Bhagavad-Gita verses in simple english Language

 
 
                                         
                  
BHAGAVAD-GITA in ENGLISH (Source) 
For commentaries: 
https://www.gita-society.com/Read-bhagavad-gita.html 
 
CONTENTS 
INTRODUCTION ...................................................... 1 
1. Arjuna’s Dilemma .................................................. 3 
2. Spiritual knowledge................................................ 3 
The spirit is eternal, body is transitory ........................ 4 
Death and Reincarnation of the soul .......................... 4 
Duty of a warrior ......................................................... 5 
Importance of Karma-yoga, the selfless action .......... 5 
Material and spiritual aspects of life ........................... 6 
Theory and practice of Karma-yoga ........................... 6 
Marks of a Self-realized person .................................. 7 
Dangers of unrestrained senses ................................ 7 
Peace through sense control and Self-knowledge ..... 7 
3. Path of Selfless service, Karma-yoga .................... 8 
Why one should serve others? ................................... 8 
The first commandment of the creator ....................... 9 
Leaders should set an example ................................. 9 
All works are the works of Nature ............................. 10 
Two stumbling blocks on the path ............................ 10 
Lust is the origin of sin ............................................. 10 
How to control lust .................................................... 10 
4. Path of renunciation with Self-knowledge ........... 11 
Karma-yoga is an ancient law .................................. 11 
The purpose of incarnation of God ........................... 11 
Path of worship and prayer ...................................... 11 
Attached, detached, and forbidden action ................ 12 
A Karma-yogi is not subject  to the Karmic laws ...... 12 
Different types of spiritual practices ......................... 12 
A superior spiritual practice ...................................... 13 
Spiritual knowledge is revealed to a Karma-yogi ...... 13 
Knowledge, Karma-yoga are needed for Nirvana .... 13 
5. Path of renunciation ............................................. 14 
Both paths lead to the Supreme ............................... 14 

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A Karma-yogi works for God only ............................. 14 
The path of Self-knowledge ...................................... 14 
Additional marks of an enlightened person .............. 15 
Path of meditation and contemplation ...................... 15 
6. Path of meditation ................................................ 16 
A Karma-yogi is also a renunciant ............................ 16 
A definition of yoga and yogi .................................... 16 
Mind is both a friend and an enemy ......................... 16 
Techniques of meditation ......................................... 16 
Who is a yogi? .......................................................... 17 
Two methods to subdue the mind ............................ 18 
Destination of unsuccessful yogi .............................. 18 
Who is the best yogi? ............................................... 18 
7. Self-knowledge and enlightenment ...................... 18 
Definitions of matter, consciousness, and spirit ....... 19 
The Supreme spirit is the basis of everything ........... 19 
Who seeks God? ...................................................... 19 
God can be seen in any image of worship ............... 20 
8. The eternal being, God ......................................... 20 
Definitions of supreme spirit, spirit, individual soul ... 21 
Theory of reincarnation and Karma .......................... 21 
A simple method of God-realization ......................... 21 
Attain salvation by meditating on God ...................... 21 
Everything in the creation is cyclic ........................... 22 
Two basic paths of departure after death ................. 22 
Spiritual knowledge leads to salvation ..................... 22 
9. Supreme knowledge and the big mystery ............ 23 
Knowledge of the supreme is the biggest mystery ... 23 
The theory of evolution and involution ...................... 23 
The ways of the wise and of the ignorant ................. 23 
Everything is a manifestation of God ........................ 24 
Attaining salvation by devotional love ...................... 24 
The Lord accepts and eats the offering of love ........ 24 
There is no unforgivable sinner ................................ 25 
The path of devotional love is easier ........................ 25 
10.  Manifestation of the absolute ............................ 25 
God is the origin of everything .................................. 25 
God gives spiritual knowledge to His devotees ........ 26 
Nobody can know the real nature of Reality ............. 26 
Everything is a manifestation of the Absolute........... 26 
A brief description of divine manifestations .............. 26 

                    Bhagavad-Gita                             3 
 
 
Creation is a small part of the Absolute .................... 27 
11. Vision of the universal form .............................. 27 
The vision of God is the ultimate aim of a seeker ..... 27 
Lord Krishna shows His cosmic form ....................... 28 
One may not be prepared or qualified to see God ... 28 
Arjuna is frightened to see the Cosmic form............. 29 
We are only a divine instrument ............................... 29 
Arjuna’s prayers to the Cosmic form ........................ 29 
One may see God in any form ................................. 30 
God can be seen by devotional love ........................ 31 
12. Path of devotion ................................................. 31 
Worship a personal or impersonal God? .................. 31 
Reasons for worshipping a personal God ................ 31 
The four paths to God .............................................. 32 
Karma-yoga is the best Path .................................... 32 
The attributes of a devotee....................................... 32 
13. Creation and the creator ..................................... 32 
The theory of creation .............................................. 33 
The fourfold noble truth as means of Nirvana .......... 33 
God can be described by parables only ................... 33 
A description of the supreme spirit, spirit, and jiva ... 34 
The faith alone can lead to Nirvana .......................... 34 
Attributes of the spirit ............................................... 34 
14. Three modes (Gunas) of nature .......................... 35 
Beings are born from the union of spirit and matter . 35 
How three modes of material nature bind us ............ 35 
Characteristics of three modes of nature ................. 35 
Three modes are also the vehicles of transmigration 36 
Attain Nirvana after rising above three modes ......... 36 
The process of rising above three modes ................ 36 
Bonds of three modes can be cut by devotional love 37 
15. The supreme being ............................................. 37 
Creation is like a tree created by of Maya ................ 37 
Cut the tree of attachment to attain salvation ........... 37 
The embodied soul is the enjoyer ............................ 37 
Spirit is the essence of everything ............................ 38 
Supreme spirit, spirit and the created beings ........... 38 
16. Divine and the demonic qualities ....................... 38 
A list of divine qualities to be cultivated .................... 38 
A list of demonic qualities to be given up ................. 39 
There are only two types of human beings............... 39 

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Suffering is the destiny of the ignorant ..................... 40 
Lust, anger, and greed are the three gates to hell .... 40 
One must follow the scripture ................................... 40 
17. Threefold faith .................................................... 40 
Three types of faith .................................................. 40 
Three types of food .................................................. 40 
Three types of sacrifices .......................................... 41 
Austerity of thought, word, and deed ........................ 41 
Three types of austerity ............................................ 41 
Three types of charity ............................................... 41 
Threefold name of God ............................................ 41 
18. Attaining liberation by giving up ego ................ 42 
Definition of renunciation and sacrifice ..................... 42 
Three types of sacrifice ............................................ 42 
Five causes of an action .......................................... 43 
Three types of spiritual knowledge ........................... 43 
Three types of action ................................................ 43 
Three types of person .............................................. 43 
Three types of intellect ............................................. 44 
Three types of resolve, four goals of human life ....... 44 
Three types of pleasure ........................................... 44 
Division of labor is based on one’s ability ................. 44 
Attain salvation by duty, discipline, devotion ............ 45 
Karmic bondage and the free will ............................. 45 
Path of surrender is the ultimate path to God ........... 47 
The Grace of the Gita ............................................... 47 
Both spiritual knowledge and action are needed ...... 48 
 

BHAGAVAD-GITA in ENGLISH

Author: Sage Veda Vyasa

Translated in English: Ramananda Prasad, Ph.D.

Language Editors: Needed

Contact: rprasad@gita-society.com

*****

“Let noble thoughts come to us from everywhere”

(The Vedas)

INTRODUCTION

The Bhagavad-Gita is a doctrine of universal truth and a book

of moral and spiritual growth. Its message is sublime and non-sec-

tarian. It deals with the most sacred metaphysical science. It im-

parts the knowledge of the Self and answers two universal ques-

tions: Who am I, and how can I lead a happy and peaceful life in

this word full of dualities and dilemmas?

It's a timeless book of wisdom that inspired Thoreau, Emerson,

Einstein, Oppenheimer, Gandhi and many others. The Bhagavad-

Gita teaches us how to equip ourselves for the battle of life. A re-

peated study with faith purifies our psyche and guides us to face

the challenges of modern living leading to inner peace and happi-

ness.

Gita teaches the spiritual science of Self-realization (SR) based

on the essence of Upanishads and Vedanta. The prime message

of the Gita is: The ultimate purpose of life is to realize one’s essen-

tial nature and become one with the Supreme Self within all of us.

It assures spiritual progress for all humans, and how to be one with

the Supreme. Its teachings are profound, universal, uplifting, and

sublime.

The ignorance of metaphysical or Spiritual knowledge—not

knowing our real identity—is humanity’s greatest predicament. It is

said that there is no human mind that cannot be purified by a re-

peated study of the Gita. Gita explains the basic principles of spir-

itual science— using Sanskrit poetry— in a very clear and inspiring

manner. Sacred relationship between the Creator and the creation

is well established in the Gita. If one lives in the spirit of even a few

verses of the Gita, one’s life will be transformed into divinity.

The philosophy of duty, devotion and Self-knowledge is won-

derfully synthesized and harmonized in the Gita—without creating

any conflict among them—to give the reader eternal bliss, everlast-

ing peace and perennial joy in life. It awakens Cosmic Conscious-

ness and stimulates life with spirituality. Religion tends to create a

wall of division and conflicts along religious lines. Whereas, spirit-

uality unites people by breaking those walls. A spiritual person is a

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friend of all and a foe of none, because he considers all crea-

tures—living or non-living—as part and parcel of the Cosmic body

of the Absolute, the Source.

The message of the Gita came to humanity due to Arjuna’s

unwillingness to do his duty as a warrior, because fighting involved

destruction and killing. Nonviolence or Ahinsa is one of the most

fundamental tenets of spiritual culture. All lives, human or non-hu-

man, are sacred. This immortal discourse between the Supreme

Lord, Krishna, and His devotee-friend, Arjuna, occurs not in a tem-

ple, a secluded forest, or on a mountain top; but on a battlefield on

the eve of a big war. Anyone can be helped by practice of only a few of

its teachings. No change of one’s faith or life-style is needed!

A total of seven hundred (700) verses of the Gita, in 18 chap-

ters, are recorded in world’s longest epic, Mahabharata, having

over 100,000 verses in Sanskrit poetry. In Gita Lord Krishna ad-

vises Arjuna to get up and fight. This may create a misunderstand-

ing of the principles of non-violence if the background of the war of

Mahabharata is not kept in mind. Therefore, a brief historical de-

scription is in order.

In ancient times there was a king who had two sons, Dhri-

tarashtra and Pandu. The former was born blind; therefore, Pandu

inherited the kingdom. Pandu had five sons. They were called the

Pandavas. Dhritarashtra had one hundred sons. They were called

the Kauravas. Duryodhana was the eldest of the Kauravas.

After the death of king Pandu, the eldest son of Pandu became

the lawful King. Duryodhana was a very jealous person. He also

wanted the kingdom. The kingdom was divided into two halves be-

tween the Pandavas and the Kauravas. Duryodhana was not sat-

isfied with his share of the kingdom. He wanted the entire kingdom

for himself. He unsuccessfully planned several foul plays to kill the

Pandavas and take away their kingdom also. He unlawfully took

possession of the entire kingdom of the Pandavas and refused to

give back even an acre of land without a war. All mediation by Lord

Krishna and others failed. The big war of Mahabharata was thus

inevitable. The Pandavas were unwilling participants. They had

only two choices: Fight for their right as a matter of duty or run

away from war and accept defeat for the sake of peace and nonvi-

olence. Arjuna, one of the five Pandava brothers, faced this di-

lemma in the battlefield: Whether to fight or run away from war for

peace.

Arjuna’s dilemma is, in reality, the Universal Dilemma. All hu-

man beings face dilemmas, big or small, in their everyday life while

performing their duties. Arjuna’s dilemma was a big one. He had to

make a choice between fighting the war and killing his most

revered guru who was on the other side, very dear friends, close

relatives, and many innocent warriors; or running away from the

Bhagavad-Gita 3

battlefield for the sake of preserving peace and nonviolence. The

entire seven hundred verses of the Bhagavad-Gita are a discourse

between Lord Krishna and the confused Arjuna on the battlefield

near New Delhi, India, in 3,139 BCE. This discourse was narrated

to the blind king, Dhritarashtra, by his charioteer, Sanjaya, as an

eyewitness war report.

The word ‘Bhagavad’ means the Supreme Being, God or Bha-

gavan in Sanskrit. ‘Gita’ means song. Thus, Bhagavad-Gita means

the Song of God or The Celestial Song, because it was sung by

Bhagavan Lord Krishna, an incarnation of God Himself.

CHAPTER 1

1. Arjuna’s Dilemma

The blind King inquired from his charioteer: O Sanjaya, tell me

in detail, what did my sons and the Pandavas do in the battlefield

before the war started? (1.01)

Chapter Summary

Sanjaya said: Arjuna asked his charioteer-friend, Lord Krishna,

to drive his chariot between the two armies so that he could see

the armies on both sides. Arjuna felt great compassion to see his

friends and relatives on the opposite side, whom he must kill to win

this war. He became confused, spoke of the evils of war, and re-

fused to fight or do his duty as a warrior.

Arjuna sat down on the back seat of the chariot with his mind

overwhelmed with sorrow. (Verse 1.47)

NOTE: Some non-essential verses from Chapters 1 and 2 only

have been omitted for ease of understanding the teachings of the

Gita by the first time readers.

CHAPTER 2

2. Spiritual knowledge

Sanjaya said: Lord Krishna spoke these words to Arjuna whose

eyes were tearful and downcast, and who was overwhelmed with

compassion and despair. (2.01) O King, Lord Krishna, as if smiling,

spoke these words to distressed Arjuna in the midst of the two ar-

mies. (2.10)

Teachings of the Gita begins

Important verses are highlighted. First time readers should

read and understand these verses first.

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The Supreme Lord said: You grieve for those who are not wor-

thy of grief; and yet speak words of wisdom. The wise grieve nei-

ther for the living nor for the dead. (2.11) There was never a time

when these monarchs, you, or I did not exist, nor shall we ever

cease to exist in the future. (2.12) Just as a living being acquires a

childhood body, a youth body, and an old-age body during this life;

similarly, it acquires another new body after death. The wise are

not deluded by this. (2.13) The contacts of the senses with the

sense objects give rise to the feelings of heat and cold, pain and

pleasure. They are transitory and impermanent. Therefore, learn

to endure them, O Arjuna, (2.14) because a calm person — who is

not afflicted by these sense objects, and is steady in pain and

pleasure — becomes fit for immortality, O Arjuna. (2.15)

The spirit is eternal, body is transitory

The invisible Spirit is eternal, and the visible world, including

the physical body, is transitory. The reality of these two is indeed

certainly seen by the seers of Truth. (2.16) The Spirit by which all

this universe is pervaded is indestructible. No one can destroy the

imperishable Spirit. (2.17) Bodies of the eternal, immutable, and

incomprehensible Spirit are perishable. Therefore, fight, O Arjuna.

