Srimad Bhagavad-Gita

THE HIDDEN TREASURE OF THE SWEET ABSOLUTE

By Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj

© 2006 Sri Chaitanya Saraswat Math
All rights reserved by the Successor President-Acharya

Sri Chaitanya Saraswat Math, Nabadwip, West Bengal, India

Translated and published, on the order of Om Vishnupad Srila Bhakti Sundar Govinda Dev-Goswami Maharaj, by Sripad Bhakti Ananda Sagar Maharaj (Sri Svarupananada Prabhu) in 2006.

This electronic version is prepared in 2025 as part of service to His Divine Grace Om Vishnupad Srila Bhakti Nirmal Acharya Maharaj.

Web address: www.scsmathinternational.com

Email: info@scsmathinternational.com

CONTENTS

Auspicious Invocation (Mangalacharanam)

Preface

Introduction

CHAPTER ONE (Sainya-darsana) Observing the Armies

CHAPTER TWO (Sankhya-yoga) The Constitution of the Soul

CHAPTER THREE (Karma-yoga) The Path of Action

CHAPTER FOUR (Jnana-yoga)

The Path of Knowledge

CHAPTER FIVE (Karma-sannyasa-yoga) The Path of Renunciation of Action

CHAPTER SIX (Dhyana-yoga) The Path of Meditation

CHAPTER SEVEN (Jnana-vijnana-yoga) Knowledge and Realization of the Supreme

CHAPTER EIGHT (Taraka-brahma-yoga) The Merciful Absolute

CHAPTER NINE (Raja-guhya-yoga) The Hidden Treasure of Devotion

TEN (Vibhuti-yoga) The Divine Glories of the Lord

CHAPTER ELEVEN (Visva-rupa-darsana-yoga) The Vision of the Universal Form

CHAPTER TWELVE (Bhakti-yoga) The Path of Devotion

CHAPTER THIRTEEN (Prakrti-purusa-viveka-yoga) Distinction Between Matter and Spirit

CHAPTER FOURTEEN (Gunatraya-vibhaga-yoga) The Three Divisions of Material Nature

CHAPTER FIFTEEN (Purusottama-yoga) The Supreme Person

CHAPTER SIXTEEN (Daivasura-sampad-vibhaga-yoga) The Godly and Ungodly Natures

CHAPTER SEVENTEEN (Sraddhatraya-vibhaga-yoga) The Three Types of Faith

CHAPTER EIGHTEEN (Moksa-yoga) The Path of Liberation

The Glories of the Gita

The Glories of Srimad Bhagavad-gita from Sri Vaisnaviya-tantra-sara

The Logo of Sri Chaitanya Saraswat Math

Sri Chaitanya Saraswat Math’s Mission

Headquarters of Sri Chaitanya Saraswat Math

Books and Publications of Sri Chaitanya Saraswat Math

Auspicious Invocation
(Mangalacharanam)

om parthaya pratibodhitam bhagavata narayanena svayam

vyasena grathitam purana-munina madhye maha-bharate

advaitamrta-varsinim bhagavatim astadasadhyayinim

amba tvam anusandadhami bhagavad-gite bhavad-vesinim [1]

Meditation on Sri Gita—

O Bhagavad-Gita, song of the Supreme Lord Himself, You are the bestower of Arjuna’s enlightenment. You have been woven into the scripture Mahabharata by the ancient sage Srila Vedavyasa. In eighteen chapters, You are the rain of ever-flowing nectar, non-different from the Lord. O Mother, I meditate upon You; may You graciously enter my heart.

namo ‘stu te vyasa-visala-buddhe

phullaravindayata-patra-netra

yena tvaya bharata-taila-purnah

prajvalito jnana-mayah pradipah [2]

Obeisances unto Srila Vyasadeva—

O Srila Vyasadeva of formidable intelligence, whose eyes resemble the long petals of the blooming lotus flower, and who ignited the lamp of knowledge, filled with the oil of the Mahabharata—I offer my obeisances unto you.

prapanna-parijataya, totra-vetraika-panaye

jnana-mudraya krsnaya, gitamrta-duhe namah [3]

Obeisances unto the Lord as the chariot-driver of Arjuna—

I offer my obeisances unto the Supreme Lord Sri Krishna, who fulfills the wishes of His surrendered devotees. He holds a driving-rod in one hand while the other is poised in the expression of instruction, and He is the milker of the nectar of the Gita.

sarvopanisado gavo, dogdha gopala-nandanah

partho vatsah sudhir bhokta, dugdham gitamrtam mahat [4]

The Glories of the Gita—

The crest-jewels of the Vedas, all the Upanisads, are as the cow, and the milker of the cow is Lord Sri Krishna, the son of Nanda Maharaj. Arjuna is the calf, the nectar of the Gita is the milk, and the fortunate devotees are the enjoyers of that milk.

vasudeva-sutam devam, kamsa-chanura-mardanam

devaki-paramanandam, krsnam vande jagad-gurum [5]

Obeisances unto Lord Sri Krishna—

I bow unto the lotus feet of Sri Krishna, the son of Vasudeva, the vanquisher of the demons Kamsa and Chanura, the joy of mother Devaki, and the universal teacher.

bhisma-drona-tata jayadratha-jala gandhara-nilotpala

salya-grahavati krpena vahani karnena vela-kula

asvatthama-vikarna-ghora-makara duryodhanavartini

sottirna khalu pandavai rana-nadi kaivartakah kesavah [6]

The river of the battle of Kuruksetra—

One bank is Bhisma, the other Dronacharya; Jayadratha is the water; the sons of Gandhari, the blue lotus flower; Salya, the crocodile; Krpa, the waves; Karna, the shore; Asvatthama, Vikarna and company, the fearful sharks; Duryodhana, the whirlpool; and Kesava is the boatman of this river of the battle that was crossed by the Pandavas.

parasarya-vachah sarojam-amalam gitartha-gandhotkatam

nanakhyanaka-kesaram hari-katha-sambodhanabodhitam

loke sajjana-sat-padair ahar-ahah pepiyamanam muda

bhuyad bharata-pankajam kali-mala-pradhvamsi nah sreyase [7]

The Mahabharata as a lotus flower—

These words of Sri Krishna Dvaipayana Vyasadeva, the son of Parasara Muni, are a perfect lotus flower. The meaning of the Gita is the beautiful fragrance of this lotus, the various episodes are its stamens, and the enlightening narrations about the Supreme Lord are its nectar. In this world, the pure devotees are the bees who day after day delight in drinking the nectar of the lotus flower. May this Mahabharata lotus, the vanquisher of all evils in this age of Kali, graciously bestow auspiciousness upon us.

yam brahma varunendra-rudra-maruta-stunvanti divyaih stavair

vedaih sanga-pada-kramopanisadair gayanti yah samagah

dhyanavasthita-tad-gatena manasa pasyanti yam yogino

yasyantam na viduh surasura-gana devaya tasmai namah [8]

Obeisances unto the Supreme Lord—

I offer my obeisances unto the Supreme Lord whose glories are sung with celestial prayers by the gods Brahma, Varuna, Indra, Rudra and the Maruts; whose glories are sung by the verses of the Vedas along with their six auxiliary books and the Upanisads; whose glories are sung by the brahmanas that sing the Sama-Veda; who the yogis see within their hearts absorbed in meditation; and whose infinite glories are inconceivable to all beings, whether gods or demons.

narayanam namskrtya, naram chaiva narottamam

devim sarasvatim vyasam, tato jayam udirayet [9]

Before reciting the scriptures that can conquer material existence, we offer obeisances unto the Supreme Lord who is known as Narayana, Nara and Narottama; the goddess of learning Saraswati; and the great sage empowered by the Lord to reveal the scriptures, Srila Vyasadeva.

Preface

[Publisher’s Note, first Bengali Edition,
Appearance Day of Lord Krishna, 1961]

Unique in its wide publication and extensive circulation, the Srimad Bhagavad-gita appears in various languages, both in India and other countries, along with the commentaries of former great saints as well as modern scholars. The commentaries of the prominent Vaisnava Acharyas such as Sri Ramanuja, Srimat Madhvamuni, and Sri Sridhar Swamipad are most noteable, whilst among the proponents of jnana-marga, or the monistic path, the commentaries of Srimat Sankaracharya and Sri Madhusudan Saraswati are well-known. The commentaries of Sriyuta Bala Gangadhar Tilak and Sri Aurobindo favour the school of karma-yoga, or the path of action, and are also familiar to modern scholars. Great thinkers of both East and West have ardently sung the glories of Sri Gita, being inspired by the ideals of its teachings.

However, the achintya-bhedabheda-siddhanta, theology of ‘inconceivable oneness and difference’ as revealed by the proponents of Sri Chaitanya Mahaprabhu—Gaudiya Acharyas Srila Visvanath Chakravarti and Srila Baladev Vidyabhusana, is concluded by the learned devotees to be most favorable to exclusive devotion. The devotees also embrace Srila Bhaktivinoda Thakur’s Bengali commentary of Sri Gita as a harmonious, spiritual mine of the treasure of divine love for Sri Krishna (Krishna-prema), the fifth and transcendental goal of life, beyond the four general human objectives of religion, wealth, sense enjoyment and liberation.

In his introduction my worshipful Divine Master, Sri Gurupadapadma Om Visnupada Paramahamsa Parivrajakacharya Sri Srimad Bhakti Raksak Sridhar Dev-Goswami Maharaj, has revealed to the readers glimpses of his own deep devotional realizations. Although numerous editions of Sri Gita are presently available, few commentaries can be said to nurture pure devotion according to the teachings of bona fide divine succession, which has given us the opportunity of service in producing this edition. We shall consider ourselves blessed if the fortunate readers take the all-auspicious essence of this sincere attempt to heart.

Sri Bhakti Sundar Govinda

Sri Chaitanya Saraswat Math, Nabadwip

Introduction

[of the first Bengali Edition]

vande sri-guru-gaurangau, radha-govinda-sundarau

sa-gunau giyate chatha, gita-gudhartha-gauravam

Bowing down to the holy feet of Sri Guru, Sri Gauranga, and Sri Sri Radha Govindasundara, all accompanied by Their associates, I sing the glories of the hidden treasure of Srimad Bhagavad-gita.

Since Srimad Bhagavad-gita is very familiar to the learned society, an acquaintance of the conceptions of this edition may be given here. We are followers of the school of thought descending from Sri Chaitanya Mahaprabhu, so this edition is based on the Sri Gita commentaries of the pre-eminent, exalted Sri Gaudiya Vaisnava Acharyas—Sri Visvanath, Sri Baladev and Srila Bhaktivinoda Thakur. By the grace of our worshipful spiritual master, Om Visnupada Srila Bhakti Siddhanta Saraswati Goswami Prabhupada, and from indications in the commentaries given by the aforementioned great pure devotees, in places some new light has been shed, revealing deeper meanings. The devoted reader will appreciate this particularly with regard to the four verses (10.8–11) which were described by Sri Visvanathpada as the four essential verses (chatuh-sloki) of the book.

Generally, Sri Gita is known as an excellent study of the science of religion. The language of Sri Gita is simple and sweet; its mood is grave, extensive and radical; its thought is succinct, lucid and impartial; and its logic is sound and natural. The eloquence of the prologue, epilogue, exposition, review, analysis, synthesis and delivery of Sri Gita is unprecedented and charming in the extreme. Sri Gita is activation for the lazy, courage for the fearful, hope for the hopeless, and new life for the dying. Sri Gita unifies and sustains all ranks, whether revolutionary, occultist, optimist, renunciationist, liberationist, or full-fledged theist. From the atheist of grossly crude vision to the most elevated saint, the essential conceptions of all classes of philosopher are illustrated with clear and powerful logic. The devotees of the Lord (bhagavad-bhaktas) and persons on the paths of action, knowledge and yoga (karmis, jnanis and yogis) will each find the essence of their paths dealt with in a comprehensive and illuminating manner, and thus the book is highly esteemed by all.

The essential and inner purport of the Vedas and Upanisads of the Aryans is directly explained, and the essence of various non-Aryan doctrines can also be found. Sri Gita teaches us enlightenment through the selfless execution of scripturally ordained actions. When the consciousness is thus purified, self-realization or spiritual realization is attained. In its maturity, this pure realization blossoms into loving service in the joyful, divine plane.

From the standpoint of sambandha-jnana or ‘knowledge of relationship’, Sri Gita gives us the conception that the Absolute Reality is a transcendental personality; from the standpoint of prayojana or ‘the objective’, spiritual love for the Absolute Reality is given as the highest attainment; and from the standpoint of abhidheya or ‘the means’, we are taught that one must initially offer all his actions to the Supreme Lord, followed by the cultivation of self-realization favourable to realization of the Lord, and finally surrender to the Lord, to the exclusion of all other endeavours. Ultimately, the means will culminate in the objective when, in one’s perfected spiritual form, one whole-heartedly engages in the transcendental loving service of the Lord.

Sri Gita has clearly shown the distinctions between the various paths, such as the path of action, including worship of the gods for worldly fulfillment, and the path of knowledge, for the attainment of liberation. The thoughtful reader can note that Sri Gita, by its comparative study, refutes the misconception that the many paths and goals are ‘all one’. Rather, it is stated, yo yach chhradhah sa eva sah, “A man is known by his faith.”

These verses would warrant deep consideration in this respect:

“The yogi is superior to persons engaged in austerities, superior to the person of knowledge, and superior to the person of action… Therefore, O Arjuna, be a yogi. And best of all yogis is My faithful devotee for whom I am the only goal, and who serves Me whole-heartedly. This is My opinion.” (6.46, 47)

Showing the inferiority and meaninglessness of dry renunciation, the gift of Sri Gita is most substantial and positive. Rather than merely renouncing action, one should selflessly offer one’s actions to the Supreme Lord (karma-yoga). Ultimately, based on one’s surrender, one will be inspired to act in devotion (bhakti) for the Lord alone. This is the conclusive and sublime teaching of Sri Gita. In the finest conception, the overall excellence of Sri Gita is found in its gift of devotion. In its full manifestation, such devotion is prema-bhakti, loving devotion to the all-attractive Supreme Personality—Sri Krishna, Reality the Beautiful.

Secret, more secret, and the most secret of all teachings have been given, as the congregational chanting of the holy names of the Lord (sankirtana), and service in spontaneity (bhava-seva), with exclusive surrender and dedication to the transcendental pleasure of Krishna as the ultimate goal of life, as sung by the vibrant clarion call of Sri Gita—sarva-dharman parityajya, mam ekam saranam vraja, and as deeply contemplated by the followers of the lotus foot-steps of the Supreme Lord who mercifully appears as the saviour in this age of Kali—Sri Chaitanyachandra, and as corroborated by the divine succession of saintly teachers.

May Lord Sri Krishna accept the offering of this edition.

Swami B.R. Sridhar

Sri Chaitanya Saraswat Math

Nabadwip

Janmastami

Bengali year 1368

CHAPTER ONE

(Sainya-darsana)
Observing the Armies

dhrtarastra uvacha

dharma-ksetre kuru-ksetre, samaveta yuyutsavah

mamakah pandavas chaiva, kim akurvata sanjaya [1]

dhrtarastrah uvacha–Dhrtarastra said: (he) sanjaya–O Sanjaya; dharma-ksetre kuru-ksetre–at the holy land of Kuruksetra; mamakah–Duryodhana and party; pandavah cha–and Yudhisthira and party; samavetah–who assembled; yuyutsavah–desirous of battle; eva–thereafter; akurvata kim–did what?

Dhrtarastra said: O Sanjaya, what happened when my sons and the sons of Pandu assembled for battle at the holy place of Kuruksetra?

sanjaya uvacha

drstva tu pandavanikam, vyudham duryodhanas tada

acharyam upasangamya, raja vachanam abravit [2]

sanjayah uvacha–Sanjaya said: tada tu–Then; raja duryodhanah–King Duryodhana; drstva–having seen; pandava-anikam–the soldiers of the Pandavas; vyudham–arrayed in military formation; abravit–spoke; vachanam–the following words; upasangamya–approaching; acharyam–Dronacharya.

Sanjaya said: Seeing the Pandavas’ soldiers and armies arrayed for battle, King Duryodhana approached Dronacharya and said:

pasyaitam pandu-putranam, acharya mahatim chamum

vyudham drupada-putrena, tava sisyena dhimata [3]

(he) acharya–O respected teacher; pasya–please observe; etam mahatim–this great; chamum–army of seven aksauhinis (one aksauhini is 21,870 chariots, 21,870 elephants, 65,610 horses, and 109,350 foot-soldiers); pandu-putranam–of the Pandavas; vyudham–arranged in military formation; tava dhimata sisyena–by your intelligent disciple; drupada-putrena–Dhrstadyumna, the son of Drupada.

O my teacher, please observe the great armies of the Pandavas, arranged in military formation by your brilliant disciple, Dhrstadyumna.

atra sura mahesvasa, bhimarjuna-sama yudhi

yuyudhano viratas cha, drupadas cha maha-rathah [4]

dhrstaketus chekitanah, kasirajas cha viryavan

purujit kuntibhojas cha, saibyas cha nara-pungavah [5]

yudhamanyus cha vikranta, uttamaujas cha viryavan

saubhadro draupadeyas cha, sarva eva maha-rathah [6]

atra–In this phalanx; (santi)–are; surah–warriors; mahesvasah–great archers; bhima-arjuna-samah–comparable to Bhima and Arjuna; yudhi–in battle; (yatha)–such as; yuyudhanah–Satyaki; cha–and; viratah–King Virata; maha-rathah drupadah cha–and the great warrior Drupada; dhrstaketuh–Dhrstaketu; chekitanah–King Chekitana; viryavan kasirajah cha–and the powerful King of Kasi; purujit–Purujit; kunti-bhojah cha–and Kuntibhoja; nara-pungavah saibyah cha–and the noble King Saibya; vikrantah yudhamanyuh cha–and valiant Yudhamanyu; viryavan uttamaujah cha–heroic Uttamauja; saubhadrah–Abhimanyu; draupadeyah cha–and the sons of Draupadi; eva–indeed; sarva maha-rathah–all great warriors.

Among these soldiers are the expert archers Bhima, Arjuna and others equally skilled in battle, like Satyaki, King Virata, the great fighter Drupada, Dhrstaketu, Chekitana, the mighty hero Kasiraja, Purujit, Kuntibhoja, the noble King Saibya, the valiant Yudhamanyu, the herioc Uttamauja, Abhimanyu, and the sons of Draupadi. They are all great warriors, indeed.

asmakam tu visista ye, tan nibodha dvijottama

nayaka mama sainyasya, samjnartham tan bravimi te [7]

(he) dvija-uttama–O Dronacharya, best of the twice-born; nibodha–kindly consider; tan–those; asmakam–of us; tu ye visistah–who are the prominent; nayakah–commanders; mama sainyasya–of my armies; bravimi–I speak; te–to you; tan–of them; samjna-artham–by name.

O best of the twice-born, please consider, too, the foremost amongst us, the commanders of my armies. I submit their names before you:

bhavan bhismas cha karnas cha, krpas cha samitinjayah

asvatthama vikarnas cha, saumadattir jayadrathah [8]

anye cha bahavah sura, mad-arthe tyakta-jivitah

nana-sastra-praharanah, sarve yuddha-visaradah [9]

bhavan–Your respected self; bhismah cha–Bhisma; karnah cha–and Karna; samitinjayah krpah cha–Krpa, who is victorious in battle; asvatthama–Asvatthama; vikarnah cha–Vikarna; saumadattih–Bhurisrava; jayadrathah–Jayadratha; anye cha bahavah surah–and many other warriors; (santi)–are present; nana-sastra-praharanah–armed with various weapons; sarve–all; yuddha-visaradah–skilled in battle; tyakta-jivitah–and prepared to sacrifice their lives; mad-arthe–for my sake.

