, substantial and naturallyagreeable, are liked by men of Såttvikanature. (8)

∑§≈˜UÔflê‹‹fláÊÊàÿÈcáÊÃˡáÊM§ˇÊÁflŒÊÁ„UŸ— –•Ê„UÊ⁄UÊ ⁄UÊ¡‚Sÿc≈UÔÊ ŒÈ—π‡ÊÊ∑§Ê◊ÿ¬˝ŒÊ—H 9 H

Foods which are bitter, sour, salty, overhot,pungent, dry and burning, and which causesuffering, grief and sickness, are dear to theRåjasika. (9)

ÿÊÃÿÊ◊¢ ªÃ⁄U‚¢ ¬ÍÁà ¬ÿȸÁ·Ã¢ ø ÿÃÔ˜–©UÁë¿Uc≈U◊Á¬ øÊ◊äÿ¢ ÷Ê¡Ÿ¢ ÃÊ◊‚Á¬˝ÿ◊Ô˜H 10H

Food which is ill-cooked or not fullyripe, insipid, putrid, stale and polluted, and whichis impure too, is dear to men of Tåmasikadisposition. (10)

•»§‹Ê∑§Êæ˜U ÁˇÊÁ÷ÿ¸ôÊÊ ÁflÁœŒÎc≈UÊ ÿ ßÖÿÖÿc≈U√ÿ◊flÁà ◊Ÿ— ‚◊ÊœÊÿ ‚ ‚ÊÁûfl∑§—H 11H

The sacrifice which is offered, as ordained by

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scriptural injunctions, by men who expect no returnand who believe that such sacrifices must beperformed, is Såttvika in character. (11)

•Á÷‚ãœÊÿ ÃÈ »§‹¢ Œê÷ÊÕ¸◊Á¬ øÒfl ÿÃÔ˜–ßÖÿà ÷⁄UÃüÊc∆UU â ÿôÊ¢ ÁflÁh ⁄UÊ¡‚◊Ô˜H 12H

That sacrifice, however, which is offered forthe sake of mere show or even with an eye to itsfruit, know it to be Råjasika, Arjuna. (12)

ÁflÁœ„UËŸ◊‚Îc≈UÊ㟢 ◊ãòÊ„UËŸ◊ŒÁˇÊáÊ◊Ô˜–üÊhÊÁfl⁄UÁ„Uâ ÿôÊ¢ ÃÊ◊‚¢ ¬Á⁄UøˇÊÃH 13H

A sacrifice, which is not in conformity withscriptural injunctions, in which no food is offered,and no sacrificial fees are paid, which is withoutsacred chant of hymns and devoid of faith, is saidto be Tåmasika. (13)

ŒflÁm¡ªÈL§¬˝Êôʬ͡Ÿ¢ ‡ÊÊÒø◊Ê¡¸fl◊Ô˜–’˝rÊÔøÿ¸◊Á„¢U‚Ê ø ‡ÊÊ⁄UË⁄¢U ì ©UëÿÃH 14H

Worship of gods, the Bråhmaƒas, oneís guru,elders and wise-men, purity, straightforwardness,continence and non-violenceóthese are calledpenance of the body. (14)

•ŸÈmª∑§⁄¢U flÊÄÿ¢ ‚àÿ¢ Á¬˝ÿÁ„Uâ ø ÿÃÔ˜–SflÊäÿÊÿÊèÿ‚Ÿ¢ øÒfl flÊæ˜U ◊ÿ¢ ì ©UëÿÃH 15H

Words which cause no annoyance to others

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and are truthful, agreeable and beneficial, as wellas the study of the Vedas and other ›åstras andthe practice of the chanting of Divine Nameóthis is known as penance of speech. (15)

◊Ÿ—¬˝‚ÊŒ— ‚ÊÒêÿàfl¢ ◊ÊÒŸ◊Êà◊ÁflÁŸª˝„U—–÷Êfl‚¢‡ÊÈÁhÁ⁄UàÿÃûÊ¬Ê ◊ÊŸ‚◊ÈëÿÃH 16H

Cheerfulness of mind, placidity, habit ofcontemplation on God, control of the mind andperfect purity of inner feelingsóall this is calledausterity of the mind. (16)

üÊhÿÊ ¬⁄UÿÊ Ãåâ ìSÃÁàòÊÁflœ¢ Ÿ⁄ÒU—–•»§‹Ê∑§Êæ˜U ÁˇÊÁ÷ÿȸQÒ§— ‚ÊÁûfl∑¢§ ¬Á⁄UøˇÊÃH 17H

This threefold penance performed with supremefaith by Yog∂s expecting no return is calledSåttvika. (17)

‚à∑§Ê⁄U◊ÊŸ¬Í¡ÊÕZ Ã¬Ê Œê÷Ÿ øÒfl ÿÃÔ˜–Á∑˝§ÿà ÃÁŒ„U ¬˝ÊQ¢§ ⁄UÊ¡‚¢ ø‹◊œ˝Èfl◊Ô˜H 18H

The austerity which is performed for the sakeof renown, honour or adoration, as well as for anyother selfish gain, either in all sincerity or by wayof ostentation, and yields an uncertain andmomentary fruit, has been spoken of here asRåjasika. (18)

◊Í…Uª˝Ê„UáÊÊà◊ŸÊ ÿà¬Ë«UÿÊ Á∑˝§ÿà ì—–¬⁄USÿÊà‚ÊŒŸÊÕZ flÊ ÃûÊÊ◊‚◊ÈŒÊNUÃ◊Ô˜H 19H

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Penance which is resorted to out of foolishnotion and is accompanied by self-mortification,or is intended to harm others, such penance hasbeen declared as Tåmasika. (19)

ŒÊÃ√ÿÁ◊Áà ÿgÊŸ¢ ŒËÿÃ˘ŸÈ¬∑§ÊÁ⁄UáÊ–Œ‡Ê ∑§Ê‹ ø ¬ÊòÊ ø ÃgÊŸ¢ ‚ÊÁûfl∑¢§ S◊ÎÃ◊Ô˜H 20H

A gift which is bestowed with a sense of dutyon one from whom no return is expected,at appropriate time and place, and to adeserving person, that gift has been declared asSåttvika. (20)

ÿûÊÈ ¬˝àÿȬ∑§Ê⁄UÊÕZ »§‹◊ÈÁg‡ÿ flÊ ¬ÈŸ—–ŒËÿà ø ¬Á⁄UÁÄ‹c≈¢U ÃgÊŸ¢ ⁄UÊ¡‚¢ S◊ÎÃ◊Ô˜H 21H

A gift which is bestowed in a grudging spiritand with the object of getting a service in returnor in the hope of obtaining a reward, is calledRåjasika. (21)

•Œ‡Ê∑§Ê‹ ÿgÊŸ◊¬ÊòÊèÿ‡ø ŒËÿÖ•‚à∑ΧÃ◊flôÊÊâ ÃûÊÊ◊‚◊ÈŒÊNUÃ◊Ô˜H 22H

A gift which is made without good grace and ina disdainful spirit, out of time and place, and toundeserving persons, is said to be Tåmasika. (22)

˙ Ãà‚ÁŒÁà ÁŸŒ¸‡ÊÊ ’˝rÊÔáÊÁSòÊÁflœ— S◊Î×–’˝ÊrÊÔáÊÊSß flŒÊ‡ø ÿôÊʇø ÁflÁ„UÃÊ— ¬È⁄UÊH 23H

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OÀ, TAT and SATóthis has been declared asthe triple appellation of Brahma, who is Truth,Consciousness and Bliss. By that were theBråhmaƒas and the Vedas as well as sacrificescreated at the cosmic dawn. (23)

ÃS◊ÊŒÊÁ◊àÿÈŒÊNUàÿ ÿôʌʟì—Á∑˝§ÿÊ—–¬˝fløãà ÁflœÊŸÊQ§Ê— ‚Ãâ ’˝rÊÔflÊÁŒŸÊ◊Ô˜H 24H

Therefore, acts of sacrifice, charity and austerity,as enjoined by sacred precepts, are alwayscommenced by noble persons, used to the recitationof Vedic chants, with the invocation of the divinename ëOÀí. (24)

ÃÁŒàÿŸÁ÷‚ãœÊÿ »§‹¢ ÿôÊì—Á∑˝§ÿÊ—–ŒÊŸÁ∑˝§ÿʇø ÁflÁflœÊ— Á∑˝§ÿãà ◊ÊˇÊ∑§ÊæU ÁˇÊÁ÷—H 25H

With the idea that all this belongs to God, whois denoted by the appellation TAT, acts of sacrificeand austerity as well as acts of charity of variouskinds, are performed by the seekers of liberation,expecting no return for them. (25)

‚jÊfl ‚ÊœÈ÷Êfl ø ‚ÁŒàÿÃà¬˝ÿÈÖÿÖ¬˝‡ÊSà ∑§◊¸ÁáÊ ÃÕÊ ‚ë¿U錗 ¬ÊÕ¸ ÿÈÖÿÃH 26H

The name of God, ëSATí, is used in the senseof reality and goodness. And the word ëSATí isalso used in the sense of a praiseworthy, auspiciousaction, Arjuna. (26)