(2.18) One who thinks that Spirit is a slayer, and one who thinks

Spirit is slain, are both ignorant. Because Spirit neither slays nor is

slain. (2.19) The Spirit is neither born nor does it die at any time. It

does not come into being, or cease to exist. It is unborn, eternal,

permanent, and primeval. The Spirit is not destroyed when the

body is destroyed. (2.20) O Arjuna, how can a person who knows

that the Spirit is indestructible, eternal, unborn, and immutable, kill

anyone or cause anyone to be killed? (2.21)

Death and Reincarnation of the soul

Just as a person puts on new garments after discarding the old

ones; similarly, the living entity acquires new bodies after casting

away the old bodies. (2.22) Weapons do not cut this Spirit, fire

does not burn it, water does not make it wet, and the wind does not

make it dry. Spirit cannot be cut, burned, wet, or dried. It is eternal,

all-pervading, unchanging, immovable, and primeval. (2.23-24)

The Spirit is said to be unexplainable, incomprehensible, and un-

changing. Knowing this Spirit as such, you should not grieve. (2.25)

Even if you think that this living being takes birth and dies per-

petually, even then, O Arjuna, you should not grieve like this. Be-

cause, death is certain for one who is born, and birth is certain for

one who dies; and the cycle of birth-death continues. Therefore,

you should not lament over the inevitable. (2.26-27) All beings, O

Arjuna, are unmanifest — invisible to our physical eyes — before

birth and after death. They manifest between the birth and the

death only. What is there to grieve about? (2.28) Some look upon

Bhagavad-Gita 5

this Spirit as a wonder, another describes it as wonderful, and oth-

ers hear of it as a wonder. Even after hearing about it very few

people know it. (2.29) O Arjuna, the Spirit that dwells in the body

of all beings is eternally indestructible. Therefore, you should not

mourn for anybody. (2.30)

Duty of a warrior

Considering also your duty as a warrior, you should not waver.

Because there is nothing more auspicious for a warrior than a right-

eous war. (2.31) Only the fortunate warriors, O Arjuna, get such an

opportunity for a righteous war against evil that is like an open door

to heaven. (2.32)

Commentary

The righteous war is not a religious war against the

followers of other religions. The righteous war may be waged

even against our own evil-doer kith and kin (RigVeda

6.75.19). Life is a continuous battle between the forces of evil

and goodness. “Whosoever kills an innocent human being, it shall

be regarded as if he has killed the entire humanity.” (Surah 5.32).

It is better to die for a right cause and acquire the grace of

sacrifice than to die an ordinary but compulsory death. The gates

of heaven open wide for those who stand up to vindicate justice

and righteousness (Dharma). Not to oppose an evil is to indirectly

support it. Very similar ideas are expressed in other scriptures of

the world. The Bible says: Happy are those who suffer persecution

because they do what God requires. The kingdom of heaven

belongs to them (MATTHEW 5.10). There is no sin in killing an

aggressor. Whosoever helps and supports an aggressor is also an

aggressor. Thus, all those who supported Kauravas were basically

aggressors and deserved to be eliminated.

If you will not fight this righteous war, then you will fail in your

duty, lose your reputation, and incur sin. (2.33) People will talk

about your disgrace forever. To the honored, dishonor is worse

than death. (2.34) The great warriors will think that you have re-

treated from the battle out of fear. Those who have greatly es-

teemed you will lose respect for you. (2.35) Your enemies will

speak many unmentionable words and scorn your ability. What

could be more painful to you than this? (2.36) You will go to heaven

if killed in the line of duty, or you will enjoy the kingdom on the earth

if victorious. Therefore, get up with a determination to fight, O Ar-

juna. (2.37) Treating pleasure and pain, gain and loss, and victory

and defeat alike, engage yourself in your duty. By doing your duty

this way, you will not incur sin. (2.38)

Importance of Karma-yoga, the selfless action

The wisdom of spiritual knowledge has been imparted to you,

O Arjuna. Now listen to the wisdom of Karma-yoga, the selfless

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service (Seva), endowed with which you will free yourself from the

bondage or reactions of action (Karma). (2.39) In Karma-yoga, no

effort is ever lost and there is no adverse effect. Even a little prac-

tice of this discipline protects one from the great fear of birth and

death. (2.40) A Karma-yogi has a resolute determination for God-

realization, O Arjuna, but the desires of one who works to enjoy the

fruits of work are endless. (2.41)

Material and spiritual aspects of life

The misguided ones who delight in the melodious chanting of

the Vedas or any scripture — without understanding its real pur-

pose — think, O Arjuna, as if there is nothing else in it except the

rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)

They are dominated by material desires and consider the attain-

ment of heaven as the highest goal of life. They engage in specific

rites for the sake of prosperity and enjoyment. Rebirth is the result

of their action. (2.43) The resolute determination of Self-realization

is not formed in the minds of those who are attached to pleasure

and power and whose judgment is obscured by such ritualistic ac-

tivities. (2.44) A portion of the Vedas deals with three modes or

states of the material Nature. Become free from pairs of opposites;

be ever balanced and unconcerned with the thoughts of acquisition

and preservation. Rise above the three states, and be Self-con-

scious, O Arjuna. (2.45) To a Self-realized person, scriptures are

as useful as a small reservoir of water when the water of a huge

lake becomes available. (2.46)

Theory and practice of Karma-yoga

You have control over your respective duty only, but no control

or claim over the results. The fruits of work should not be your only

motive and you should never be inactive. (2.47) Do your duty to

the best of your ability, O Arjuna, with your mind attached to the

Lord, abandoning worry and attachment to the results, and remain-

ing calm in both success and failure. The calmness of mind is

called Karma-yoga. (2.48) Work done with selfish motives is infe-

rior by far to selfless service or Karma-yoga. Therefore, be a

Karma-yogi, O Arjuna. Those who work only to enjoy the fruits of

their labor are, in truth, unhappy. Because, one has no control over

the results. (2.49)

A true Karma-yogi becomes free from both vice and virtue in

this very life. Therefore, strive for Karma-yoga. Working to the best

of one’s abilities without becoming attached to the fruits of work is

called Karma-yoga. (2.50) Wise Karma-yogis are freed from the

bondage of rebirth by renouncing attachment to the fruits of all

work and attain a blissful divine state. (2.51) When your intellect

completely pierces the veil of confusion, then you will become in-

different to what has been heard and what is to be heard from the

scriptures. (2.52)

Bhagavad-Gita 7

When your intellect, that is confused by the conflicting opinions

and the ritualistic doctrine of the Vedas, shall stay steady and firm

on concentrating on the Supreme Being, then you shall attain union

with the Supreme Being in trance. (2.53) Arjuna said: O Krishna,

what are the marks of an enlightened person whose intellect is

steady? How does a person of steady intellect speak? How does

such a person sit and walk? (2.54)

Marks of a Self-realized person

The Supreme Lord said: When one is completely free from all

desires of the mind and is satisfied with the Eternal Being (God) by

the joy of Eternal Being, then one is called an enlightened person,

O Arjuna. (2.55) A person whose mind is unperturbed by sorrow,

who does not crave pleasures — and who is completely free from

attachment, fear, and anger— is called a sage of steady mind.

(2.56) Those who are not attached to anything, who are neither

elated by getting desired results, nor troubled by undesired results,

their intellect is considered steady. (2.57) When one can com-

pletely withdraw the senses from its sense objects— as a tortoise

withdraws its limbs into the shell for protection from dangers— then

the intellect of such a person is considered steady. (2.58) The de-

sire for sensual pleasures fades away if one abstains from sense

enjoyment, but the craving for sense enjoyment remains. The crav-

ing also disappears from one who has known the Supreme Being.

(2.59)

Dangers of unrestrained senses

Restless senses, O Arjuna, forcibly carry away the mind of

even a wise person striving for perfection. (2.60) One should fix

one’s mind on Me with loving contemplation after bringing the

senses under control. One’s intellect becomes steady when one’s

senses are under complete control. (2.61) One develops attach-

ment to sense objects by thinking about sense objects. Desire for

sense objects comes from attachment to sense objects, and anger

comes from unfulfilled desires. (2.62) Delusion or wild ideas arise

from anger. The mind is bewildered by delusion. Reasoning is de-

stroyed when the mind is bewildered. One falls from the right path

when reasoning is destroyed. (2.63)

Peace through sense control and Self-knowledge

A disciplined person, enjoying sense objects with senses that

are under control and free from likes and dislikes, attains tranquil-

ity. (2.64) All sorrows are destroyed upon attainment of tranquility.

The intellect of such a tranquil person soon becomes completely

steady and united with the Source. (2.65) There is neither Self-

knowledge nor Self-perception to those who are not united with the

Eternal Being. Without Self-perception there is no peace, and with-

out peace there can be no happiness. (2.66)

8 International Gita Society

The mind, when controlled by roving senses, steals away the

intellect as a storm takes away a boat on the sea from its destina-

tion — the spiritual shore. (2.67) Therefore, O Arjuna, one’s intel-

lect becomes steady when the senses are completely withdrawn

from its sense objects. (2.68) A yogi, the person of self-restraint,

remains wakeful when it is night for all others. It is night for a yogi

who sees when all others are wakeful. (2.69)

NOTE: What is considered real by a yogi is of no value for

a worldly person and vice-versa.

One attains peace when all desires dissipate within the mind

without creating any mental disturbance, just as river waters enter

the full ocean without creating any disturbance. One who desires

material objects is never peaceful. (2.70) One who abandons all

desires, and becomes free from longing and the feeling of “i” and

“my”, attains peace. (2.71) O Arjuna, this is the superconscious

state of mind. Attaining this state, one is no longer deluded. Gain-

ing this state, even at the end of one’s life, a person attains Nirvana

(or becomes one with the Absolute). (2.72)

CHAPTER 3

3. Path of Selfless service, Karma-yoga

Arjuna said: If You consider acquiring spiritual knowledge is

better than working, then why do You want me to engage in this

horrible war, O Krishna? You seem to confuse my mind by appar-

ently conflicting words. Tell me, decisively, one thing by which I

may attain the Supreme. (3.01-02) The Supreme Lord said: In this

world, O Arjuna, a twofold path of spiritual discipline has been

stated by Me in the past — the path of Self-knowledge for the con-

templative, introverts and the path of unselfish work (Seva, Karma-

yoga) for all others. (3.03) One does not attain freedom from the

bondage of Karma by merely abstaining from work. No one attains

perfection by merely giving up work. (3.04) Because no one can

remain actionless even for a moment, everyone is driven to action

— helplessly indeed — by the forces of nature. (3.05) The deluded

ones, who restrain their organs of action but mentally dwell upon

the sense enjoyment, are called hypocrites. (3.06)

Why one should serve others?

One who controls the senses by a trained and purified mind

and intellect, and engages the organs of action to selfless service,

is superior, O Arjuna. (3.07) Perform your obligatory duty because

working is indeed better than sitting idle. Even the maintenance of

your body would be impossible without work. (3.08) Human beings

are bound by work that is not performed as a selfless service.

Therefore, O Arjuna, becoming free from attachment to the fruits

of work, do your duty efficiently as a service to Me. (3.09)

Bhagavad-Gita 9

The first commandment of the creator

Brahma, the creator, in the beginning created human beings

together with selfless service (Seva, sacrifice) and said: By Seva

or sacrifice of self-interest you shall prosper, and Seva shall fulfill

all your desires. (3.10) Help the celestial controllers (Devas) with self-

less service and they will help you. Thus helping each other, you shall

attain the Supreme goal of human life. (3.11) The celestial control-

lers, pleased by selfless service, will give you desired objects even

without asking for it. One who enjoys the gift of celestials without

offering them anything in return is, indeed, a thief. (3.12) The right-

eous who eat the remnants of selfless service are freed from all

sins, but the impious who cook food only for themselves (without

first offering to Me, or sharing with others), in truth, eat sin (3.13).

The physical body of living beings is made up of and sustained by

food; food is created by God from five basic elements. God is

pleased by the sacrifice (Qurbani) of self-interest: The selfless phil-

anthropic work, and blesses selfless persons. Selfless work or sac-

rifice is our duty. Duty is prescribed in the scriptures. The scriptures

come from God. Thus, the all-pervading God is ever present in

selfless service, Seva. (3.14-15) One who does not help to keep

the wheel of creation in motion by sacrificial duty and who rejoices

sense pleasures only, that sinful person lives in vain, O Arjuna.

(3.16) For a Self-realized person, who rejoices only with God, who

is delighted with God and who is content with God, there is no duty.

(3.17) Such a person has no interest, whatsoever, in what is done

or what is not done. A Self-realized person does not depend on

anybody, except God, for anything. (3.18)

Leaders should set an example

Therefore, always perform your duty efficiently and without any

attachment to the results, because by doing work without attach-

ment one attains the Supreme Being. (3.19) King Janaka and oth-

ers attained perfection (or Self-realization) by selfless service

(Karma-yoga) alone. You should also perform your duty with a view

to guide people, and for universal welfare of the society. (3.20)

Whatever noble persons do, others follow. Whatever standard they

set up, the world follows. (3.21) O Arjuna, there is nothing in the

three worlds (heaven, earth, and the lower regions) that should be

done by Me, nor there is anything that I should obtain, yet I engage

in action. (3.22) If I do not engage in action relentlessly, O Arjuna,

people would follow My path. These worlds would perish if I do not

work, and I would be the cause of confusion and destruction of all

these people. (3.23-24) As the ignorant work, O Arjuna, with at-

tachment to the fruits of work, so the wise should work without at-

tachment, for the welfare of the society. (3.25) The wise should not

unsettle the minds of the ignorant, who are attached to the fruits of

10 International Gita Society

work, but should inspire others by performing all works, efficiently,

without attachment to results. (3.26)

All works are the works of Nature

All work is done by the energy and power of nature, but due to

delusion of ignorance, people assume themselves to be the doer

and thus incur sin or Karmic bondage. (3.27) One who knows the

truth, O Arjuna, about the role of the forces of nature and work,

does not become attached to work, knowing very well that it’s the

forces of nature that work with their instruments — our organs.

(3.28) Those who are deluded by the illusive power (Maya) of Na-

ture become attached to the work done by the forces of nature.

The wise should not disturb the mind of the ignorant whose

knowledge is imperfect. (3.29) Do your duty — dedicating all work

to Me — in a spiritual frame of mind, free from desire, attachment,

and mental grief. (3.30) Those who always practice this teaching

of Mine — with faith, sincerity and free from complain — are freed

from the bondage of Karma. But those who carp at My teaching

and do not practice it, should be considered ignorant of all

knowledge, senseless, and lost. (3.31-32) All beings follow their

nature. Even the wise act according to their own nature. What,

then, is the value of sense restraint? (3.33)

Two stumbling blocks on the path

Likes and dislikes for sense objects remain in the senses. One

should not come under the control of these two, because they are,

indeed, two major stumbling blocks on one’s path of Self-realiza-

tion. (3.34) One’s inferior natural work is better than superior un-

natural work. Death in carrying out one’s natural work is useful.

Unnatural work produces too much stress. (3.35)

Lust is the origin of sin

Arjuna said: O Krishna, what impels one to commit sin as if

unwillingly and forced against one’s will? (3.36) The Supreme Lord

said: It is lust (or intense desire for material and sensual pleas-

ures), born out of passion, that becomes anger when unfulfilled.

Lust is insatiable and is a great devil. Know this as the enemy.