Firstly there is your respected self, then Bhisma, Karna, the ever victorious Krpacharya, Asvatthama, Vikarna, Bhurisrava, Jayadratha and many other heroes skilled in the art of warfare, all armed with various weapons and prepared to lay down their very lives for me.

aparyaptam tad asmakam, balam bhismabhiraksitam

paryaptam tv idam etesam, balam bhimabhiraksitam [10]

asmakam tat balam–That strength of our army; bhisma-abhiraksitam–protected by Bhisma; (bhati)–appears; aparyaptam–unlimited (or insuficient); tu–but; idam balam–the strength of this army; etesam–of theirs; bhima-abhiraksitam–protected by Bhima; (bhati)–appears; paryaptam–limited (or sufficient) [both interpretations are possible].

The strength of our army, headed by Bhisma, seems inestimable, yet the strength of the Pandavas’ army, protected by Bhima, is estimable.

ayanesu cha sarvesu, yatha-bhagam avasthitah

bhismam evabhiraksantu, bhavantah sarva eva hi [11]

bhavantah–You; sarve eva hi–all indeed; abhiraksantu–may support; bhismam eva–Bhisma; sarvesu ayanesu cha–at all points of entrance into the formation; avasthitah (santah)–being situated; yatha-bhagam–at your posts.

Now take up your posts at the strategic points of the formation in support of Bhisma.

tasya sanjanayan harsam, kuru-vrddhah pitamahah

simha-nadam vinadyochchaih, sankham dadhmau pratapavan [12]

pratapavan–The hero; kuru-vrddhah-pitamahah–the venerable ‘grandfather’ Bhisma; simha-nadam vinadya–roaring like the lion; sankham dadhmau–then blew his conchshell; uchchaih–very loudly; tasya harsam sanjanayan–for the pleasure of Duryodhana.

Then, with a war-cry like the roar of a lion, the venerable elder, Bhisma, loudly blew his conchshell to encourage Duryodhana.

tatah sankhas cha bheryas cha, panavanaka-gomukhah

sahasaivabhyahanyanta, sa sabdas tumulo ‘bhavat [13]

tatah–Thereafter; sankhah cha bheryah cha panava-anaka gomukhah–conchshells, kettledrums, hand-drums, bugles and other instruments; sahasa eva abhyahanyanta–were immediately sounded. sah sabdah–That sound; tumulah abhavat–was tumultuous.

At once there arose a tumultuous vibration of conchshells, kettledrums, hand-drums, bugles and the resounding of many instruments.

tatah svetair hayair yukte, mahati syandane sthitau

madhavah pandavas chaiva, divyau sankhau pradadhmatuh [14]

tatah–Thereafter; madhavah pandavah cha eva–both Sri Krishna and Arjuna; sthitau–situated; mahati syandane–in a magnificent chariot; svetaih hayaih yukte–yoked with white horses; pradadhmatuh–sounded; divyau sankhau–divine conchshells.

Then Lord Sri Krishna and Arjuna, in a magnificent chariot drawn by white horses, blew their divine conchshells.

panchajanyam hrsikeso, devadattam dhananjayah

paundram dadhmau maha-sankham, bhima-karma vrkodarah [15]

hrsikesah–Sri Krsna; dadhmau–sounded; panchajanyam–the Panchajanya; dhananjayah–Arjuna (sounded); devadattam–the Devadatta; (cha)–and; bhima-karma vrkodarah–the performer of mighty tasks, Bhimasena (sounded); maha-sankham–the great conchshell; paundram–named Paundra.

Hrsikesa blew His conchshell Panchajanya; Dhananjaya sounded his, the Devadatta; and Bhimsena, the performer of mighty tasks, blew the conchshell Paundra.

anantavijayam raja, kunti-putro yudhisthirah

nakulah sahadevas cha, sughosa-manipuspakau [16]

kunti-putrah raja yudhisthirah–King Yudhisthira, the son of Kunti; (dadhmau)–sounded; anantavijayam–the Anantavijaya; nakulah sahadevah cha–and Nakula and Sahadeva (sounded); sughosa-manipuspakau–the conchshells named Sughosa and Manipuspaka.

King Yudhisthira, the son of Kunti, blew the Ananta-vijaya, while Nakula and Sahadeva blew the conchshells Sughosa and Manipuspaka.

kasyas cha paramesv-asah, sikhandi cha maha-rathah

dhrstadyumno viratas cha, satyakis chaparajitah [17]

drupado draupadeyas cha, sarvasah prthivi-pate

saubhadras cha maha-bahuh, sankhan dadhmuh prthak prthak [18]

(he) prthivi-pate–O lord of the earth, Dhrtarastra; kasyah cha–the King of Kasi; parama-isu-asah–skilled in bowmanship; maha-rathah sikhandi cha–and the great warrior, Sikhandi; dhrstadyumnah viratah cha–Dhrstadyumna and King Virata; cha–and; aparajitah–the unconquerable; satyakih–Satyaki; drupadah–King Drupada; draupadeyah cha–the sons of Draupadi; maha-bahuh saubhadrah cha–and the mighty Abhimanyu; sarvasah–all; dadhmuh–sounded; prthak prthak sankhan–their respective conchshells.

O lord of the earth, the skilled archer Kasiraja, the great warrior Sikhandi, Dhrstadyuma, King Virata, the unconquerable Satyaki, King Drupada, the sons of Draupadi, and the mighty son of Subhadra, Abhimanyu—all blew their conchshells.

sa ghoso dhartarastranam, hrdayani vyadarayat

nabhas cha prthivim chaiva, tumulo ‘bhyanunadayan [19]

sah tumulah ghosah–That tumultuous sound; abhyanunadayan–echoing; prthivim cha nabhah cha eva–throughout the land and heavens; vyadarayat–rent, pierced; hrdayani–the hearts; dhartarastranam–of the sons of Dhrtarastra.

Resounding throughout the land and heavens, the tremendous vibration of those conchshells pierced the hearts of the sons of Dhrtarastra.

atha vyavasthitan drstva, dhartarastran kapi-dhvajah

pravrtte sastra-sampate, dhanur udyamya pandavah

hrsikesam tada vakyam, idam aha mahi-pate [20]

(he) mahi-pate–O King; atha–thereafter; pravrtte (sati)–at the time for commencing; sastra-sampate–the casting of weapons; kapi-dhvajah pandavah–Arjuna of the Hanuman flag; dhartarastran vyavasthitan drstva–having seen the sons of Dhrtarastra arrayed before him ready for battle; tada–at that time; dhanuh udyamya–taking up his bow; aha–spoke; idam vakyam–these words; hrsikesam–to Sri Krsna.

O King, as the battle was about to commence, Arjuna, whose chariot was adorned with the flag of Hanuman, seeing Duryodhana and his army poised for battle, took up his bow and said to Sri Krsna:

arjuna uvacha

senayor ubhayor madhye, ratham sthapaya me ‘chyuta [21]

yavad etan nirikse ‘ham, yoddhu-kaman avasthitan

kair maya saha yoddhavyam, asmin rana-samudyame [22]

yotsyamanan avekse ‘ham, ya ete ‘tra samagatah

dhartarastrasya durbuddher, yuddhe priya-chikirsavah [23]

arjunah uvacha–Arjuna said: (he) achyuta–O Achyuta; sthapaya–please place; me ratham–my chariot; madhye–between; ubhayoh senayoh–both armies; yavat–so that; aham–I; nirikse–can observe; yoddhu-kaman avasthitan etan–these warriors desirous of battle; kaih saha–with whom; maya yoddhavyam–I have to fight; asmin rana-samudyame–on this battlefield; aham–and I; avekse–may see; (tan) yotsyamanan–the warriors; atra yuddhe–in this battle; ete ye samagatah–who have come; priya-chikirsavah–as well-wishers; durbuddheh dhartarastrasya–of wicked Duryodhana.

O Krishna, please place my chariot between the two armies so I may observe the warriors with whom I must contend on this battlefield, and who have come to fight for the satisfaction of the wicked Duryodhana.

sanjaya uvacha

evam ukto hrsikeso, gudakesena bharata

senayor ubhayor madhye, sthapayitva rathottamam [24]

bhisma-drona-pramukhatah, sarvesam cha mahiksitam

uvacha partha pasyaitan, samavetan kurun iti [25]

sanjayah uvacha–Sanjaya said: (he) bharata–O Dhrtarastra; evam uktah (san)–this being spoken; gudakesena–by Arjuna, the conqueror of sleep; hrsikesah–Sri Krsna; sthapayitva–placing; ratha-uttamam–the grand chariot; ubhayoh senayoh madhye–between both armies; (puratah)–before; bhisma-drona-pramukhatah–Bhisma, Drona and company; sarvesam cha mahi-ksitam–and all the chieftains; uvacha iti–spoke thus: (he) partha–O Arjuna; pasya–behold; samavetan etan kurun–these assembled Kurus.

Sanjaya said: O descendant of Bharata, after the vigilant Arjuna spoke these words, Sri Krishna, the Lord of the perceptions of all living beings, drew the grand chariot between both armies, before Bhisma, Drona and all the chieftains of the earth. The Lord then said: O Partha, behold the Kauravas assembled here for battle.

tatrapasyat sthitan parthah, pitrn atha pitamahan

acharyan matulan bhratrn, putran pautran sakhims tatha

svasuran suhrdas chaiva, senayor ubhayor api [26]

atha–Thereafter; eva–certainly; parthah–Arjuna; api apasyat–could also see; sthitan–situated; tatra–there; (madhye)–within; ubhayoh senayoh–both armies; pitrn–paternal elders; pitamahan–grandfathers; acharyan–teachers; matulan–maternal elders; bhratrn–brothers; putran‐sons; pautran–grandsons; sakhin–friends; tatha svasuran–fathers-in-law; suhrdah cha–and well-wishers.

There, within both armies, Arjuna saw paternal and maternal elders, grandfathers, teachers, brothers, sons, grandsons, fathers-in-law, friends and other well-wishers.

tan samiksya sa kaunteyah, sarvan bandhun avasthitan

krpaya parayavisto, visidann idam abravit [27]

samiksya–Seeing; tan sarvan bandhun–all these kinsmen; avasthitan–present; (tatra)–on the battlefield; sah kaunteyah–that son of Kunti; paraya krpaya avistah–overwhelmed with great compassion; visidan (san)–and being grief-stricken; idam abravit–spoke thus.

Seeing his kinsmen present on the battlefield, Arjuna, the son of Kunti, was grief-stricken and overcome with pity. He said:

arjuna uvacha

drstveman svajanan krsna, yuyutsun samavasthitan

sidanti mama gatrani, mukham cha parisusyati [28]

arjunah uvacha–Arjuna said: (he) Krsna–O Krsna; drstva–seeing; iman svajanan–all these friends and relatives; samavasthitan–assembled; yuyutsun–and desirous of battle; mama gatrani–my body; sidanti–feels exhausted; mukham cha parisusyati–and my mouth is becoming dry.

O Krishna, seeing all these relatives and friends assembled and eager for battle, the strength is draining from my limbs and my mouth feels parched.

vepathus cha sarire me, roma-harsas cha jayate

gandivam sramsate hastat, tvak chaiva paridahyate [29]

me sarire–In my body; vepathuh–are tremors; cha–and; romaharsah–bodily hairs standing on end; cha jayate–is also occuring. gandivam–The bow Gandiva; sramsate–is slipping; hastat–from my hand; tvak cha–and my skin; paridahyate eva–burns too.

I am trembling and the hairs on my body are standing on end, my skin is burning and I am losing grip of my Gandiva bow.

na cha saknomy avasthatum, bhramativa cha me manah

nimittani cha pasyami, viparitani kesava [30]

(he) kesava–O Sri Krsna; cha–and; (aham)–I; na saknomi–am unable to; ava-sthatum cha–compose myself any longer; iva–as; me manah–my mind; bhramati–is flickering; pasyami cha–and I see; viparitani nimittani–bad omens.

O Kesava, I cannot maintain my composure any longer. My mind is disturbed and I see bad omens.

na cha sreyo ‘nupasyami, hatva svajanam ahave

na kankse vijayam krsna, na cha rajyam sukhani cha [31]

(he) Krsna–O Krsna; na anupasyami cha–nor do I see; sreyah–any good; svajanam hatva–in killing my kinsmen; ahave–in battle. (aham)–I; vijayam na kankse–desire neither victory; na cha rajyam cha sukhani–nor the enjoyment of a kingdom.

I do not see any good in killing my kinsmen in this battle. O Krishna, I have no wish for victory or to enjoy a kingdom.

kim no rajyena govinda, kim bhogair jivitena va

yesam arthe kanksitam no, rajyam bhogah sukhani cha [32]

ta ime ‘vasthita yuddhe, pranams tyaktva dhanani cha

acharyah pitarah putras, tathaiva cha pitamahah [33]

matulah svasurah pautrah, syalah sambandhinas tatha

etan na hantum ichchhami, ghnato ‘pi madhusudana [34]

(he) govinda–O Sri Krsna; kim nah rajyena–of what value is our kingdom; kim va bhogaih jivitena–and what is the need of its royal pleasures, or life itself; yesam arthe–if those for whom; nah–our; rajyam bhogah sukhani cha–kingdom with its pleasures and enjoyable objects; kanksitam–is desirable; te ime–all these; acharyah–teachers; pitarah–fatherly elders; putrah–sons; tatha eva cha–and also even; pitamahah–grandfathers; matulah–maternal uncles; svasurah–fathers-in-law; pautrah–grandsons; syalah–brothers-in-law; tatha sambandhinah–and other relatives; yuddhe avasthitah–are present on the battlefield; tyaktva–risking; dhanani pranan cha–their wealth and lives? (he) madhusudana–(Therefore,) O Madhusudana; ghnatah api–though I may be killed by them; na ichchhami–I do not wish; etan hantum–to kill them.

O Govinda, if those for whom we desire all this—teachers, paternal and maternal elders, sons, grandfathers, fathers-in-law, grandsons, brothers-in-law and other relatives—are about to risk their wealth and lives in battle, of what value is our kingdom and its royal pleasures, or even life itself? O Madhusudana, I do not wish to kill them even though I, myself, may be killed.

api trailokya-rajyasya, hetoh kim nu mahi-krte

nihatya dhartarastran nah, ka pritih syaj janardana [35]

(he) janardana–O Sri Krsna; ka pritih syat–what happiness can be possible; nah–for us; nihatya–by killing; dhartarastran–the sons of Dhrtarastra; trailokya rajyasya hetoh api–for the sovereignty of even the three worlds; mahi-krte kim nu–not to speak of ruling the earth?

O Janardana, even if we gain sovereignty over the three worlds, not to speak of ruling the earth, how can we be happy if we kill the sons of Dhritarastra?

papam evasrayed asman, hatvaitan atatayinah

tasman narha vayam hantum, dhartarastran svabandhavan

svajanam hi katham hatva, sukhinah syama madhava [36]

(he) madhava–O Madhava; papam eva–only sin; asrayet–will enter; asman–us; hatva–by killing; etan atatayinah–these adversaries. tasmat–Therefore; vayam–we; na arhah–are wrong; hantum–to kill; svabandhavan–our own family members; dhartarastran–the sons of Dhrtarastra. svajanam hatva hi–By killing our kinsmen; katham–how; (vayam) syama–can we be; sukhinah–happy?

Only sin will befall us if we slay our teachers and guardians, though they be our adversaries. We cannot take the lives of our own relatives, the sons of Dhritarastra. O Madhava, how can we be happy by killing our kinsmen?

yadyapy ete na pasyanti, lobhopahata-chetasah

kula-ksaya-krtam dosam, mitra-drohe cha patakam [37]

katham na jneyam asmabhih, papad asman nivartitum

kula-ksaya-krtam dosam, prapasyadbhir janardana [38]

(he) janardana–O Janardana, Krsna; yadyapi ete–although these persons; lobha-upahata-chetasah (santah)–their hearts being afflicted with greed; patakam na pasyanti–do not see the sin; mitra-drohe–of betraying one’s friends; cha–and; kula-ksaya-krtam dosam–the sin of destroying the dynasty; (tathapi)–nonetheless; katham–how; na jneyam–should it not be known; asmabhih–by us; nivartitum–to refrain; asmat papat–from this sinful act; prapasyadbhih–clearly seeing; kula-ksaya-krtam dosam–the evil of destroying the dynasty?

Athough they, overwhelmed with greed, cannot see the sin of betraying one’s friends and destroying the dynasty, O Janardana, how can we not refrain from this heinous act, being in full knowledge of the consequences?

kula-ksaye pranasyanti, kula-dharmah sanatanah

dharme naste kulam krtsnam, adharmo ‘bhibhavaty uta [39]

kula-ksaye–With the decline of the dynasty; sanatanah–the traditional; kula-dharmah–religious practices of the dynasty; pranasyanti–are destroyed. dharme naste (sati)–When religious practices are lost; adharmah–irreligion; abhibhavati–over-comes; krtsnam uta kulam–the entire dynasty.

With the decline of the dynasty, its religious traditions are lost. When religious practices are lost, irreligion overcomes the entire dynasty.

adharmabhibhavat krsna, pradusyanti kula-striyah

strisu dustasu varsneya, jayate varna-sankarah [40]

(he) Krsna–O Krsna; adharma-abhibhavat–when the family is overcome by irreligion; kula-striyah–the women of the family; pradusyanti–are polluted. (he) varsneya–O descendant of the Vrsni dynasty; strisu dustasu (satsu)–when the women of the family become corrupt; jayate–the result is; varna-sankarah–adulterated progeny.

O Krishna, descendant of the Vrisni dynasty, when the dynasty is thus overcome by irreligion, the women of the family become corrupt and adulterated progeny is the result.

sankaro narakayaiva, kula-ghnanam kulasya cha

patanti pitaro hy esam, lupta-pindodaka-kriyah [41]

sankarah–Adulterated progeny; narakaya eva (bhavati)–causes a hellish condition; kulasya kula-ghnanam cha–for both the dynasty and its destroyers. esam–Their; pitarah–forefathers; patanti hi–surely fall; lupta-pinda-udaka-kriyah–due to the cessation of obsequial offerings of food and water.

Adulterated progeny forces both the family and its aggressors into a hellish existence. The same fate befalls their ancestors, because regular offerings of food and water to them cease.

dosair etaih kula-ghnanam, varna-sankara-karakaih

utsadyante jati-dharmah, kula-dharmas cha sasvatah [42]

etaih dosaih–By such heinous acts; kula-ghnanam–of the destroyers of the dynasty; varna-sankara-karakaih–causing varnasankara, adulterated progeny; sasvatah–traditional; kula-dharmah jati-dharmah cha–familial and socio-religious functions; utsadyante–are ruined.

Such heinous acts by the destroyers of the dynasty are the cause of adulterated progeny, ruining the culture of a civilized society and noble lineage.

utsanna-kula-dharmanam, manusyanam janardana

narake niyatam vaso, bhavatity anususruma [43]

(he) janardana–O Janardana; (vayam) anususruma–We have heard; iti–that; manusyanam–for those persons; utsanna-kula-dharmanam–whose family traditions have been destroyed; niyatam–constant; narake vasah–residence in hell; bhavati–occurs.

O Janardana, we have heard that persons whose familial, social and religious traditions are disrupted dwell always in hell.

aho bata mahat-papam, kartum vyavasita vayam

yad rajya-sukha-lobhena, hantum svajanam udyatah [44]

aho bata–Alas, what a tragedy. vayam–We; vyavasitah–have resolved; kartum–to commit; mahat-papam–a most heinous sin. yat rajya-sukha-lobhena–Out of greed for royal pleasures; udyatah–we are prepared; svajanam hantum–to slay our relatives.

Alas, what a grave sin we have resolved to commit! Driven by greed for trifling royal happiness, we are about to slay our own kinsmen.

yadi mam apratikaram, asastram sastra-panayah

dhartarastra rane hanyus, tan me ksemataram bhavet [45]

yadi–If; dhartarastrah–the sons of Dhrtarastra; sastra-panayah–equipped with weapons; hanyuh–kill; mam–me; asastram–unarmed; apratikaram–and unresisting; rane–in battle; tat–that; bhavet–will be; ksemataram–more auspicious; me–for me.