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ÿôÊ Ã¬Á‚ ŒÊŸ ø ÁSÕÁ× ‚ÁŒÁà øÊëÿÖ∑§◊¸ øÒfl ÃŒÕ˸ÿ¢ ‚ÁŒàÿflÊÁ÷œËÿÃH 27H

And steadfastness in sacrifice, austerity andcharity is likewise spoken of as ëSATí and actionfor the sake of God is verily termed as ëSATí. (27)

•üÊhÿÊ „ÈUâ ŒûÊ¢ ìSÃåâ ∑Χâ ø ÿÃÔ˜–•‚ÁŒàÿÈëÿà ¬ÊÕ¸ Ÿ ø Ãà¬˝àÿ ŸÊ ß„UH 28H

An oblation which is offered, a gift given, anausterity practised, and whatever good deed isperformed, if it is without faith, it is termed asnaught i.e., ëasatí; therefore, it is of no avail hereor hereafter. (28)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿʪ‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ üÊhÊòÊÿÁfl÷ʪÿʪÊ

ŸÊ◊ ‚åÃŒ‡ÊÊ˘äÿÊÿ—H 17H

Thus, in the Upani¶ad sung by the Lord, theScience of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends theseventeenth chapter entitled ìThe Yoga of theDivision of the Threefold Faith.î

Z

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Chapter XVIII•¡È¸Ÿ ©UflÊø

‚ããÿÊ‚Sÿ ◊„UÊ’Ê„UÙ ÃûflÁ◊ë¿ÊUÁ◊ flÁŒÃÈ◊˜–àÿʪSÿ ø NU·Ë∑§‡Ê ¬ÎÕÄ∑§Á‡ÊÁŸ·ÍŒŸH 1H

Arjuna said: O mighty-armed ›r∂ K涃a, O innercontroller of all, O Slayer of Ke‹i, I wish to knowseverally the truth of Sa≈nyåsa as also of Tyåga.(1)

üÊË÷ªflÊŸÈflÊø

∑§ÊêÿÊŸÊ¢ ∑§◊¸áÊÊ¢ ãÿÊ‚¢ ‚ããÿÊ‚¢ ∑§flÿÙ ÁflŒÈ—–‚fl¸∑§◊¸»§‹àÿʪ¢ ¬˝Ê„ÈUSàÿʪ¢ ÁfløˇÊáÊÊ—H 2H

›r∂ Bhagavån said : Some sages understandSa≈nyåsa as the giving up of all actions motivatedby desire; and the wise declare that Tyåga consistsin relinquishing the fruit of all actions. (2)

àÿÊÖÿ¢ ŒÊ·flÁŒàÿ∑ ∑§◊¸ ¬˝Ê„ÈU◊¸ŸËÁ·áÊ—–ÿôʌʟì—∑§◊¸ Ÿ àÿÊÖÿÁ◊Áà øʬ⁄UH 3H

Some wise men declare that all actions containa measure of evil, and are therefore, worth givingup; while others say that acts of sacrifice, charityand penance are not to be shunned. (3)

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ÁŸ‡øÿ¢ oÎáÊÈ ◊ ÃòÊ àÿʪ ÷⁄UÂûÊ◊–àÿÊªÊ Á„U ¬ÈL§·√ÿÊÉÊ˝ ÁòÊÁflœ— ‚ê¬˝∑§ËÁø×H 4H

Of Sa≈nyåsa and Tyåga, first hear Myconclusion on the subject of renunciation (Tyåga),Arjuna; for renunciation, O tiger among men, hasbeen declared to be of three kindsóSåttvika,Råjasika and Tåmasika. (4)ÿôʌʟì—∑§◊¸ Ÿ àÿÊÖÿ¢ ∑§Êÿ¸◊fl ÃÃÔ˜–ÿôÊÊ ŒÊŸ¢ ì‡øÒfl ¬ÊflŸÊÁŸ ◊ŸËÁ·áÊÊ◊Ô˜H 5H

Acts of sacrifice, charity and penance are notworth giving up; they must be performed. Forsacrifice, charity and penanceóall these arepurifiers to the wise men. (5)∞ÃÊãÿÁ¬ ÃÈ ∑§◊ʸÁáÊ ‚XÔU¢ àÿÄàflÊ »§‹ÊÁŸ ø–∑§Ã¸√ÿÊŸËÁà ◊ ¬ÊÕ¸ ÁŸÁ‡øâ ◊Ã◊ÈûÊ◊◊Ô˜H 6H

Hence these acts of sacrifice, charity andpenance, and all other acts of duty too, must beperformed without attachment and expectation ofreward : this is My well-considered and supremeverdict, Arjuna. (6)ÁŸÿÃSÿ ÃÈ ‚ããÿÊ‚— ∑§◊¸áÊÊ ŸÊ¬¬lÖ◊Ê„UÊûÊSÿ ¬Á⁄UàÿʪSÃÊ◊‚— ¬Á⁄U∑§ËÁø×H 7H

(Prohibited acts and those that are motivatedby desire should no doubt, be given up). But itis not advisable to abandon a prescribed duty.Such abandonment through ignorance has beendeclared as Tåmasika. (7)

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ŒÈ—πÁ◊àÿfl ÿà∑§◊¸ ∑§ÊÿÄ‹‡Ê÷ÿÊûÿ¡ÃÔ˜–‚ ∑ΧàflÊ ⁄UÊ¡‚¢ àÿʪ¢ ŸÒfl àÿʪ»§‹¢ ‹÷ÃÔ˜H 8 H

Should anyone give up his duties for fear ofphysical strain, thinking that all actions are verilypainfulópractising such Råjasika form ofrenunciation, he does not reap the fruit ofrenunciation. (8)

∑§Êÿ¸Á◊àÿfl ÿà∑§◊¸ ÁŸÿâ Á∑˝§ÿÃ˘¡È¸ŸÔ–‚XÔ¢U àÿÄàflÊ »§‹¢ øÒfl ‚ àÿʪ— ‚ÊÁûfl∑§Ê ◊×H 9 H

A prescribed duty which is performed simplybecause it has to be performed, giving upattachment and fruit, that alone has beenrecognized as the Såttvika form of renunciation.(9)

Ÿ mc≈UK∑ȧ‡Ê‹¢ ∑§◊¸ ∑ȧ‡Ê‹ ŸÊŸÈ·îÊÖàÿÊªË ‚ûfl‚◊ÊÁflc≈UÊ ◊œÊflË Á¿U㟂¢‡Êÿ—H 10H

He who has neither aversion for action whichis leading to bondage nor attachment to that whichis conducive to blessednessóimbued with thequality of goodness, he has all his doubts resolved,is intelligent and a man of true renunciation. (10)

Ÿ Á„U Œ„U÷ÎÃÊ ‡ÊÄÿ¢ àÿQÈ¢§ ∑§◊ʸáÿ‡Ê·Ã—–ÿSÃÈ ∑§◊¸»§‹àÿÊªË ‚ àÿʪËàÿÁ÷œËÿÃH 11H

Since all actions cannot be given up in theirentirety by anyone possessing a body, he alonewho renounces the fruit of actions is called a manof renunciation. (11)

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•ÁŸc≈UÁ◊c≈¢U Á◊üÊ¢ ø ÁòÊÁflœ¢ ∑§◊¸áÊ— »§‹◊Ô˜–÷flàÿàÿÊÁªŸÊ¢ ¬˝àÿ Ÿ ÃÈ ‚ããÿÊÁ‚ŸÊ¢ ÄflÁøÃÔ˜H 12H

Agreeable, disagreeable and mixedóthreefold,indeed, is the fruit that accrues after death fromthe actions of the unrenouncing. But there is nonewhatsoever for those who have renounced. (12)¬ÜøÒÃÊÁŸ ◊„UÊ’Ê„UÊ ∑§Ê⁄UáÊÊÁŸ ÁŸ’Êœ ◊–‚Êæ˜UÅÿ ∑ΧÃÊãà ¬˝ÊQ§ÊÁŸ Á‚hÿ ‚fl¸∑§◊¸áÊÊ◊ÔH 13H

In the branch of learning known as Så∆khya,which prescribes means for neutralizing all actions,the five factors have been mentioned ascontributory to the accomplishment of all actions;know them all from Me, Arjuna. (13)•Áœc∆UÊŸ¢ ÃÕÊ ∑§Ãʸ ∑§⁄UáÊ¢ ø ¬ÎÕÁÇflœ◊Ô˜–ÁflÁflœÊ‡ø ¬ÎÕÄøc≈UÔÊ ŒÒfl¢ øÒflÊòÊ ¬Üø◊◊Ô˜H 14H

The following are the factors operating towardsthe accomplishment of actions, viz., the body andthe doer, the organs of different kinds and thedifferent functions of manifold kinds; and the fifthis Daiva or Prårabdha Karma (destiny). (14)‡Ê⁄UË⁄UflÊæ˜U◊ŸÊÁ÷ÿ¸à∑§◊¸ ¬˝Ê⁄U÷à Ÿ⁄U—–ãÿʃÿ¢ flÊ Áfl¬⁄UËâ flÊ ¬ÜøÒà ÃSÿ „UÃfl—H 15H