(3.37) As the fire is covered by smoke, as a mirror by dust, and as

an embryo by the amnion, similarly Self-knowledge becomes ob-

scured by lust. (3.38) O Arjuna, Self-knowledge becomes covered

by this insatiable fire of lust, the eternal enemy of the wise. (3.39)

The senses, the mind, and the intellect are said to be the seat of

lust. Lust — by controlling the senses, the mind, and the intellect

— deludes a person by veiling Self-knowledge. (3.40) Therefore,

O Arjuna, by controlling the senses first, kill this devil of material

desire that destroys Self-knowledge and Self-realization. (3.41)

How to control lust

The senses are said to be superior to the body; the mind is

superior to the senses; the intellect is superior to the mind; and

Bhagavad-Gita 11

Spirit is superior to the intellect. (3.42) Thus, knowing the Spirit to

be superior to the intellect, and controlling the mind by the intellect

that is purified by spiritual practices, one must kill this mighty en-

emy, lust, O Arjuna. (3.43)

CHAPTER 4

4. Path of renunciation with Self-knowledge

Karma-yoga is an ancient law

The Supreme Lord said: I taught this Karma-yoga, the eternal

science of selfless action, to King Vivasvan. Vivasvan taught it to

Manu. Manu taught it to Ikshvaku. Thus handed down in succes-

sion the saintly Kings knew this. After a long time the science of

Karma-yoga was lost from this earth. Today I have described the

same ancient science to you because you are my sincere devotee

and friend. Karma-yoga is the supreme secret indeed. (4.01-03)

Arjuna said: You were born later, but Vivasvan was born in ancient

time. How am I to understand that You taught this Karma-yoga in

the beginning of the creation? (4.04)

The purpose of incarnation of God

The Supreme Lord said: Both you and I have taken many

births. I remember them all, O Arjuna, but you do not remember.

(4.05) Though I am eternal, immutable, and the Lord of all beings,

yet I manifest myself by controlling My own material Nature, using

My divine potential energy (Maya). (4.06) Whenever there is a de-

cline of Dharma (Righteousness) and a predominance of Adharma

(or Unrighteousness), O Arjuna, then I manifest Myself. I appear

from time to time for protecting the good, for transforming the

wicked, and for establishing world order (Dharma). (4.07-08) The

one who truly understands My transcendental appearance and ac-

tivities of creation, maintenance, and dissolution, attains My su-

preme abode and is not born again after leaving this body, O Ar-

juna. (4.09) Many have become free from attachment, fear, anger,

and attained salvation by taking refuge in Me, becoming fully ab-

sorbed in My thoughts, and becoming purified by the fire of Self-

knowledge. (4.10)

Path of worship and prayer

With whatever motive people worship Me, I fulfill their desires

accordingly. People worship Me with different motives. (4.11)

Those who long for success in their work here on the earth worship

the celestial controllers. Success in work comes quickly in this hu-

man world. (4.12) The four divisions — based on aptitude and vo-

cation — of human society were created by Me. Though I am the

author of this system of the division of labor, one should know that

I do nothing and I am eternal. (4.13) Work or Karma does not bind

Me, because I have no desire for the fruits of work. The one who

fully understands and practices this truth is also not bound by

Karma. (4.14) The ancient seekers of liberation also performed

12 International Gita Society

their duties with this understanding. Therefore, you should do your

duty as the ancients did. (4.15)

Attached, detached, and forbidden action

Even the wise ones are confused about what is action and what

is inaction. Therefore, I shall clearly explain what is action, knowing

that one shall be liberated from the evil of birth and death. (4.16)

The true nature of action is very difficult to understand. Therefore,

one should know the nature of attached or selfish action, the nature

of detached or selfless action, and also the nature of forbidden ac-

tion. (4.17)

A Karma-yogi is not subject to the Karmic laws

The one who sees inaction in action, and action in inaction, is

a wise person. Such a person is a yogi and has accomplished eve-

rything. (4.18)

To see inaction in action and vice versa is to understand that

the Lord does all the work indirectly through His power by using us.

He is the inactive actor. We are actively inactive, because we can-

not do anything without the flow of His power. Therefore, we are

not the doer, just an instrument in His hands.

A person, whose desires have become selfless by being

roasted in the fire of Self-knowledge, is called a sage by the wise.

(4.19) The one who has abandoned attachment to the fruits of

work, and remains ever content and dependent on no one but God,

such a person — though engaged in activity — does nothing at all

and incurs no Karmic reaction, good or bad. (4.20) The one who is

free from desires, whose mind and senses are under control, and

who has renounced all proprietorship, does not incur sin — the

Karmic reaction — by doing bodily action. (4.21) Content with

whatever gain comes naturally by His will, unaffected by pairs of

opposites, free from envy, calm in success and failure, though en-

gaged in work, such a Karma-yogi is not bound by Karma. (4.22)

The one who is free from attachment, whose mind is fixed in Self-

knowledge, who does work as a service (Seva) to the Lord, all Kar-

mic bonds of such a philanthropic person (Karma-yogi) dissolve

away. (4.23) God shall be realized by the one who considers eve-

rything as a manifestation or an act of God. (Also see 9.16) (4.24)

Different types of spiritual practices

Some yogis perform the service of worship to celestial control-

lers (Devas, guardian angels), while others study scriptures for

Self-knowledge. Some restrain their senses and give up their sen-

sual pleasures. Others perform breathing and other yogic exer-

cises. Some give charity and offer their wealth as a sacrifice. (4.25-

Bhagavad-Gita 13

28) Those who are engaged in yogic practices, reach the breath-

less state of trance (Samadhi) by offering inhalation into exhalation

and exhalation into inhalation as a sacrifice using yogic techniques.

(4.29) Others restrict their diet and offer their inhalations as sacri-

fice into their inhalations. All these people are the knowers of sac-

rifice, and are purified by their sacrifice. (4.30) Those who perform

selfless service obtain the nectar of Self-knowledge as a result of

their sacrifice and attain the Eternal Being. O Arjuna, even this

world is not a happy place for the non-sacrificer, how can the other

world be? (4.31) Many types of spiritual disciplines are described

in the Vedas. Know them all to be born from Karma or the action

of body, mind, and senses. Knowing this, you shall attain Nirvana.

(4.32)

A superior spiritual practice

The acquisition and propagation of Self-knowledge are supe-

rior to any material gain or gift, O Arjuna. Because all actions in

their entirety culminate in knowledge. (4.33) Acquire this spiritual

knowledge from a Self-realized guru by humble reverence, by sin-

cere inquiry, and by service. The wise ones who have realized the

Truth will teach you. (4.34) After knowing the Truth, O Arjuna, you

shall not again become deluded like this. By this knowledge you

shall behold the entire creation first within Me, the Supreme Being,

then within your own higher self and then see Me alone in every-

thing. (4.35) Even if one is the most sinful of all sinners, one shall

yet cross over the ocean of sin by the raft of Self-knowledge. (4.36)

As the blazing fire reduces wood to ashes; similarly, the fire of Self-

knowledge reduces all bonds of Karma (or sin) to ashes, O Arjuna.

(4.37)

Spiritual knowledge is revealed to a Karma-yogi

In truth, there is no purifier in this world like the true knowledge

of the Supreme Being. One who becomes purified by Karma-yoga

discovers this knowledge within, naturally, in due course of time.

(4.38) The one who has faith and is sincere in yogic practices and

has control over the senses, gains this spiritual knowledge. Having

gained this knowledge, one at once attains supreme peace. (4.39)

The irrational, the faithless, and the atheist perish. There is neither

this world, nor the world beyond, nor happiness for the disbeliever.

(4.40)

Knowledge, Karma-yoga are needed for Nirvana

Work (Karma) does not bind a person who has renounced work

by renouncing attachment to the fruits of work, and whose doubts

about the Self are completely destroyed by Self-knowledge, O Ar-

juna. (4.41) Therefore, cut the ignorance-born doubt about the Su-

preme Being abiding in your mind by the sword of Self-knowledge,

resort to Karma-yoga, and get up for the war, O Arjuna. (4.42)

14 International Gita Society

CHAPTER 5

5. Path of renunciation

Arjuna said: O Krishna, You praise spiritual knowledge and

also performance of selfless service. Tell me, definitely, which one

is the better of the two. (5.01) The Supreme Lord said: The path of

Self-knowledge and the path of selfless service both lead to the

supreme goal. But, of the two, selfless service is superior to Self-

knowledge. (5.02) A person should be considered a true Samnyasi

(renunciant) who neither likes nor dislikes. One is easily liberated

from Karmic bondage by becoming free from the pairs of oppo-

sites, O Arjuna. (5.03)

Both paths lead to the Supreme

The ignorant — not the wise — consider the path of Self-

knowledge (or renunciation) and the path of selfless service

(Karma-yoga) as different from each other. The person who has

truly mastered one, gets the benefits of both. (5.04) Whatever goal

a Samnyasi reaches, a Karma-yogi also reaches the same goal.

Therefore, the one who sees the path of renunciation and the path

of unselfish work as the same, really sees. (5.05) But, true renun-

ciation, O Arjuna, is difficult to attain without Karma-yoga. A sage

equipped with Karma-yoga quickly attains God. (5.06) A Karma-

yogi whose mind is pure, whose mind and senses are under con-

trol, and who sees one and the same Eternal Being in all beings,

is not bound by Karma though intensely engaged in work. (5.07)

A Karma-yogi works for God only

The wise (or Samnyasi) who knows the truth thinks: "I do noth-

ing at all". In seeing, hearing, touching, smelling, eating, walking,

sleeping, breathing; and speaking, giving, taking, as well as open-

ing and closing the eyes, a Samnyasi believes that only the senses

are operating upon their objects. (5.08-09) One who does all work

as an offering to the Lord — abandoning attachment to the results

— remains untouched by Karmic reaction or sin as a lotus leaf

never gets wet by water, while living in it. (5.10) The Karma-yogis

perform action —without attachment — with their body, mind, in-

tellect, and senses only for self-purification. (5.11) A Karma-yogi

attains Supreme Bliss by abandoning attachment to the fruits of

work; while others, who are attached to the fruits of work, become

bound by selfish work. (5.12)

The path of Self-knowledge

A person who has completely renounced attachment to the

fruits of all works, lives happily, neither performing nor directing any

action. (5.13) The Lord neither creates the urge for action, nor the

feeling of doership, nor the attachment to the results of action in

people. All these are done by the powers of Nature. (5.14) The

Lord does not take the responsibility for the good or evil deeds of

Bhagavad-Gita 15

anybody. The Self-knowledge becomes covered by the veil of ig-

norance; thereby people become deluded and do evil deeds. (5.15)

Spiritual knowledge destroys the ignorance of the Self and reveals

the Supreme, just as the Sun reveals the beauty of objects of the

world. (5.16) Persons whose mind and intellect are totally merged

with the Source, who are firmly devoted to the Source, who have

the Source as their supreme goal and sole refuge, and whose im-

purities are destroyed by the knowledge of the Source, do not take

birth again. (5.17)

Additional marks of an enlightened person

An enlightened person — by perceiving the Lord in all — looks

at a learned and humble priest, an outcast, even a cow, an ele-

phant, or a dog with an equal eye. (5.18) Everything has been ac-

complished in this very life by the one whose mind is set in equality.

Such a person has realized God, because God is flawless and im-

partial. (5.19) One who neither rejoices on obtaining what is pleas-

ant, nor grieves on obtaining the unpleasant, who has a steady

mind, who is undeluded, and who is a knower of the Supreme Be-

ing, such a person eternally abides with the Supreme Being. (5.20)

Such a person who is in union with the Supreme Being becomes

unattached to sensual pleasures by discovering the joy of the Self

through contemplation, and enjoys spiritual bliss. (5.21) Sensual

pleasures are, in truth, the source of misery, and have a beginning

and an end. Therefore, the wise do not rejoice sensual pleasures.

(5.22) One who is able to withstand the impulse of lust and anger

before death is a yogi, and a happy person. (5.23) One who finds

happiness with the Eternal Being, who rejoices Eternal Being

within, and who is illuminated by Self-knowledge; such a yogi at-

tains Nirvana, and goes to Eternal Being. (5.24) Seers whose sins

(or imperfections) are destroyed, whose doubts have been dis-

pelled by Self-knowledge, whose minds are disciplined, and who

are engaged in the welfare of all beings, attain the Supreme Being.

(5.25) They, who are free from lust and anger, who have subdued

the mind and senses, and who have known the Self, easily attain

Nirvana. (5.26)

Path of meditation and contemplation

A sage is liberated by renouncing all material enjoyments, fo-

cusing the eyes and the mind between the eye-brows, equalizing

the breath moving through the nostrils by using yogic techniques,

keeping the senses, mind, and intellect under control, having sal-

vation as the prime goal, and by becoming free from lust, anger,

greed and fear. (5.27-28) My devotee attains peace by knowing

Me, the Supreme Being as the enjoyer of sacrifices and austerities,

as the great Lord of all the universe, and the friend of all beings.

(5.29)

CHAPTER 6

16 International Gita Society

6. Path of meditation

A Karma-yogi is also a renunciant

The Supreme Lord said: One who performs the prescribed duty

without seeking its fruit only for personal enjoyment, is a renunciant

(Samnyasi) and a Karma-yogi. One does not become Samnyasi

merely by not lighting the fire, and one does not become a yogi

merely by abstaining from work. (6.01) O Arjuna, what they call

renunciation (Samnyasa) is also known as Karma-yoga. No one

becomes a Karma-yogi who has not renounced the selfish motive

behind an action. (6.02)

A definition of yoga and yogi

For the wise who seeks to attain yoga of meditation or calm-

ness of mind, Karma-yoga is said to be the means. For the one

who has attained yoga, the calmness becomes the means of Self-

realization. A person is said to have attained yogic perfection when

one has no desire for sensual pleasures or attachment to the fruits

of work, and has renounced all selfish motives behind any action.

(6.03-04)

Mind is both a friend and an enemy

One must elevate — and not degrade — oneself by one’s own

mind. The mind alone is one’s friend as well as one’s enemy. The

mind is the friend of those who have control over it, and the same

mind acts like an enemy for those who do not control it. (6.05-06)

One who has control over the lower self — the mind and senses

— is tranquil in heat and cold, in pleasure and pain, and in honor

and dishonor, and remains ever steadfast with the supreme Self.

(6.07) A person is called yogi who has both Self-knowledge and

Self-realization, who is calm, who has control over the mind and

senses, and to whom a clod, a stone, and gold are the same. (6.08)

A person is considered superior who is impartial towards compan-

ions, friends, enemies, neutrals, arbiters, haters, relatives, saints,

and sinners. (6.09)

Techniques of meditation

A yogi, seated in solitude and alone, should constantly try to

contemplate the Supreme Being after bringing the mind and

senses under control, and becoming free from desires and propri-

etorship. (6.10) One should sit on his or her own firm seat that is

neither too high nor too low, covered with dry grass, a deerskin,

and a cloth, one over the other, in a clean spot. Sitting there in a

comfortable position and concentrating the mind on God, control-

ling the thoughts and the activities of the senses, one should prac-

tice meditation for self-purification. (6.11-12) One should sit by

holding the waist, spine, chest, neck, and head erect, motionless

and steady; fix the eyes and the mind steadily in front of the nos-

trils, without looking around; make your mind serene and fearless;

practice celibacy; have the mind under control; think of Me; and

Bhagavad-Gita 17

have Me as the supreme goal. (6.13-14) Thus, by always practic-

ing to keep the mind fixed on Me, the yogi whose mind is subdued

attains peace of Nirvana and comes to Me. (6.15)

This yoga is not possible, O Arjuna, for the one who eats too

much or who does not eat at all; who sleeps too much or who keeps

awake. (6.16) But for the one who is moderate in eating, recreation,

working, sleeping, and waking, the yoga of meditation destroys all

sorrow. (6.17) A person is said to have achieved yoga, the union

with the Eternal Being, when the perfectly disciplined mind be-

comes free from all desires and gets completely united with God in

Samadhi (trance). (6.18) A lamp in a spot sheltered by the Eternal

Being from the wind of desires does not flicker; this simile is used

for the subdued mind of a yogi, practicing meditation on the Eternal

Being. (6.19)

When the mind, disciplined by the practice of meditation, be-

comes steady, one becomes content with the Eternal Being by be-

holding Him with purified intellect. (6.20) One feels infinite bliss that

is perceivable only through the intellect and is beyond the reach of

the senses. After realizing the Eternal Being, one is never sepa-

rated from the Absolute Reality. (6.21) After Self-realization (SR),

one does not regard any other gain superior to SR. Established in

SR, one is not moved even by the greatest calamity. (6.22) The

state of severance of union with sorrow is called yoga. This yoga

should be practiced with firm determination and without any mental

reservation. (6.23) One gradually attains tranquility of mind by to-

tally abandoning all selfish desires, completely restraining the

senses from the sense objects by the intellect, keeping the mind

fully absorbed in the Eternal Being by means of a well-trained and

purified intellect, and thinking of Me. (6.24-25) Wheresoever this

restless and unsteady mind wanders away during meditation, one

should just witness it under the supervision of the Self. (6.26)

Who is a yogi?