If, unarmed and unresisting, I am killed on this battlefield by the armed sons of Dhrtarastra, that will be more auspicious for me.

sanjaya uvacha

evam uktvarjunah sankhye, rathopastha upavisat

visrjya sa-saram chapam, soka-samvigna-manasah [46]

sanjayah uvacha–Sanjaya said: arjunah–Arjuna; evam uktva–having thus spoken; sankhye–on the battlefield; visrjya–casting aside; chapam–bow; sa-saram–and arrows; upavisat–sat down; ratha-upasthah–on the chariot; soka-samvigna-manasah–his heart heavy with sorrow.

Sanjaya said: There, on the battlefield, speaking these words, Arjuna cast aside his bow and arrows and sat down on the chariot, his heart filled with sadness.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma-

vidyayam yoga-sastre sri-krsnarjuna-samvade sainya-

darsanam nama prathamo ‘dhyayah [1]

End of Chapter One

Observing the Armies

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER TWO

(Sankhya-yoga)
The Constitution of the Soul

sanjaya uvacha

tam tatha krpayavistam, asru-purnakuleksanam

visidantam idam vakyam, uvacha madhusudanah [1]

sanjayah uvacha–Sanjaya said: madhusudanah–Sri Krsna; tatha–then; uvacha–spoke; idam vakyam–these words; visidantam tam–to the saddened Arjuna; krpaya-avistam–whose heart was filled with pity; asru-purna-akula-iksanam–his eyes brimming with tears, showing his distress.

Sanjaya said: The Supreme Lord, Madhusudana, then spoke to the saddened Arjuna whose heart was filled with pity, his eyes brimming with tears.

sri bhagavan uvacha

kutas tva kasmalam idam, visame samupasthitam

anarya-justam asvargyam, akirti-karam arjuna [2]

sri bhagavan uvacha–The Supreme Lord said: (he) arjuna–O Arjuna; visame–in this crisis; kutah–how; idam kasmalam–has this illusion; tva–of yours; samupasthitam–occured? anarya-justtam–This does not befit an Aryan (noble person); asvargyam–it is an obstacle to the attainment of heaven; akirti-karam–and the cause of infamy.

The Supreme Lord said: O Arjuna, how has such illusion overcome you at this crucial moment? This does not befit an Aryan, and it leads not to heaven but to infamy.

klaibyam ma sma gamah partha, naitat tvayy upapadyate

ksudram hrdaya-daurbalyam, tyaktvottistha parantapa [3]

(he) partha–O son of Kunti; klaibyam ma sma gamah–do not be overcome by cowardice. etat–This; na upapadyate–does not befit; tvayi–you. (he) parantapa–O subduer of the enemy; tyaktva–giving up; ksudram hrdaya-daurbalyam–petty weak-heartedness; uttistha–arise for battle.

O son of Kunti, give up this cowardice, for it does not befit you. O great hero, cast off this petty weakness of heart and arise for battle!

arjuna uvacha

katham bhismam aham sankhye, dronam cha madhusudana

isubhih pratiyotsyami, pujarhav arisudana [4]

arjunah uvacha–Arjuna said: (he) madhusudana arisudana–O Madhusudana, slayer of the enemy; katham aham–how can I; pratiyotsyami–counterattack; isubhih–with arrows; sankhye–in battle; (laksi-krtya)–aiming at; puja-arhau–worshippable; bhismam dronam cha–Bhisma and Drona?

Arjuna said: O Madhusudana, slayer of the enemy, how can I counterattack, shooting arrows at venerable Bhisma and my teacher Drona, who are worthy of my worship?

gurun ahatva hi mahanubhavan

sreyo bhoktum bhaiksyam apiha loke

hatvartha-kamams tu gurun ihaiva

bhunjiya bhogan rudhira-pradigdhan [5]

sreyah–Better; bhaiksyam api bhoktum–to live on food obtained by begging; iha loke–in this world; ahatva hi–without killing; maha-anubhavan gurun–noble elders and teachers. tu–Otherwise; gurun hatva–by killing our teachers and superiors; bhunjiya–we shall enjoy; rudhira-pradigdhan–their blood-tainted; artha-kaman bhogan–wealth and coveted enjoyable objects; iha eva–here.

It is better to live in this world and beg, without taking the lives of our noble elders and teachers. Otherwise, by killing them we shall remain in this world only to enjoy their wealth and possessions tainted with their blood.

na chaitad vidmah kataran no gariyo

yad va jayema yadi va no jayeyuh

yan eva hatva na jijivisamas

te’ vasthitah pramukhe dhartarastrah [6]

yat va–If indeed; (vayam)–we; jayema–win; yadi va–or if; (ete)–these men; nah jayeyuh–happen to conquer us; na cha vidmah–we do not understand; etat katarat–which of these; gariyah–is more beneficial; nah–for us. te dhartarastrah–Those very sons of Dhrtarastra; yan hatva–by killing whom; na jijivisamah eva–we do not wish to even live; avasthitah–are present; pramukhe–before us for battle.

I cannot understand which will be better—victory or defeat; for if we kill the sons of Dhritarastra, who now stand before us on the battlefront, we shall not wish to live.

karpanya-dosopahata-svabhavah

prchchhami tvam dharma-sammudha-chetah

yach chhreyah syan nischitam bruhi tan me

sisyas te ‘ham sadhi mam tvam prapannam [7]

karpabya-dosa upahata-svabhavah–Losing heart, thus losing the courage of the warrior by apprehending the fall of the dynasty; (tatha)–and; dharma-sammudhachetah–bewildered in determining my duty and non-duty; (aham) prchchhami–I am asking; tvam–You; (tvam) bruhi–You please say; tat–that (course of action); yat–which; syat–may; nischitam–be ascertained; sreyah–as best; me–for me. aham–I am; te sisyah–ready for Your counsel and direction; (atah)–therefore; sadhi–please instruct; mam–me; tvam prapannam–Your surrendered soul.

Now I am bewildered. What is my real duty? I am losing heart and distraught. So please tell me clearly what is the best course of action to take. I am Your surrendered disciple; please instruct me.

na hi prapasyami mamapanudyad

yach chhokam uchchhosanam indriyanam

avapya bhumav asapatnam rddham

rajyam suranam api chadhipatyam [8]

avapya–After gaining; asapatnam–an unrivalled; rddham–expansive; rajyam–kingdom; bhumau–on earth; cha–and; adhipatyam–sovereignty; suranam api–over even the demigods; (aham)–I; na hi prapasyami–do not see; yat–that which; apanudyat–will dispel; mama–my; sokam–grief; uchchhosanam–that saps; indriyanam–my senses.

Even if we gain an unrivalled, flourishing kingdom on earth and sovereignty over heaven, I see nothing to dispel my debilitating grief.

sanjaya uvacha

evam uktva hrsikesam, gudakesah parantapah

na yotsya iti govindam, uktva tusnim babhuva ha [9]

sanjayah uvacha–Sanjaya said: evam uktva–Having spoken thus; hrsikesam–unto Sri Krsna; gudakesah–sense-controlled Arjuna, the conqueror of sleep; parantapah–the chastiser of the enemy; uktva iti–then said; govindam–to Govinda: (aham) na yotsye–“I shall not fight”; babhuva ha–and then was; tusnim–silent.

Sanjaya said: Thus the valiant, vigilant Arjuna spoke to Krishna, who is Hrisikesa, the Lord of the senses of all beings. Then he declared, “Govinda, I will not fight”, and fell silent.

tam uvacha hrsikesah, prahasann iva bharata

senayor ubhayor madhye, visidantam idam vachah [10]

(he) bharata–O Dhrtarastra; ubhayoh senayog madhye–situated between both armies; hrsikesah–Hrsikesa, Krsna; prahasan iva–smilingly; uvacha–spoke; idam vachah–these words; visidantam–to the grief-stricken; tam–Arjuna.

O Bharata, there amidst the armies, Sri Hrisikesa, smiling, spoke thus to the grief-stricken Arjuna:

sri bhagavan uvacha

asochyan anvasochas tvam, prajna-vadams cha bhasase

gatasun agatasums cha, nanusochanti panditah [11]

sri bhagavan uvacha–The Supreme Lord said: tvam–you; anvasochah–are lamenting; asochyan–for those unworthy of grief; prajna-vadan cha bhasase–and speaking like a wise man. panditah–The wise; na anusochanti–do not lament; gatasun–for the dead; agatasun cha–or the living.

The Lord said: O Arjuna, you are lamenting for that which is unworthy of grief, yet speaking words of wisdom. The wise lament neither for the living nor the dead.

na tv evaham jatu nasam, na tvam neme janadhipah

na chaiva na bhavisyamah, sarve vayam atah param [12]

(iti) tu na eva–It is not a fact that; aham–I; na asam–did not exist; jatu–ever before; (iti) na–nor is it that; tvam na–you did not exist; (iti na)–nor is it that; ime janadhipah–all these kings; na–did not exist; cha–and; (iti na) eva–nor is it that; sarve vayam na bhavisyamah–we will all no longer exist; atah param–hereafter. yatha–As; asmin dehe–in this body; dehinah–of the embodied living being;

Never was there a time when you, I, or all these kings did not exist. Just as we exist in the present, so have we existed in the past, and shall continue to exist in the future.

dehino ‘smin yatha dehe, kaumaram yauvanam jara

tatha dehantara-praptir, dhiras tatra na muhyati [13]

kaumaram–childhood; yauvanam–youth; jara–and old age; (bhavati)–occur; tatha–so also; deha-antara praptih–the attainment of yet another body; (bhavati)–occurs. dhirah–The wise; na muhyati–are not deluded; tatra–by that.

As the living being passes through the bodily changes of childhood, youth and old age, it similarly attains another body at death. The wise are not deluded by this.

matra-sparsas tu kaunteya, sitosna-sukha-duhkha-dah

agamapayino ‘nityas, tams titiksasva bharata [14]

(he) kaunteya–O Arjuna, son of Kunti; matra-sparsah tu–material contact–the engagement of the senses with their objects; sita-usna-sukha-duhkha-dah–produces cold and heat, pleasure and pain sensations. (te) agama-apayinah–These come and go; anityah–and are temporary. (atah)–Therefore; (he) bharata–O Arjuna; titiksasva–endure; tan–them.

O son of Kunti, the engagement of the senses with their objects produces the sensations of cold, heat, pleasure and pain. But these effects are temporary—they come and go. Therefore, O Bharata, you must endure them.

yam hi na vyathayanty ete, purusam purusarsabha

sama-duhkha-sukham dhiram, so ‘mrtatvaya kalpate [15]

(he) purusa-rsabha–O noblest of men; sah dhiram purusam–the wise man; samaduh kha-sukham–equipoised in happiness and unhappiness; yam–who; ete–these; (matra-sparsah)–actions of the senses engaging with material sense objects; na vyathayanti–cannot disturb; kalpate hi–is alone qualified; amrtatvaya–for immortality.

O noblest of men, the wise man who is equipoised in pleasure and pain, and undisturbed by sense-experiences, is alone qualified for immortality.

nasato vidyate bhavo, nabhavo vidyate satah

ubhayor api drsto ‘ntas, tv anayos tattva-darsibhih [16]

asatah–Of a destructible object; na vidyate–there is no; bhavah–eternal existence; tu–and; satah–of an eternal object; na vidyate–there is no; abhavah–destruction. antah–Such a conclusion, i.e., of the nature; anayoh ubhayoh api–of each; drstah–has been realized; tattva-darsibhih–by the seers of the truth.

Of the asat (destructible object, such as the mutable body and associated phenomena) there is no eternal existence; of the sat (eternal object, the soul) there is no destruction or change. The nature of each has been realized by the seers of the truth.

avinasi tu tad viddhi, yena sarvam idam tatam

vinasam avyayasyasya, na kaschit kartum arhati [17]

tu–But; viddhi–know that; tat–the soul; yena–by which; idam sarvam–this entire body; tatam–is pervaded; avinasi–is indestructible. na kaschit–No one; arhati–is able; vinasam kartum–to bring about the destruction; avyayasya asya–of this imperishable soul.

Know that the soul, by which the entire body is pervaded, is indestructible. No one can destroy the imperishable soul.

antavanta ime deha, nityasyoktah saririnah

anasino ‘prameyasya, tasmad yudhyasva bharata [18]

saririnah–Of the living being; nityasya–who is always the same; anasinah–indestructible; aprameyasya–and immeasurable, due to his extremely subtle nature; ime dehah–all these bodies; uktah–are said to be; antavantah–subject to destruction; tasmat–therefore; (he) bharata–O Arjuna; yudhyasva–fight.

The soul is said to be eternal, indestructible and immeasurable. Only these physical bodies are subject to destruction. Therefore fight, O Bharata.

ya enam vetti hantaram, yas chainam manyate hatam

ubhau tau na vijanito, nayam hanti na hanyate [19]

yah–Those persons who; vetti–think; enam–this soul to be; hantaram–a killer; yah cha enam manyate–and those who think it; hatam–killed; tau ubhau–both of them; na vijanitah–are ignorant; (yasmat)–since; ayam–this soul; na hanti–neither kills anyone; na hanyate–nor is killed by anyone.

Those who think the living being slays, and those who think it is slain, are ignorant of the true nature of the soul; for the soul neither slays nor is slain.

na jayate mriyate va kadachin

nayam bhutva bhavita va na bhuyah

ajo nityah sasvato ‘yam purano

na hanyate hanyamane sarire [20]

ayam–This soul; na jayate–is neither born; va na mriyate–nor dies; kadachit–at any time; bhutva na va–nor being; bhavita–will it be created; bhuyah–again. ayam ajah–This soul is birthless; nityah–eternal; sasvatah–free from decay; puranah–ancient, changeless; (cha)–and; (ayam)–the soul; na hanyate–is never destroyed; sarire hanyamane (api)–even if the body is destroyed.

The soul is neither born nor dies; it has neither been nor will it be created, because it is unborn and eternal. It is ever-youthful, yet ancient. It is not destroyed when the body is destroyed.

vedavinasinam nityam, ya enam ajam avyayam

katham sa purusah partha, kam ghatayati hanti kam [21]

(he) partha–O Arjuna; yah–that person who; veda–knows; enam–this soul as; nityam–eternal; ajam–birthless; avyayam–immutable; avinasinam–and indestructible; katham–how can; sah purusah ghatayati–that person cause the death; kam–of anyone; (va)–or; (katham)–how can; hanti–he kill; kam–anyone?

O Partha, knowing the soul to be indestructible, eternal, birthless and immutable, how can a person kill or cause anyone to be killed?

vasamsi jirnani yatha vihaya, navani grhnati naro ‘parnai

tatha sarirani vihaya jirnany, anyani samyati navani dehi [22]

yatha–As; narah–a man; vihaya–rejecting; jirnani vasamsi–torn clothes; grhnati–accepts; aparani navani–new garments; tatha–similarly; dehi–the soul; vihaya–rejecting; jirnani–old and decrepit; sarirani–bodies; samyati–accepts; anyani navani–new bodies.

As a person adopts new garments, discarding those that are old and worn, similarly, the soul continues to adopt new bodies, leaving those that are old and useless.

nainam chhindanti sastrani, nainam dahati pavakah

na chainam kledayanty apo, na sosayati marutah [23]

sastrani–Weapons; na chhindanti–cannot pierce; enam–the soul; pavakah–fire; na dahati–cannot burn; enam–the soul; apah–water; na kledayanti–cannot dampen; enam–the soul; cha–and; marutah–the air; na sosayati–cannot dry; (enam)–the soul.

Weapons cannot pierce the soul and fire cannot burn it. Water cannot wet it and air cannot dry it.

achchhedyo ‘yam adahyo ‘yam, akledyo ‘sosya eva cha

nityah sarva-gatah sthanur, achalo ‘yam sanatanah [24]

avyakto ‘yam achintyo ‘yam, avikaryo ‘yam uchyate

tasmad evam viditvainam, nanusochitum arhasi [25]

ayam achchhedyah–The soul is indivisible; ayam adahyah–it cannot be burned; (ayam) akledyah–it cannot be moistened; (ayam) asosyah eva cha–and it cannot be dried. ayam nityah–It is everlasting; sarva-gatah–reaching all planes, migratory through all species of life according to its actions; sthanuh–still; achalah–immovable; sanatanah–beginningless, changeless, ever-present. ayam uchyate–It is said to be; avyaktah–imperceptible due to its extremely subtle nature; ayam achintyah–inconceivable; ayam avikaryah–and untransformable.tasmat–Therefore; viditva–knowing; enam–the soul; evam–as such; anusochitum na arhasi–it is inappropriate to grieve for it.

It is said that the soul is indivisible and cannot be burned, moistened or dried. It is eternal, it reaches all planes yet remains still, immovable and ever-present. It is imperceptible, inconceivable and untransformable (by the sixfold transformations*). Therefore, knowing the nature of the soul as such, there is no reason to lament for it.

* Birth, existence, growth, maturity, diminution and destruction.

atha chainam nitya-jatam, nityam va manyase mrtam

tathapi tvam maha-baho, nainam sochitum arhasi [26]

jatasya hi dhruvo mrtyur, dhruvam janma mrtasya cha

tasmad apariharye ‘rthe, na tvam sochitum arhasi [27]

(he) maha-baho–O best of warriors, Arjuna; atha cha–and even if; manyase–you think; enam–the soul; nitya-jatam–to be always born; va–or; nityam mrtam–always subject to death; tatha api–even then; tvam–you; sochitum na arhasi–ought not grieve; enam–for it; hi–since; jatasya–for one who has taken birth; mrtyuh–death; dhruvah–is certain; mrtasya cha–and for one who is dead; janma–birth, for undergoing the reactions to his past actions; dhruvam–is certain. tasmat–Therefore; tvam–you; na arhasi–ought not; sochitum–grieve; apariharye arthe–for the inevitable.

And, O best of warriors, even if you think that the soul is perpetually subject to birth and death, you still have no reason to lament. For one who is born, death is certain, and for one who dies, he must be reborn to undergo the reactions of his past actions. Therefore, you should not lament over the inevitable.

avyaktadini bhutani, vyakta-madhyani bharata

avyakta-nidhanany eva, tatra ka paridevana [28]

(he) bharata–O Arjuna; bhutani–of the living beings; avyaktadini–the situation before birth is unknown; vyakta-madhyani–the period between birth and death is known; avyakta-nidhanany eva–and the situation after death is again unknown; ka paridevana–so what cause is there for grief; tatra–in that matter?

O Bharata, when all living beings are unmanifest before birth, manifest between birth and death, and again unmanifest at death, why lament for them?

ascharyavat pasyati kaschid enam

ascharyavad vadati tathaiva chanyah

ascharyavach chainam anyah srnoti

srutvapy enam veda na chaiva kaschit [29]

kaschit–Some persons; pasyati–see; enam–the soul; ascharyavat–as astonishing. tatha eva–Similarly; anyah cha–others, too; vadati–describe; (enam)–the soul; ascharyavat–as astonishing; anyah cha–and others; srnoti–hear; enam–of the soul; ascharyavat–as astonishing; kaschit cha eva–and some; srutva api–though hearing about it; na veda–do not know; enam–the soul.

Some see the soul as astonishing, some describe it as astonishing, some hear of it as astonishing, while others, though hearing about it, know nothing of it.

dehi nityam avadhyo ‘yam, dehe sarvasya bharata

tasmat sarvani bhutani, na tvam sochitum arhasi [30]

(he) bharata–O Arjuna; dehe–in the bodies; sarvasya–of all living beings; ayam–this; dehi–soul; nityam–is eternal; avadhyah–unslayable. tasmat–Therefore; tvam–you; sochitum na arhasi–should not lament; sarvani bhutani–for any living beings.

O Bharata, the soul dwelling within the bodies of all living beings is eternal and cannot be slain. Therefore, you need lament for no one.

svadharmam api chaveksya, na vikampitum arhasi

dharmyaddhi yuddhach chhreyo ‘nyat, ksatriyasya na vidyate [31]

api–Moreover; na arhasi–you should not; vikampitum–fear; cha aveksya–considering, too; sva-dharmam–your natural duty as a warrior; hi–since; ksatriyasya–for a ksatriya, or one who upholds the law; na vidyate–there is no; anyat sreyah–better course of action; dharmyat yudhat–than a battle for justice.