These five are the contributory causes ofwhatever actions, right or wrong, man performswith the mind, speech and body. (15)ÃòÊÒfl¢ ‚Áà ∑§Ãʸ⁄U◊Êà◊ÊŸ¢ ∑§fl‹¢ ÃÈ ÿ—–¬‡ÿàÿ∑ΧÒÈÁhàflÊU㟠‚ ¬‡ÿÁà ŒÈ◊¸Á×H 16H

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Notwithstanding this, however, he who, havingan impure mind, regards the absolute, taintlessSelf alone as the doer, that man of perverseunderstanding does not view aright. (16)ÿSÿ ŸÊ„Uæ˜U ∑ΧÃÙ ÷ÊflÊ ’ÈÁhÿ¸Sÿ Ÿ Á‹åÿÖ„UàflÊÁ¬ ‚ ß◊Ê°À‹Ê∑§Ê㟠„UÁãà Ÿ ÁŸ’äÿÃH 17H

He whose mind is free from the sense of doership,and whose reason is not affected by worldly objectsand activities, does not really kill, even havingkilled all these people, nor does any sin accrueto him. (17)ôÊÊŸ¢ ôÊÿ¢ ¬Á⁄UôÊÊÃÊ ÁòÊÁflœÊ ∑§◊¸øÊŒŸÊ–∑§⁄UáÊ¢ ∑§◊¸ ∑§Ã¸Áà ÁòÊÁflœ— ∑§◊¸‚æ˜UÔ ª˝„U—H 18H

The Knower, knowledge and the object ofknowledgeóthese three motivate action. Even so,the doer, the organs and activityóthese are thethree constituents of action. (18)ôÊÊŸ¢ ∑§◊¸ ø ∑§Ãʸ ø ÁòÊœÒfl ªÈáÊ÷ŒÃ—–¬˝Êëÿà ªÈáÊ‚æ˜UÅÿÊŸ ÿÕÊflë¿ÎUáÊÈ ÃÊãÿÁ¬H 19H

In the branch of knowledge dealing with theGuƒas or modes of Prakæti, knowledge and actionas well as the doer have been declared to be ofthree kinds according to the Guƒa which predo-minates in each; hear them too duly from Me. (19)‚fl¸÷ÍÃ·È ÿŸÒ∑¢§ ÷Êfl◊√ÿÿ◊ˡÊÖ•Áfl÷Q¢§ Áfl÷Q§·È ÃÖôÊÊŸ¢ ÁflÁh ‚ÊÁûfl∑§◊Ô˜H 20H

That by which man perceives one imperishable

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divine existence as undivided and equally presentin all individual beings, know that knowledge tobe Såttvika. (20)¬ÎÕÄàflŸ ÃÈ ÿÖôÊÊŸ¢ ŸÊŸÊ÷ÊflÊã¬ÎÕÁÇflœÊŸÔ˜–flÁûÊ ‚fl¸·È ÷ÍÃ·È ÃÖôÊÊŸ¢ ÁflÁh ⁄UÊ¡‚◊Ô˜H 21H

The knowledge by which man cognizes manyexistences of various kinds, as apart from oneanother, in all beings, know that knowledge tobe Råjasika. (21)ÿûÊÈ ∑ΧàSŸflŒ∑§ÁS◊ã∑§Êÿ¸ ‚Q§◊„ÒUÃÈ∑§◊Ô˜–•ÃûflÊÕ¸flŒÀ¬¢ ø ÃûÊÊ◊‚◊ÈŒÊNUÃ◊Ô˜H 22H

Again, that knowledge which clings to onebody as if it were the whole, and which is irrational,has no real grasp of truth and is trivial, has beendeclared as Tåmasika. (22)ÁŸÿâ ‚XÔU⁄UÁ„UÃ◊⁄Uʪm·Ã— ∑ΧÃ◊Ô˜–•»§‹¬˝å‚ÈŸÊ ∑§◊¸ ÿûÊà‚ÊÁûfl∑§◊ÈëÿÃH 23H

That action which is ordained by the scripturesand is not accompanied by the sense of doership,and has been done without any attachment oraversion by one who seeks no return, is calledSåttvika. (23)ÿûÊÈ ∑§Ê◊å‚ÈŸÊ ∑§◊¸ ‚Ê„UVÔUÊ⁄UáÊ flÊ ¬ÈŸ—–Á∑˝§ÿà ’„ÈU‹ÊÿÊ‚¢ ú˝Ê¡‚◊ÈŒÊNUÃ◊Ô˜H 24H

That action however, which involves muchstrain and is performed by one who seeksenjoyments or by a man full of egotism, has beenspoken of as Råjasika. (24)

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•ŸÈ’㜢 ˇÊÿ¢ Á„¢U‚Ê◊Ÿflˇÿ ø ¬ÊÒL§·◊Ô˜–◊Ê„UÊŒÊ⁄Uèÿà ∑§◊¸ ÿûÊûÊÊ◊‚◊ÈëÿÃH 25H

That action which is undertaken through sheerignorance, without regard to consequences or lossto oneself, injury to others and oneís ownresourcefulness, is declared as Tåmasika. (25)◊ÈQ§‚XÔUÊ˘Ÿ„¢UflÊŒË œÎàÿÈà‚Ê„U‚◊Áãfl×–Á‚hKÁ‚hKÊÁŸ¸Áfl¸∑§Ê⁄U— ∑§Ãʸ ‚ÊÁûfl∑§ ©UëÿÃH 26H

Free from attachment, unegoistic, endowed withfirmness and zeal and unswayed by success andfailureósuch a doer is said to be Såttvika.(26)⁄UÊªË ∑§◊¸»§‹¬˝å‚ȋȸéœÊ Á„¢U‚Êà◊∑§Ê˘‡ÊÈÁø—–„U·¸‡ÊÊ∑§ÊÁãfl× ∑§Ãʸ ⁄UÊ¡‚— ¬Á⁄U∑§ËÁø×H 27H

The doer who is full of attachment, seeks thefruit of actions and is greedy, and who is oppressiveby nature and of impure conduct, and is affectedby joy and sorrow, has been called Råjasika.(27)•ÿÈQ§— ¬˝Ê∑Χ× SÃ霗 ‡Ê∆UÊ˘ŸÒc∑ΧÁÃ∑§Ê˘‹‚—–Áfl·ÊŒË ŒËÉʸ‚ÍòÊË ø ∑§Ãʸ ÃÊ◊‚ ©UëÿÃH 28H

Lacking piety and self-control, uncultured,arrogant, deceitful, inclined to rob others of theirlivelihood, slothful, despondent and procrasti-natingósuch a doer is called Tåmasika. (28)’Èh÷¸Œ¢ œÎÇøÒfl ªÈáÊÃÁSòÊÁflœ¢ oÎáÊÈ–¬˝Êëÿ◊ÊŸ◊‡Ê·áÊ ¬ÎÕÄàflŸ œŸÜ¡ÿH 29H

Now hear, Arjuna, the threefold divison,based on the predominance of each Guƒa, of

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understanding (Buddhi) and firmness (Dhæti), whichI shall explain in detail, one by one. (29)¬˝flÎÁûÊ¢ ø ÁŸflÎÁûÊ¢ ø ∑§Êÿʸ∑§Êÿ¸ ÷ÿÊ÷ÿ–’㜢 ◊ÊˇÊ¢ ø ÿÊ flÁûÊ ’ÈÁh— ‚Ê ¬ÊÕ¸ ‚ÊÁûfl∑§ËH 30H

The intellect which correctly determines the pathsof activity and renunciation, what ought to bedone and what should not be done, what is fearand what is fearlessness, and what is bondage andwhat is liberation, that intellect is Såttvika.(30)ÿÿÊ œ◊¸◊œ◊Z ø ∑§ÊÿZ øÊ∑§Êÿ¸◊fl ø–•ÿÕÊflà¬˝¡ÊŸÊÁà ’ÈÁh— ‚Ê ¬ÊÕ¸ ⁄UÊ¡‚ËH 31H

The intellect by which man does not trulyperceive what is Dharma and what is Adharma,what ought to be done and what should not bedoneóthat intellect is Råjasika. (31)•œ◊Z œ◊¸Á◊Áà ÿÊ ◊ãÿà Ã◊‚ÊflÎÃÊ–‚flʸÕʸÁãfl¬⁄UËÃÊ¢‡ø ’ÈÁh— ‚Ê ¬ÊÕ¸ ÃÊ◊‚ËH 32H

The intellect which imagines even Adharmato be Dharma, and sees all other things upside-downówrapped in ignorance, that intellect isTåmasika, Arjuna. (32)œÎàÿÊ ÿÿÊ œÊ⁄Uÿà ◊Ÿ—¬˝ÊáÊÁãº˝ÿÁ∑˝§ÿÊ—–ÿʪŸÊ√ÿÁ÷øÊÁ⁄UáÿÊ œÎÁ× ‚Ê ¬ÊÕ¸ ‚ÊÁûfl∑§ËH 33H

The unwavering firmness by which man controlsthrough the Yoga of meditation the functions ofthe mind, the vital airs and the sensesóthatfirmness, Arjuna, is Såttvika. (33)