Supreme bliss comes to a Self-realized yogi, whose mind is

tranquil, whose desires are under control, and who is free from sin

(or faults). (6.27) Such a sinless yogi, who constantly engages his

or her mind and intellect with the Eternal Being, easily enjoys the

infinite bliss of contact with God. (6.28) Because of perceiving the

omnipresent Eternal Being abiding in all beings, and all beings

abiding in the Eternal Being; a yogi, who is in union with the Eternal

Being, sees every being with an equal eye. (6.29) Those who per-

ceive Me in everything and behold everything in Me, are not sepa-

rated from Me, and I am not separated from them. (6.30) The non-

dualists, who adore Me as abiding in all beings, abide in Me irre-

spective of their mode of living. (6.31) One is considered the best

yogi who regards every being like oneself and who can feel the

pain and pleasures of others as one’s own, O Arjuna. (6.32)

18 International Gita Society

Two methods to subdue the mind

Arjuna said: O Krishna, You have said that the yoga of medita-

tion is characterized by the calmness of mind, but due to restless-

ness of mind, I do not perceive the steady state of mind. Because

the mind, indeed, is very unsteady, turbulent, powerful, and obsti-

nate, O Krishna. I think restraining the mind is as difficult as re-

straining the wind. (6.33-34) The Supreme Lord said: Undoubtedly,

O Arjuna, the mind is restless and difficult to restrain, but it is sub-

dued by constant vigorous spiritual practice with perseverance,

Self-knowledge and detachment, O Arjuna. (6.35) In My opinion,

yoga is difficult for the one whose mind is not subdued. However,

yoga is attainable by the person of subdued mind by striving

through proper means. (6.36)

Destination of unsuccessful yogi

Arjuna said: The faithful who deviates from the path of medita-

tion and fails to attain yogic perfection due to unsubdued mind —

what is the destination of such a person, O Krishna? (6.37) Does

he not perish like a dispersing cloud, O Krishna, having lost both

worldly and heavenly pleasures; supportless and bewildered on

the path of Self-realization? (6.38) O Krishna, only You are able to

completely dispel this doubt of mine because there is none, other

than You, who can dispel this doubt. (6.39) The Supreme Lord

said: There is no destruction, O Arjuna, for a yogi either here or

hereafter. A spiritualist is never put to grief, My dear friend. (6.40)

The unsuccessful yogi is reborn in the house of the pious and

prosperous after attaining heaven and living there for many years,

or such a yogi is born in a family of enlightened yogis. A birth like

this is very difficult, indeed, to obtain in this world. (6.41-42) There

a yogi regains the knowledge acquired in the previous life and

strives again to achieve perfection, O Arjuna. (6.43) The unsuc-

cessful yogi is instinctively carried towards the Eternal Being by

virtue of the impressions (Samskara) of yogic practices of previous

lives. Even the inquirer of yoga — the union with God — surpasses

those who perform Vedic rituals. (6.44) The yogi who diligently

strives, becomes completely free from all sins or imperfections af-

ter gradually perfecting through many incarnations, and reaches

the Supreme Abode. (6.45)

Who is the best yogi?

The yogi is superior to the ascetics. The yogi is superior to the

scholars. The yogi is superior to the ritualists. Therefore, O Arjuna,

be a yogi. (6.46) I consider the yogi-devotee — who lovingly con-

templates Me with supreme faith, and whose mind is ever ab-

sorbed in Me — to be the best of all the yogis. (6.47)

CHAPTER 7

7. Self-knowledge and enlightenment

Bhagavad-Gita 19

The Supreme Lord said: O Arjuna, listen how you shall know

Me fully without any doubt, with your mind absorbed in Me, taking

refuge in Me, and performing yogic practices. (7.01) I shall impart

you Self-knowledge, together with enlightenment, after compre-

hending that nothing more remains to be known in this world. (7.02)

Scarcely one out of thousands of persons strives for perfection of

Self-realization. Scarcely one among those successful strivers

truly understands Me. (7.03)

Definitions of matter, consciousness, and spirit

The mind, intellect, ego, ether, air, fire, water, and earth are the

eightfold transformation (or division) of My material energy (Pra-

kriti). (7.04) The material energy is My lower Nature. My other

higher Nature is Spirit (Purusha) by which this entire universe is

sustained, O Arjuna. (7.05) Know that all creatures have evolved

from this twofold energy; and I, the Supreme Being, am the source

of origin, as well as dissolution of the entire universe. (7.06)

The Supreme spirit is the basis of everything

There is nothing higher than Me, O Arjuna. Everything in the

universe is strung on Me like jewels are strung on the thread of a

necklace. (7.07) O Arjuna, I am the sapidity in the water, I am the

radiance in the sun and the moon, the sacred syllable ‘OM’ in all

the Vedas, the sound in the ether, and potency in human beings. I

am the sweet fragrance in the earth. I am the heat in the fire, the

life in all living beings, and the austerity in the ascetics. (7.08-09)

O Arjuna, know Me to be the eternal seed of all creatures. I am the

intelligence of the intelligent and the brilliance of the brilliant. I am

the strength of the strong that is devoid of lust and attachment. I

am lust (Cupid) in human beings that is in accord with righteous-

ness (Dharma) for the sacred and sole purpose of procreation after

marriage, O Arjuna. (7.10-11) Know that three modes (Gunas) of

Nature — goodness, passion, and ignorance — also emanate from

Me. I am not dependent on or affected by the Gunas, but the Gunas

are dependent on Me. (7.12) Human beings are deluded by the

various aspects of these three Gunas of Nature; therefore, they do

not know Me, who is eternal and above these Gunas. (7.13)

Who seeks God?

This divine power (Maya) of Mine, consisting of three modes

(Gunas) of Nature, is very difficult to overcome. Only those who

surrender unto Me can easily cross over this Maya. (7.14) The evil

doers, the ignorant, the lowest persons who are attached to de-

monic nature and whose power of discrimination has been taken

away by divine illusive power (Maya) do not worship or seek Me.

(7.15)

Four types of virtuous ones worship or seek Me, O Arjuna. They

are: The distressed, the seeker of Self-knowledge, the seeker of

20 International Gita Society

wealth, and the enlightened one who has experienced the Su-

preme. (7.16) Among them the enlightened devotee, who is ever

united with Me and whose devotion is single-minded, is the best,

because I am very dear to the enlightened, and the enlightened is

also very dear to Me. (7.17) All these seekers are indeed noble,

but I regard the enlightened devotee as My very Self. One who is

steadfast becomes one with Me and abides in My supreme abode.

(7.18) After many births the enlightened one resorts to Me by real-

izing that everything is, indeed, My manifestation. Such a great

soul is very rare. (7.19) Persons whose judgement has been car-

ried away by various desires, impelled by their Karmic impression

(Samskara), resort to celestial controllers and practice various re-

ligious rites. (7.20)

God can be seen in any image of worship

Whosoever desires to worship whatever deity (using any

name, form, and method) with faith, I make their faith steady in that

very deity. Endowed with steady faith, they worship that deity and

fulfil their wishes through that deity. Those wishes are, indeed,

granted only by Me. (7.21-22) Such material gains of these less

intelligent human beings are temporary. The worshipers of celes-

tial controllers go to celestial controllers, but My devotees certainly

come to Me. (7.23)

The ignorant ones — unable to understand My immutable, in-

comparable, incomprehensible and transcendental form, assume

that I am formless and take form just as humans do. (7.24) Con-

cealed by My divine power (Maya), I do not reveal Myself to the

ignorant ones, who do not know and understand My unborn, eter-

nal, transcendental form and personality — and consider Me form-

less! (7.25)

I know, O Arjuna, the beings of the past, of the present, and

those of the future, but no one really knows Me. (7.26) All beings

in this world are in utter ignorance due to delusion of pairs of op-

posites born of likes and dislikes, O Arjuna. But persons of unself-

ish deeds, whose Karma or sin has come to an end, become free

from the delusion of pairs of opposites and worship Me with firm

resolve. (7.27-28) Those who strive for freedom from the cycles of

birth, old age, and death by taking refuge in Me; fully comprehend

Eternal Being, the nature of Eternal Being, and Karma, the power

of Eternal Being. (7.29) The steadfast persons who know Me as

everything: The mortal beings, temporal Divine Beings, the Super-

soul, even at the time of death, attain Me. (7.30)

CHAPTER 8

8. The eternal being, God

Arjuna said: O Krishna, who is the Eternal Being? What is the

nature of the Eternal Being? What is Karma? Who are the mortal

Bhagavad-Gita 21

beings? And who are Divine Beings? Who is the Supersoul, and

how does He dwell in the body? How can You be remembered at

the time of death by those who have control over their minds, O

Krishna? (8.01-02)

Definitions of supreme spirit, spirit, individual soul

The Supreme Lord said: The immutable Spirit is called Eternal

Being or God. The nature, including the inherent power of cognition

and desire, of God is called Adhyatma. The creative power of God

that causes manifestation of living entities is called Karma. (8.03)

Mortal beings are called Adhibhuta. The expansions of Divine Per-

sonality are called Divine Beings. I am the Supersoul residing in-

side every cell of living beings as the supreme controller, O Arjuna.

(8.04)

Theory of reincarnation and Karma

The one who remembers Me exclusively, even while leaving

the body at the time of death, attains Me; there is no doubt about

it. (8.05) Remembering whatever object one leaves the body at the

end of life, one attains that object, O Arjuna. Because of the con-

stant thought of that object, one remembers that object at the end

of life and achieves it. (8.06)

A simple method of God-realization

Therefore, always remember Me and do your duty. You shall

certainly attain Me if your mind and intellect are ever focused on

Me. (8.07) By contemplating on Me with an unwavering mind that

is disciplined by the practice of meditation, one attains the Su-

preme Being, O Arjuna. (8.08) One who meditates on the Supreme

Being — as the omniscient, the oldest, the controller, smaller than

the smallest and bigger than the biggest, sustainer of everything,

the inconceivable, self-luminous like the sun, and beyond material

reality — at the time of death with steadfast mind and devotion;

making the flow of bioimpulses (life forces, Prana) rise up to the

middle of two eye brows (or the sixth Chakra) by the power of yoga

and holding there, attains the Supreme Divine Person. (8.09-10) I

shall briefly explain the process to attain the supreme abode that

the knowers of the Veda call immutable; into which the ascetics,

freed from attachment, enter; and desiring which, people lead a life

of celibacy. (8.11)

Attain salvation by meditating on God

When one leaves the physical body by controlling all the

senses, focusing the mind on God, engaged in yogic practice,

meditating on Me and uttering OM — the sacred monosyllable

sound power of Eternal Being — one attains the supreme abode.

(8.12-13) I am easily attainable, O Arjuna, by that ever steadfast

yogi who always thinks of e and whose mind does not go else-

where. (8.14) After attaining Me, the great souls do not incur rebirth

in this miserable transitory world because they have attained the

22 International Gita Society

highest perfection. (8.15) The dwellers of all the worlds — up to

and including the world of Brahma, the creator — are subject to the

miseries of repeated birth and death. But, after attaining Me, O Ar-

juna, one does not take birth again. (8.16)

Everything in the creation is cyclic

Those who know that the day of the creator (Brahma) lasts one

thousand Yugas (or 4.32 billion solar years) and that his night also

lasts one thousand Yugas, they are the knowers of day and night.

(8.17) All manifestations come out of the primary material Nature

(Adi-Prakriti) at the arrival of the day of Brahma, the Creative

Power, and they again merge into the same at the coming of

Brahma’s night. (8.18) The same multitude of beings comes into

existence again and again at the arrival of the day of the creator

(Brahma); and are annihilated, inevitably, at the arrival of Brahma’s

night. (8.19)

There is another eternal existence — higher than the changea-

ble material Nature (Prakriti) — that does not perish when all cre-

ated beings perish. This is called the Eternal Being. This is also

said to be the supreme abode. Those who attain My supreme

abode do not take birth again. (8.20-21) This supreme abode, O

Arjuna, is attainable by unswerving devotion to Me, within which all

beings exist and by which all this universe is pervaded. (8.22)

Two basic paths of departure after death

O Arjuna, now I shall describe different paths departing by

which, after death, the yogis do or do not come back. (8.23) Pass-

ing gradually, after death, through celestial controllers of fire, light,

daytime, the bright lunar fortnight, and the six months of the north-

ern solstice of the sun, yogis who know the Self attain supreme

abode and do not come back to earth. (8.24) Passing gradually,

after death, through celestial controllers of smoke, night, the dark

lunar fortnight, and the six months of southern solstice of the sun,

the righteous person attains heaven and comes back to earth

again. (8.25) The path of light of Self-knowledge and the path of

darkness of ignorance are thought to be the world’s two eternal

paths. The former leads to salvation (Mukti, Nirvana), and the latter

leads to rebirth. (8.26)

Spiritual knowledge leads to salvation

Knowing these two paths, O Arjuna, a yogi is not bewildered at

all. Therefore, O Arjuna, be steadfast in yoga (union) with Me at all

times. (8.27) The yogi who knows all this goes beyond getting the

benefits of the study of the Vedas, performance of sacrifices, aus-

terities, and charities, and attains My Supreme Eternal Abode.

(8.28)

Bhagavad-Gita 23

CHAPTER 9

9. Supreme knowledge and the big mystery

The Supreme Lord said: I shall reveal to you, who do not dis-

believe, the most profound, secret, spiritual knowledge, together

with spiritual experience. Knowing this, you will be freed from the

miseries of worldly existence. (9.01)

Knowledge of the supreme is the biggest mystery

This Self-knowledge is the king of all knowledge, is the most

secret, is very sacred, can be perceived by instinct, conforms to

righteousness (Dharma), is very easy to practice, and is timeless.

(9.02) O Arjuna, those who have no faith in this knowledge do not

attain Me and follow the cycles of birth and death. (9.03) This entire

universe is an expansion of Mine. All beings depend on Me. I do

not depend on them, because I am the highest of all. (9.04) Look

at the power of My divine mystery; in reality, I — the sustainer and

creator of all beings — do not depend on them, and they also do

not depend on Me. (9.05)

NOTE: It’s like a gold-chain depends on gold, and milk prod-

ucts depend on milk. In fact, the gold-chain does not depend on

gold; the chain is nothing but gold! Similarly, matter and energy are

different as well as non-different.