Moreover, considering your natural duty, you have no reason to waver, since there is no action more auspicious for a warrior than a battle for justice.

Commentary

One’s natural duty or svadharma is of two types—relative or absolute—according to the soul’s state of either material bondage or liberation respectively. In the liberated state, the natural function of the soul is purely spiritual devotional service, for the transcendental pleasure of the Supreme Lord alone. But in the state of material bondage, a person’s natural duty possesses mundane attributes. The conditioned soul accepts various births throughout the 8,400,000 species of life according to his actions, until by the influence of piety he obtains a human birth. Then, according to his nature, he may adopt a position and prescribed duty in the God-centred socio-religious system (Daiva-varnasrama), which helps one attain the natural duty of the liberated state.

In this respect, the natural duty of the liberated soul is somewhat covered by the relativity of the material world; yet, within the God-centred socio-religious system, it is nonetheless considered a person’s natural duty, as, for example, smoke-covered fire is still considered fire, despite its covering.

yadrchchhaya chopapannam, svarga-dvaram apavrtam

sukhinah ksatriyah partha, labhante yuddham idrsam [32]

(he) partha–O Arjuna; sukhinah–the fortunate; ksatriyah–warriors; labhante–attain; yuddham–a battle; idrsam–like this; upapannam–present; yadrchchhaya–of its own accord; apavrtam svarga-dvaram cha–as an open door to heaven.

O Partha, only the most fortunate warriors are blessed with the opportunity of such a battle, which has come to you like an open door to heaven.

atha chet tvam imam dharmyam, sangramam na karisyasi

tatah svadharmam kirtim cha, hitva papam avapsyasi [33]

atha–Otherwise; chet–if; tvam–you; na karisyasi–do not engage; imam dharmyam sangramam–in this battle for justice; tatah–then; hitva–leaving; sva-dharmam kirtim cha–the ksatriya’s duty and glory; avapsyasi–you will incur; papam–sin.

But if you choose not to fight this battle for justice, your religious principles will be lost, fame will desert you and sin will overcome you.

akirtim chapi bhutani, kathayisyanti te ‘vyayam

sambhavitasya chakirtir, maranad atirichyate [34]

cha–Also; bhutani–the people; kathayisyanti–will speak; avyayam–for all time; te–of your; akirtim api–infamy; cha–and; akirtih–infamy; atirichyate–is worse; maranat–than death; sambhavitasya–for the respected.

People will speak of your infamy for all time to come; and for the renowned, infamy is worse than death.

bhayad ranad uparatam, mamsyante tvam maha-rathah

yesam cha tvam bahu-mato, bhutva yasyasi laghavam [35]

maha-rathah–Great warriors like Duryodhana and others; mamsyante–will consider that; tvam–you; uparatam–desisted; ranat–from battle; bhayat–out of fear; cha–and; yesam–of those for whom; tvam–you; bahu-matah bhutva–have been the object of great honour; laghavam yasyasi–you will be held the object of ridicule.

The great warriors who highly honour you will ridicule you, considering that you were afraid to fight.

avachya-vadams cha bahun, vadisyanti tavahitah

nindantas tava samarthyam, tato duhkhataram nu kim [36]

tava ahitah–Your enemies; vadisyanti–will speak; bahun avachya-vadan cha–many unworthy words; nindantah–condemning; tava samarthyam–your capabilities. nu–Alas, Arjuna; kim–what could be; duhkhataram–more painful; tatah–than that?

Your enemies will mock you. What could be more painful?

hato va prapsyasi svargam, jitva va bhoksyase mahim

tasmad uttistha kaunteya, yuddhaya krta-nischayah [37]

hatah va–If killed in battle; svargam prapsyasi–you will attain heaven; jitva va–or by gaining victory; bhoksyase–you will enjoy; mahim–the earth. tasmat–Therefore; (he) kaunteya–O Arjuna; krta-nischayah (san)–being confident of success; uttistha–arise; yuddhaya–for battle.

O son of Kunti, if you are killed you will attain heaven, and if you are victorious you will enjoy your life on earth. Therefore, being confident of your success, arise for battle!

sukha-duhkhe same krtva, labhalabhau jayajayau

tato yuddhaya yujyasva, naivam papam avapsyasi [38]

same krtva–By seeing with an attitude of equanimity; sukha-duhkhe–pleasure and pain; labha-alabhau–gain and loss; jaya-ajayau (cha)–and victory and defeat; tatah–thereafter; yujyasva–engage; yuddhaya–in battle. evam–In this way; na avapsyasi–you will not incur; papam–sin.

Considering pleasure and pain, gain and loss, and victory and defeat to be one and the same—fight. No sin will be incurred by you.

esa te ‘bhihita sankhye, buddhir yoge tv imam srnu

buddhya yukto yaya partha, karma-bandham prahasyasi [39]

(he) partha–O son of Kunti; abhihita te–I have revealed to you; esa buddhih sankhye–this knowledge of the soul. tu–Further; srnu–hear of; imam–this knowledge; yoge–in (bhakti-) yoga, in practice; yaya buddhya yuktah–attaining which wisdom; prahasyasi–you will be completely freed; karma-bandham–from the bondage of action.

I have revealed to you this knowledge (buddhi) of the soul. Now hear from Me how to act in this knowledge (bhakti-yoga), through which you will be able to free yourself from the bondage of action.

Commentary

“It will be revealed that buddhi-yoga (yoga of wisdom) is a singular path. When buddhi-yoga is seen to be limited by the ideal of action, it is known as karma-yoga; when it extends beyond action up to the peak of knowledge, it is known as jnana-yoga or sankhya-yoga; and when, transcending the limitations of both action and knowledge it touches bhakti or devotion, it is then known as bhakti-yoga, or perfectly pure and complete buddhi-yoga.”

—Srila Bhakti Vinoda Thakur

nehabhikrama-naso ‘sti, pratyavayo na vidyate

svalpam apy asya dharmasya, trayate mahato bhayat [40]

iha–In this (bhakti-) yoga; na asti–there is no; abhikrama-nasah–failure in the beginning; na vidyate–and there is no; pratyavayah–diminution of results. svalpam api–Even the slightest practice; asya dharmasya–of this bhakti-yoga; trayate–saves one; mahatah bhayat–from the great fear of birth and death in the material world.

On this path there can be no loss and no harm. The slightest practice of such a spiritual ideal saves one from the greatest fear.

Commentary

Maha-bhaya, the greatest fear, is generally considered to be the fear of repeated birth and death in this world. But maha-bhaya also refers to sayujya-mukti, the liberation of merging into the impersonal non-differentiated consciousness of Brahmaloka, Viraja, or a kind of impersonal samadhi. Renunciation alone leads to sayujya-mukti, the cessation of birth and death, but not to a life in the positive plane. It takes one to a permanent ‘burial’ in Brahmaloka. The demon of mukti will devour one wholesale, and therefore it is even more dangerous than this ordinary life of action and reaction. Mukti means a strike in the organic system, so it must be avoided. For example, to either ignore duties in a factory or to declare a strike by cessation of duties are both abnormal.

Bhukti, exploitation, and mukti, renunciation, are both fearsome ghosts. Therefore, here, mahabhaya means the great apprehension of falling prey to both the ghost of exploitation leading to birth and death, as well as the ghost of committing suicide by merging into the impersonalism of incarceration in Brahmaloka–fear of both bhoga-bhumi, the land of exploitation, and tyaga-bhumi, the plane of renunciation. It is stated in the Bhakti-rasamrta-sindhu (1.2.22, 1.1.9):

bhukti-mukti-sprha yavat pisachi hrdi vartate

tavad bhakti-sukhasyatra katham abhyudayo bhavet

“The ecstasy of devotion to Krsna will never appear in a heart that is haunted by the ghosts of exploitation and renunciation.”

anyabhilasita sunyam jnana-karmady anavrtam

anukulyena krsnanusilanam bhaktir uttama

“The highest devotion is that which is cultivated for the satisfaction of the Supreme Lord Krsna, with no desire except to serve Him, and divested of all external attempts such as worldly action, knowledge in search of the impersonal Absolute, or the meditational attempt to become one with God.”

Only the Supreme Lord is abhaya, beyond apprehension. Therefore nothing but participation in His service can free one from the ghosts of exploitation and renunciation, bhukti and mukti. If we subtract bhukti and mukti, then only positive bhakti, devotion, is the remainder. Therefore without devotion, everything is mahabhaya, great danger.

vyavasayatmika buddhir, ekeha kuru-nandana

bahu-sakha hy anantas cha, buddhayo ‘vyavasayinam [41]

(he) kuru-nandana–O Arjuna, descendant of the Kuru dynasty; vyavasaya-atmika buddhih–the resolute intelligence; iha–to practise this (bhakti-) yoga; eka (eva)–is onepointed; (tu)–but; buddhayah–the intelligence; avyavasayinam–of the irresolute—those who nurture mundane desires; hi–is certainly; anantah–endlessly; bahu-sakhah cha–many-branched, splayed.

O descendant of the Kuru dynasty, resolute intelligence dedicated to Me is one-pointed—I am its only objective. But irresolute intelligence is splayed by endless desires for mundane enjoyment.

yam imam puspitam vacham, pravadanty avipaschitah

veda-vada-ratah partha, nanyad astiti vadinah [42]

(he) partha–O Arjuna; avipaschitah–the unwise; veda-vada-ratah–who are fond of interpreting the Vedas, not knowing the true directive of the Vedas; vadinah iti–say that; na asti–there is no; anyat–other (divine or controlling) principle beyond beasts, food, offspring, heaven, etc.; pravadanti–and they glorify as supreme; yam imam vacham–those statements which; puspitam–momentarily please the ear (which, thus taken out of context, are effectively poisonous as they do not help the spiritual progress of the soul).

O Partha, unwise persons, not knowing that the chief directive of the Vedas is the attainment of the Supreme Truth, are fond of interpreting the fleetingly enchanting words of the Karma-kanda section of the Vedas as ultimate.

kamatmanah svarga-parah, janma-karma-phala-pradam

kriya-visesa-bahulam, bhogaisvarya-gatim prati [43]

kama-atmanah–Their hearts filled with selfish desires; svarga-parah–heaven is their goal; kriya-visesa-bahulam–and they advocate the various ceremonies and rituals; janmakarma-phala-pradam–which yield high birth; bhoga-aisvarya-gatim prati–and lead to enjoyment and opulence.

Their hearts are filled with desires and their goal is heaven. They advocate the many sacrifices and rituals that yield wealth, worldly pleasures and high birth.

bhogaisvarya-prasaktanam, tayapahrta-chetasam

vyavasayatmika buddhih, samadhau na vidhiyate [44]

bhoga-aisvarya-prasaktanam–Of those persons attached to enjoyment and opulence; apahrta-chetasam–whose minds are deluded; taya–by those flowery words of the Vedas; vyavasaya-atmika buddhih–the resolve; samadhau–in dedication to the Supreme Lord; na vidhiyate–is not accomplished.

Thus attached to enjoyment and opulence, deluded by these flowery words of the Vedas, they do not attain the resolve to dedicate themselves to the Supreme Lord.

traigunya-visaya veda, nistraigunyo bhavarjuna

nirdvandvo nitya-sattva-stho, niryoga-ksema atmavan [45]

(he) arjuna–O Arjuna; vedah–the Vedas; trai-gunya-visayah–deal with the modes of material nature—worldly subjects. nirdvandvah–Give up duality (honour and dishonour, etc., in the purview of these modes); nitya-sattva-sthah–be always situated in the truth (or remain with the true devotees); niryoga-ksemah–free from acquisition and preservation; (cha)–and; atmavan (san)–engaging in this buddhi-yoga, yoga of wisdom that I teach you; bhava–become; nistraigunyah–transcendental to the three modes of material nature.

O Arjuna, the Vedas deal with the three modes of material nature (by accommodating fruitive action and liberation as an allowance and incentive for persons who are ignorant of the true objective of the Vedas). But you, Arjuna, give up duality and all pursuits for gain and preservation, stand ever in the plane of truth, and by the yoga of wisdom, transcend the modes of nature.

(The objective of the Vedas is transcendental. Without fruitive action or liberation, O Arjuna, follow the transcendental path of devotion to the Lord as taught by the Vedas.)

yavan artha udapane, sarvatah samplutodake

tavan sarvesu vedesu, brahmanasya vijanatah [46]

yavan arthah–Of various purposes; (sidhyati)–achieved; udapane–by a well or pond; tavan (eva arthah)–all the purposes; sarvatah–of all these wells; (sidhyati)–are achieved; (tato ‘pi vaisistyena)–better than that; sampluta-udake–by a large expanse of water, a lake. (evam)–Similarly; (yavan arthah sidhyati)–of the various purposes fulfilled; sarvesu vedesu–by the prayers described in all the Vedas for worshipping the various demigods; (tavan arthah sidhyati)–those purposes are all fulfilled; (bhagavad aradhane eva)–by worshipping the Supreme Lord; brahmanasya vijanatah–for the brahmana who is in full knowledge that devotion for the Lord is the sole purport of the Vedas.

As all the purposes served by several ponds can be served better by a large lake, similarly, the fruits of worshipping the various gods by their respective Vedic prayers are surpassed by serving Me. The knower of Brahman who thus knows the purport of the Vedas fulfills all life’s objectives.

karmany evadhikaras te, ma phalesu kadachana

ma karma-phala-hetur bhur, ma te sango ‘stv akarmani [47]

te–Your; adhikarah–right; eva karmani–is to perform your prescribed duties; ma kadachana (bhuh)–but never; phalesu–to the results. ma bhuh–Be neither; karmaphala-hetuh–motivated by the fruits of action; ma–nor; astu–may; akarmani–nonperformance of your prescribed duties; (bhuh)–be; te–your; sangah–inclination.

Your right is to your work, never to the fruits. Be neither motivated by the fruit of action nor inclined to give up action.

yoga-sthah kuru karmani, sangam tyaktva dhananjaya

siddhy-asiddhyoh samo bhutva, samatvam yoga uchyate [48]

(he) dhananjaya–O Arjuna; yoga-sthah–stand in yoga; tyaktva–giving up; sangam–ego; samah bhutva–and being equipoised; siddhi-asiddhyoh–in success and failure; kuru–do; karmani–your duties; (yatah)–as; samatvam–such equanimity; uchyate–is called; yogah–yoga.

O Dhananjaya, give up the ego that you are the doer, and be equipoised in success and failure. Thus stand firm in the plane of yoga and do your prescribed duties. Such a state of balance is indeed known as yoga.

durena hy avaram karma, buddhi-yogad dhananjaya

buddhau saranam anvichchha, krpanah phala-hetavah [49]

(he) dhananjaya–O Dhananjaya; karma hi–action alone; durena avaram–is far inferior; buddhi-yogat–to the yoga of wisdom; (atah)–therefore; anvichchha–seek; saranam–refuge; buddhau–in the wisdom of equanimity. phala-hetavah–Those motivated by the fruits of their actions; krpanah–are misers.

O Dhananjaya, (fruitive) action is far inferior to this yoga of wisdom; those motivated by the fruits of their actions are misers. Therefore, seek refuge in the selfless wisdom of equanimity.

buddhi-yukto jahatiha, ubhe sukrta-duskrte

tasmad yogaya yujyasva, yogah karmasu kausalam [50]

buddhi-yuktah–The wise person; jahati–abstains; ubhe–from both; sukrta-duskrte–pious and sinful actions; iha–in this world. tasmat–Therefore; yujyasva–engage; yogaya–in yoga. yogah–Yoga; kausalam–is the expertise; karmasu–of action.

The wise person abstains from both good and bad actions in this world. Engage thus in yoga, as yoga is the art of all works.

karma-jam buddhi-yukta hi, phalam tyaktva manisinah

janma-bandha-vinirmuktah, padam gachchhanty anamayam [51]

hi–Since; tyaktva–by giving up; phalam–the fruits; karma-jam–born of work; buddhi-yuktah–the wise; manisinah (santah)–are enlightened; janma-bandha-vinirmuktah (santah)–and attaining liberation from the bondage of birth; gachchhanti–attain; padam–the plane; anamayam–beyond suffering.

The wise are enlightened by giving up the fruits of their actions, and thus attaining liberation from the bondage of birth, they reach the plane beyond all suffering.

yada te moha-kalilam, buddhir vyatitarisyati

tada gantasi nirvedam, srotavyasya srutasya cha [52]

yada–When; te–your; buddhih–intelligence; vyatitarisyati–overcomes; moha-kalilam–the strong illusion (of bodily identification); tada–then; (tvam) gantasi–you will attain; nirvedam–indifference; srotavyasya–of all to be heard; srutasya cha–and already heard.

When your intelligence fully emerges from the dense forest of illusion, you will be indifferent to all that has been heard or is yet to be heard.

sruti-vipratipanna te, yada sthasyati nischala

samadhav achala buddhis, tada yogam avapsyasi [53]

yada–When; te buddhih–your intelligence; achala–unmoved; sruti-vipratipanna–by the apparent contradictions of the Vedas; sthasyati–remains; nischala samadhau–steadily absorbed in consciousness of the Supreme; tada–then; avapsyasi–you will attain; yogam–yoga.

You shall attain perfect yoga or pure devotion when your intelligence, undisturbed by the apparent contradictions of the Vedas, abides in the Lord.

arjuna uvacha

sthita-prajnasya ka bhasa, samadhi-sthasya kesava

sthita-dhih kim prabhaseta, kim asita vrajeta kim [54]

arjunah uvacha–Arjuna said: (he) kesava–O Kesava; ka bhasa–what is the description; sthita-prajnasya–of a person of firmly established wisdom; samadhi-sthasya–one in samadhi, absorbed in thought of the Supreme? sthita-dhih kim prabhaseta–How does such a person of steady mind speak? kim asita kim vrajeta–How does he be and act?

Arjuna said: O Kesava, what are the characteristics of the person of firmly established wisdom, who is fully absorbed in consciousness of the Supreme (samadhi)? How does such a man of steady mind speak, be and act in this world?

sri-bhagavan uvacha

prajahati yada kaman, sarvan partha mano-gatan

atmany evatmana tustah, sthita-prajnas tadochyate [55]

sri bhagavan uvacha–Sri Krsna said: (he) partha–O son of Kunti; yada–when; (jivah)–the living being; prajahati–gives up; sarvan–all; kaman–desires; manah-gatan–entering the mind; tustah (bhavati)–and is content; atmana eva–by the self; atmani–within the self; tada–then; (sah)–that person; uchyate–is said to be; sthitapraj nah–of steady intelligence.

The Supreme Lord said: O Partha, one who rejects all desires that enter the mind and remains self-satisfied within, is known as a person whose wisdom is firmly established.

duhkhesv anudvigna-manah, sukhesu vigata-sprhah

vita-raga-bhaya-krodhah, sthita-dhir munir uchyate [56]

anudvigna-manah–One whose mind is undisturbed; duhkhesu–by sorrow; vigataspr hah sukhesu–and whose hankering for pleasure has gone; (cha)–and; vita-ragabhaya-krodhah–who is free from attachment, fear, and anger; (sah eva)–such a person; uchyate–is said to be; munih–a silent sage; sthita-dhih–of steady intelligence.

One who is undisturbed by sorrow, whose hankering for pleasure has gone and who is free from attachment, fear and anger, is known as a silent sage of steady mind.

yah sarvatranabhisnehas, tat tat prapya subhasubham

nabhinandati na dvesti, tasya prajna pratisthita [57]

yah–One who; anabhisnehah–is without attachment; sarvatra–for anything in this world; na abhinandati–neither joyful; na dvesti–nor resentful; prapya–in the event of; subha-asubham–auspiciousness or inauspiciousness; tat tat–respectively; tasya–his; prajna–wisdom; pratisthita–is firmly established.