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ÿÿÊ ÃÈ œ◊¸∑§Ê◊ÊÕʸãœÎàÿÊ œÊ⁄UÿÃ˘¡È¸Ÿ–¬˝‚XÔUŸ »§‹Ê∑§Êæ˜U ˇÊË œÎÁ× ‚Ê ¬ÊÕ¸ ⁄UÊ¡‚ËH 34H

The firmness (Dhæti), however, by which theman seeking reward for his actions clutches withextreme fondness virtues, earthly possessions andworldly enjoymentsóthat firmness (Dhæti) issaid to be Råjasika, Arjuna. (34)ÿÿÊ Sfl埢 ÷ÿ¢ ‡ÊÊ∑¢§ Áfl·ÊŒ¢ ◊Œ◊fl ø–Ÿ Áfl◊ÈÜøÁà ŒÈ◊¸œÊ œÎÁ× ‚Ê ¬ÊÕ¸ ÃÊ◊‚ËH 35H

The firmness (Dhæti) by which an evil-mindedperson does not give up sleep, fear, anxiety, sorrowand vanity as well, that firmness is Tåmasika.(35)‚Èπ¢ ÁàflŒÊŸË¥ ÁòÊÁflœ¢ oÎáÊÈ ◊ ÷⁄U÷¸÷–•èÿʂʺ˝◊à ÿòÊ ŒÈ—πÊãâ ø ÁŸªë¿UÁÃH 36HÿûÊŒª˝ Áfl·Á◊fl ¬Á⁄UáÊÊ◊˘◊ÎÃʬ◊◊Ô˜–Ãà‚Èπ¢ ‚ÊÁûfl∑¢§ ¬˝ÊQ§◊Êà◊’ÈÁh¬˝‚ÊŒ¡◊Ô˜H 37H

Now hear from Me the threefold joy too. Thatin which the striver finds enjoyment throughpractice of adoration, meditation and service toGod etc., and whereby he reaches the end ofsorrowósuch a joy, though appearing as poisonin the beginning, tastes like nectar in the end;hence that joy, born as it is of the placidity ofmind brought about by meditation on God, hasbeen declared as Såttvika. (36-37)Áfl·ÿÁãº˝ÿ‚¢ÿʪÊlûÊŒª˝˘◊ÎÃʬ◊◊Ô˜ –¬Á⁄UáÊÊ◊ Áfl·Á◊fl Ãà‚Èπ¢ ⁄UÊ¡‚¢ S◊ÎÃ◊Ô˜H 38H

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The delight which follows from the contact ofthe senses with their objects is eventually poison-like, though appearing at first as nectar; hence ithas been spoken of as Råjasika. (38)ÿŒª˝ øʟȒ㜠ø ‚Èπ¢ ◊Ê„UŸ◊Êà◊Ÿ—–ÁŸº˝Ê‹Sÿ¬˝◊ÊŒÊàÕ¢ ÃûÊÊ◊‚◊ÈŒÊNUÃ◊Ô˜H 39H

That which stupefies the self during itsenjoyment as well as in the endóderived fromsleep, indolence and obstinate error, such delighthas been called Tåmasika. (39)Ÿ ÃŒÁSà ¬ÎÁÕ√ÿÊ¢ flÊ ÁŒÁfl Œfl·È flÊ ¬ÈŸ—–‚ûfl¢ ¬˝∑ΧÁáÒ◊ȸQ¢§ ÿŒÁ÷— SÿÊÁàòÊÁ÷ªÈ¸áÊÒ—H 40H

There is no being on earth, or even among thegods in heaven or anywhere else, who is free fromthese three Guƒas, born of Prakæti. (40)’˝ÊrÊÔáÊˇÊÁòÊÿÁfl‡ÊÊ¢ ‡Êͺ˝ÊáÊÊ¢ ø ¬⁄ãì–∑§◊ʸÁáÊ ¬˝Áfl÷Q§ÊÁŸ Sfl÷Êfl¬˝÷flҪȸáÊÒ—H 41H

The duties of the Bråhmaƒas, the K¶atriyasand the Vai‹yas, as well as of the ›µudras havebeen assigned according to their inborn qualities,Arjuna. (41)‡Ê◊Ê Œ◊Sì— ‡ÊÊÒø¢ ˇÊÊÁãÃ⁄UÊ¡¸fl◊fl ø–ôÊÊŸ¢ ÁflôÊÊŸ◊ÊÁSÃÄÿ¢ ’˝rÊÔ∑§◊¸ Sfl÷Êfl¡◊Ô˜H 42H

Subjugation of the mind and senses, enduringhardships for the discharge of oneís sacredobligations, external and internal purity, forgivingthe faults of others, straightness of mind, senses

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and behaviour, belief in the Vedas and otherscriptures, God and life after death etc., study andteaching of the Vedas and other scriptures andrealization of the truth relating to Godóall theseconstitute the natural duties of a Bråhmaƒa.(42)‡ÊÊÒÿZ Ã¡Ê œÎÁÌʸˇÿ¢ ÿÈh øÊåÿ¬‹ÊÿŸ◊Ô˜–ŒÊŸ◊ˇfl⁄U÷Êfl‡ø ˇÊÊòÊ¢ ∑§◊¸ Sfl÷Êfl¡◊Ô˜H 43H

Heroism, majesty, firmness, diligence anddauntlessness in battle, bestowing gifts, andlordlinessóall these constitute the natural dutyof a K¶atriya. (43)∑ΧÁ·ªÊÒ⁄UˇÿflÊÁáÊÖÿ¢ flÒ‡Ôÿ∑§◊¸ Sfl÷Êfl¡◊Ô˜–¬Á⁄Uøÿʸà◊∑¢§ ∑§◊¸ ‡Êͺ˝SÿÊÁ¬ Sfl÷Êfl¡◊Ô˜H 44H

Agriculture, rearing of cows and honestexchange of merchandiseóthese constitute thenatural duty of a Vai‹ya (a member of the tradingclass); and service of the other classes is thenatural duty even of a ›µudra (a member of thelabouring class). (44)Sfl Sfl ∑§◊¸áÿÁ÷⁄U× ‚¢Á‚Áh¢ ‹÷à Ÿ⁄U—–Sfl∑§◊¸ÁŸ⁄U× Á‚Áh¢ ÿÕÊ ÁflãŒÁà Ãë¿ÎUáÊÈÈH 45H

Keenly devoted to his own natural duty, manattains the highest perfection in the shape of God-realization. Hear the mode of performance wherebythe man engaged in his inborn duty reaches thathighest consummation. (45)ÿ× ¬˝flÎÁûÊ÷͸ÃÊŸÊ¢ ÿŸ ‚fl¸Á◊Œ¢ ÃÃ◊Ô˜–Sfl∑§◊¸áÊÊ Ã◊èÿëÿ¸ Á‚Áh¢ ÁflãŒÁà ◊ÊŸfl—H 46H

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By worshipping Him from whom all beingscome into being and by whom the whole universeis pervaded, through the performance of hisown natural duties, man attains the highestperfection. (46)üÊÿÊãSflœ◊ʸ ÁflªÈáÊ— ¬⁄Uœ◊ʸàSflŸÈÁc∆UÃÊÃÔ˜–Sfl÷ÊflÁŸÿâ ∑§◊¸ ∑ȧfl¸ãŸÊåŸÊÁà Á∑§ÁÀ’·◊Ô˜H 47H

Better is oneís own duty, though devoid ofmerit, than the duty of another well-performed;for performing the duty ordained by his own nature,man does not incur sin. (47)‚„U¡¢ ∑§◊¸ ∑§ÊÒãÃÿ ‚ŒÊ·◊Á¬ Ÿ àÿ¡ÃÔ˜–‚flʸ⁄Uê÷Ê Á„U ŒÊ·áÊ œÍ◊ŸÊÁÇŸÁ⁄UflÊflÎÃÊ—H 48H

Therefore, Arjuna, one should not relinquishoneís innate duty, even though it has a measureof evil; for all undertakings are beset by someevil, as is the fire covered by smoke. (48)•‚Q§’ÈÁh— ‚fl¸òÊ Á¡ÃÊà◊Ê ÁflªÃS¬Î„U—–ŸÒc∑§êÿ¸Á‚Áh¢ ¬⁄U◊Ê¢ ‚ããÿÊ‚ŸÊÁœªë¿UÁÃH 49H

He whose intellect is unattached everywhere,whose thirst for enjoyment has altogetherdisappeared and who has subdued his mind, reachesthrough Så∆khyayoga (the path of Knowledge)the consummation of actionlessness. (49)Á‚Áh¢ ¬˝ÊåÃÊ ÿÕÊ ’˝rÊÔ ÃÕÊåŸÊÁà ÁŸ’Êœ ◊–‚◊Ê‚ŸÒfl ∑§ÊÒãÃÿ ÁŸc∆Ê ôÊÊŸSÿ ÿÊ ¬⁄UÊUH 50H