Perceive that all beings remain in Me, without any connection

or contact, as the mighty wind, moving everywhere in the sky, eter-

nally remains in space. (9.06)

The theory of evolution and involution

All beings merge into My Adi-Prakriti (primary material Nature)

at the end of a cycle of just over 311 trillion solar years, O Arjuna,

and I create them again at the beginning of the next cycle. (9.07) I

create the entire multitude of beings again and again with the help

of My material Nature. These beings are under control of the three

modes of material Nature. (9.08) These acts of creation do not bind

Me, O Arjuna, because I remain indifferent and unattached to those

acts. (9.09) The divine kinetic energy (Maya) — with the help of

material Nature — creates all animate and inanimate objects under

My supervision; thus, the creation keeps on going, O Arjuna. (9.10)

The ways of the wise and of the ignorant

Ignorant persons hate Me when I appear in human form be-

cause they do not know My spiritual nature as the great Lord of all

beings and take Me for an ordinary human. They have false hopes,

false actions, false knowledge, and delusive qualities (See 16.04-

18) of fiends and demons and are unable to recognize Me. (9.11-

12) But great souls, O Arjuna, who possess divine qualities (See

16.01-03), know Me as immutable, as both the material and effi-

cient cause of creation, and worship Me single-mindedly with lov-

ing devotion. (9.13) Persons of firm resolve worship Me with ever

24 International Gita Society

steadfast devotion by always singing My glories, striving to attain

Me, and prostrating before Me with devotion. (9.14) Some worship

Me by acquiring and propagating Self-knowledge. Others worship

the infinite as the One in all (or non-dual), as the master of all (or

dual), and in various other ways. (9.15)

Everything is a manifestation of God

I am the ritual, I am the sacrifice, I am the offering, I am the

herb, I am the mantra, I am the clarified butter, I am the fire, and I

am the oblation. I am the supporter of the universe, the father, the

mother, and the grandfather. I am the object of knowledge, the sa-

cred syllable ‘OM’, and also the Vedas. I am the goal, the sup-

porter, the Lord, the witness, the abode, the refuge, the friend, the

origin, the dissolution, the foundation, the substratum, and the im-

mutable seed. (9.16-18) I give heat. I send, as well as withhold, the

rain. I am immortality, as well as death. I am also both the absolute

and the temporal, O Arjuna. (9.19)

The Supreme Being has become everything!

Attaining salvation by devotional love

The performers of rituals prescribed in the Vedas, the drinkers

of the nectar of devotion, whose sins are cleansed, worship Me by

doing good deeds for gaining heaven. As a result of their meritori-

ous deeds, they go to heaven and enjoy celestial sense pleasures.

(9.20) They return to the mortal world — after enjoying the wide

world of heavenly pleasures — upon exhaustion of their good

Karma. Thus, following the ritualistic injunctions of the Vedas, per-

sons working for the fruit of their actions take repeated birth and

death. (9.21)

I personally take care of both the material and spiritual welfare

of those ever-steadfast devotees who always remember and adore

Me with single-minded contemplation. (9.22) O Arjuna, even those

devotees who worship the deities with faith, they also worship Me,

but in an improper way. (9.23) Because I — the Supreme Being —

alone am the enjoyer of all sacrificial services and Lord of the uni-

verse. But people do not know My true, spiritual nature. Therefore,

they fall into the repeated cycles of birth and death. (9.24) Wor-

shippers of the deities go to the deities; worshippers of ancestors

go to the ancestors, and worshippers of the ghosts go to the

ghosts; but My devotees come to Me and are not born again. (9.25)

The Lord accepts and eats the offering of love

Whosoever offers Me a leaf, a flower, a fruit, or water with de-

votion, I accept and eat the offering of devotion by the pure-

hearted. (9.26) O Arjuna, whatever you do, whatever you eat,

whatever you offer as oblation to the sacred fire, whatever charity

you give, whatever austerity you perform, do all that as an offering

unto Me. (9.27) You shall become free from the bondage — good

Bhagavad-Gita 25

and bad — of Karma by this attitude of complete renunciation

(Samnyasa-yoga). Becoming liberated, you shall come to Me.

(9.28)

There is no unforgivable sinner

The Self is present equally in all beings. There is no one hateful

or dear to Me. But those who worship Me with love and devotion

are very close to Me, and I am also very close to them. (9.29) Even

if the most sinful person resolves to worship Me with single-

minded, loving devotion; such a person must be regarded as a

saint because of making the right resolution. (9.30)

There are no unforgivable sins or sinners. The fire of

sincere repentance burns all sins.

Such a person soon becomes righteous and attains everlasting

peace. Be aware, O Arjuna, that My devotee shall never perish or

fall down. (9.31)

The path of devotional love is easier

Anybody — including women, merchants, laborers, and the

evil-minded — can attain the supreme abode by just surrendering

unto My will with loving devotion, O Arjuna. (9.32) It should then be

very easy for holy priests and devout sages to attain the Supreme.

Therefore, having obtained this joyless and transitory human life,

one should always worship Me with loving devotion. (9.33) Fix your

mind on Me, be devoted to Me, worship Me, and bow down to Me.

Thus, uniting yourself with Me by setting Me as the supreme goal

and the sole refuge, you shall certainly come to Me. (9.34)

CHAPTER 10

10. Manifestation of the absolute

The Supreme Lord said: O Arjuna, listen once again to My su-

preme word that I shall speak to you, who are very dear to Me, for

your welfare. (10.01)

God is the origin of everything

Neither the celestial controllers (Devas), nor the great sages

know My origin because I am the origin of all Devas and great

sages also. (10.02) One who knows Me as the unborn, the begin-

ningless, and the Supreme Lord of the universe, is considered wise

among the mortals and becomes liberated from the bondage of

Karma. (10.03) Intelligence, Self-knowledge, non-delusion, for-

giveness, truthfulness, control over the mind and senses, tranquil-

ity, pleasure, pain, birth, death, fear, fearlessness, nonviolence,

calmness, contentment, austerity, charity, fame, ill fame — these

diverse qualities in human beings also arise from Me. (10.04-05)

The seven great sages from whom all the creatures of the world

were born, originated from My potential energy. (10.06)

One who truly understands My manifestations and yogic pow-

ers, is united with Me by unswerving devotion. There is no doubt

about it. (10.07) I am the origin of all. Everything emanates from

26 International Gita Society

Me. Understanding this, the wise adore Me with love and devotion.

(10.08) My devotees remain ever content and delighted. Their

minds remain absorbed in Me and their lives surrendered unto Me.

They always enlighten each other by talking about Me. (10.09)

God gives spiritual knowledge to His devotees

I give knowledge and understanding of metaphysical science

— to those who are ever united with Me and lovingly adore Me —

by which they come to Me. (10.10) I, who dwell within their inner

psyche as consciousness, destroy the darkness born of ignorance

by the shining lamp of spiritual knowledge as an act of compassion

for them. (10.11) Arjuna said: You are the Supreme Being, the Su-

preme Abode, the Supreme Purifier, the Eternal Divine Being, the

primal God, the unborn, and the omnipresent. All sages have thus

acclaimed You. And now You Yourself tell me that. (10.12-13)

Nobody can know the real nature of Reality

O Krishna, I believe all that You have told me to be true. O

Lord, neither the celestial controllers nor the demons fully under-

stand Your real nature. (10.14) O Creator and Lord of all beings,

God of all celestial rulers, Supreme person, and Lord of the uni-

verse, You alone know Yourself by Yourself. (10.15) Therefore,

You alone are able to fully describe Your own divine manifestations

by which You exist pervading all the universes. (10.16) How may I

know You, O Lord, by constant contemplation? In what form of

manifestation am I to think of You, O Lord? (10.17) O Lord, explain

to me again, in detail, Your yogic power and glory because I am

not satiated by hearing Your nectar-like words. (10.18)

Everything is a manifestation of the Absolute

The Supreme Lord said: O Arjuna, now I shall explain to you

My prominent divine manifestations because My manifestations

are endless. (10.19) O Arjuna, I am the Spirit abiding in the inner

psyche of all beings. I am also the beginning, the middle, and the

end of all beings. (10.20) I am the sustainer, I am the radiant sun

among the luminaries, I am the supernatural controllers of wind, I

am the moon among the stars. (10.21) I am the Vedas, I am the

celestial rulers, I am the mind among the senses, I am the con-

sciousness in living beings. (10.22) I am Lord Shiva, I am the god

of wealth, I am the god of fire, and the mountains. (10.23) I am the

priest and the army general of the celestial controllers, O Arjuna. I

am the ocean among the bodies of water. (10.24) I am sage Bhrigu

among the great sages; I am the monosyllable cosmic sound, OM

, Amin, Allah among the words; I am the silent repetition of mantra

(Japa) among the spiritual disciplines; and I am the Himalaya

among the mountains. (10.25)

A brief description of divine manifestations

Bhagavad-Gita 27

I am the holy fig tree among the trees, and I am all other celes-

tial rulers. (10.26) Know Me as the celestial animal among the an-

imals and the King among men. I am the thunderbolt among weap-

ons, and I am Cupid for procreation. (10.27-28) I am the water god

and the manes. I am the controller of death. I am death among the

healers, lion among the beasts, and the king of birds among birds.

(10.29-30) I am the wind among the purifiers and Lord Rama

among the warriors. I am the crocodile among the fishes and the

holy Ganga river among the rivers. (10.31)

I am the beginning, the middle, and the end of all creation, O

Arjuna. Among knowledge I am knowledge of the supreme Self. I

am logic of the logician. (10.32) I am the letter ‘A’ among the al-

phabets. I am the dual compound among the compound words. I

am the endless time. I am the sustainer of all, and have faces on

all sides (or I am omniscient). (10.33) I am the all-devouring death

and also the origin of future beings. I am the seven goddesses or

guardian angels presiding over the seven qualities: Fame, pros-

perity, speech, memory, intellect, resolve, and forgiveness. (10.34)

I am the Vedic hymns. I am Gayatri mantra among the Vedic man-

tras. I am November-December among the months, I am the spring

among the seasons. (10.35) I am gambling of the cheats, splendor

of the splendid, victory of the victorious, resolution of the resolute,

and goodness of the good. (10.36)

I am Krishna, Arjuna, sage Vyasa among the sages, and

Ushana among the great poets. (10.37) I am the power of rulers,

the statesmanship of the seekers of victory, I am silence among

the secrets, and the Self-knowledge of the knowledgeable. (10.38)

I am the origin of all beings, O Arjuna. There is nothing, animate or

inanimate, that can exist without Me. (10.39)

Creation is a small part of the Absolute

There is no end of My divine manifestations, O Arjuna. This is

only a brief description by Me of the extent of My divine manifesta-

tions. (10.40) Whatever is endowed with glory, brilliance, and

power — know that to be a manifestation of a very small fraction of

My splendor. (10.41) What is the need for this detailed knowledge,

O Arjuna? I continually support the entire universe by a small frac-

tion of My divine power, Maya. (10.42)

CHAPTER 11

11. Vision of the universal form

Arjuna said: My illusion is dispelled by the profound words of

wisdom You spoke out of compassion for me about the supreme

secret of Eternal Being. (11.01) O Krishna, I have heard from You

in detail about the origin and dissolution of beings and Your immu-

table glory. (11.02)

The vision of God is the ultimate aim of a seeker

28 International Gita Society

O Lord, You are as You have said, yet I wish to see Your divine

cosmic form, O Supreme Being. (11.03) O Lord, if You think it is

possible for me to see Your universal form, then, O Lord of the

yogis, show me Your transcendental form. (11.04) The Supreme

Lord said: O Arjuna, behold My hundreds and thousands of multi-

farious divine forms of different colors and shapes. Behold all the

celestial beings and many wonders never seen before. Also behold

the entire creation — animate, inanimate, and whatever else you

would like to see — all at one place in My body. (11.05-07) But you

are not able to see Me with your physical eye; therefore, I give you

the divine eye to see My majestic power and glory. (11.08)

Lord Krishna shows His cosmic form

Sanjaya said: O King, having said this, Lord Krishna, the great

Lord of the mystic power of yoga, revealed His supreme majestic

form to Arjuna. (11.09) Arjuna saw the Universal Form of the Lord

with many mouths and eyes, and many marvelous visions with nu-

merous divine ornaments, holding many divine weapons, wearing

divine garlands and apparel, anointed with celestial perfumes and

ointments, full of all wonders — the limitless God with faces on all

sides. (11.10-11) If the splendor of thousands of suns were to blaze

forth all at once in the sky, even that would not resemble the splen-

dor of that exalted being. (11.12) Arjuna saw the entire universe,

divided in many ways, but standing as all in One in the transcen-

dental body of Krishna, the Lord of celestial rulers. (11.13)

One may not be prepared or qualified to see God

Upon seeing the cosmic form of the Lord, Arjuna was filled with

wonder; and his hairs standing on end, bowed his head to the Lord

and prayed with folded hands. (11.14) Arjuna said: O Lord, I see in

Your body all supernatural controllers and multitudes of beings, all

sages, celestial serpents, Lord Shiva, as well as Lord Brahma

seated on the lotus. (11.15) O Lord of the universe, I see You eve-

rywhere with infinite forms, with many arms, stomachs, faces, and

eyes. O Universal Form, I see neither your beginning nor the mid-

dle nor the end. (11.16) I see You with crown, club, discus, and

massive radiance, difficult to behold, shining all around like the im-

measurable brilliance and blazing fire of the sun. (11.17)

I believe You are the Supreme Being to be realized. You are the

ultimate resort of the universe. You are the Eternal Being and pro-

tector of the eternal order (Dharma). (11.18) I see You with infinite

power, without beginning, middle, or end; with many arms; with the

sun and the moon as Your eyes; with Your mouth as a blazing fire,

scorching all the universe with Your radiance. (11.19) O Lord, the

entire space between heaven and earth in all directions is per-

vaded by You. Seeing Your marvelous and terrible form, the three

worlds are trembling with fear. (11.20) Hosts of supernatural rulers

Bhagavad-Gita 29

enter into You. Some with folded hands sing Your names and glo-

ries in fear. A multitude of perfected beings hail and adore You with

abundant praises. (11.21) All the celestial beings amazingly gaze

at You. Seeing your infinite form with many mouths, eyes, arms,

thighs, feet, stomachs, and many fearful tusks; the worlds are trem-

bling with fear, and so do I, O mighty Lord. (11.22-23)

Arjuna is frightened to see the Cosmic form

Seeing Your effulgent and colorful form touching the sky; Your

mouth wide open and large shining eyes; I am frightened and find

neither peace nor courage, O Krishna. (11.24) Seeing Your mouths

with fearful tusks, glowing like fires of cosmic dissolution, I lose my

sense of direction and find no comfort. Have mercy on me, O Lord

of celestial rulers, refuge of the universe! (11.25) All my cousin

brothers, along with the hosts of other kings and warriors of the

other side, together with chief warriors on our side, are also quickly

entering into Your fearful mouths with terrible tusks. Some are

seen caught in between the tusks with their heads crushed. (11.26-

27) These warriors of the mortal world are entering Your blazing

mouths as many torrents of the rivers enter into the ocean. (11.28)

All these people are rapidly rushing into Your mouths for destruc-

tion as moths rush with great speed into the blazing flame for de-

struction. (11.29) You are licking up all the worlds with Your flaming

mouths, swallowing them from all sides. Your powerful radiance is

filling the entire universe with effulgence and burning it, O Krishna.

(11.30) Tell me who You are in such a fierce form? My salutations

to You, O best of all celestial rulers, be merciful! I wish to under-

stand You, O primal Being, because I do not know Your mission.