One who is not attached to anything in this world, who neither enjoys nor resents auspiciousness or inauspiciousness—his wisdom is firmly established.

yada samharate chayam, kurmo ‘nganiva sarvasah

indriyanindriyarthebhyas, tasya prajna pratisthita [58]

yada cha–When; ayam–this person; sarvasah–completely; samharate–withdraws; kurmah angani iva–like the limbs of a tortoise; indriyani–the perceptual senses; indriya-arthebhyah–from their objects (sound, touch, form, taste, and smell); (tada)–then; tasya–his; prajna–wisdom; pratisthita–is firmly established.

When one’s senses are controlled and totally withdrawn from their objects, like the limbs of the tortoise withdrawn in its shell, his wisdom is firmly established.

visaya vinivartante, niraharasya dehinah

rasa-varjam raso ‘py asya, param drstva nivartate [59]

dehinah–For the embodied; niraharasya–who restricts the senses; visayah–the objects of the senses; vinivartante–recede; rasa-varjam–but not the taste to enjoy them. rasah api–But even the taste; nivartate–disappears; asya–for the man of wisdom; drstva–by the vision; param–of the Supreme.

The embodied being may renounce the sense objects, but the taste for them remains. But that, too, vanishes for the man of wisdom, by his vision of the Supreme.

yatato hy api kaunteya, purusasya vipaschitah

indriyani pramathini, haranti prasabham manah [60]

(he) kaunteya–O Arjuna; hi–yet; indriyani pramathini–the turbulent senses; prasabham–forcibly; haranti–snatch away; manah–the mind; vipaschitah purusasya api–of even the wise person; yatatah–striving for liberation.

And yet, O son of Kunti, the turbulent senses can forcibly plunder the mind of even the wise person striving for liberation.

tani sarvani samyamya, yukta asita mat-parah

vase hi yasyendriyani, tasya prajna pratisthita [61]

samyamya–Controlling; tani sarvani–all these senses; mat-parah–the person absorbed in consciousness of Me, devoted to Me; yuktah asita–should remain onepointed in concentration; hi–for; yasya–he whose; indriyani–senses; vase–have been brought under control; tasya–his; prajna–intelligence; pratisthita–is steady.

Devoted to Me, the bhakti-yogi brings his senses under proper control. Firmly established is the wisdom of one whose senses are controlled.

dhyayato visayan pumsah, sangas tesupajayate

sangat sanjayate kamah, kamat krodho ‘bhijayate [62]

dhyayatah–(Otherwise, without devotion, renunciation alone fails:) By thinking of; visayan–the objects of the senses; pumsah–a person’s; sangah–attachment; tesu–to them; upajayate–is born. sangat–From attachment; kamah–desire; sanjayate–is born. kamat–From desire; krodhah–anger; abhijayate–arises.

But one whose thoughts dwell on the objects of the senses becomes attached to them. From attachment, desire is born, and from desire, anger arises.

krodhad bhavati sammohah, sammohat smrti-vibhramah

smrti-bhramsad buddhi-naso, buddhi-nasat pranasyati [63]

krodhat–From anger; sammohah–delusion; bhavati–occurs. sammohat–From delusion; smrti-vibhramah–forgetfulness of scriptural morality; (bhavati)–occurs. smrtibhram sat–From forgetfulness; buddhi-nasah–loss of truth-seeking intelligence; (bhavati)–occurs. buddhi-nasat–From loss of intelligence; (puman)–a person; pranasyati–falls into samsara, the cycle of birth and death in the material world.

Anger gives rise to delusion, and the power of delusion causes forgetfulness; forgetfulness destroys the intelligence, and when the intelligence is lost, one loses all.

raga-dvesa-vimuktais tu, visayan indriyais charan

atma-vasyair vidheyatma, prasadam adhigachchhati [64]

tu–But; vidheya-atma–the person who can control his mind at will—whose mind is obedient to him; raga-dvesa-vimuktaih (or -viyuktaih in another reading)–free from attraction and repulsion, adopting yukta-vairagya or devotionally integrated detachment; charan–actively accepting; visayan–objects; atma-vasyaih indriyaih–through senses under his own control; adhigachchhati–attains; prasadam–tranquillity.

But the integrated person who can control his mind at will, and who, free from attraction and repulsion, accepts his worldly necessities through his controlled senses, attains tranquillity.

prasade sarva-duhkhanam, hanir asyopajayate

prasanna-chetaso hy asu, buddhih paryavatisthate [65]

prasade (sati)–When the heart is tranquil; asya–for such a person; hanih–the end; sarva-duhkhanam–of all sorrows; upajayate–occurs; hi–since; buddhih–the wisdom; prasanna-chetasah–of the peaceful-hearted person; asu–swiftly becomes; pari-avatisthate–steadfast.

When one attains a peaceful heart, all his sorrows are dispelled. The tranquil person’s wisdom swiftly becomes steadfast.

nasti buddhir ayuktasya, na chayuktasya bhavana

na chabhavayatah santir, asantasya kutah sukham [66]

ayuktasya–For a person without self-control; na asti–there is no; buddhih–wisdom, self-knowledge. ayuktasya–For such a person devoid of this intelligence; na cha (asti)–there is no; bhavana–meditation on the Lord, purity of thought. abhavayatah–For one without meditation; na cha (asti)–there is no; santih–peace. asantasya–For a person who has no peace; kutah–where is; sukham–happiness?

A person bereft of self-control can have neither wisdom nor meditation. Without meditation there is no peace, and without peace, where is the hope for happiness?

indriyanam hi charatam, yan mano ‘nuvidhiyate

tad asya harati prajnam, vayur navam ivambhasi [67]

hi–Because; iva–as; vayuh–an unfavourable wind; (harati)–carries away; navam–a boat; ambhasi–on the ocean; (tadvat)–similarly; indriyanam–of the senses; charatam–that wander about their objects; yat–whichever sense; manah–the mind; anuvidhiyate–follows; tat–that sense; harati–carries away, lures towards its object; prajnam–the wisdom, intelligence; asya–of that person bereft of self-control.

As a boat on the ocean is thrown off course by an unfavourable wind, similarly, the wisdom of a person lacking self-control is carried away by even one of the roaming senses that the mind might follow.

tasmad yasya maha-baho, nigrhitani sarvasah

indriyanindriyarthebhyas, tasya prajna pratisthita [68]

(he) maha-baho–O subduer of the enemy; tasmat–therefore; yasya–he whose; indriyani–senses; nigrhitani–are withdrawn; sarvasah–fully; indriya-arthebhyah–from the sense objects; tasya–his; prajna–wisdom; pratisthita–is firmly established.

Therefore, O subduer of the enemy, one whose senses are fully withdrawn from their objects is a person of firmly established wisdom.

ya nisa sarva-bhutanam, tasyam jagarti samyami

yasyam jagrati bhutani, sa nisa pasyato muneh [69]

sarva-bhutanam ya nisa–That which is night for all living beings (who, immersed in ignorance, remain asleep to spiritual knowledge); tasyam–in that night; samyami–the self-disciplined person; jagarti–remains awake (joyful in his spiritual intelligence). yasyam–That (mundane intelligence) in which; bhutani–all living beings; jagrati–remain awake (experience the pleasures and pains, sorrows and delusions of worldly life); sa–such (mundane intelligence) is; nisa–night; muneh–for the sage; pasyatah–who sees (the futility of mundane endeavours and remains indifferent to the dualities).

That which is day for the self-controlled sage is night for all beings, and that which is day for all beings is night for the sage who sees.

(The living beings absorbed in mundane life are asleep to the spiritual joy of the realized soul, who remains indifferent to their quest for the pleasures of the senses, devoid of spiritual joy.)

apuryamanam achala-pratistham

samudram apah pravisanti yadvat

tadvat kama yam pravisanti sarve

sa santim apnoti na kama-kami [70]

yadvat–As; apah–water; pravisanti–enters; samudram–the ocean; apuryamanam–which is always full; achala-pratistham–it remains steady, its water never crossing the shore; tadvat–similar is; yam–that sage who; sarve kamah–all desires; pravisanti–enter to be enjoyed (for they cannot disturb his mind). sah–He alone; apnoti–attains; santim–peace; (tu)–but; kama-kami–a person who nurtures desires; na (tad apnoti)–cannot achieve that.

As the ocean remains full and unchanged though many rivers and streams enter into it, the person of firmly established wisdom attains peace despite all desires entering him. But a person who nurtures desires cannot know peace.

vihaya kaman yah sarvan, pumams charati nihsprhah

nirmamo nirahankarah, sa santim adhigachchhati [71]

yah puman–That person who; vihaya–giving up; sarvan kaman–all desires; charati–moves through the world; nisprhah–free from hankering; nirahankarah nirmamah–free from the false ego of ‘I’ and ‘mine’ in relation to the body and its attachments (having a divine relationship with the Supreme); sah–he; adhigachchhati–attains; santim–peace.

Only a person who lives his life abandoning all desires, hankering, ego and possessiveness, can know real peace.

esa brahmi sthitih partha, nainam prapya vimuhyati

sthitvasyam anta-kale ‘pi, brahma-nirvanam rchchhati [72]

(he) partha–O Arjuna; esa brahmi sthitih–this is the state of realizing Brahman, the Absolute. enam prapya–Having reached this; (narah)–a person; na vimuhyati–is freed from the delusion of mundane existence. rchchhati–He attains; brahmanirvan am–liberation from matter and entrance into the divine plane; sthitva–being situated; asyam–in this state; anta-kale api–even at the time of death.

O Partha, this is realization of the Absolute, attaining which a person is freed from the delusion of mundane existence. Even at the time of death, only a momentary attainment of this state leads one to the divine abode.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade

sankhya-yogo nama dvitiyo ‘dhyayah [2]

End of Chapter Two

The Constitution of the Soul

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER THREE

(Karma-yoga)
The Path of Action

arjuna uvacha

jyayasi chet karmanas te, mata buddhir janardana

tat kim karmani ghore mam, niyojayasi kesava [1]

arjunah uvacha–Arjuna said: (he) janardana–O Janardana; (he) kesava–O Kesava; chet–if; te mata–it is Your opinion that; buddhih–wisdom; jyayasi–is superior; karmanah–to action; tat kim–why, then; niyojayasi mam–do You urge me to engage; ghore karmani–in the terrible action of warfare?

Arjuna said: O Janardana, O Kesava, if You consider wisdom superior to action, why, then, do You urge me to engage in the violence of warfare?

vyamisreneva vakyena, buddhim mohayasiva me

tad ekam vada nischitya, yena sreyo ‘ham apnuyam [2]

mohayasi iva–You are bewildering; me–my; buddhim–intelligence; vakyena–by Your words; vyamisrena iva–by their ambiguous meanings, sometimes praising action and sometimes praising wisdom. tat–Therefore; nischitya–ascertaining; ekam–one; vada–please say; yena–that by which; aham–I; apnuyam–can obtain; sreyah–the highest benefit.

I am confused by Your words. They appear to be ambiguous, sometimes supporting action and sometimes supporting wisdom. So please tell me, which is the most beneficial path for me to take?

sri-bhagavan uvacha

loke ‘smin dvi-vidha nistha, pura prokta mayanagha

jnana-yogena sankhyanam, karma-yogena yoginam [3]

sri-bhagavan uvacha–The Lord said: (he) anagha–O sinless Arjuna; asmin loke–in this world; dvi-vidha nistha–two ways; prokta–have been spoken of; maya–by Me; pura–in the previous chapter: (nistha sthapita)–the established practice; sankhyanam–of the realized; jnana-yogena–by the yoga of knowledge; (nistha sthapita)–and the established practice; yoginam–of those engaged in action in the world; karma-yogena–by the yoga of selfless action.

The Supreme Lord replied: O sinless one, I have described the two paths to be found in this world-the yoga of wisdom practised by the realized and the yoga of selfless action practised by those active in the world. (Both paths touch the beginnings of devotional practice since the ladder to the plane of devotion is one, while the practice is twofold according to the stage attained.)

na karmanam anarambhan, naiskarmyam puruso ‘snute

na cha sannyasanad eva, siddhim samadhigachchhati [4]

purusah–A person; na asnute–cannot attain; naiskarmyam–to the state of spiritual consciousness beyond material activity; anarambhat–by refraining from; karmanam–(scripturally prescribed) actions; na samadhigachchhati–and he cannot attain; siddhim–fulfillment, perfection; sannyasanat eva cha–by renunciation alone.

One cannot attain freedom from action by refraining from action. Nor can one attain fulfillment by renunciation alone.

na hi kaschit ksanam api, jatu tisthaty akarmakrt

karyate hy avasah karma, sarvah prakrti-jair gunaih [5]

kaschit–One; na hi tisthati–cannot remain; jatu–at any time; akarma-krt–without engaging in activity; ksanam api–even for a moment. sarvah hi–Indeed, all living beings; avasah–are helplessly; karma karyate–engaged in activity; prakrti-jaih gunaih–by the modes or qualities born of material nature.

No one can refrain from activity for even a moment. Everyone is impelled to act by the modes of material nature. (Thus the person of impure consciousness should not disregard scripturally prescribed purificatory works.)

karmendriyani samyamya, ya aste manasa smaran

indriyarthan vimudhatma, mithyacharah sa uchyate [6]

yah–That person who; samyamya–having controlled; karma-indriyani–the senses of action—the hands, legs, etc. (see 13.6); smaran aste–remembers, dwells on; indriyaarthan–the sense objects; manasa–within his mind; sah–that person; uchyate–is known as; vimudha-atma–a fool; mithya-acharah–and a hypocrite.

One who externally restrains his hands, legs and other senses of action, but whose mind dwells on sense objects, is a fool. Know him to be a hypocrite.

yas tv indriyani manasa, niyamyarabhate ‘rjuna

karmendriyaih karma-yogam, asaktah sa visisyate [7]

(he) arjuna–O Dhananjaya; yah tu–but he, who; niyamya–having stabilised; indriyani–the senses; manasa–by the mind; arabhate–engages in; karma-yogam–the yoga of action as directed by the scriptures; karma-indriyaih–utilizing the senses of action; asaktah–without any desire for the results; sah–that person; visisyate–is superior to such a hypocrite.

O Arjuna, superior is one who (though married) has stabilised his senses by the mind and engaged in the yoga of selfless action.

niyatam kuru karma tvam, karma jyayo hy akarmanah

sarira-yatrapi cha te, na prasiddhyed akarmanah [8]

tvam–You; kuru–perform; niyatam karma–prescribed duties; hi–since; karma–the performance of duty; jyayah–is superior; akarmanah–to renouncing duty. akarmanah cha–By becoming inactive; te sarira yatra api–even your bodily sustenance; na prasiddhyet–will not be accomplished.

Perform your prescribed duties, since to be active is better than idleness. Inactive persons cannot even maintain their existence. (By giving up fruitive action and performing your obligatory duties, your heart will be purified. Surpassing the plane of renunciation, you will attain pure devotion, transcendental to the mundane plane.)

yajnarthat karmano ‘nyatra, loko ‘yam karma-bandhanah

tad-artham karma kaunteya, mukta-sangah samachara [9]

(he) kaunteya–O Arjuna; ayam lokah–all the living beings of this world; karmabandhanah (bhavati)–come into bondage by their action; karmanah anyatra–other than action; yajna-arthat–as selfless duty offered to Lord Visnu. (atah)–Therefore; mukta-sangah (san)–being free from attachment; karma samachara–be fully active; tat-artham–for the purpose of such sacrifice, for Him.

Selfless duty performed as an offering to the Supreme Lord is called yajna, or sacrifice. O Arjuna, all action performed for any other purpose is the cause of bondage in this world of repeated birth and death. Therefore, remaining unattached to the fruits of action, perform all your duties in the spirit of such sacrifice. (Such selfless action is the way to begin devotional practice, gradually realize the presence of the Lord, and ultimately attain pure devotion transcendental to the modes of material nature [nirguna-bhakti]).

saha-yajnah prajah srstva, purovacha prajapatih

anena prasavisyadhvam, esa vo ‘stv ista-kama-dhuk [10]

pura–At the universal manifestation; srstva–after manifesting; saha-yajnah prajah–the progeny of the world, with sacrifices for Lord Visnu; praja-patih–Lord Brahma; uvacha–said: prasavisyadhvam–“May your prosperity flourish; anena–by this religious practice. esah astu–May this sacrifice be; vah–your; ista-kama-dhuk–bestower of desired objects.”

In the beginning, Lord Brahma manifested the progeny of the world, along with sacrifices. He instructed them thus: “Take shelter of this religious principle of sacrifice; prosper and flourish. May such sacrifice be the bestower of the things you desire.”

devan bhavayatanena, te deva bhavayantu vah

parasparam bhavayantah, sreyah param avapsyatha [11]

anena–“By this yajna; (yujam)–you all; bhavayata–propitiate; devan–the demigods; te devah (api)–and the demigods being thus pleased; bhavayantu vah–may bestow upon you your desired fruits. (evam)–In this way; parasparam–mutually; bhavayantah–nourished; avapsyatha–you will obtain; param sreyah–the ultimate auspiciousness.”

“Propitiate the gods by sacrifices, and may they satisfy you by bestowing your desired fruits. In this way, through mutual nourishment, you will be the gainers of great auspiciousness.”

istan bhogan hi vo deva, dasyante yajna-bhavitah

tair dattan apradayaibhyo, yo bhunkte stena eva sah [12]

devah–The demigods (as limbs of My universal form); yajna-bhavitah (santah)–being pleased by sacrifices; dasyante–will bestow; vah–upon you; istan bhogan–desired enjoyable objects. hi–Therefore; yah–he who; bhunkte–enjoys; taih dattan–food provided by the demigods; (vrstyadi dvarena)–via the rain, etc.; apradaya–without making any offerings (of that food); (pancha-yajna-adhibhih)–by means of the five kinds of sacrifices, etc.; ebhyah–to those demigods, who are all under My shelter; sah–that person; stenah eva–is but a thief.

Propitiated by sacrifices, the gods (My worldly representatives) will bestow upon you all your desired enjoyable things. But one who enjoys what is given by the gods without offering it to them, is a thief.

yajna-sistasinah santo, muchyante sarva-kilbisaih

bhunjate te tv agham papa, ye pachanty atma-karanat [13]

santah–Virtuous persons; yajna-sista-asinah–who partake of the remnants of sacrifice to the demigods (universal administrators subordinate to the Lord); muchyante–are liberated; sarva-kilbisaih–from all sin (pancha-suna, five types of sin due to five kinds of violence to other living beings). ye tu–But those who; pachanti–cook; atmakaran at–for their own pleasure; te–those; papah–sinful persons; bhunjate–eat; (eva)–only; agham–sin.

By accepting sacrificial remnants of the universal gods,* virtuous persons are liberated from all sins arising from violence towards other living entities. But those who prepare food for their own pleasure partake only of sin.

*The remnants referred to here are not the same as the Krishna-prasada (food that has been offered to the Supreme Lord by His devotees). See 9.20-26.

annad bhavanti bhutani, parjanyad anna-sambhavah

yajnad bhavati parjanyo, yajnah karma-samudbhavah [14]

annat–From food (transformed into semen and blood); bhutani–(the physical bodies of) all living entities; bhavanti–are manifest. anna-sambhavah–Food is manifest; parjanyat–due to rainfall. parjanyah–Rainfall; bhavati–occurs; yajnat–due to yajna, sacrifice. yajnah–Sacrifice; karma-samudbhavah–is born of action.

The living beings’ bodies are manifest from food, food is manifest due to rain, rainfall ensues from the performance of sacrifice, and action is the cause of sacrifice.

karma brahmodbhavam viddhi, brahmaksara-samudbhavam

tasmat sarva-gatam brahma, nityam yajne pratisthitam [15]

viddhi–Know that; karma–action; brahma-udbhavam–is born of the Vedas. brahma–The Vedas; aksara-samudbhavam–are born of Aksara, the Imperishable. tasmat–Therefore; sarva-gatam–the all-pervading; brahma–Supreme Lord; nityam pratisthitam–is always situated; yajne–within sacrifice.