Arjuna, know from Me only briefly the process

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through which man having attained actionlessness,which is the highest consummation of J¤ånayoga(the path of Knowledge), reaches Brahma. (50)’ÈhKÊ Áfl‡ÊÈhÿÊ ÿÈQ§Ê œÎàÿÊà◊ÊŸ¢ ÁŸÿêÿ ø–‡ÊéŒÊŒËÁãfl·ÿÊ¢SàÿÄàflÊ ⁄Uʪm·ı √ÿÈŒSÿ øH 51HÁflÁflQ§‚flË ‹ÉflʇÊË ÿÃflÊÄ∑§Êÿ◊ÊŸ‚—–äÿÊŸÿʪ¬⁄UÊ ÁŸàÿ¢ flÒ⁄UÊÇÿ¢ ‚◊ȬÊÁüÊ×H 52H•„UVÔUÊ⁄¢U ’‹¢ Œ¬Z ∑§Ê◊¢ ∑˝§Êœ¢ ¬Á⁄Uª˝„U◊Ô˜–Áfl◊Èëÿ ÁŸ◊¸◊— ‡ÊÊãÃÊ ’˝rÊÔ÷ÍÿÊÿ ∑§À¬ÃH 53H

Endowed with a pure intellect and partakingof a light, Såttvika and regulated diet, livingin a lonely and undefiled place having rejectedsound and other objects of sense, having controlledthe mind, speech and body by restraining themind and senses through firmness of a Såttvikatype, taking a resolute stand on dispassion,after having completely got rid of attractionand aversion and remaining ever devoted tothe Yoga of meditation, having given up egotism,violence, arrogance, lust, anger and luxuries,devoid of the feeling of meum and tranquilof heartósuch a man becomes qualified foroneness with Brahma, who is Truth, Consciousnessand Bliss. (51ó53)’˝rÊÔ÷Í× ¬˝‚ãŸÊà◊Ê Ÿ ‡ÊÊøÁà Ÿ ∑§Êæ˜UˇÊÁÖ‚◊— ‚fl¸·È ÷ÍÃ·È ◊jÁQ¢§ ‹÷à ¬⁄UÊ◊Ô˜H 54H

Established in identity with Brahma (who isTruth, Consciousness and Bliss solidified), and

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cheerful in mind, the Så∆khyayog∂ no longergrieves nor craves for anything. The same to allbeings, such a Yog∂ attains supreme devotion toMe. (54)÷ÄàÿÊ ◊Ê◊Á÷¡ÊŸÊÁà ÿÊflÊãÿ‡øÊÁS◊ Ãûfl×–ÃÃÊ ◊Ê¢ ÃûflÃÊ ôÊÊàflÊ Áfl‡Êà ÌŸãÃ⁄U◊Ô˜H 55H

Through that supreme devotion he comes toknow Me in reality, what and who I am; andthereby knowing Me truly, he forthwith mergesinto My being. (55)‚fl¸∑§◊ʸáÿÁ¬ ‚ŒÊ ∑ȧflʸáÊÊ ◊ŒÔ˜√ÿ¬ÊüÊÿ—–◊à¬˝‚ʌʌflÊåŸÊÁà ‡Êʇflâ ¬Œ◊√ÿÿ◊Ô˜H 56H

The Karmayog∂, however, who depends on Me,attains by My grace the eternal, imperishable state,even though performing all actions. (56)øÃ‚Ê ‚fl¸∑§◊ʸÁáÊ ◊Áÿ ‚ããÿSÿ ◊à¬⁄U—–’ÈÁhÿʪ◊ȬÊÁüÊàÿ ◊ÁìÊûÊ— ‚Ãâ ÷flH 57H

Mentally dedicating all your actions to Me,and taking recourse to Yoga in the form of even-mindedness, be solely devoted to Me andconstantly fix your mind on Me. (57)◊ÁìÊûÊ— ‚fl¸ŒÈªÊ¸ÁáÊ ◊à¬˝‚ÊŒÊûÊÁ⁄UcÿÁ‚–•Õ øûfl◊„UVÔUÊ⁄UÊ㟠üÊÊcÿÁ‚ ÁflŸæ˜UˇÿÁ‚H 58H

With your mind thus devoted to Me, you shall,by My grace overcome all difficulties. But, if fromself-conceit you do not care to listen to Me, youwill be lost. (58)

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ÿŒ„UVÔUÊ⁄U◊ÊÁüÊàÿ Ÿ ÿÊàSÿ ßÁà ◊ãÿ‚–Á◊âÿÒ· √ÿfl‚ÊÿSà ¬˝∑ΧÁÃSàflÊ¢ ÁŸÿÊˇÿÁÃH 59H

If, taking your stand on egotism, you think, ìIwill not fight,î vain is this resolve of yours; naturewill drive you to the act. (59)Sfl÷Êfl¡Ÿ ∑§ÊÒãÃÿ ÁŸ’h— SflŸ ∑§◊¸áÊÊ–∑§ÃÈZ Ÿë¿UÁ‚ ÿã◊Ê„UÊà∑§Á⁄UcÿSÿfl‡ÊÊ˘Á¬ ÃÃÔ˜H 60H

That action, too, which you are not willing toundertake through ignorance you will perforceperform, bound by your own duty born of yournature. (60)߸‡fl⁄U— ‚fl¸÷ÍÃÊŸÊ¢ NUg‡Ê˘¡È¸Ÿ ÁÃc∆UÁÖ÷˝Ê◊ÿã‚fl¸÷ÍÃÊÁŸ ÿãòÊÊM§…UÊÁŸ ◊ÊÿÿÊH 61H

Arjuna, God abides in the heart of all creatures,causing them to revolve according to their Karmaby His illusive power (Måyå) as though mountedon a machine. (61)Ã◊fl ‡Ê⁄UáÊ¢ ªë¿U ‚fl¸÷ÊflŸ ÷Ê⁄UÖÃà¬˝‚ÊŒÊà¬⁄UÊ¢ ‡ÊÊÁãâ SÕÊŸ¢ ¬˝ÊåSÿÁ‚ ‡ÊʇflÃ◊Ô˜H 62H

Take refuge in Him alone with all your being,Arjuna. By His mere grace you will attain supremepeace and the eternal abode. (62)ßÁà à ôÊÊŸ◊ÊÅÿÊâ ªÈsÔÊŒ˜ÔªÈsÔÃ⁄¢U ◊ÿÊ–Áfl◊·ÿÒÃŒ‡Ê·áÊ ÿÕë¿UÁ‚ ÃÕÊ ∑ȧL§H 63H

Thus, has this wisdom, more profound than allprofundities, been imparted to you by Me; deeplypondering over it, now do as you like. (63)

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‚fl¸ªÈsÔÃ◊¢ ÷Íÿ— oÎáÊÈ ◊ ¬⁄U◊¢ flø—–ßc≈UÊ˘Á‚ ◊ ŒÎ…UÁ◊Áà ÃÃÊ flˇÿÊÁ◊ à Á„UÃ◊Ô˜H 64H

Hear, again, My supremely profound words,the most esoteric of all truths; as you are extremelydear to Me, therefore, I shall give you this salutaryadvice for your own good. (64)◊ã◊ŸÊ ÷fl ◊jQ§Ê ◊lÊ¡Ë ◊Ê¢ Ÿ◊S∑ȧL§–◊Ê◊flÒcÿÁ‚ ‚àÿ¢ à ¬˝Ááʟ Á¬˝ÿÊ˘Á‚ ◊H 65H

Give your mind to Me, be devoted to Me,worship Me and bow to Me. Doing so, you willcome to Me alone, I truly promise you; for, youare exceptionally dear to Me. (65)‚fl¸œ◊ʸã¬Á⁄UàÿÖÿ ◊Ê◊∑¢§ ‡Ê⁄UáÊ¢ fl˝¡–•„¢U àflÊ ‚fl¸¬Ê¬èÿÊ ◊ÊˇÊÁÿcÿÊÁ◊ ◊Ê ‡ÊÈø—H 66H

Resigning all your duties to Me, the all-powerfuland all supporting Lord, take refuge in Me alone;I shall absolve you of all sins, worry not. (66)ߌ¢ à ŸÊìS∑§Êÿ ŸÊ÷Q§Êÿ ∑§ŒÊøŸ–Ÿ øʇÊÈüÊÍ·fl flÊëÿ¢ Ÿ ø ◊Ê¢ ÿÊ˘èÿ‚ÍÿÁÃH 67H

This secret gospel of the G∂tå should never beimparted to a man who lacks in austerity, nor tohim who is wanting in devotion, nor even to himwho is not willing to hear; and in no case to himwho finds fault with Me. (67)ÿ ß◊¢ ¬⁄U◊¢ ªÈsÔ¢ ◊jQ§cflÁ÷œÊSÿÁÖ÷ÁÄâ ◊Áÿ ¬⁄UÊ¢ ∑ΧàflÊ ◊Ê◊flÒcÿàÿ‚¢‡Êÿ—H 68H

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He who, offering the highest love to Me,preaches the most profound gospel of the G∂tåamong My devotees, shall come to Me alone;there is no doubt about it. (68)

Ÿ ø ÃS◊Êã◊ŸÈcÿ·È ∑§Á‡øã◊ Á¬˝ÿ∑ΧûÊ◊—–÷ÁflÃÊ Ÿ ø ◊ ÃS◊ÊŒãÿ— Á¬˝ÿÃ⁄UÊ ÷ÈÁflH 69H

Among men there is none who does Me a moreloving service than he; nor shall anyone be dearerto Me on the entire globe than he. (69)