(11.31)

We are only a divine instrument

The Supreme Lord said: I am death, the mighty destroyer of

the world. I have come here to destroy all these people. Even with-

out your participation in the war, all the warriors standing arrayed

in the opposing armies shall cease to exist. (11.32) Therefore get

up and attain glory. Conquer your enemies, and enjoy a prosper-

ous kingdom. All these warriors have already been destroyed by

Me. You be a mere My instrument, O Arjuna. (11.33)

This is My battle, not yours. I use you, O Arjuna, only as an

instrument. I do everything through your body. One must

remember at all times that all battles are His, not ours. The will and

power of God do everything.

Kill all these great warriors who are already killed by Me. Do

not fear. You will certainly conquer the enemies in the battle; there-

fore, fight! (11.34)

Arjuna’s prayers to the Cosmic form

Sanjaya said: Having heard these words of Krishna, the

crowned Arjuna, trembling with folded hands, prostrated with fear

30 International Gita Society

and spoke to Krishna in a choked voice. (11.35) Arjuna said:

Rightly, O Krishna, the world delights and rejoices in glorifying You.

Terrified demons flee in all directions. The hosts of perfected ones

bow to You in adoration. (11.36) Why should they not — O great

soul — bow to You, the original creator who is even greater than

Brahma, the creator of material worlds? O infinite Lord, O God of

all celestial rulers, O abode of the universe, You are both Sat (eter-

nal) and Asat (temporal), and the Supreme Being that is beyond

both Sat and Asat. (11.37)

You are the primal God, the most ancient Person. You are the

ultimate resort of all the universe. You are the knower, the object

of knowledge, and the supreme abode. The entire universe is per-

vaded by You, O Lord of the infinite form. (11.38) You are the con-

troller of death, the fire, the wind, the water god, the moon god, and

Brahma, the creator, as well as the father of Brahma. Salutations

to You a thousand times, and again and again salutations to You.

(11.39) My salutations to You from front and from behind. O Lord,

my obeisance to You from all sides. You are infinite valor and

boundless might. You pervade everything; therefore, You are eve-

rywhere and in everything. (11.40)

Considering You merely as a friend, and not knowing Your

greatness, I have inadvertently addressed You as O Krishna, O

Yadava, O friend, etc., merely out of affection or carelessness.

(11.41) In whatever way I may have insulted You in jokes while

playing, reposing in bed, sitting, or at meals; when alone or in front

of others, O Krishna, the immeasurable One, I implore You for for-

giveness. (11.42) You are the father of this animate and inanimate

world, and the greatest Guru to be worshipped. No one is even

equal to You in the three worlds; how can there be one greater than

You, O Being of incomparable glory? (11.43)

Therefore, O adorable Lord, I seek Your mercy by bowing down

and prostrating my body before You. Bear with me as a father to

his son, as a friend to a friend, and as a husband to his wife, O

Lord. (11.44) I am delighted by beholding that which has never

been seen before, and yet my mind is tormented with fear. There-

fore, O God of celestial rulers, the refuge of the universe, have

mercy on me and show me Your four-armed form. (11.45)

One may see God in any form

I wish to see You with a crown, holding mace and discus in

Your hand. Therefore, O Lord, with thousand arms and universal

form, please appear in the four-armed form. (11.46) The Supreme

Lord said: O Arjuna, being pleased with you I have shown you —

through My own yogic powers — this particular, supreme, shining,

universal, infinite, and primal form of Mine that has never been

seen before by anyone other than you. (11.47) O Arjuna, neither

Bhagavad-Gita 31

by study of the Vedas, nor by sacrifice, nor by charity, nor by ritu-

als, nor by severe austerities, can I be seen in this cosmic form by

anyone other than you in this human world. (11.48)

Do not be perturbed and confused by seeing such a terrible form

of Mine as this. With fearless and cheerful mind, now behold My

four-armed form. (11.49) Sanjaya said: After speaking like this to

Arjuna, Lord Krishna revealed His four-armed form. And then as-

suming His pleasant human form, Lord Krishna, the Great One,

consoled Arjuna who was terrified. (11.50) Arjuna said: O Krishna,

seeing this lovely human form of Yours, I have now become tran-

quil and I am normal again. (11.51)

God can be seen by devotional love

The Supreme Lord said: This (four-armed) form of Mine that

you have seen is very difficult, indeed, to see. Even celestial con-

trollers are ever longing to see this form. (11.52) This four-armed

form of Mine that you have just seen cannot be seen even by study

of the Vedas, or by austerity, or by acts of charity, or by the perfor-

mance of rituals. (11.53) However, through single-minded devotion

alone, I can be seen in this form, can be known in essence, and

also can be reached, O Arjuna. (11.54) One who dedicates all

works to Me, and to whom I am the supreme goal, who is my dev-

otee, who has no attachment, and is free from enmity towards any

being — attains Me, O Arjuna. (11.55)

CHAPTER 12

12. Path of devotion

Worship a personal or impersonal God?

Arjuna said: Which of these has the best knowledge of yoga —

those ever-steadfast devotees who worship You as Krishna, Your

personal aspect, or those who worship Your impersonal aspect,

the Eternal Being? (12.01) The Supreme Lord said: I consider the

best yogis to be those ever-steadfast devotees who worship with

supreme faith by fixing their mind on Me as their personal god.

(12.02) They also attain Me who worship the unchangeable, the

inexplicable, the invisible, the omnipresent, the inconceivable, the

unchanging, and the immovable Eternal Being; restraining all the

senses, even minded under all circumstances, and engaged in the

welfare of all creatures. (12.03-04)

Reasons for worshipping a personal God

Self-realization is more difficult for those who fix their mind on

the impersonal, unmanifest, Eternal Being because comprehen-

sion of the unmanifest by human beings is attained with difficulty.

(12.05) But for those who worship Me with unswerving devotion as

their personal god, offer all actions to Me, intent on Me as the Su-

preme, and meditate on Me; I swiftly become their savior — from

32 International Gita Society

the world that is the ocean of death and transmigration — whose

thoughts are set on My personal form, O Arjuna. (12.06-07)

The four paths to God

Therefore, focus your mind on Me, and let your intellect dwell

upon Me through meditation and contemplation. Thereafter, you

shall certainly attain Me. (12.08) If you are unable to focus your

mind steadily on Me, then long to attain Me, O Arjuna, by practice

of any other spiritual discipline that suits you. (12.09) If you are

unable even to do any spiritual discipline, then be intent on per-

forming all your duty for Me. You shall attain perfection just by

working for Me as an instrument, just to serve and please Me, with-

out selfish motives. (12.10) If you are unable to work for Me, then

just surrender unto My will and renounce the attachment to and

anxiety for the fruits of all work with subdued mind — by learning

to accept all results, as God's grace. (12.11)

Karma-yoga is the best Path

The knowledge of scriptures is better than mere ritualistic prac-

tice; meditation is better than scriptural knowledge; renunciation of

attachment to the fruits of all work is better than meditation; peace

immediately follows renunciation. (See more on renunciation in

18.02, 18.09) (12.12)

The attributes of a devotee

One who does not hate any creature, who is friendly and com-

passionate, free from the notion of "I" and "my", even-minded in

pain and pleasure, forgiving; and the yogi who is ever content, who

has subdued the mind, whose resolve is firm, whose mind and in-

tellect are engaged in dwelling upon Me, who is devoted to Me —

is dear to Me. (12.13-14) The one by whom others are not agitated

and who is not agitated by others, who is free from joy, envy, fear,

and anxiety is also dear to Me. (12.15) One who is desireless, pure,

wise, impartial, and free from anxiety; who has renounced the do-

ership in all undertakings—such a devotee is dear to Me. (12.16)

One who neither rejoices nor grieves, neither likes nor dislikes,

who has renounced both the good and the evil, and is full of devo-

tion—is dear to Me. (12.17) The one who remains the same to-

wards friend or foe, in honor or disgrace, in heat or cold, in pleasure

or pain; who is free from attachment; who is indifferent to censure

or praise, quiet, content with whatever one has, unattached to a

place, a country, or a house; calm, and full of devotion — that per-

son is dear to Me. (12.18-19)

One should sincerely try to develop divine qualities

But those faithful devotees are very dear to Me who set Me as

their supreme goal and follow—or just sincerely try to develop—

the above mentioned nectar of moral values. (12.20)

CHAPTER 13

13. Creation and the creator

Bhagavad-Gita 33

The theory of creation

The Supreme Lord said: O Arjuna, this physical body, a minia-

ture universe, may be called the creation. One who knows the cre-

ation is called the creator by the seers of truth. (13.01) O Arjuna,

know Me to be the creator of all the creation. The true understand-

ing of both the creator and the creation is considered by Me to be

the spiritual or metaphysical knowledge. (13.02) What the creation

is, what it’s like, what its transformations are, where its source is,

who that creator is, and what His powers are — hear all these from

Me in brief. (13.03) The seers have separately described the crea-

tion and the creator in different ways in the Vedic hymns, and also

in the conclusive and convincing verses of the Brahma-Sutra.

(13.04) The primary material Nature, cosmic intellect, "I" con-

sciousness or ego, five basic elements, ten organs, mind, five

sense objects; and desire, hatred, pleasure, pain, the physical

body, consciousness, and resolve — thus the entire field has been

briefly described with its transformations. (13.05-06)

The fourfold noble truth as means of Nirvana

Humility, modesty, nonviolence, forgiveness, honesty, service

to guru, purity of thought, word, and deed, steadfastness, self-con-

trol; and aversion towards sense objects, absence of ego; constant

reflection on pain and suffering inherent in birth, old age, disease,

and death; (13.07-08) detached attachment with family members,

home, etc.; unfailing calmness upon attainment of the desirable

and the undesirable; and unswerving devotion to Me through sin-

gle-minded contemplation, taste for solitude, distaste for social

gatherings and gossips; steadfastness in acquiring the knowledge

of Eternal Being, and seeing the omnipresent Supreme Being eve-

rywhere — this is said to be knowledge. That which is contrary to

this is ignorance. (13.09-11)

God can be described by parables only

I shall fully describe the object of knowledge — knowing which

one attains immortality. The beginningless Supreme Being is said

to be neither eternal (Sat) nor temporal (Asat). (13.12) The Eternal

Being has His hands, feet, eyes, head, mouth, and ears every-

where, because He is all-pervading and omnipresent. (13.13) He

is the perceiver of all sense objects without the physical sense or-

gans; unattached, and yet the sustainer of all; devoid of three

modes of material Nature, and yet the enjoyer of the modes of ma-

terial Nature by becoming a living entity. (13.14) He is inside as

well as outside all beings, animate and inanimate. He is incompre-

hensible because of His subtlety. And because of His omnipres-

ence, He is very near, residing in one’s inner psyche, as well as far

away in His Supreme Abode. (13.15) He is undivided, and yet ap-

pears to exist as if divided in beings. He, the object of knowledge,

34 International Gita Society

appears as: Brahma, the creator; Vishnu, the sustainer; and Shiva,

the destroyer of all beings. (13.16)

The Supreme Person is the source of all light. He is said to be

beyond darkness of ignorance. He is the Self-knowledge, the ob-

ject of Self-knowledge, and seated in the inner psyche as con-

sciousness of all beings. He is to be realized by Self-knowledge.

(13.17) Thus, the creation as well as the knowledge and the object

of knowledge have been briefly described by Me. Understanding

this, My devotee attains the supreme abode. (13.18)

A description of the supreme spirit, spirit, and jiva

Know that both the material Nature and the Spiritual Being are

beginningless. All manifestations and three states of mind and mat-

ter, called modes or Gunas, are born of Prakriti. Prakriti is said to

be the cause of production of the physical body and the eleven

organs of perception and action. Purusha (Consciousness, Spirit)

is said to be the cause of experiencing pleasure and pain. (13.19-

20) Purusha enjoys three modes of material Nature (Prakriti) by

associating with Prakriti. Attachment to the Gunas due to igno-

rance caused by previous Karma is the cause of birth of living entity

(jiva) in good and evil wombs. (13.21)

Eternal Being (God, Spirit) in the body is also called the witness,

the guide, the supporter, the enjoyer, the great Lord, and also the

Supreme Self. (13.22) They who truly understand Spiritual Being

(Purusha) and the material Nature (Prakriti) with its three modes

(Gunas) are not born again, regardless of their way of life. (13.23)

Some perceive the supersoul in their inner psyche through mind

and intellect that have been purified either by meditation or by met-

aphysical knowledge or by Karma-yoga. (13.24)

The faith alone can lead to Nirvana

Others, however, do not know the yoga of meditation,

knowledge, and work; but they perform deity worship with faith, as

mentioned in the scriptures by the saints and sages. They also

transcend death by virtue of their firm faith in what they have heard.

(13.25) Whatever is born, animate or inanimate, know them to be

born from the union of the matter and Spirit, O Arjuna. (13.26)

The one who sees the same eternal Supreme Lord dwelling as

Spirit equally within all mortal beings, truly sees. (13.27) Because

of beholding one and the same Lord existing equally in every be-

ing, one does not injure anybody and thereupon attains the su-

preme abode. (13.28) One who perceives that all works are done

by the powers (Gunas) of material Nature (Prakriti) alone, and thus

does not consider oneself as the doer, that person truly under-

stands. (13.29) The moment one discovers the diverse variety of

beings and their ideas abiding in the Source and coming out from

Him alone, one attains the Supreme Being. (13.30)

Attributes of the spirit

Bhagavad-Gita 35

Because of being beginningless and unaffectable by the three

modes of material Nature, the eternal supersoul — even though

dwelling in the body as a living entity — neither does anything nor

becomes tainted, O Arjuna. (13.31) Just as the all-pervading space

is not tainted because of its subtlety; similarly, Spirit, abiding in all

bodies, is not tainted. (13.32) Just as one sun illuminates the entire

world; similarly, Eternal Being illumines or gives life to the entire

creation, O Arjuna. (13.33)

They attain the Supreme, who perceive the difference between

body and spirit with the eye of Self-knowledge, and know the tech-

niques — by using any one of the five paths: Selfless service,

Knowledge, Devotion, Meditation, and Surrender — of liberation of

the living entity (Jiva) from the trap of divine illusory energy (Maya).

(13.34)

CHAPTER 14

14. Three modes (Gunas) of nature

The Supreme Lord said: I shall further explain to you that su-

preme knowledge, the best of all knowledge, knowing which all the

sages have attained supreme perfection after this life. (14.01) They

who have taken refuge in this spiritual knowledge attain unity with

Me and are neither born at the time of creation, nor afflicted at the

time of dissolution. (14.02)

Beings are born from the union of spirit and matter

My material Nature is the womb of creation wherein I place the

seed of consciousness from which all beings are born, O Arjuna.

(14.03) Whatever forms are produced in all different wombs, O Ar-

juna, the material Nature is their body-giving mother; and I am the

life-giving father. (14.04)

How three modes of material nature bind us

Sattva or goodness; Rajas or passion, activity; and Tamas or

ignorance, inertia — these three modes (Ropes, Gunas) of mate-

rial Nature (Prakriti) fetter the eternal individual soul to the body, O

Arjuna. (14.05) Of these, the mode of goodness is illuminating and

good because it is pure. It fetters the living entity by attachment to

happiness and knowledge, O sinless Arjuna. (14.06) Know that the

mode of passion is characterized by intense craving and is the

source of desire and attachment. It binds the living entity by attach-

ment to the fruits of work. (14.07) Know, O Arjuna, that the mode

of ignorance — the deluder of living entity — is born of inertia. It

binds the living entity by carelessness, laziness, and excessive

sleep. (14.08) O Arjuna, the mode of goodness attaches one to

happiness (of learning and knowing the Eternal Being); the mode

of passion attaches to intense action; and the mode of ignorance

attaches to inaction, laziness by covering Self-knowledge. (14.09)

Characteristics of three modes of nature

36 International Gita Society

Goodness prevails by suppressing passion and ignorance;

passion prevails by suppressing goodness and ignorance; and ig-

norance prevails by suppressing goodness and passion, O Arjuna.