Action is prescribed in the Vedas, and the Vedas originate in Aksara, the Imperishable. Therefore, the allpervading, imperishable Lord is ever present within the acts of sacrifice offered to Him.

evam pravartitam chakram, nanuvartayatiha yah

aghayur indriyaramo, mogham partha sa jivati [16]

(he) partha–O Arjuna; yah–one who; iha–in this life; na anuvartayati–does not follow; chakram–the cycle; evam pravartitam–thus established in the nature of cause and effect; (parama-purusena)–by the Supreme Personality; sah–he; jivati–lives; aghaayuh–a life of sin; indriya-aramah–enjoying the senses; mogham–in vain.

O Arjuna, one who does not respect this natural causal cycle leads a life of sin, enjoying the senses in vain.

yas tv atma-ratir eva syad, atma-trptas cha manavah

atmany eva cha santustas, tasya karyam na vidyate [17]

tu–But; yah manavah–that man who; syat–is; atma-ratih–internally ecstatic; atmatr ptah eva cha–internally satiated; cha–and; santustah–fully satisfied; atmani eva–in the self alone; tasya–his; karyam–duties; na vidyate–are none.

Yet there is no duty to fulfill for the realized person who delights within the self, being fully satisfied within. (His only worldly action or karma is as required for his subsistence.)

naiva tasya krtenartho, nakrteneha kaschana

na chasya sarva-bhutesu, kaschid artha-vyapasrayah [18]

iha–In this world; tasya–for that atmarama, one who delights in the self; arthah na eva–no piety is gained; krtena–by action; kaschana (anarthah) na–nor is any sin committed; akrtena–by inaction; sarva-bhutesu cha–and of all beings; kaschit na (bhavati)–no one is; asya artha-vyapasrayah–depended on by him for any purpose.

In the world, he neither gains by action, nor loses by inaction. He does not depend on any other being (from Lord Brahma down to the simplest life-form) for any purpose.

tasmad asaktah satatam, karyam karma samachara

asakto hy acharan karma, param apnoti purusah [19]

tasmat–Therefore; asaktah (san)–being unattached to the fruits of your actions; satatam–always; samachara–perfectly perform; karyam karma–prescribed duties; hi–since; karma acharan–by performing these duties; asaktah–without attachment; purusah–a person; apnoti–attains; param–liberation, param-bhakti—pure devotion.

So perform your prescribed duties without attachment. By selflessly executing one’s duties a person attains liberation. (True liberation is the state of pure devotion, attained in the maturity of selfless action.)

karmanaiva hi samsiddhim, asthita janakadayah

loka-sangraham evapi, sampasyan kartum arhasi [20]

janaka-adayah–The learned, such as King Janaka and others; hi–certainly; asthitah–obtained; samsiddhim–success—devotion; karmana eva–by fulfilling their duties. arhasi–Be prepared; kartum–to do; (karma)–work; api–also; loka-sangraham sampasyan eva–in the consideration of the welfare of the people.

King Janaka and other learned personalities succeeded in attaining devotion through the execution of their prescribed duties. So it is fitting that you fulfill your duty in consideration of the welfare of the people.

yad yad acharati sresthas, tat tad evetaro janah

sa yat pramanam kurute, lokas tad anuvartate [21]

yat yat–However; srestah–the great personality; acharati–conducts himself; itarah janah–other lesser men; (acharati)–will conduct themselves; tat tat eva–accordingly. yat–Whatever; sah–the great personality; kurute–accepts; pramanam–as the standard; lokah–ordinary men; tat anuvartate–follow that.

The masses follow the ways of great men, following the standards they set.

na me parthasti kartavyam, trisu lokesu kinchana

nanavaptam avaptavyam, varta eva cha karmani [22]

(he) partha–O Arjuna; trisu lokesu–in the three worlds; na asti–there is not; kinchana–any; kartavyam–duty to be done; me–for Me; (yatah)–since; na (asti kinchana)–there is nothing; anavaptam–unobtained; avaptavyam–or to be obtained; (mama)–for Me; (tathapi)–and yet; varte eva cha–I am engaged; karmani–in activity.

O Arjuna, I have no duty in the three worlds. I lack nothing, and there is nothing to be attained by Me; and yet, I, Myself, am active.

yadi hy aham na varteyam, jatu karmany atandritah

mama vartmanuvartante, manusyah partha sarvasah [23]

(he) partha–O Arjuna; yadi jatu–if ever; aham–I; na varteyam–do not engage; atandritah–attentively; karmani–in duties; (tarhi)–then; hi–certainly; manusyah–all men; anuvartante–will follow; mama–My; vartma–path; sarvasah–in all respects.

O Arjuna, if ever I do not engage attentively in duties, then all men, following My example, will give up their duties.

utsideyur ime loka, na kuryam karma ched aham

sankarasya cha karta syam, upahanyam imah prajah [24]

chet–If; aham–I; na kuryan–do not engage in; karma–duty; (tarhi)–then; ime lokah–the inhabitants of these worlds; utsideyuh–will be ruined; (karma tyaktva)–by renouncing their duty; cha–and; (aham)–I; syam–will be; karta–the maker; sankarasya–of varnasankara, or adulterated progeny; (evam aham eva)–and in this way, I alone; upahanyam–will cause the downfall; imah prajah–of these people.

If I do not engage in duty, the people of these worlds will renounce their duties and fall to ruination. Thus I will be responsible for their downfall, caused by adulterated progeny.

saktah karmany avidvamso, yatha kurvanti bharata

kuryad vidvams tathasaktas, chikirsur loka-sangraham [25]

(he) bharata–O Arjuna; yatha–just as; avidvamsah–the ignorant; karmani saktah–attached to work; kurvanti–perform; (karmani)–work; tatha–similarly; vidvan–the wise; asaktah (san)–being unattached; kuryat–should work; chikirsuh–wishing; lokasan graham–to guide the people.

O Arjuna, as ignorant persons work with attachment, the wise, too, must work, but without attachment, in order to guide the general people who exist in the plane of worldly action. (They differ not in their work but in their attitudes of attachment and detachment.)

na buddhi-bhedam janayed, ajnanam karma-sanginam

yojayet sarva-karmani, vidvan yuktah samacharan [26]

vidvan–The learned, the teacher of jnana-yoga; na janayet–must not create; ajnanam–among ignorant men; karma-sanginam–who are attached to work; buddhi-bhedam–the confusion to neglect duties and cultivate knowledge. (api tu)–Rather; yuktah (san)–remaining unattached; samacharan–fully executing; sarva-karmani–all duties; (ajnan) yojayet–they should encourage the ignorant in their duties.

The scripturally learned teacher should not create confusion in the minds of ignorant, attached men by apparently advocating the neglect of duty for the cultivation of knowledge. Rather, he should set the example of selflessness in fulfilling duties, thus encouraging the ignorant in the performance of their prescribed duties.

prakrteh kriyamanani, gunaih karmani sarvasah

ahankara-vimudhatma, kartaham iti manyate [27]

karmani–Actions; kriyamanani–are effected; sarvasah–in all ways; gunaih–(by the senses, impelled) by the modes; prakrteh–of material nature; (tu)–but; ahankaravimud ha-atma–one deluded by bodily ego; manyate iti–thinks thus; aham karta–“I am the doer.”

All actions in the world are in every respect effected by the modes of material nature (which impel the senses). But a man deluded by bodily identification thinks, “I alone am accomplishing this work.”

tattvavit tu maha-baho, guna-karma-vibhagayoh

guna gunesu vartanta, iti matva na sajjate [28]

tu–But; (he) maha-baho–O Arjuna, best of heroes; tattva-vit–one who is in knowledge; guna-karma-vibhagayoh–of the division of the modes of material nature (the three modes of goodness, passion, and ignorance), and action (the functional demigods, the senses and the sense objects); (sah)–he; matva–considering; iti–that; gunah–the modes (in the form of the senses of perception–ear, skin, eyes, tongue, and nose, activated by the demigods); vartante–are engaged; gunesu–within the modes (in the form of the sense objects of sound, touch, form, taste, and smell); na sajjate–is not attached to them, not absorbed in them.

However, O mighty-armed Arjuna, one who is in knowledge of the division of the modes of material nature and action, knows that the modes are engaging within the modes, and he is detached from them. (One who knows that the three modes activated by the demigods impel the engagement of the senses with their objects, knows himself to be independent of these elements, therefore he does not consider himself a doer.)

prakrter guna-sammudhah, sajjante guna-karmasu

tan akrtsna-vido mandan, krtsna-vin na vichalayet [29]

prakrteh-guna-sammudhah–Persons bewildered by the modes; sajjante–are absorbed; guna-karmasu–in the functions of the modes (the engagement of the senses with their objects).krtsna-vit–Those possessing knowledge; na vichalayet–should not agitate (by trying to induce them to accept knowledge of self and non-self); tan–those; akrtsnavidah–ignorant; mandan–unfortunate persons; (kintu gunavesa-nivartakam niskama karmaiva karayet)–but should rather engage them in selfless action which frees them from absorption in the modes of nature.

Persons bewildered by the modes of nature are absorbed in the functions of the modes (the engagement of the senses with their objects). Enlightened persons should not agitate such ignorant, unfortunate persons by trying to convince them of higher philosophical truths. (Rather, they should advise the conditioned souls to practise selfless action, which liberates them from absorption in the modes.)

mayi sarvani karmani, sannyasyadhyatma-chetasa

nirasir nirmamo bhutva, yudhyasva vigata-jvarah [30]

sannyasya–Completely surrendering; sarvani karmani–all activities; mayi–unto Me; adhyatma-chetasa–always conscious of the Spiritual Being; bhutva–being; nirasih–without fruitive desire; nirmamah–without possessiveness; vigata-jvarah (cha)–and without anguish; yudhyasva–fight.

Surrender all your activities to Me with this understanding: “All my actions are under the control of the indwelling Lord.” In such consciousness, free from possessiveness and anguish, take recourse to battle (as your natural duty).

ye me matam idam nityam, anutisthanti manavah

sraddhavanto ‘nasuyanto, muchyante te ‘pi karmabhih [31]

ye manavah–Those men who; sraddhavantah–faithfully; anasuyantah–and unbegrudgingly; nityam–always; anutisthanti–execute; idam–this; me matam–teaching of Mine, of selfless action; te api–they too; muchyante–are liberated; karmabhih–from the bondage of karma, or action and reaction in the mundane plane.

Faithful, unbegrudging men who always practise My teaching, this yoga of selfless action, are liberated from the bondage of action, even though they engage in action.

ye tv etad abhyasuyanto, nanutisthanti me matam

sarva-jnana-vimudhams tan, viddhi nastan achetasah [32]

ye tu–But those who; abhyasuyantah–out of resentment; na anutisthanti–do not follow; etat me matam–that teaching of Mine; tan viddhi–know them to be; sarvaj nana-vimudhan–deprived of all knowledge; nastan–completely deviated from the goal of human life; achetasah–and bereft of good intelligence.

But the arrogant who resent My teaching are bereft of all knowledge. Know them to be lost in ignorance.

sadrsam chestate svasyah, prakrter jnanavan api

prakrtim yanti bhutani, nigrahah kim karisyati [33]

jnanavan api–Even a knowledgable person; chestate–acts; sadrsam–according to; svasyah prakrteh–his nature. bhutani–Living beings; prakrtim yanti–follow their natures. kim karisyati–What will be the use of; nigrahah–repression; (tesam)–of them?

For even a knowledgable person tends to act according to his nature (mundane inclinations). The living beings’ endeavours are dictated by their natures. What, then, can repression accomplish?

indriyasyendriyasyarthe, raga-dvesau vyavasthitau

tayor na vasam agachchhet, tau hy asya paripanthinau [34]

raga-dvesau–Attraction and aversion; indriyasya–of all the senses; vyavasthitau–exist; indriyasya-arthe–for their objects. (tathapi)–However; vasam na agachchhet–One must not be controlled; tayoh–by such attraction and aversion; hi–since; tau paripanthinau–they are an obstacle; asya–to the spiritual practitioner.

Although the senses are attracted to and repelled by the sense objects, one must not be controlled by these urges, for they are the greatest enemy of the candidate for self-realization.

sreyan sva-dharmo vigunah, para-dharmat svanusthitat

sva-dharme nidhanam sreyah, para-dharmo bhayavahah [35]

sva-dharmah–One’s own function; vigunah–tinged with faults; sreyan–is better; para-dharmat–than another’s function; su-anusthitat–done well. nidhanam–Even death; sva-dharme–on one’s own path of duty (according to one’s appropriate position in the varnasrama or God-centred socio-religious system); sreyah–is better. paradharmah–Another’s path of duty; bhaya-avahah–is dangerous.

Even if it is imperfect, it is better to do one’s duty according to one’s own nature, than to do another’s well. Even death in the discharge of one’s own duty is better, for to perform another’s is dangerous.

Commentary

The eternal, superexcellent, natural function (dharma) of the soul is pure devotion for Adhoksaja, the transcendental Lord. Therefore, even if this function is somewhat imperfectly attempted by one with external malpractices, such an attempt will be superior to the ‘good’ practices within the material modes of nature and worldly chain of actions and habits foreign to the soul’s nature. Even if death occurs during the cultivation of such pure devotion in proper saintly association, it is the bestower of the ultimate good; but in the name of good practices to ignorantly follow ‘another’s path’—anything other than devotion for the Lord (dvitiyabhinivesa)—is bhayavah, endangering to the spiritual progress of the soul.*

*bhayam dvitiyabhinivesatah syad isad apetasya viparyayo ‘smrtih

tan mayayato budha abhajet tam bhaktyaikayesam guru-devatatma

“A person of fine intelligence will serve with single-minded devotion his Lord who is his teacher and dearmost friend. But those who have turned away from the Lord adopt the illusory ego of considering the perishable body to be the self, forgetting their true identities. Their consciousness absorbed in ‘secondary pursuits’, i.e., mundane objectives, they are always fearful on account of the body and its attachments.” (Bhag. 11.2.37)]

arjuna uvacha

atha kena prayukto ‘yam, papam charati purusah

anichchhann api varsneya, balad iva niyojitah [36]

arjunah uvacha–Arjuna said: atha–Now; (he) varsneya–O descendant of the Vrsni dynasty; kena prayuktah (san)–being incited by what; ayam purusah charati–does this living being commit; papam–sinful activities; anichchhan api–even unwillingly; niyojitah iva–as if engaged; balat–by force?

Arjuna inquired: O descendant of the Vrsnis, by what is the living being compelled to commit sinful activities, even unwillingly, as if by force?

sri-bhagavan uvacha

kama esa krodha esa, rajoguna-samudbhavah

maha-sano maha-papma, viddhy enam iha vairinam [37]

sri-bhagavan uvacha–The Supreme Lord said: esah kamah–It is this desire to enjoy the mundane; esah krodhah–transformed into anger. rajo-guna-samudbhavah–It arises from the mode of passion, and from that desire, blind anger is born. viddhi enam–Know such desire to be; maha-asanah–never satisfied; maha-papma–greatly wrathful; vairinam–and the worst enemy of the living being; iha–in this world.

The Supreme Lord replied: It is the desire to enjoy the mundane that induces a person to commit sin, and in different situations it produces anger. It is utterly insatiable, extremely malicious, and the worst enemy of the living being in this world.

dhumenavriyate vahnir, yathadarso malena cha

yatholbenavrto garbhas, tatha tenedam avrtam [38]

yatha–As; vahnih–fire; avriyate–is covered; dhumena–by smoke; yatha–as; adarsah–a mirror; (avriyate)–is covered; malena–by dust; (yatha) cha–and as; garbhah–the embryo; avrtah–is covered; ulbena–by the womb; tatha–similarly; idam–one’s consciousness; avrtam–is covered; tena–by that desire.

As fire is thinly veiled by smoke, as a mirror is thickly covered with dust, and as the embryo remains completely enclosed within the womb, similarly, this desire covers the consciousness of the living being (in these three degrees of intensity, according to the modes of material nature—goodness, passion, and ignorance respectively).

avrtam jnanam etena, jnanino nitya-vairina

kama-rupena kaunteya, duspurenanalena cha [39]

(he) kaunteya–O Arjuna, son of Kunti; jnanam–discriminatory knowledge; avrtam–is covered; etena–by this; nitya-vairina–perpetual enemy; jnaninah–of even knowledgable persons; kama-rupena–in the form of desire; duspurena analena cha–which is like insatiable fire.

Knowledge is covered by desire, the constant enemy of the wise. It burns like an insatiable fire (never satisfied by offerings of butter).

indriyani mano buddhir, asyadhisthanam uchyate

etair vimohayaty esa, jnanam avrtya dehinam [40]

uchyate–It is said that; indriyani–the senses; manah buddhih–mind and intelligence; adhisthanam–are the seats; asya–of this enemy, desire. avrtya–Covering; jnanam–one’s knowledge; etaih–via these seats; esah–this desire; vimohayati–deludes; dehinam–the embodied living being.

It is said that this enemy, desire, dwelling within the senses, mind, and intelligence, covers the perception of the embodied living being and deludes him.

tasmat tvam indriyany adau, niyamya bharatarsabha

papmanam prajahi hy enam, jnana-vijnana-nasanam [41]

(he) bharatarsabha–O Arjuna, noblest of the Bharatas; tvam–you; tasmat–therefore; adau–first; indriyani niyamya–bring the senses under control; hi–and completely; prajahi–destroy; enam–this desire; papmanam–which is the embodiment of sin; jnana-vijnana-nasanam–and the destroyer of both jnana, knowledge of the self and non-self as delineated in the scriptures, and vijnana, realization of such knowledge.

Therefore, O noblest of the Bharatas, control your senses and destroy this desire, the embodiment of sin, which destroys both knowledge and realization.

indriyani parany ahur, indriyebhyah param manah

manasas tu para buddhir, buddher yah paratas tu sah [42]

(panditah)–The wise; ahuh–say that; indriyani parani–the senses are superior; (visayebhyah)–to matter; manah–the mind; param–is superior; indriyebhyah–to the senses; buddhih–the intelligence or faculty of decision; para–is superior; manasah tu–to the mind, too; yah–and that which; paratah–is superior; buddheh tu–to even the intelligence; sah–is he–the jiva–the soul.

It is said by the wise that the senses are superior to matter, the mind is superior to the senses, and the intelligence is superior to the mind; and the soul is superior to even the intelligence.

evam buddheh param buddhva, samstabhyatmanam atmana

jahi satrum maha-baho, kama-rupam durasadam [43]

(he) maha-baho–O mighty Arjuna; evam–in this way; buddhva–discerning; buddheh param–the soul to be superior to the intelligence; samstabhya–by steadying; atmanam–the mind; atmana–by resolute intelligence—conviction; jahi–destroy; durasadam–the formidable; satrum–enemy; kama-rupam–in the form of desire.

O mighty Arjuna, knowing the soul to be superior to the intelligence, steady the mind with resolute intelligence and destroy the formidable enemy, desire.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade

karma-yogo nama trtiyo ‘dhyayah [3]

End of Chapter Three

The Path of Action

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER FOUR

(Jnana-yoga)

The Path of Knowledge

sri-bhagavan uvacha

imam vivasvate yogam, proktavan aham avyayam

vivasvan manave praha, manur iksvakave ‘bravit [1]

sri-bhagavan uvacha–The Lord said: aham–I; proktavan–imparted; imam–this; avyayam–imperishable; yogam–yoga of knowledge (jnana-yoga) achieved by selfless action; vivasvate–to Surya, the Sun-god. vivasvan–Surya; praha–taught; manave–his son, Vaivasvata Manu; manuh–and Manu; abravit–related it; iksvakave–to his son, Iksvaku.

The Supreme Lord said: I imparted this imperishable yoga of knowledge, achieved by selfless action, to Surya, the presiding deity of the sun. Surya taught it to his son Vaivasvata Manu, who passed it on to his son Iksvaku.

evam parampara-praptam, imam rajarsayo viduh

sa kaleneha mahata, yogo nastah parantapa [2]

evam–In this way; parampara-praptam–attained through disciplic succession; rajarsayah–the saintly kings; viduh–came to know; imam–this path. (he) parantapa–O Arjuna, subduer of the enemy; sah yogah–that yoga; nastah–has been lost; iha–at present; mahata kalena–after the passage of a long time.