•äÿcÿà ø ÿ ß◊¢ œêÿZ ‚¢flÊŒ◊ÊflÿÊ—–ôÊÊŸÿôÊŸ ßʄUÁ◊c≈U— SÿÊÁ◊Áà ◊ ◊Á×H 70H

Whosoever studies this sacred dialogue of oursin the form of the G∂tå, by him too shall I beworshipped with Yaj¤a of Knowledge; such is Myconviction. (70)

üÊhÊflÊŸŸ‚Íÿ‡ø oÎáÊÈÿÊŒÁ¬ ÿÊ Ÿ⁄U—–‚Ê˘Á¬ ◊ÈQ§— ‡ÊÈ÷Ê°À‹Ê∑§Êã¬˝ÊåŸÈÿÊà¬Èáÿ∑§◊¸áÊÊ◊ÔH 71H

The man who listens to the holy G∂tå withreverence, being free from malice, he too, liberatedfrom sin, shall reach the propitious worlds of piousand the virtuous. (71)

∑§ÁìÊŒÃë¿˛‰Uâ ¬ÊÕ¸ àflÿÒ∑§Êª˝áÊ øÂʖ∑§ÁìÊŒôÊÊŸ‚ê◊Ê„U— ¬˝Ÿc≈USà œŸÜ¡ÿH 72H

Have you, O Arjuna, heard this gospel of the

Text 69ó72] Bhagavadg∂tå

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G∂tå attentively? And has your delusion born ofignorance been destroyed, O Dhana¤jaya, conquerorof riches? (72)

•¡È¸Ÿ ©UflÊø

Ÿc≈UÔÊ ◊Ê„U— S◊ÎÁ˸éœÊ àflà¬˝‚ÊŒÊã◊ÿÊëÿÈÖÁSÕÃÊ˘ÁS◊ ªÃ‚㌄U— ∑§Á⁄Ucÿ fløŸ¢ ÃflH 73H

Arjuna said: K涃a, by Your grace my delusionhas been destroyed and I have gained wisdom. Iam free of all doubt. I shall do your bidding.(73)

‚Ü¡ÿ ©UflÊø

ßàÿ„¢U flÊ‚ÈŒflSÿ ¬ÊÕ¸Sÿ ø ◊„UÊà◊Ÿ—–‚¢flÊŒÁ◊◊◊üÊÊÒ·◊jÈâ ⁄UÊ◊„U·¸áÊ◊Ô˜H 74H

Sa¤jaya said: Thus I heard the mysterious andthrilling conversation between ›r∂ K涃a and thehigh-souled Arjuna, the son of Kunt∂. (74)

√ÿÊ‚¬˝‚ÊŒÊë¿˛‰UÃflÊŸÃŒ˜ÔªÈsÔ◊„¢U ¬⁄U◊Ô˜–ÿʪ¢ ÿʪ‡fl⁄UÊà∑ΧcáÊÊà‚ÊˇÊÊà∑§Õÿ× Sflÿ◊Ô˜H 75H

Having been blessed with the divine visionby the grace of ›r∂ Vyåsa, I heard in person thissupremely esoteric gospel from the Lord of Yoga,›r∂ K涃a Himself, imparting it to Arjuna. (75)

⁄UÊ¡ã‚¢S◊Îàÿ ‚¢S◊Îàÿ ‚¢flÊŒÁ◊◊◊jÈÃ◊Ô˜–∑§‡ÊflʡȸŸÿÊ— ¬Èáÿ¢ NUcÿÊÁ◊ ø ◊È„ÈU◊ȸ„ÈU—H 76H

Remembering, over and over, that sacred and

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mystic conversation between Bhagavån ›r∂ K涃aand Arjuna, O King! I rejoice again and yetagain. (76)ÃìÊ ‚¢S◊Îàÿ ‚¢S◊Îàÿ M§¬◊àÿjÈâ „U⁄U—–ÁflS◊ÿÊ ◊ ◊„UÊã⁄UÊ¡ãNUcÿÊÁ◊ ø ¬ÈŸ— ¬ÈŸ—H 77H

Remembering also, again and again, that mostwonderful form of ›r∂ K涃a, great is my wonderand I rejoice over and over again. (77)ÿòÊ ÿʪ‡fl⁄U— ∑ΧcáÊÊ ÿòÊ ¬ÊÕʸ œŸÈœ¸⁄U—–ÃòÊ üÊËÁfl¸¡ÿÊ ÷ÍÁÃœ˝È¸flÊ ŸËÁÃ◊¸ÁÃ◊¸◊H 78H

Wherever there is Bhagavån ›r∂ K涃a, the Lordof Yoga, and wherever there is Arjuna, the wielderof the G僌∂va bow, goodness, victory, glory andunfailing righteousness will surely be there : suchis My conviction. (78)

˙ Ãà‚ÁŒÁà üÊË◊jªflŒ˜ÔªËÃʂͬÁŸ·à‚È ’˝rÊÔÁfllÊÿÊ¢ÿʪ‡ÊÊSòÊ üÊË∑ΧcáÊʡȸŸ‚¢flÊŒ ◊ÊˇÊ‚ããÿÊ‚ÿʪÊ

ŸÊ◊Êc≈UÊŒ‡ÊÊ˘äÿÊÿ—H 18HThus, in the Upani¶ad sung by the Lord, the

Science of Brahma, the scripture of Yoga, thedialogue between ›r∂ K涃a and Arjuna, ends theeighteenth chapter entitled ìThe Yoga ofLiberation through the Path of Knowledge andSelf-Surrender.î

Z

O≈ Tat Sat

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•Ê⁄UÃË¡ÿ ÷ªflŒ˜ÔªËÃ, ¡ÿ ÷ªflŒ˜ÔªËÖ

„UÁ⁄U-Á„Uÿ-∑§◊‹-Áfl„UÊÁ⁄UÁáÊ, ‚ÈãŒ⁄U ‚ȬȟËÃH ¡ÿ0

∑§◊¸-‚È◊◊¸-¬˝∑§ÊÁ‡ÊÁŸ, ∑§Ê◊Ê‚ÁÄÄU⁄UÊ–

ÃûflôÊÊŸ-Áfl∑§ÊÁ‡ÊÁŸ, ÁfllÊ ’˝rÊÔ ¬⁄UÊH ¡ÿ0

ÁŸ‡ø‹-÷ÁÄÃ-ÁflœÊÁÿÁŸ, ÁŸ◊¸‹ ◊‹„UÊ⁄UË–

‡Ê⁄UáÊ-⁄U„USÿ-¬˝ŒÊÁÿÁŸ, ‚’ ÁflÁœ ‚Èπ∑§Ê⁄UËH ¡ÿ0

⁄Uʪ-m·-ÁflŒÊÁ⁄UÁáÊ ∑§ÊÁ⁄UÁáÊ ◊ÙŒ ‚ŒÊ–

÷fl-÷ÿ-„UÊÁ⁄UÁáÊ, ÃÊÁ⁄UÁáÊ, ¬⁄U◊ʟ㌬˝ŒÊH ¡ÿ0

•Ê‚È⁄÷Êfl-ÁflŸÊÁ‡ÊÁŸ, ŸÊÁ‡ÊÁŸ Ã◊-⁄U¡ŸË–

ŒÒflË ‚Œ˜ÔªÈáÊŒÊÁÿÁŸ, „UÁ⁄U-⁄UÁ‚∑§Ê ‚¡ŸËH ¡ÿ0

‚◊ÃÊ-àÿʪ Á‚πÊflÁŸ, „UÁ⁄U-◊Èπ∑§Ë ’ÊŸË–

‚∑§‹ ‡ÊÊSòÊ∑§Ë SflÊÁ◊ÁŸ, üÊÈÁÃÿÊ¥∑§Ë ⁄UÊŸËH ¡ÿ0

ŒÿÊ-‚ÈœÊ ’⁄U‚ÊflÁŸ ◊ÊÃÈ! ∑Χ¬Ê ∑§Ë¡Ò–

„UÁ⁄U¬Œ-¬˝◊ ŒÊŸ ∑§⁄U •¬ŸÙ ∑§⁄U ‹Ë¡ÒH ¡ÿ0Z

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God-realization throughPractice of Renunciation

àÿÄàflÊ ∑§◊¸»§‹Ê‚XÔ¢U ÁŸàÿÃÎåÃÊ ÁŸ⁄UÊüÊÿ—–∑§◊¸áÿÁ÷¬˝flÎûÊÊ Á¬ ŸÒfl Á∑§ÁÜøà∑§⁄UÊÁà ‚—HŸ Á„U Œ„U÷ÎÃÊ ‡ÊÄÿ¢ àÿQ¢È§ ∑§◊ʸáÿ‡Ê·Ã—–ÿSÃÈ ∑§◊¸»§‹àÿÊªË ‚ àÿʪËàÿÁ÷œËÿÃH

Living even the life of a householder, man canrealize God through the practice of renunciation.Indeed, ërenunciationí is the principal means forattaining God. Therefore, dividing them into sevenclasses, the marks of renunciation are being shortlywritten below.

(1) Total Renunciation of Prohibited ActsThis is non-performance, in anyway whatsoever,

through mind, speech and the body, low actsprohibited by the scriptures, such as, theft, adultery,falsehood, deception, fraud, oppression, violence,taking of interdicted food and wrong-doing, etc.