(14.10) When the light of Self-knowledge illuminates all the senses

in the body, then it should be known that goodness is predominant.

(14.11) O Arjuna, when passion is predominant, greed, activity, un-

dertaking of selfish work, restlessness, excitement, etc. arise.

(14.12) O Arjuna, when inertia is predominant, ignorance, inactiv-

ity, carelessness, delusion, etc. arise. (14.13)

Three modes are also the vehicles of transmigration

One who dies when goodness dominates goes to heaven —

the pure world of knowers of the Supreme. (14.14) One who dies

when passion dominates is reborn attached to action or the utilitar-

ian type. One who dies in ignorance is reborn as a lower creature.

(14.15) The fruit of good action is said to be beneficial and pure;

the fruit of passionate action is pain; and the fruit of ignorant action

is laziness. (14.16) Self-knowledge arises from the mode of good-

ness; greed arises from the mode of passion; and negligence, de-

lusion, and slowness of mind arise from the mode of ignorance.

(14.17) They who are established in goodness go to heaven; pas-

sionate persons are reborn in the mortal world; and the ignorant,

abiding in the lowest mode of ignorance, go to lower planets or hell

(or take birth as lower creatures). (14.18)

Attain Nirvana after rising above three modes

When visionaries perceive no doer other than the three modes

of material Nature and know the Supreme, which is above and be-

yond these modes, then they attain salvation (Mukti). (14.19) When

one rises above the three modes of material Nature that originate

in the body, one attains immortality or salvation (Mukti) and is freed

from the pains of birth, old age, and death. (14.20)

The process of rising above three modes

Arjuna said: What are the marks of those who have trans-

cended the three modes of material Nature, and what is their con-

duct? How does one transcend these three modes of material Na-

ture, O Lord Krishna? (14.21) The Supreme Lord said: One is said

to have transcended the modes of material Nature who neither

hates the presence of enlightenment, activity, and delusion; nor

desires for them when they are absent; who remains like a witness

without being affected by the modes of material Nature; who stays

firmly attached to the Lord without wavering — thinking that only

the modes of material Nature are operating. (14.22-23) And one

who depends on the Lord and is indifferent to pain and pleasure;

to whom a clod, a stone, and gold are alike; to whom the dear and

the unfriendly are alike; who is of firm mind; who is calm in censure

Bhagavad-Gita 37

and in praise, and indifferent to honor and disgrace; who is impar-

tial to friend and foe; and who has given up the sense of doership

and ownership. (14.24-25)

Bonds of three modes can be cut by devotional love

One who offers service to Me with love and unswerving devo-

tion, rises above three modes of material Nature and becomes fit

for Nirvana. (14.26) Because I am the basis of the immortal Eternal

Being, of everlasting order (Dharma), and of the absolute bliss.

(14.27)

CHAPTER 15

15. The supreme being

Creation is like a tree created by of Maya

The Supreme Lord said: Sages speak of the eternal banyan

tree that has its origin (or root) above in the Supreme Being and

branches below in the cosmos, and whose leaves are the Vedic

hymns. One who understands this tree is a knower of the Vedas.

(15.01) The branches of this cosmic tree of Maya (Illusion) spread

all over the cosmos. The tree is nourished by three modes of ma-

terial Nature; sense pleasures are its sprouts; and its roots of ego,

attachment and desire stretch below in the human world, causing

Karmic bondage. (15.02)

Cut the tree of attachment to attain salvation

The real form of this tree is not perceptible here on earth, nor

is its beginning, end, or existence. Having cut the firm roots — the

ego and desires — of this tree by the mighty ax of Self-knowledge

and detachment; thus thinking: "I take refuge in that very primal

person from whom this primal manifestation comes forth", seek

that supreme abode from where one does not come back to the

mortal world again. (15.03-04) The wise reach that eternal goal,

who are free from pride and delusion, who have conquered the evil

of attachment, who constantly dwell in the Supreme Self with all

desires completely stilled, and who are free from dualities of pleas-

ure and pain. (15.05) The sun does not illumine My supreme

abode, nor does the moon, nor the fire. Having reached there peo-

ple attain permanent liberation (Mukti) and do not come back to

this temporal world again. (15.06)

The embodied soul is the enjoyer

The eternal individual soul in the body of living beings is, in-

deed, My integral part. It associates with the six sensory faculties

of perception — including the mind — and activates them. (15.07)

Just as the air takes aroma away from the flower; similarly, the in-

dividual soul takes the six sensory faculties from the physical body

it casts off during death to the new physical body it acquires in re-

incarnation by the power of Karma. (15.08) The living entity (Jiva)

38 International Gita Society

enjoys sense pleasures using six sensory faculties of hearing,

touch, sight, taste, smell, and mind. The ignorant cannot perceive

Jiva departing from the body, nor staying in the body and enjoying

sense pleasures by associating with the modes of material Nature.

But those who have the eye of Self-knowledge can see it. (15.09-

10) The yogis, striving for perfection, behold the living entity (Jiva)

abiding in their inner psyche as consciousness, but the ignorant

and those whose inner psyche is not pure, even though striving,

do not perceive Him. (15.11)

Spirit is the essence of everything

Know that light energy to be Mine that comes from the sun and

illumines the whole world and is in the moon and in fire. (15.12)

NOTE: The light of the sun is a reflection of His radiance (RV

10.07.03). The knowers of the Supreme Being visualize

everywhere — in themselves, in every human being, and in the

whole universe — that supreme cluster of light which is the source

of the visible world.

Entering the earth, I support all beings with My energy. Becom-

ing the sap-giving moon, I nourish all the plants. (15.13) Becoming

the digestive fire, I remain in the body of all living beings. Uniting

with vital life forces, I digest all types of food. (15.14) And I am

seated in the inner psyche of all beings. Memory, Self-knowledge,

and removal of doubts and wrong notions (about the Eternal Being

by reasoning or in trance (Samadhi)) come from Me. I am to be

known by the study of all the Vedas. I am, indeed, the author of the

Vedanta and the knower of the Vedas. (15.15)

Supreme spirit, spirit and the created beings

There are two entities in the cosmos: The temporal Divine Be-

ings and the unchangeable Eternal Being. All created beings are

subject to change, but the Eternal Being does not change. (15.16)

The Supreme Being is beyond both the Temporal Divine Beings

and the Eternal Being. He is also called the Absolute, Reality, God,

the Source, who sustains both the Temporal and the Eternal by

pervading everything. (15.17) Because I am beyond both the Tem-

poral and the Eternal, therefore I am known in this world and in the

Vedas as the Supreme Being. (15.18) The wise, who truly under-

stand Me as the Supreme Being, know everything and worship Me

wholeheartedly, O Arjuna. (15.19) Thus, I have explained this most

secret science of Self-knowledge, O sinless Arjuna. Having under-

stood this, one becomes enlightened; one’s all duties are accom-

plished; and the goal of human life is achieved, O Arjuna. (15.20)

CHAPTER 16

16. Divine and the demonic qualities

A list of divine qualities to be cultivated

Bhagavad-Gita 39

The Supreme Lord said: Fearlessness, purity of the inner psy-

che, perseverance in the yoga of Self-knowledge, charity, sense-

restraint, sacrifice, study of the scriptures, austerity, honesty; non-

violence, truthfulness, absence of anger, renunciation, calmness,

abstinence from malicious talk, compassion for all creatures, free-

dom from greed, gentleness, modesty, absence of fickleness,

splendor, forgiveness, fortitude, cleanliness, absence of malice,

and absence of pride — these are the (twenty-six) qualities of

those endowed with divine virtues, O Arjuna. (16.01-03)

A list of demonic qualities to be given up

O Arjuna, the marks of those who are born with demonic qual-

ities are: Hypocrisy, arrogance, pride, anger, harshness, and igno-

rance. (16.04) Divine qualities lead to salvation (Moksha); the de-

monic qualities are said to be for bondage. Do not grieve, O Arjuna;

you are born with divine qualities. (16.05)

There are only two types of human beings

Basically, there are only two types of human beings in this

world: The divine, and the demonic. The divine has been described

at length. Now hear from Me about the demonic, O Arjuna. (16.06)

Persons of demonic nature do not know what to do and what not

to do. They have neither purity nor good conduct nor truthfulness.

(16.07) They say that the world is unreal, without a substratum,

without God, and without an order. The world is caused by sexual

union of man and woman alone and nothing else. (16.08) Adhering

to this wrong, atheistic view, these degraded souls — with small

intellect and cruel deeds — are born as enemies for the destruction

of the world. (16.09) Filled with insatiable desires, hypocrisy, pride,

and arrogance; holding wrong views due to delusion; they act with

impure motives, (16.10) obsessed with endless anxiety lasting until

death, considering sense gratification their highest aim, and con-

vinced that sense pleasure is everything; (16.11)

Bound by hundreds of ties of desire and enslaved by lust and

anger, they strive to obtain wealth by unlawful means to fulfill sen-

sual pleasures. They think: (16.12) This has been gained by me

today; I shall fulfill this desire; I have this much wealth and will have

more wealth in the future; (16.13) that enemy has been slain by

me, and I shall slay others also. I am the lord. I am the enjoyer. I

am successful, powerful, and happy; (16.14)

I am rich and born in a noble family. Who is equal to me? I shall

perform sacrifice, I shall give charity, and I shall rejoice. (16.15)

Thus deluded by ignorance, bewildered by many fancies, entan-

gled in the net of delusion, addicted to the enjoyment of sensual

pleasures, they fall into a foul hell. (16.16) Self-conceited, stub-

born, filled with pride and intoxication of wealth, they perform sac-

rifice, charity, etc. only in name for show, and not according to

40 International Gita Society

scriptural injunction. (16.17) These malicious people cling to ego-

ism, power, arrogance, lust, anger, greed, hatred; and they deny

My presence in their own body and in others’ bodies. (16.18)

Suffering is the destiny of the ignorant

I hurl these haters, cruel, sinful, and mean people into the cy-

cles of rebirth in the womb of demons again and again. (16.19) O

Arjuna, entering the wombs of demons, birth after birth, the de-

luded ones sink to the lowest hell without ever attaining Me. (16.20)

Lust, anger, and greed are the three gates to hell

Lust, anger, and greed are the three gates of hell leading to the

bondage of the individual. Therefore, one must learn to give up

these three. (16.21) One who is liberated from these three gates of

hell, O Arjuna, does what is best and consequently attains the su-

preme abode. (16.22)

One must follow the scripture

One who acts under the influence of one’s desires, disobeying

scriptural injunctions, neither attains perfection nor happiness nor

the supreme abode. (16.23) Therefore, let the scripture be your

authority in determining what should be done and what should not

be done. You should perform your duty following the scriptural in-

junction. (16.24)

CHAPTER 17

17. Threefold faith

Arjuna said: What is the mode of devotion of those who perform

spiritual practices with faith, but without following the scriptural in-

junctions, O Krishna? Is it in the mode of goodness, passion, or

ignorance? (17.01)

Three types of faith

The Supreme Lord said: The natural faith of embodied beings

is of three kinds: Goodness, passion, and ignorance. Now hear

about these from Me. (17.02) O Arjuna, the faith of each is in ac-

cordance with one’s own natural disposition governed by Karmic

impressions. One is known by one’s faith. One can become what-

ever one wants to be — if one constantly contemplates the object

of desire with faith. (17.03) Persons in the mode of goodness wor-

ship celestial controllers; those in the mode of passion worship su-

pernatural rulers and demons; and those in the mode of ignorance

worship ghosts and spirits. (17.04) Ignorant persons of demonic

nature are those who practice severe austerities without following

the prescription of the scriptures, who are full of hypocrisy and ego-

tism, who are impelled by the force of desire and attachment, and

who senselessly torture the elements in their body and also Me

who dwells within the body. (17.05-06)

Three types of food

The food preferred by all of us is also of three types. So are the

sacrifice, austerity, and charity. Now hear the distinction between

Bhagavad-Gita 41

them. (17.07) The foods that promote longevity, virtue, strength,

health, happiness, and joy are juicy, smooth, substantial, and nu-

tritious. Such foods are liked by persons in the mode of goodness.

(17.08) People in the mode of passion like foods that are very bit-

ter, sour, salty, hot, pungent, dry, and burning; and cause pain,

grief, and disease. (17.09) People in the mode of ignorance like

foods that are stale, tasteless, putrid, rotten, refuse, impure, such

as meat and alcohol. (17.10)

Three types of sacrifices

Selfless service — enjoined by the scriptures and performed

without a desire for the fruit, with a firm belief and conviction that it

is one’s duty — is in the mode of goodness. (17.11) Selfless ser-

vice that is performed only for show and aiming for fruit — is in the

mode of passion, O Arjuna. (17.12) Selfless service that is per-

formed without following the scripture, in which no food is distrib-

uted, which is devoid of mantra, faith, and gift, is said to be in the

mode of ignorance. (17.13)

Austerity of thought, word, and deed

The worship of celestial controllers, the priest, the guru, and

the wise; purity, honesty, celibacy, and nonviolence — these are

said to be austerity of deed. (17.14) Speech that is non-offensive,

truthful, pleasant, beneficial, and is used for the regular study of

scriptures is called the austerity of word. (17.15) Serenity of mind,

gentleness, calmness, self-control, and purity of thought — these

are called austerity of thought. (17.16)

Three types of austerity

The above mentioned threefold austerity — of thought, word,

and deed — practiced by yogis with supreme faith, without a desire

for the fruit, is said to be in the mode of goodness. (17.17) Austerity

that is performed for gaining respect, honor, reverence, and for the

sake of show, yielding an uncertain and temporary result, is said to

be in the mode of passion. (17.18) Austerity performed with foolish

stubbornness or with self-torture or for harming others, is said to

be in the mode of ignorance. (17.19)

Three types of charity

Charity that is given at the right place and time as a matter of

duty to a deserving candidate who does nothing in return, is con-

sidered to be in the mode of goodness. (17.20) Charity that is given

unwillingly, or to get something in return, or to gain some fruit, is

said to be in the mode of passion. (17.21) Charity that is given at a

wrong place and time to unworthy persons, or without paying re-

spect to the receiver or with ridicule, is said to be in the mode of

ignorance. (17.22)

Threefold name of God

‘OM TAT SAT’ is said to be the threefold name of God in San-

skrit. Persons with good qualities, the Vedas, and selfless service

42 International Gita Society

were created by God in the ancient time. (17.23) Therefore, acts of

sacrifice, charity, and austerity prescribed in the scriptures are al-

ways commenced by uttering ‘OM’ by the knowers of the Supreme

Being. (17.24) Various types of sacrifice, charity, and austerity are

performed by the seekers of salvation by uttering ‘TAT’ (or He is

all) without seeking a reward. (17.25) The word ‘SAT’ is used in the

sense of Reality and goodness. The word ‘SAT’ is also used for an

auspicious act, O Arjuna. (17.26) Faith in sacrifice, charity, and

austerity is also called ‘SAT’. Selfless service for the sake of the

Supreme is, in truth, termed as ‘SAT’. (17.27) Whatever is done

without faith — whether it is sacrifice, charity, austerity, or any

other act — is called ‘ASAT’. It has no value here or hereafter, O

Arjuna. (17.28)

CHAPTER 18

18. Attaining liberation by giving up ego

Arjuna said: I wish to know the nature of renunciation

(Samnyasa) and sacrifice (Tyaga) and the difference between the

two, O Lord Krishna. (18.01)

Definition of renunciation and sacrifice

The Supreme Lord said: The sages call renunciation the com-

plete renunciation of work for any personal profit. The wise define

sacrifice as the sacrifice of, and the freedom from, attachment to

the fruits of all work. (18.02) Some philosophers say that all work

is full of faults and should be given up, while others say that acts

of sacrifice, charity, and austerity should not be abandoned.