O conqueror of the enemy, thus the saintly kings such as Nimi, Janaka, and others learned this yoga, which was passed down to them by disciplic succession. But in the course of time, this teaching has been lost.

sa evayam maya te ‘dya, yogah proktah puratanah

bhakto ‘si me sakha cheti, rahasyam hy etad uttamam [3]

(tvam)–You; asi–are; me–My; bhaktah sakha cha–devotee and friend. iti (hetoh)–For this reason; ayam sah eva–this very same; puratanah–ancient; yogah–yoga; proktah–is described; adya–today; maya–by Me; te–to you; hi–although; etat–this; uttamam rahasyam–is a great secret.

As you are My devotee and friend, I now reveal to you this supreme secret—the eternal yoga.

arjuna uvacha

aparam bhavato janma, param janma vivasvatah

katham etad vijaniyam, tvam adau proktavan iti [4]

arjunah uvacha–Arjuna said: bhavatah–Your; janma–birth; aparam–is in these times.vivasvatah–The Sun-god’s; janma–birth; param–was long ago. (tasmat)–So; katham–how; (aham) vijaniyam–am I to understand; etat–that; adau–in ancient times; tvam–You; proktavan iti–had thus taught; (imam yogam)–this yoga?

Arjuna said: Vivasvan, the Sun-god, was born in ancient times, long before You were. Therefore, how am I to consider that You previously gave these teachings to him?

sri-bhagavan uvacha

bahuni me vyatitani, janmani tava charjuna

tany aham veda sarvani, na tvam vettha parantapa [5]

sri-bhagavan uvacha–The Supreme Lord said: (he) parantapa arjuna–O Arjuna, subduer of the enemy; bahuni–many; janmani–births; me tava cha–of Mine and yours; vyatitani–have passed. aham–I; veda–know; tani sarvani–all of them; tvam–(but) you; na vettha–do not know; (tani)–them.

The Supreme Lord said: O chastiser of the enemy, both you and I have passed through many births. I can remember all of them, whereas you, O Arjuna, cannot.

ajo ‘pi sann avyayatma, bhutanam isvaro ‘pi san

prakrtim svam adhisthaya, sambhavamy atma-mayaya [6]

api–Although; san–being; ajah–birthless; avyaya-atma–of imperishable form; api–and although; san–being; isvarah–the Supreme Lord; bhutanam–of all beings; (aham)–I; adhisthaya–remaining; svam prakrtim–in My own divine nature of truth, auspiciousness, and beauty; sambhavami–appear in the world; atma-mayaya–by My potency, Yoga-maya.

Although My eternal form is transcendental to birth and death, and I am the Lord of all beings, I appear within the world in My divine nature, by My sweet will, extending My internal potency.

yada yada hi dharmasya, glanir bhavati bharata

abhyutthanam adharmasya, tadatmanam srjamy aham [7]

(he) bharata–O Arjuna; yada yada hi–whenever; glanih–a decline; dharmasya–of religion; (cha)–and; abhyutthanam–an uprising; adharmasya–of irreligion; bhavati–occurs; tada–then; aham srjami–I appear, seemingly like a being born in this world—I make My advent; atmanam–Myself.

O Bharata, whenever there is a decline of religion and an uprising of irreligion, I personally make My advent.

paritranaya sadhunam, vinasaya cha duskrtam

dharma-samsthapanarthaya, sambhavami yuge yuge [8]

paritranaya–For the deliverance; sadhunam–of saintly devotees; (tatha)–and; vinasaya–for the vanquishing; duskrtam–of miscreants; samsthapana-arthaya cha–and for firmly establishing; dharma–dhyana (meditation), yajna (performance of sacrifice), paricharya (worship), and sankirtana (congregational chanting of the holy names) all centred on Me; (aham)–I; sambhavami–appear; yuge yuge–age after age.

I appear age after age to deliver the saintly devotees, vanquish the miscreants, and firmly establish true religion.

janma karma cha me divyam, evam yo vetti tattvatah

tyaktva deham punar janma, naiti mam eti so ‘rjuna [9]

(he) arjuna–O Arjuna; yah–one who; vetti–knows; evam–thus; tattvatah–the reality; me–of My; divyam–spontaneous, divine; janma karma cha–birth and activities; sah–he; tyaktva–upon giving up; deham–the body; na eti–does not accept; punah janma–rebirth. mam eti–He attains Me.

O Arjuna, one who comes to know thus the truth of My pastimes of divine birth and activities, does not undergo rebirth. After giving up this body, he attains Me. (My grace is revealed to him as My personal transcendental joyful potency, hladini-sakti. His heart is melted in divine love and he attains My eternal devotional service.)

vita-raga-bhaya-krodha, man-maya mam upasritah

bahavo jnana-tapasa, puta mad-bhavam agatah [10]

vita-raga-bhaya-krodhah–Free from mundane attachment, fear and anger; matmayah–wholeheartedly absorbed in services to Me; bahavah–many persons; mam upasritah–in My refuge; putah (santah)–being purified; jnana-tapasa–by knowledge and austerities in relation to My service; agatah–attained; mat-bhavam–My bhava—devotion for Me.

Free from attachment, fear, and anger, many persons have taken shelter in Me, absorbing their hearts in My services (hearing, chanting, and remembering). Purified by knowledge and the fire of ordeal in My service, they attained divine love for Me.

ye yatha mam prapadyante, tams tathaiva bhajamy aham

mama vartmanuvartante, manusyah partha sarvasah [11]

yatha–Howsoever; ye–those who; prapadyante–surrender; mam–to Me; aham–I; tatha eva–accordingly; bhajami–reward; tan–them. (he) partha–O Arjuna; sarvasah manusyah–all types of men (on all paths); anuvartante–follow; mama vartma–My path.

Howsoever people surrender to Me, I accordingly reward them. Being the ultimate goal of all paths, I am the objective to be attained by all. O Partha, all men follow My various paths.

kanksantah karmanam siddhim, yajanta iha devatah

ksipram hi manuse loke, siddhir bhavati karmaja [12]

iha–In this world; kanksantah–persons who desire; siddhim–the fruition; karmanam–of worldly actions; yajante–worship; devatah–the demigods; hi–since; manuse loke–in the human plane; siddhih–the fruit (attainment of heaven, etc.); karma-ja–born of action; bhavati–appears; ksipram–very quickly.

Persons who desire the fruit of their actions worship the gods, since in the human plane, actions swiftly bear fruit.

chatur-varnyam maya srstam, guna-karma-vibhagasah

tasya kartaram api mam, viddhy akartaram avyayam [13]

chatuh-varnyam–The four social divisions or varnas—brahmana, ksatriya, vaisya, and sudra; srstam–are manifest; maya–by Me; guna-karma-vibhagasah–classified according to the modes of nature and corresponding activities (vide 18.41-44). kartaram api–Although I am the accomplisher; tasya–of that; viddhi–know; mam–Me; akartaram–to be the non-doer; avyayam–and unchangeable.

The four social divisions, classified according to the material modes of nature and corresponding activities, are made manifest by Me. Although I am the doer of this, know Me to be the non-doer and unchangable.

na mam karmani limpanti, na me karma-phale sprha

iti mam yo ‘bhijanati, karmabhir na sa badhyate [14]

karmani–Actions; na limpanti–do not implicate or taint; mam–Me; (jivam iva)–like the living beings. na (asti)–There is no; sprha–desire; me–of Mine; karma-phale–for the fruits of action.yah–One who; iti–thus; mam abhijanati–knows Me in truth (as the Supreme Lord); sah–he; na badhyate–is not bound; karmabhih–by karma.

I am never implicated by action nor do I desire the fruits of action. One who knows Me thus (as the Supreme Lord, transcendental to worldly action) is never bound by action.

evam jnatva krtam karma, purvair api mumuksubhih

kuru karmaiva tasmat tvam, purvaih purvataram krtam [15]

jnatva–Knowing; evam–this; mumuksubhih api–the seekers of liberation; purvaih–of previous times; krtam–performed; karma–selfless action. tasmat–Therefore; tvam–you; eva–certainly; kuru–must adopt; karma–the path of selfless action; purvataram krtam–as done in the past; purvaih–by the ancient mahajanas, great saintly persons, like Janaka and others.

Knowing this basic principle, seekers of liberation in previous times renounced all fruitive work and performed their duties as a selfless offering to Me. Likewise, you should adopt this yoga of selfless action as did the great saintly persons of yore.

kim karma kim akarmeti, kavayo ‘py atra mohitah

tat te karma pravaksyami, yaj jnatva moksyase ‘subhat [16]

kim karma–What is action? kim akarma–what is inaction? iti atra–In this subject; kavayah api–even the learned; mohitah (bhavanti)–are baffled. (atah)–Therefore; pravaksyami–I shall describe; te–to you; tat karma–what is karma and akarma, action and inaction; yat jnatva–knowing which; moksyase–you will be liberated; asubhat–from inauspiciousness.

What is action? What is inaction? Even the learned have difficulty understanding this. Hence, I shall enlighten you in this matter, knowing which you will be liberated from inauspiciousness.

karmano hy api boddhavyam, boddhavyam cha vikarmanah

akarmanas cha boddhavyam gahana karmano gatih [17]

karmanah api boddhavyam–Action prescribed (by the Vedas) should be understood; cha–and; vikarmanah boddhavyam–action prohibited (by the Vedas) should be understood; cha–and; akarmanah boddhavyam–renunciation of action should be understood; hi–since; gatih–the true nature; karmanah–of action; gahana–is very difficult to comprehend.

The true nature of action is difficult to comprehend. One should understand prescribed action, prohibited action, and inaction.

karmany akarma yah pasyed, akarmani cha karma yah

sa buddhiman manusyesu, sa yuktah krtsna-karma-krt [18]

yah–One who; pasyet–sees; akarma–inaction; karmani–in action; cha–and; yah–who; (pasyet)–sees; karma–action; akarmani–in inaction; sah buddhiman–he is wise; manusyesu–among men. sah yuktah–He is a yogi; krtsna-karma-krt–a performer of all actions.

One who sees action within inaction, and inaction within action, is wise among men. He is a yogi and a performer of all actions.

yasya sarve samarambhah, kama-sankalpa-varjitah

jnanagni-dagdha-karmanam, tam ahuh panditam budhah [19]

yasya–One whose; sarve–every; samarambhah–undertaking; kama-sankalpa-varjitah–is without fruitive desire; jnana-agni-dagdha-karmanam–and who has burnt all actions in the fire of knowledge; budhah–the wise; ahuh tam–describe him as; panditam–learned.

One whose every action is without fruitive desire, and who burns all actions in the fire of knowledge, is described by the wise as learned.

tyaktva karma-phalasangam, nitya-trpto nirasrayah

karmany abhipravrtto ‘pi, naiva kinchit karoti sah [20]

(yah)–One who; tyaktva–giving up; karma-phala-asangam–attachment to the fruits of action; nirasrayah–is free from mundane dependence; nitya-trptah–and content in the eternal bliss within; sah–he; abhipravrttah api–although fully engaged; karmani–in all kinds of activities; na karoti–does not do; kinchit eva–anything at all.

Such a person, giving up attachment to the fruits of action, fully content in the eternal bliss within and free from mundane dependence, though fully active, does nothing at all.

nirasir yata-chittatma, tyakta-sarva-parigrahah

sariram kevalam karma, kurvan napnoti kilbisam [21]

nirasih–Desireless; yata-chitta-atma–of controlled mind and body; tyakta-sarvapari-grahah–and a renouncer of all possessiveness and acquisition; (sah)–that person; na apnoti–does not incur; kilbisam–sin; kurvan (api)–although he performs; sariram karma–action for bodily sustenance; kevalam–only.

Desireless, controlling mind and body by the intelligence, and renouncing all possessiveness and acquisition, no sinful or pious reaction is incurred by such a person who may act to acquire mundane objects merely for his bodily sustenance.

yadrchchha-labha-santusto, dvandvatito vimatsarah

samah siddhav asiddhau cha, krtvapi na nibadhyate [22]

(janah)–A person; yadrchchha-labha-santustah–satisfied with whatever is readily available; dvandva-atitah–beyond dualities such as heat and cold, pleasure and pain, attraction and aversion; vimatsarah–devoid of envy; cha–and; samah–equipoised; siddhau-asiddhau–in the event of either success or failure of action; krtva api–though performing; (karma)–action; na nibadhyate–is not bound.

Content with whatever is readily available and unaffected by dualities (of pleasure and pain, attraction and aversion), such a person has no envy. He is equipoised, neither elated nor dejected in success or failure. Though active, he is not bound by any action.

gata-sangasya muktasya, jnanavasthita-chetasah

yajnayacharatah karma, samagram praviliyate [23]

gata-sangasya–For one who is free from attachment; muktasya–who is liberated; jnana-avasthita-chetasah–who is realized; karma acharatah–who performs action; yajnaya–for yajna, i.e. for the pleasure of the Supreme Lord; samagram–all; (karma)–action; praviliyate–is dissipated, i.e. it does not produce any reaction.

For one who is detached, enlightened and liberated, all his actions, performed in the spirit of sacrifice, are perfectly dissipated.

Commentary

The actions of one practising the yoga of selfless action do not lead to apurva as considered by the philosophers known as Karma-mimamsaka. According to their ethical yet atheistic ideology, the Karma-mimamsakas or mundane rationalists claim that pious actions produce an unseen, subtle potency known as apurva, which must fructify at the appropriate time after death. Their conception that this fruit can later be shared by others is meant to show the eternality of karma, or action, but it ignores the presence of the Supreme Autocrat.

So the statement of Sri Krishna, samagram praviliyate, “All actions are dissipated,” ought not be misinterpreted to mean that the actions of liberated souls cause some such remote worldly consequence, or apurva. Rather, the Lord indicates that the actions offered to Him by the selfless karma-yogi do not cause any subsequent reaction to be either enjoyed or suffered by others in this mundane plane.

brahmarpanam brahma havir, brahmagnau brahmana hutam

brahmaiva tena gantavyam, brahma-karma-samadhina [24]

arpanam (bhavati)–The sacrificial utensils such as sruk, sruva, or spoon, ladle, etc., are; brahma–Brahman; (arpyamanam) havih–the oblation of ghee, etc.; (bhavati)–is; brahma–Brahman; hutam–offered; brahma-agnau–into the sacrificial fire of Brahman; brahmana (havana karta)–by the brahmana offerer who is Brahman. brahma eva–Brahman, the Absolute; gantavyam–is attainable; tena brahma-karma-samadhina–by a person whose consciousness is absorbed in Brahman action.

The ladle is Brahman, the oblation is Brahman offered by Brahman into the fire of Brahman. One whose consciousness is fully absorbed in Brahman action certainly attains to Brahman, the Absolute.

daivam evapare yajnam, yoginah paryupasate

brahmagnav apare yajnam, yajnenaivopajuhvati [25]

apare–Other; yoginah–(karma-) yogis; paryupasate–worship; daivam yajnam eva–the demigods with sacrifice. apare–Other (jnana-) yogis; upajuhvati–offer; yajnam–the self (jivatma, as the element tvam, representing the ghee of sacrifice); brahma-agnau–to the fire of Brahman (or to the Supersoul, Paramatman, as the element tat, representing the sacrificial fire); yajnena eva–by vibrating the Pranava mantra, Om.

Some yogis offer sacrifices to the demigods, and others offer the self into the fire of Brahman by vibrating the Pranava mantra, Om.

srotradinindriyany anye, samyamagnisu juhvati

sabdadin visayan anya, indriyagnisu juhvati [26]

anye–Others (naistika or lifelong celibates); juhvati–offer; indriyani–the senses; srotra-adini–of hearing, etc.; samyama-agnisu–into the fires of self (mental) control. anye–Others (persons in sacred marriage); juhvati–offer; visayan–the sense objects; sabda-adin–sound, etc.; indriya-agnisu–into the fires of the senses.

Some offer their senses of hearing, touching, seeing, tasting and smelling into the fires of self-control; yet others offer the sense objects of sound, touch, form, taste and smell into the fire of the senses.

sarvanindriya-karmani, prana-karmani chapare

atma-samyama-yogagnau, juhvati jnana-dipite [27]

apare–Others (meditating mystic yogis in realization of the pure self [tvam]); juhvati–offer; sarvani–all; indriya-karmani–the functions of the senses; cha–and; pranakarman i–the functions of the ten vital life-airs; atma-samyama-yoga-agnau–into the yogic fire of self-purification; jnana-dipite–ignited by knowledge.

Again, there are the yogis who offer all the functions of the senses and the life forces into the yogic fire of self-purification ignited by knowledge.

dravya-yajnas tapo-yajna, yoga-yajnas tathapare

svadhyaya-jnana-yajnas cha, yatayah samsita-vratah [28]

(kechit)–Some; dravya-yajnah–sacrifice material possessions or wealth; (kechit)–some; tapah-yajnah–perform sacrifice in the form of penance (such as Chandrayana, etc.); tathaapare–and others; yoga-yajnah–perform sacrifice in the form of the eightfold mystic yoga practice; (kechana)–and again some; svadhyaya-jnana-yajnah cha–perform ‘knowledge sacrifice’ in the form of singing and introspectively studying the Vedas. (ete sarve)–All these persons; yatayah–are diligent; samsita-vratah–performers of unshakeable vows.

Sincere in their practices and faithful to their vows, some persons sacrifice their possessions, some undergo strict penances as a sacrifice, some practise the eightfold mystic yoga as a sacrifice, and yet others perform ‘knowledge sacrifice’ by singing and introspectively studying the Vedas.

apane juhvati pranam, prane ‘panam tathapare

pranapana-gati ruddhva, pranayama-parayanah

apare niyataharah, pranan pranesu juhvati [29]

apare–Others; juhvati apane pranam–bring the ascending air into union with the descending air while inhaling (puraka). tatha–Likewise; (juhvati)–they offer; prane apanam–the descending air into the ascending air while exhaling (rechaka); (cha)–and; ruddhva–stopping; prana-apana-gati–the flow of both prana and apana while retaining the breath (kumbhaka); pranayama-parayanah (bhavanti)–they arduously practise breath-control (pranayama). apare–Others; juhvati–offer; pranan–the senses; pranesu–into the life-airs, the prana-vayu; niyata-aharah–by reducing their intake of food.

Others practise breath-control. Closing the right nostril and inhaling through the left, they bring the ascending air into union with the descending; closing the left nostril and exhaling through the right, they similarly offer the descending air into the ascending; then closing both nostrils, they check both ascending and descending airs. Yet other practitioners of sense-control offer all the senses into the life-airs by reducing their food intake.

sarve ‘py ete yajna-vido, yajna-ksayita-kalmasah

yajna-sistamrta-bhujo, yanti brahma sanatanam [30]

ete sarve api–All these persons; yajna-vidah–are knowers of sacrifice. yajna-ksayitakalmas ah–Purified of sin by the performance of sacrifice; yajna-sista-amrta-bhujah–they enjoy the nectarine remnants of sacrifice; yanti sanatanam–and reach the eternal; brahma–Brahman, Absolute Truth.

All these persons are knowers of sacrifice, purified by sacrifice. Enjoying the nectarine remnants of sacrifice, they attain to the eternal plane of the Absolute.

nayam loko ‘sty ayajnasya, kuto ‘nyah kuru-sattama [31]

(he) kuru-sattama–O Arjuna, best of the Kurus; ayam lokah (api)–even this world (or human plane of meagre pleasures); na asti–is denied; ayajnasya–a person who does not perform sacrifice. kutah (praptavyah)–How, then, will it be possible for him to attain; anyah (lokah)–the next world (or heaven)?