(2) Renunciation of Acts performed for the Satisfaction of Worldly Desires

This is non-performance of sacrifices, charities,austerities, worship and other desire-born actions,

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with a selfish motive,* for gaining objects ofenjoyment, e.g., wife, progeny, and wealth, etc.,or with the object of curing diseases andterminating other forms of suffering. This is thesecond type of renunciation.

(3) Total Renunciation of Worldly ThirstHonour, fame, social prestige, wife, progeny,

wealth and whatever other transient objects areautomatically gained by the force of Prårabdha(Karma, which has begun to bear fruit), the desirefor their increase should be regarded as an obstaclein God-realization, and renounced. This is thethird type of renunciation.

(4) Renunciation of the Habit of Extracting Service from Others

with a Selfish MotiveAsking for money, or demanding service from

* If under the pressure of circumstance, one iscompelled to do an act sanctioned by tradition and thescriptures, which is by nature rooted in desire, but non-performance of which causes pain to anybody or adverselyaffects the traditional ways of Action and worship,performance of it disinterestedly, and only for generalgood, is not an act of the satisfaction of desire.

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another, for personal happiness; and acceptanceof things and service given without oneís askingfor the same; or entertaining any desire in themind for getting by any means oneís self-interestserved by another; all these and similar ideas ofgetting service from another for the satisfactionof self-interest should be renounced.* This is thefourth type of renunciation.

(5) Total Renunciation of Indolenceand Desire for Fruit in the

Performance of all Duties

Whatever duties there are, e.g., cultivation ofdevotion to God, worship of the celestials, serviceof the parents and other elders, performance of

* If non-acceptance of physical service from another,or offer of eatables by another, where one is entitled toaccept such service or offer, causes any pain to anyone,or in anyway hinders the education of the people, in thatcase, acceptance of service, abandoning selfishness, andonly for the pleasure of the offerer of service, is notharmful. For non-acceptance of service done by the wife,son or servant, or of eatables offered by friends andrelatives, is likely to cause them pain and may proveharmful, so far as propriety of social conduct is concerned.

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sacrifices, charities and austerities, maintenanceof the household through the earning of livelihoodby means of works assigned according to theVarƒå‹rama system, and taking of food and drink,etc., for the bodyóin the performance of these,indolence and every form of desire should berenounced.

(A) Renunciation of Indolence inthe Practice of Devotion to God

Regarding it as the supreme duty of oneís life,one should hear, reflect on, read and discourse onthe mysterious stories of the virtue, glory andLove of God, who is extremely compassionate,friend of all, the best of lovers, the knower of theheart, and renouncing idleness practise constantJapa, together with meditation, of His extremelyhallowed Name.

(B) Renunciation of Desire in thePractice of Devotion to God

Regarding all enjoyments of this world andthe next as transient and perishable and hindrancesin the path of Devotion to God, no prayer should

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be offered to God for obtaining any objectwhatsoever, nor any desire should be entertainedin the mind for the same. Also, prayer shouldnot be offered to God for the removal of anytrouble even when one is overtaken by it; inother words, the thought should be cultivatedin the mind that to sacrifice life is preferableto bringing stain on the purity of Bhakti forthe sake of this false existence. For instance,Prahlåda, even though intensely persecuted byhis father, never offered any prayer to God forthe removal of his distress.

Curse with harsh expressions, such as, ìLet thechastizement of God be on Youî, etc., should notbe pronounced even against the persecutor, or onewho does any injury, and no thought of counter-injury should be entertained against him.

Out of pride of attainment in the path ofDevotion, benedictions should not be pronouncedin words, such as, ìMay God restore you to healthî,ìMay God remove your distressî, ìMay God grantyou a long lifeî, etc.

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In correspondence also, words of worldly interestshould not be written. In Mårawår∂ society, thereis a general custom of writing such words of worldlyimport in the form of prayer to God for obtainingworldly objects e.g., ìGod is our helper here andelsewhereî, ìGod will advance our salesî, ìGodwill bring a good monsoonî, ìGod will removethe ailmentî, etc. Instead of this, auspicious,disinterested words, such as, ìGod in His state ofBliss exists everywhereî, ìPerformance of Bhajanais the essence of everythingî, etc., should be writtenand other than these no word of worldly interestshould be written or uttered.

(C) Renunciation of Indolence andDesire in Connection with the

Worship of CelestialsThere is Godís instruction to offer worship to

the celestials, who are worthy of being worshipped,during the time appointed for such worship,according to the scriptures as well as tradition.Regarding the carrying out of Godís instructionas oneís supreme duty, such worship should beoffered to a celestial with enthusiasm, accordingto the prescribed rules, without expression of any

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desire for the satisfaction of any worldly interest.With the object of such worship, words

implying worldly interest should not be writtenon the cash-book, and other books of account.For instance, in Mårawår∂ society there is a customon the New Year or D∂wål∂ day, after the worshipof Goddess Lak¶m∂, to write many words implyingworldly desire, such as, ìGoddess Lak¶m∂ will bringprofitî, ìThe store will be kept fullî, ìProsperityand success will be broughtî, ìUnder the protectionof Goddess Kål∂î, ìUnder the protection of GoddessGa∆gåî, etc. These should be substituted byunselfish, auspicious words, such as, ì›r∂Lak¶m∂nåråyaƒa, in the form of Bliss, is presenteverywhereî, or ìGoddess Lak¶m∂ has beenworshipped with great delight and enthusiasm.îSimilarly, while writing the daily cash-book, thisprocedure should be followed.

(D) Renunciation of Indolence andDesire in the Service of Parents

and other EldersIt is manís supreme duty to render daily services,

in all possible ways, to parents, the preceptor, andother persons who are oneís superior in Varƒa,Å‹rama, age, qualifications, or in whatever other

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respect it may be, and daily offer them obeisances.Cultivating this thought in the mind, andabandoning all idleness, disinterested, enthusiastic,and according to Godís behests, services shouldbe rendered to them.

(E) Renunciation of Indolence and Desire in the Performance of

Sacrifices, Charities, Austeritiesand other Auspicious Deeds

Sacrifices, e. g., the daily obligatory five GreatSacrifices*, and other occasional sacrifices, shouldbe performed. Through gifts of food, clothing,learning, medicine, and wealth, etc., attempt shouldbe made, according to oneís capacity, to make allcreatures happy, through mind, speech and thebody. Similarly, all forms of bodily suffering shouldbe undergone for the preservation of Dharma. These

* The five Great Sacrifices are as follows:ó(1) Sacrificeto gods (performance of Agnihotra, etc.); (2) Sacrifice to§R¶is (study of the Vedas, performance of Sandhyå and Japaof Gåyatr∂, etc.); (3) Sacrifice to the Manes (performanceof Tarpaƒa, ›råddha etc.); (4) Sacrifice to Men (entertainmentof guests); (5) Sacrifice to all created beings (performanceof Balivai‹vadeva).

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duties enjoined by the scriptures should beperformed, with faith and enthusiasm, accordingto Godís behests, regarding them as supremelyimportant, wholly renouncing the desire for allkinds of enjoyment of this world and the next.

(F) Renunciation of Indolence and Desirein the Performance of proper Work

for Maintenance of the Familythrough earning of Livelihood

It is Godís injunction that the family shouldbe maintained through service to the world byperforming duties laid down in the scriptures forthe respective Varƒas and Å‹ramas, even asagriculture, cattle-breeding and trade have beenlaid down as the works of livelihood for theVai‹ya. Therefore, regarding them as duties,treating profit and loss as equal, and renouncingall forms of desire such works should beenthusiastically performed.*

* Works performed by a person in the above spirit,being freed from greed, cannot be tainted by evil in anyway,for in works of livelihood greed is the particular causewhich leads one to the commission of sin. Therefore, just asVai‹yas have been advised at length to give up evil practices

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(G) Renunciation of Indolence and Desirein Work for Preservation

of the BodyIn work for preservation of the body, according

to the scriptures, e.g., pertaining to food, dress,medicines etc., the desire for enjoyment shouldbe renounced. They should be performed, accordingto the needs of the occasion, only with the objectof God-realization, regarding pleasure and pain,profit and loss, life and death as equal.

Together with the four types of renunciationstated above, when according to this fifth type ofrenunciation, all evils and all forms of desire aredestroyed, and there remains only the one strongdesire for God-realization, it should be regardedas the mark of the person, who has attained ripenessin the first stage of Wisdom.connected with trade in the footnote of the Hindirendering of Chapter XVIII verse 44 of the edition of theG∂tå published by the Gita Press, Gorakhpur, even so menshould renounce all forms of evil connected with theirrespective duties as laid down by the Varƒå‹rama system,and perform all their duties, for Godís sake, disinterestedly,regarding them as injunctions of God.