(18.03)

O Arjuna, listen to My conclusion about sacrifice. Sacrifice is

said to be of three types. (18.04) Acts of service, charity, and aus-

terity should not be abandoned, but should be performed, because

service, charity, and austerity are the purifiers of the wise. (18.05)

Even these obligatory works should be performed without attach-

ment to the fruits. This is My definite supreme advice, O Arjuna.

(18.06)

Three types of sacrifice

Giving up one's duty is not proper. The abandonment of oblig-

atory work is due to delusion and is declared to be in the mode of

ignorance. (18.07) One who abandons duty merely because it is

difficult or because of fear of bodily affliction, does not get the ben-

efits of sacrifice by performing such a sacrifice in the mode of pas-

sion. (18.08) Obligatory work performed as duty, renouncing at-

tachment to the fruit, is alone to be regarded as sacrifice in the

mode of goodness, O Arjuna. (18.09) One who neither hates a dis-

agreeable work, nor is attached to an agreeable work, is consid-

ered a sacrificer (Tyagi), imbued with the mode of goodness, intel-

ligent, and free from all doubts about the Supreme Being. (18.10)

Human beings cannot completely abstain from work. Therefore,

Bhagavad-Gita 43

one who completely renounces attachment to the fruits of all work

is considered a Tyagi. (18.11) The threefold fruit of works — desir-

able, undesirable, and mixed — accrues after death to the one who

is not a Tyagi, but never to a Tyagi. (18.12)

Five causes of an action

Learn from Me, O Arjuna, the five causes, as described in the

Samkhya doctrine, for the accomplishment of all actions. They are:

the physical body, the seat of Karma; the modes of material Na-

ture, the doer; the eleven organs of perception and action, the in-

struments; various life forces; and the fifth is one’s fate. (18.13-14)

These are the five causes of whatever action, whether right or

wrong, one performs by thought, word and deed. (18.15) There-

fore, the ignorant, who consider one’s body or the soul as the sole

agent, do not understand due to imperfect knowledge. (18.16) One

who is free from the notion of doership and whose intellect is not

polluted by the desire to reap the fruit — even after slaying all these

people — neither slays nor is bound by the act of killing. (18.17)

The subject, the object, and the knowledge of the object are the

threefold driving force (or impetus) to an action. The eleven organs

of perception and action, the act, and the modes of Nature are the

three components of action. (18.18)

Three types of spiritual knowledge

Self-knowledge, action, and agent are said to be of three types,

according to the Guna theory. Hear duly about these also. (18.19)

The knowledge by which one sees a single immutable Reality in all

beings as undivided in the divided, such knowledge is in the mode

of goodness. (18.20) The knowledge by which one sees different

realities of various types among all beings as separate from one

another; such knowledge is in the mode of passion. (18.21) The

irrational, baseless, and worthless knowledge by which one clings

to one single effect, such as the body, as if it is everything, such

knowledge is declared to be in the mode of darkness or ignorance

(18.22)

Three types of action

Obligatory duty, performed without likes and dislikes and with-

out selfish motives and attachment to enjoy the fruit, is said to be

in the mode of goodness. (18.23) Action performed with ego, with

selfish motives, and with too much effort, is in the mode of passion.

(18.24) Action that is undertaken because of delusion, disregard-

ing consequences, loss, injury to others, as well as one’s own abil-

ity, is said to be in the mode of ignorance. (18.25)

Three types of person

A person who is free from attachment, is non-egotistic, en-

dowed with resolve and enthusiasm, and unperturbed in success

or failure, is called good. (18.26) A person who is impassioned,

who desires the fruits of work, who is greedy, violent, impure, and

44 International Gita Society

gets affected by joy and sorrow, is called passionate. (18.27) A

person who is undisciplined, vulgar, stubborn, wicked, malicious,

lazy, depressed, and procrastinating, is called ignorant. (18.28)

Three types of intellect

Now hear Me explain fully and separately, O Arjuna, the three-

fold division of intellect and resolve, based on modes of material

Nature. (18.29) O Arjuna, that intellect is in the mode of goodness

which understands the path of work and the path of renunciation,

right and wrong action, fear and fearlessness, bondage and liber-

ation. (18.30) That intellect is in the mode of passion which cannot

distinguish between righteousness and unrighteousness, and right

and wrong action, O Arjuna. (18.31) That intellect is in the mode of

ignorance which, when covered by ignorance, accepts unright-

eousness as righteousness and thinks everything to be that which

it is not, O Arjuna. (18.32)

Three types of resolve, four goals of human life

That resolve is in the mode of goodness by which one manip-

ulates the functions of the mind, Prana (bioimpulses, life forces)

and senses for God-realization only, O Arjuna. (18.33) That resolve

is in the mode of passion by which one, craving for the fruits of

work, clings to duty, earning wealth, and pleasure with great at-

tachment. (18.34) That resolve is in the mode of ignorance by

which a dull person does not give up sleep, fear, grief, despair, and

carelessness, O Arjuna. (18.35)

Three types of pleasure

And now hear from Me, O Arjuna, about the threefold pleasure.

The pleasure that one enjoys from spiritual practice results in ces-

sation of all sorrows. (18.36) The pleasure that appears as poison

in the beginning, but is like nectar in the end, comes by the grace

of Self-knowledge and is in the mode of goodness. (18.37) Sensual

pleasures that appear as nectars in the beginning, but become poi-

son in the end, are in the mode of passion. (18.38) Pleasure that

confuses a person in the beginning and in the end as a result of

sleep, laziness, and carelessness, is in the mode of ignorance.

(18.39) There is no being, either on the earth or among the celestial

controllers in the heaven, who can remain free from these three

modes of material Nature. (18.40)

Division of labor is based on one’s ability

The division of labor into four categories is also based on the

qualities inherent in people’s nature and not necessarily as one’s

birth right, O Arjuna. (18.41) Intellectuals who have serenity, self-

control, austerity, purity, patience, honesty, spiritual knowledge,

spiritual experience, and belief in God are labeled as intellectuals

(Brahmans). (18.42) Those having the qualities of heroism, vigor,

firmness, dexterity, steadfastness in battle, charity, and adminis-

trative skills are called Kshatriyas or warriors. (18.43) Those who

Bhagavad-Gita 45

are good at cultivation, cattle rearing, business, trade, and industry

are known as Vaishyas (merchants). Those who are very good in

service and labor type work are classed as laborers. (18.44)

Attain salvation by duty, discipline, devotion

One can attain the highest perfection by devotion to one’s nat-

ural work. Listen to Me how one attains perfection while engaged

in one’s natural work. (18.45) One attains perfection by worship-

ping the Supreme Being—from whom all beings originate, and by

whom all this universe is pervaded — through performance of

one’s natural duty for Him. (18.46) One’s inferior natural work is

better than superior unnatural work even though well performed.

One who does the work ordained by one’s inherent nature without

selfish motives incurs no sin or Karmic bondage. (18.47) One’s

natural work, even though defective, should not be abandoned be-

cause all undertakings are enveloped by defects as fire is covered

by smoke, O Arjuna. (18.48) The person whose mind is always free

from attachment, who has subdued the mind and senses, and who

is free from desires, attains the supreme perfection of freedom

from the bondage of Karma by renouncing attachment to the fruits

of work. (18.49)

Learn from Me briefly, O Arjuna, how one who has attained such

perfection — the freedom from the bondage of Karma — attains

the Supreme Person, the goal of spiritual knowledge. (18.50) En-

dowed with purified intellect, subduing the mind with firm resolve,

turning away from sound and other objects of the senses, giving

up likes and dislikes; living in solitude; eating lightly; controlling the

mind, speech, and organs of action; ever absorbed in yoga of med-

itation; taking refuge in detachment; and relinquishing egotism, vi-

olence, pride, lust, anger, and proprietorship — one becomes

peaceful, free from the notion of "I” and “my", and fit for attaining

oneness with the Supreme Being. (18.51-53) Absorbed in the Su-

preme Being, the serene one neither grieves nor desires. Becom-

ing impartial to all beings, one obtains My Para-Bhakti, the highest

devotional love. (18.54) By devotion one truly understands what

and who I am in essence. Having known Me in essence, one im-

mediately merges with Me. (18.55)

A Karma-yogi attains the eternal immutable abode, by My grace

— even while doing all duties — just by dedicating all action to Me

with loving devotion. (18.56) Sincerely offer all actions to Me, set

Me as your supreme goal, and completely depend on Me. Always

fix your mind on Me and resort to Karma-yoga. (18.57) When your

mind becomes fixed on Me, you shall overcome all difficulties by

My grace. But, if you do not listen to Me due to ego, you shall per-

ish. (18.58)

Karmic bondage and the free will

46 International Gita Society

If due to ego you think: I shall not fight, your resolve is vain.

Because your own nature will compel you to fight. (18.59) O Ar-

juna, you are controlled by your own nature-born Karmic impres-

sions (or Samskara). Therefore, you shall do — even against your

will — what you do not wish to do out of delusion. (18.60) The Su-

preme Lord, Krishna or God, abiding as the controller in the inner

psyche of all beings, O Arjuna, causes them to evolve — or work

out their Karma — like a puppet of Karma, mounted on a machine.

(18.61)

The Supreme Controller is the reflection of the Supreme

Spirit in the body. The Supreme Lord organizes, controls,

supervises, and directs everything in the universe. Human being is

like a puppet of Karma mounted on a body which is the vehicle of

transmigration. The word evolve refers to working out one’s Karma.

Thus we become the puppet of our own Karma created by our free

will.

The Lord has made Karmic laws as the controller of all

living beings. Therefore, one must learn to gladly endure all that

fate imposes by taking refuge in God and following His

commandments. Vedas declare that the Lord, using His law of

Karma, makes us dance as a juggler would make his monkey

dance. Without the laws of Karma; the scriptural injunctions,

prohibitions, as well as self-effort, would have no value at all.

Karma is the eternal justice and the eternal law. As a result of the

working of eternal justice, there can be no escape from the con-

sequences of our deeds. We become the product of our own past

thinking and action. Therefore, we must think and act wisely at the

present moment, using the scriptures as a guide.

The doctrine of Karma and reincarnation is also found in

the following two verses of the Koran: Allah is He who created you

and then sustained you, then causes you to die, then gives life to

you again (Surah 30.40). He may reward those who believe and

do good works. No one is able to escape His law of consequences

(Surah 30.45). People cannot escape from the consequences of

their deeds, for as we sow, so we reap. Cause and effect cannot

be separated because the effect exists in the cause as the fruit

exists in the seed. Good and evil deeds follow us continually like

our shadows.

The Bible also says: Whosoever shedeth man’s blood, by

man shall his blood be shed (Genesis 9.06). It is believed that all

references to Karma and reincarnation were taken out of the Bible

during the second century with the noble aim of encouraging

people to strive hard for perfection during this very life. Those who

believe in reincarnation must avoid laziness and procrastination,

stress intense spiritual discipline, and try their best to get Self-

Bhagavad-Gita 47

realization in this very life as if there were no reincarnation. Live as

though this is your last day on this earth. One cannot achieve

anything through laziness and procrastination.

Seek refuge in the Supreme Lord alone with loving devotion, O

Arjuna. By His grace you shall attain supreme peace and the Eter-

nal Abode. (18.62) Thus, I have explained the knowledge that is

more secret than the secret. After fully reflecting on this, do as you

wish. (18.63)

Path of surrender is the ultimate path to God

Hear once again My most secret, supreme word. You are very

dear to Me; therefore, I shall tell this for your benefit. (18.64) Fix

your mind on Me, be devoted to Me, offer service to Me, bow down

to Me, and you shall certainly reach Me. I promise you, because

you are My very dear friend. (18.65) Setting aside doership, own-

ership and attachment to the fruits of all works, just surrender to—

or gladly abide by— My Will. I shall liberate you from all sins or

bondage of Karma. Do not grieve. (18.66)

The meaning of abandoning all duties and taking refuge in

God is that one should perform duty without ego and attachment

to results; as an offering to the Lord, and totally depend only on

Him. The Lord takes full responsibility for a person who totally de-

pends on Him and understands: All is manifestation of the One.

The highest service to God, and the best charity

This knowledge should never be spoken by you to one who is

devoid of austerity, who is without devotion, who does not desire

to listen, or who speaks ill of Me. (18.67)

To speak of wisdom to a deluded person, to glorify sacrifice to

a greedy person, to advise sense control to an irascible person,

and to discourse on Lord Rama’s exploits to a lecher, is as useless

as sowing seed on barren ground. It is not for any soul to believe,

save by the permission of Allah. You should not compel one to

believe (Surah 10.100-101). Anyone to whom Allah has not

granted the light (of knowledge) will have no light (Surah 24.40).

The study of Gita or any other scripture is meant only for sincere

persons. According to Ramakrishna, one can understand Him as

much as He makes one understand. Guru Nanak said: O Beloved;

only they to whom You give the divine knowledge, obtain it.

The one who shall propagate (or help the propagation of) this

supreme secret philosophy of the Gita amongst devotees, shall be

performing the highest devotional service to Me and shall certainly

come to Me. (18.68) No other person shall do a more pleasing ser-

vice to Me, and no one on the earth shall be dearer to Me. (18.69)

The Grace of the Gita

Those who shall study our sacred dialogue shall be performing

a holy act of knowledge-sacrifice. This is My promise. (18.70) Who-

ever hears or reads this sacred dialogue in the form of the Gita with

48 International Gita Society

faith and without cavil becomes free from sin, and attains heaven

— the higher worlds of those whose actions are pure and virtuous.

(18.71) O Arjuna, did you listen to this with single-minded atten-

tion? Has your delusion born of ignorance been completely de-

stroyed? (18.72) Arjuna said: By Your Grace my delusion is de-

stroyed; I have gained Self-knowledge; my confusion with regard

to body and Spirit is dispelled; and I shall obey Your command.

(18.73)

Sanjaya said: Thus, I heard this wonderful dialogue between

Lord Krishna and Arjuna, causing my hair to stand on end. (18.74)

By the grace of guru sage Vyasa, I heard this most secret and su-

preme yoga directly from Krishna, the Lord of yoga, Himself speak-

ing to Arjuna before my very eyes of clairvoyance granted by sage

Vyasa. (18.75) O King, by repeated remembrance of this marvel-

ous and sacred dialogue between Lord Krishna and Arjuna, I am

thrilled at every moment, and (18.76) recollecting again and again,

O King, that marvelous form of Krishna I am greatly amazed, and

I rejoice over and over again. (18.77)

Both spiritual knowledge and action are needed

Wherever there will be both Krishna, the Lord of yoga (or

Dharma in the form of the scriptures) and Arjuna with the weapons

of duty and protection, there will be everlasting prosperity, victory,

happiness, and morality. This is my conviction. (18.78)

Thus ends the Bhagavad-Gita

This book is offered to the Lord of the Universe

May He bless us all with Goodness,

Prosperity, and Peace.

Glossary of Sanskrit words:

https://www.gita-society.com/glossary.pdf

References used:

(1) Bhagavad-Gita by Ramananda Prasad, Ph.D., 5

. Edition.

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