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(6) Total Renunciation of the Senseof Meum and Attachment with

regard to all Worldly objectsand Activities

All worldly objects like wealth, house, clothes,etc., all relations like the wife, child, friends, etc.,and all forms of enjoyment of this world and thenext like honour, fame, prestige, etc., being transientand perishable, and regarding them as impermanent,the sense of meum and attachment with regard tothem should be renounced. Similarly, havingdeveloped pure, exclusive Love for God alone,the embodiment of Existence, Knowledge andBliss, all sense of meum and attachment shouldbe renounced for all work done through the mind,speech and body, and even for the body itself.This is the sixth type of renunciation.*

* The renunciation of thirst, as well as the renunciationof the desire for fruit, with regard to all objects and activities,have been described above as the third and fifth types ofrenunciation, but even after such renunciation the senseof meum and attachment for them are left as residues; justas even though Bharata Muni through practices of Bhajanaand meditation and cultivation of Satsa∆ga, had renouncedall thirst and desire for fruit with regard to all objects and

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Men who reach the stage of this sixth form ofrenunciation, developing dispassion for all thingsof the world, get exclusive Love for God alone,the supreme embodiment of Love. Therefore, theyretiring to a solitaty place, like only to hear, andtalk about, the stories of Godís spotless Love, whichreveal the virtues, glory and secrets of God, andreflect on the same, and practise Bhajana,meditation and study of the scriptures. Theydevelop a distaste for wasting even a moment oftheir valuable time in the company of men attachedto the world and indulging in laughter, luxury,carelessness, backbiting, enjoyments, and idle talks.They perform all their duties reflecting on GodísForm and Name, only for Godís sake, and withoutany worldly attachment.

Thus through renunciation of the sense of meumand attachment with regard to all objects andactivities, development of pure Love for God alone,

activities, his sense of meum and attachment for the deerand protection of the deer remained. That is whyrenunciation of the sense of meum and attachment for allobjects and activities has been described as the sixth typeof renunciation.

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the embodiment of Existence, Knowledge, andBliss, should be regarded as the mark of one whohas attained ripeness in the second stage ofWisdom.

(7) Total Renunciation of subtle Desiresand Egotism with regard to theWorld, the Body and all Actions

All objects of the world being creations ofMåyå, are wholly transient, and one God alone,the embodiment of Existence, Knowledge, andBliss equally and completely pervades everywhere,this idea having been firmly established, all subtledesires with regard to objects of the world, includingthe body, and every form of activity have to betotally renounced. In other words, there shouldbe no pictures of them in the mind in the formof impressions. And due to total lack ofidentification with the body, there should be notrace of any sense of doership with regard to allactions done through the mind, speech and body.This is the seventh type of renunciation.*

* Even when there is total negation of thirst, of thedesire for fruit, of the sense of meum and attachment with

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The mental impulses of persons, who attainSupreme Dispassion1 in the form of this seventhtype of renunciation, get totally withdrawn fromall objects of the world. If at any time any worldlyimpulse makes its appearance, the impression doesnot get firmly established, for exclusive and closeunion of such persons with Våsudeva, theParamåtmå the embodiment of Existence,Knowledge and Bliss, constantly remains intact.

Therefore, in his mind, all defects andvices having ceased to exist virtues like Ahi≈så2,

regard to all objects of the world and all forms of activity,there remain subtle desire and feeling of doership as residues.That is why renunciation of subtle desire and egotism hasbeen described as the seventh type of renunciation.

1. In the person, who has reached the sixth stage ofrenunciation stated above, there may be, now and then,some slight manifestation of attachment, when there isany special contact with objects of enjoyment; but in theperson, who has reached the seventh stage of renunciation,there can be no attachment, even when there is contactwith objects of enjoyment for in his conception, exceptGod, no other object remains. That is why this renunciationhas been described as Supreme Dispassion.

2. Non-infliction of suffering on any creature throughmind, speech and the body.

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Truth1, Non-Stealing2, Continence3, Abstaining fromvilification4, Modesty, Unhaughtiness5, Artlessness,Purity6, Contentment7, Endurance8, Satsa∆ga,Spirit of Service, Sacrifice, Charity, Austerity9,Study10, Mind-control, Sense-control, Humility,

1. Statement of facts in sweet words, representing exactlywhat is realized by the mind and the senses.

2. Total lack of theft.3. Lack of eight forms of sexual enjoyment.4. Not to make any damaging statement against anybody.5. Want of desire for reception, honour, public address

etc.6. Both external and internal purity. (Truthful and pure

means of earning gives purity to wealth; food obtainedby that wealth imparts purity to food; proper behaviouris purity of conduct; purification of the body through useof water, earth, etc.óall this is called external purity.Through destruction of modifications like attraction,repulsion, and deception, etc., when the mind becomestransparent and pure, it is called internal purity.)

7. What of thirst for worldly things.8. Bearing contradictory experiences like heat and cold,

pleasure and pain, etc.9. Sufferings undergone for the practice of oneís own

Dharma.10. Study of the Vedas and other elevating scriptures

and practice of K∂rtana of Godís Name and glory.

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Straightness1, Compassion, Faith2, Discrimination3,Dispassion4, Living in seclusion, Poverty5, Lackof doubt and distraction, Cessation of Desires,Personal Magnetism6, Forgiveness7, Patience8,Absence of malice9, Fearlessness10, Pridelessness,

1. This means straightness of the body and mind,together with the senses.

2. Belief, as strong as in things directly perceived, inthe Vedas, in the scriptures and in the sayings of saints,the preceptor and God.

3. Real knowledge about what is true and what is false.4. Total lack of attachment for anything belonging to

any region up to Brahmaloka.5. Want of accumulation of wealth with the sense of

meum.6. It is that power of superior souls under the influence

of which even wicked, worldly minded men generallyabstain from sinful conduct and engage themselves invirtuous deeds according to their behests.

7. Lack of desire to inflict any form of punishment onone who does an injury.

8. Not to get upset even in the face of the greatestdifficulty.

9. Not to bear malice even against one who ismaliciously disposed.

10. Total absence of fear.

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Peace*, Exclusive Devotion to God, etc., naturallymake their appearance.

Thus through the total lack of desire and egotismin regard to all objects, including the body, constantmaintenance intact of identity with God is themark of the person who has attained ripeness inthe third stage of Wisdom.

Some of the virtues mentioned above appearin the first and second stages, but all the virtuesmake their appearance generally in the third stage.For these are the marks of persons, who have reachedvery near God-realization, and are the means ofattainment of direct knowledge of God. That iswhy in Chapter XIII of the G∂tå (verses 7 to 11)Bhagavån ›r∂ K涃a enumerated most of thesevirtues as Knowledge and in Chapter XVI (verses1 to 3) described them as the divine qualities.

Moreover, the scriptural authorities regard thesevirtues as the common Dharma of humanity. Allmen are entitled to them. Therefore, dependingon God, all should make special effort to develop

* Total absence of desires and cravings andmaintenance of constant cheerfulness in the mind.

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the above virtues in their mind.

ConclusionIn this article it has been said that God may

be realized through seven types of renunciation.Among them, it has been stated that, the first fivetypes of renunciation indicate the first stage ofWisdom, renunciations up to the sixth typeindicate the marks of the second stage of Wisdom,and renunciations up to the seventh type indicatethe marks of the third stage of Wisdom. He, whoattains ripeness in the third stage of Wisdom above,at once realizes God, the embodiment of Existence,Knowledge and Bliss. Thereafter he loses allconnection with this transient, destructible,impermanent world. Just as the person awakenedfrom a dream loses all connection with the dream-world, even so the person awakened from the dreamof ignorance loses all connection with theimpermanent world, the creation of Måyå. Thoughfrom the point of view of the world, all forms ofactivities are observed as taking place throughthe body of that person under the force of Prårabdha,and the world gains a lot by such activities, for

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being freed from desires, attachment and the senseof doership, whatever the Mahåtmå does throughhis mind, speech and body becomes the standardof right conduct in the world, and from the ideasof such a Mahåtmå scriptures are formed, yet thatperson, who has realized Våsudeva, theembodiment of Existence, Knowledge and Bliss,lives wholly beyond Måyå, consisting of the threeGuƒas. Therefore, he during illumination, activityand sleep, etc., which are the effect of the Guƒas,does not hate them, nor, when they cease, desiresfor them. For, with regard to pleasure and pain,gain and loss, honour and ignominy, praise andblame, etc., and with regard to earth, stone andgold, etc., he attains an attitude of equanimity.Therefore, that Mahåtmå when obtaining adesirable object, or in the cessation of what isundesirable, does not feel delighted, nor does hefeel any grief when obtaining an undesirable object,or in the loss of what is dear or desirable. If forany reason, his body is cut by a weapon or he isfaced with any other form of extreme suffering,that man of wisdom, established exclusively in

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God, the embodiment of Truth, Knowledge andBliss, does not fall from that state of existence.For in his mind, the whole world appears as amirage, and no other existence appears to himbeyond the existence of one God, the embodimentof Truth, Knowledge and Bliss. What more shouldwe say about him; the state of that soul, who hasrealized God, the embodiment of Truth,Knowledge and Bliss, is in reality, known to himalone. None possesses the power to reveal itthrough the mind, intellect and senses. Therefore,awakening as soon as possible from the sleep ofignorance, and taking shelter under the care of asaint, and according to his instructions, one shouldearnestly take to the practice of a discipline forrealizing God through the seven types ofrenunciation stated above. For this extremelyvaluable human life is attained, only through thegrace of God, at the end of many births. Therefore,the invaluable time allotted to this life shouldnot be wasted in indulging in the perishable,transient, impermanent enjoyments of this world.

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