O Arjuna, foremost of the Kurus, without sacrifice one cannot attain fulfillment in this world, to say nothing of the next.

evam bahu-vidha yajna, vitata brahmano mukhe

karma-jan viddhi tan sarvan, evam jnatva vimoksyase [32]

evam–In this way; bahu-vidhah–many varieties of; yajnah–sacrifices; vitatah–have been elucidated; brahmanah mukhe–by the mouthpiece of the Vedas. (tvam)–You; viddhi–should know; tan sarvan–all those sacrifices; karma-jan–to be born of action, in thought, word and deed. jnatva–Knowing; evam–this; vimoksyase–you will be liberated from the bondage of action.

Thus many types of sacrifice are described in the Vedas and allied scriptures. Know that they are all accomplished through action (of thought, word and deed). Knowing this, you will be liberated from the bondage of action.

sreyan dravyamayad yajnaj jnana-yajnah parantapa

sarvam karmakhilam partha, jnane parisamapyate [33]

(he) parantapa partha–O Arjuna, subduer of the enemy; jnana-yajnah–‘knowledgesacrifice’; sreyan–is better; yajnat–than sacrifice; dravya-mayat–of materials; (yatah)–since; sarvam–all; karma–action; akhilam–in its entirety, including its fruit; parisamapyate–has its consummation; jnane–in knowledge.

O Arjuna, subduer of the enemy, ‘knowledge-sacrifice’ is superior to the sacrifice of material objects, because the perfection of all action, including its fruit, has its culmination in knowledge.

tad viddhi pranipatena, pariprasnena sevaya

upadeksyanti te jnanam, jnaninas tattva-darsinah [34]

tat–Such knowledge; viddhi–should be known; pranipatena–by submission, obeisances; pariprasnena–by relevant inquiry; sevaya–and by sincere service. jnaninah–Those learned in the scriptures; tattva-darsinah–endowed with divine revelation of the Supreme Absolute Truth; upadeksyanti–will impart; jnanam–knowledge; te–to you.

You will be able to attain knowledge by satisfying the divine master with submission, relevant inquiry, and sincere service. The enlightened souls who are learned in scriptural knowledge and endowed with direct realization of the Supreme Absolute Truth will impart divine knowledge to you.

yaj jnatva na punar moham, evam yasyasi pandava

yena bhutany asesani, draksyasy atmany atho mayi [35]

(he) pandava–O Arjuna, son of Pandu; jnatva–knowing; yat (jnanam)–that knowledge; na yasyasi–you will not be subject to; evam–such; moham–illusion; punah–again. yena–By that knowledge; draksyasi–you will see; asesani bhutani–all species from highest to lowest; atmani–in the atma—in their spiritual nature; (prthak upadhitvena)–though appearing in the forms of their various material designations; atha–and; (draksyasi)–you will see them; mayi–in Me.

O Pandava, when you are enlightened by this knowledge of the reality, you will no longer be subject to your present illusion. You will see the one spiritual nature in all species of life, from highest to lowest, and that all are situated within Me.

api ched asi papebhyah, sarvebhyah papa-krttamah

sarvam jnana-plavenaiva, vrjinam santarisyasi [36]

api chet–Even if; asi–you are; papa-krttamah–the most sinful; sarvebhyah papebhyah–of all sinners; (tathapi)–nonetheless; santarisyasi eva–you will cross; sarvam vrjinam–all sins; jnana-plavena–by the boat of knowledge.

Even if you are the most sinful of all sinners, you will cross the ocean of sins by the boat of knowledge.

yathaidhamsi samiddho ‘gnir, bhasmasat kurute ‘rjuna

jnanagnih sarva-karmani, bhasmasat kurute tatha [37]

(he) arjuna–O Arjuna; yatha–as; samiddhah–blazing; agnih–fire; kurute–renders; edhamsi–firewood; bhasmasat–to ashes; tatha–similarly; jnana-agnih–the fire of knowledge; kurute–renders; sarva-karmani–all karma (worldly actions and reactions in this life); bhasmasat–to ashes.

As a blazing fire renders wood to ashes, O Arjuna, the fire of knowledge burns up all worldly actions.

na hi jnanena sadrsam, pavitram iha vidyate

tat svayam yoga-samsiddhah, kalenatmani vindati [38]

iha–In this world, or, of the aforementioned practices of austerity, etc.; (kim api) na hi vidyate–there is nothing; pavitram–(as) pure; jnanena sadrsam–as knowledge. yogasam siddhah–A person successful in (niskama karma) yoga; vindati–realizes; svayam–for himself; tat–that knowledge; atmani–within the heart; kalena–after (a long) time.

In this world, there is nothing as pure as knowledge. Eventually, a person who has achieved perfection in the yoga of selfless action naturally realizes this knowledge within his heart.

sraddhavan labhate jnanam, tat-parah samyatendriyah

jnanam labdhva param santim, achirenadhigachchati [39]

sraddhavan–The faithful (having faith in the Lord’s words or the scriptures); tatparah–devoted; samyata-indriyah–sense-controlled person; labhate–attains; jnanam–knowledge. labdhva–Having attained; jnanam–enlightenment; achirena–quickly; adhigachhati–he attains; param santim–supreme peace (beyond the mundane).

It is the devoted, faithful and sense-controlled person who attains knowledge. Achieving enlightenment, such a person soon attains the supreme peace.

ajnas chasraddadhanas cha, samsayatma vinasyati

nayam loko ‘sti na paro, na sukham samsayatmanah [40]

ajnah–The ignorant (like an animal); cha–and; asraddadhanah–faithless (confused by many interpretations despite scriptural knowledge); samsaya-atma cha–and doubting person (who doubts he will succeed despite having some faith); vinasyati–is ruined by misfortune. samsaya-atmanah–For the doubting person; na asti–there is no; sukham–happiness; na ayam lokah–either in this world; na (cha) parah–or the next.

The ignorant, faithless and doubting person is doomed to misfortune. For the doubting soul there can be happiness neither in this life nor the next.

yoga-sannyasta-karmanam, jnana-sanchhinna-samsayam

atmavantam na karmani, nibadhnanti dhananjaya [41]

(he) dhananjaya–O Dhananjaya; karmani–actions; na nibadhnanti–cannot bind; yoga-sannyasta-karmanam–one who has ceased all action in accordance with the path of sannyasa, abnegation, by practising niskama karma-yoga, the path of selfless action; jnana-sanchhinna-samsayam–and overcome all his doubts by the cultivation of divine knowledge (sambandha-jnana, knowledge of the eternal serving relationship of the individual soul with the Lord); atma-vantam–and who has realized the nature of the soul.

O Dhananjaya, renouncing all worldly actions by following the path of selfless action, one who severs all his doubts by knowledge and realizes his internal divine nature, can never be bound by action.

tasmad ajnana-sambhutam, hrt-stham jnanasinatmanah

chhittvainam samsayam yogam, atisthottistha bharata [42]

(he) bharata–O Arjuna; tasmat–therefore; chhittva–slashing; jnana-asina–by the sword of knowledge, sambandha-jnana; enam–these; samsayam–doubts; atmanah–of yours; hrt-stham–in your heart; ajnana-sambhutam–which are born of ignorance; atistha–take refuge in; yogam–niskama karma-yoga—the yoga of selfless action; (cha)–and; uttistha–arise for battle.

Therefore, O Bharata, with the sword of knowledge slash to shreds all these doubts in your heart, which are born of ignorance. Take refuge in selfless action and arise for battle!

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade

jnana-yogo nama chaturtho ‘dhyayah [4]

End of Chapter Four

The Path of Knowledge

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER FIVE

(Karma-sannyasa-yoga)
The Path of Renunciation of Action

arjuna uvacha

sannyasam karmanam krsna, punar yogam cha samsasi

yach chhreya etayor ekam, tan me bruhi sunischitam [1]

arjunah uvacha–Arjuna said: (he) krsna–O Krishna; (tvam)–You; samsasi–speak of; sannyasam–renunciation; karmanam–of actions; punah–then again; yogam cha–application,yoga (of selfless action, niskama karma-yoga). me bruhi–Please tell me; sunischitam–clearly; yat tat ekam–which one; etayoh–of the two; sreyah–is superior.

Arjuna said: O Krishna, You speak of renunciation of actions, and then again, You speak of the path of selfless action. Therefore, please tell me clearly which is superior.

sri-bhagavan uvacha

sannyasah karma-yogas cha, nihsreyasa-karav ubhau

tayos tu karma-sannyasat, karma-yogo visisyate [2]

sri-bhagavan uvacha–The Supreme Lord said: ubhau–both; sannyasah karmayogah cha–renunciation of action and the path of selfless action; nihsreyasa-karau–bring great benefit; tu–but; tayoh–of these two; karma-yoga–the path of selfless action; visisyate–is superior; karma-sannyasat–to renunciation of action.

The Supreme Lord said: Both renunciation of action and the path of selfless action bring great benefit. Yet, of the two, know that the way of selfless action is superior.

jneyah sa nitya-sannyasi, yo na dvesti na kanksati

nirdvandvo hi maha-baho, sukham bandhat pramuchyate [3]

(he) maha-baho–O mighty-armed one; jneyah–it is to be known that; yah–one who; na dvesti–neither resents; na kanksati–nor desires; sah–that person; nitya-sannyasi–is renounced, though performing action; hi–because; nirdvandvah–one who is free from duality; sukham–is easily; pramuchyate–liberated; bandhat–from bondage.

O mighty-armed Arjuna, know that one who is free from attraction and aversion is truly renounced, though performing action; for one who is free from duality easily attains liberation from bondage.

sankhya-yogau prthag balah, pravadanti na panditah

ekam apy asthitah samyag, ubhayor vindate phalam [4]

balah–The childish, the unwise; pravadanti–say that; sankhya-yogau–the paths of renunciation and (karma-) yoga; prthak–are separate; (tu)–but; panditah–the learned; na (vadanti)–do not say this. samyak asthitah–A person who adopts perfectly; ekam api–only one; vindate–attains; phalam–the result; ubhayoh–of both.

The path of renunciation (sankhya-yoga) and the path of selfless action (karma-yoga) are considered separate paths by the unwise, but not by the learned. One who perfectly follows either of these paths will achieve the result of both.

yat sankhyaih prapyate sthanam, tad yogair api gamyate

ekam sankhyam cha yogam cha, yah pasyati sa pasyati [5]

yat sthanam–That state which; prapyate–is obtained; sankhyaih–by renunciation (sannyasa); tat (sthanam)–that state; gamyate–is reached; yogaih api–by niskama karma-yoga, too. yah–One who; (vivekena)–by proper consideration; ekam pasyati–sees as one; sankhyam cha yogam cha–both sannyasa and karma-yoga; sah–he; pasyati–sees.

The state achieved by the renunciation of action is also achieved by the performance of selfless action. One who sees these two paths to be one and the same, actually sees.

sannyasas tu maha-baho, duhkham aptum ayogatah

yoga-yukto munir brahma, na chirenadhigachchhati [6]

(he) maha-baho–O best of the valiant; ayogatah–without niskama karma-yoga; sannyasah–renunciation; (bhavati)–is; duhkham aptum–the cause of sorrow; tu–but; yoga-yuktah–one who performs niskama karma-yoga; munih (san)–being a man of knowledge; na chirena–very soon; adhigachchhati–is able to attain to; brahma–the Absolute.

O mighty hero, without selfless action, mere renunciation of action is the cause of sorrow. But the wise man who engages in selfless action swiftly attains to the Absolute.

yoga-yukto visuddhatma, vijitatma jitendriyah

sarva-bhutatmabhutatma, kurvann api na lipyate [7]

yoga-yuktah–Engaged in such a yoga process; visuddha-atma–the clean-hearted person; vijita-atma–of controlled mind; jita-indriyah–who has mastery over the senses; na lipyate–is not implicated; kurvan api–although performing action; sarva-bhuta-atmabhu ta-atma (san)–having reached the state in which his whole being is pervaded with affection and compassion for all beings.

The clean-hearted person thus engaged in yoga controls his mind and senses. Becoming filled with affection and compassion for all beings, although fully active, he is never implicated by any action.

naiva kinchit karomiti, yukto manyeta tattva-vit

pasyan srnvan sprsan jighrann, asnan gachchhan svapan svasan [8]

pralapan visrjan grhnann, unmisan nimisann api

indriyanindriyarthesu, vartanta iti dharayan [9]

yuktahtattva-vit–The realized karma-yogi; api–athough engaged in the functions of; pasyan–seeing; srnvan–hearing; sprsan–touching; jighran–smelling; asnan–eating; gachchhan–moving; svapan–sleeping; svasan–breathing; pralapan–speaking; visrjan–evacuating; grhnan–grasping objects in the hands; unmisan–and opening; nimisan–and closing the eyes, or blinking; dharayan–understanding; iti–that; indriyani–the senses, viz., eyes, etc.; vartante–function; indriya-arthesu–in relation to their respective sense objects of form, etc.; iti manyeta–thus considers: (aham)–“I; na karomi–do not do; kinchit eva–anything”.

The realized karma-yogi performs the activities of seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, evacuating, grasping objects, blinking the eyes, and so on, and he understands, “My sense organs-eyes, ears, skin, nose and tongue-function in relation to their respective objects of form, sound, touch, smell and taste.” Thus, he considers, “I do not perform any action at all.”

brahmany adhaya karmani, sangam tyaktva karoti yah

lipyate na sa papena, padma-patram ivambhasa [10]

yah–One who; karoti–acts; adhaya–by offering; karmani–all actions; brahmani–unto the Supreme Lord; tyaktva–having given up; sangam–attachment; sah–he; na lipyate–is not affected; papena–by sin (or piety); padma-patram iva–as a lotus leaf; (na lipyate)–is not touched; ambhasa–by water.

One who, though living in this world, selflessly offers all his actions to the Supreme Lord, is not polluted by sin, as a lotus leaf remains on the water yet is untouched by it.

kayena manasa buddhya, kevalair indriyair api

yoginah karma kurvanti, sangam tyaktvatma-suddhaye [11]

tyaktva–By giving up; sangam–attachment (to the fruits of action); yoginah–the karma-yogis; karma kurvanti–perform action; kevalaih–merely; kayena–by the body; manasa–by the mind; buddhya–by the intelligence; api indriyaih–and even by the senses; atma-suddhaye–for purification of the heart, self-purification.

By giving up attachment, the karma-yogis perform action merely through the body, mind, intelligence and even the senses, for self-purification.

yuktah karma-phalam tyaktva, santim apnoti naisthikim

ayuktah kama-karena, phale sakto nibadhyate [12]

yuktah–A niskama karma-yogi, one engaged in the yoga of selfless action; tyaktva–giving up; karma-phalam–the fruits of action; apnoti–attains; naisthikim–uninterrupted; santim–peace, i.e. liberation; (kintu)–but; ayuktah–a sakama-karmi, fruitive worker; nibadhyate–becomes bound; saktah (san)–being attached; phale–to the fruits of action; kama-karena–by nurturing fruitive desires.

Giving up attachment to the fruits of his actions, the materially unmotivated (niskama) karma-yogi attains constant peace, or liberation from actions and reactions. But the fruitive worker (sakama-karmi) is attached to the fruits of his actions, and he becomes implicated by his endeavours.

sarva-karmani manasa, sannyasyaste sukham vasi

nava-dvare pure dehi, naiva kurvan na karayan [13]

manasa–Mentally; sannyasya–renouncing; sarva-karmani–all actions; vasi–the sensecontrolled; dehi–embodied being; aste–resides; sukham–happily; nava-dvare pure–in the city of nine gates; na eva kurvan–neither acting; na karayan–nor causing work for others.

Mentally renouncing all actions, the sense-controlled embodied living being resides happily within the city of nine gates*, neither acting nor causing work for others.

*The body of nine gates—two eyes, two nostrils, two ears, mouth, anus and genital.

na kartrtvam na karmani, lokasya srjati prabhuh

na karma-phala-samyogam, svabhavas tu pravartate [14]

prabhuh–The Lord; na srjati–does not generate; lokasya–anyone’s; kartrtvam–ego of considering themselves ‘the doer’; na karmani–nor their actions; na karma-phalasam yogam–nor their association with the fruits of actions; tu–but; svabhavah–their nature (of ignorance since time immemorial); pravartate–initiates these.

The Lord does not generate anyone’s ego of considering themselves ‘the doer’, nor their actions, nor their association with the fruits of their actions. These are all a result of their external nature of ignorance since time immemorial.

nadatte kasyachit papam, na chaiva sukrtam vibhuh

ajnanenavrtam jnanam, tena muhyanti jantavah [15]

vibhuh–The self-satisfied Supreme Lord; adatte–accepts; na papam–neither the sin; sukrtam cha na eva–nor the peity; kasyachit–of anyone. jnanam–Knowledge; (bhavati)–is; avrtam–covered; ajnanena–by ignorance—by the Lord’s external potency (avidya-sakti), to fulfill the living being’s desire to enjoy the material world; tena–thus; jantavah–the living beings (though spiritual in constitution); muhyanti–are deluded, thinking the body to be the self.

The Supreme Lord accepts neither the sin nor the piety of anyone. The living beings fall into illusion because their knowledge is covered by ignorance.

jnanena tu tad ajnanam, yesam nasitam atmanah

tesam adityavaj jnanam, prakasayati tat param [16]

tu–But; yesam–of those for whom; tat ajnanam–that ignorance; nasitam–has been destroyed; atmanah jnanena–by self-knowledge, by the Lord’s superior potency; tat jnanam–that knowledge; tesam–of those persons; prakasayati–reveals; param–the Supreme Reality; adityavat–like the sun that dispels darkness.

For persons whose divine knowledge has awakened, their ignorance is destroyed and their wisdom, like the shining sun, reveals the Supreme Reality.

tad-buddhayas tad-atmanas, tan-nisthas tat-parayanah

gachchhanty apunar-avrttim, jnana-nirdhuta-kalmasah [17]

jnana-nirdhuta-kalmasah–Persons whose ignorance has been destroyed by knowledge; tat-buddhayah–who think constantly of the Supreme Lord; tat-atmanah–who meditate on Him alone; tat-nisthah–who abide in Him always; tat-parayanah–and who are devoted to hearing and singing His glories; (santah)–being so engaged; gachchhanti–they attain; apunah-avrttim–liberation.

Those whose illusion has been completely dispelled by knowledge always think of Me, the Supreme Lord; I am their meditation and they abide in Me alone, hearing and singing My unending glories in pure devotion. Thus, they are liberated from the mundane.

vidya-vinaya-sampanne, brahmane gavi hastini

suni chaiva svapake cha, panditah sama-darsinah [18]

sama-darsinah eva–Those who see with equanimity, who see Brahman, transcendence; vidya-vinaya-sampanne–in a learned and humble; brahmane–brahmana; gavi–a cow; hastini–an elephant; suni cha–and a dog; svapake cha–or a chandala (dog-eater or outcast); (kathyate)–(such seers) are to be known as; panditah–truly learned.

The enlightened souls see transcendence within all living beings, whether the humble and learned brahmana, the cow, the elephant, the dog, or the dog-eater. Therefore, they are to be known as pandita-men of true wisdom.

ihaiva tair jitah sargo, yesam samye sthitam manah

nirdosam hi samam brahma, tasmad brahmani te sthitah [19]

yesam–For those whose; manah–mind; sthitam–is situated; samye–equipoised in Brahman; sargah–the cycle of birth and death; jitah–is conquered; taih–by them; eva iha–while living within this world. brahma samam hi–Possessing spiritual equanimity; nirdosam–and being faultless (free from attachment and hatred); tasmat–thus; te–they; brahmani sthitah–are situated in Brahman.

Those whose minds are equipoised in Brahman have conquered the cycle of birth and death while living within this world. By their perfect spiritual equanimity, they are always situated in transcendence.

na prahrsyet priyam prapya, nodvijet prapya chapriyam

sthira-buddhir asammudho, brahma-vid brahmani sthitah [20]

brahmani sthitah–Fully situated in Brahman; sthira-buddhih–endowed with steady intelligence; asammudhah–devoid of the delusion of considering one’s body and its attachments as ‘me’ and ‘mine’; brahma-vit–one in knowledge of Brahman; na prahrs yet–is neither elated; priyam prapya–by obtaining something desirable; na cha udvijet–nor dejected; apriyam prapya–by obtaining something undesirable.

Absorbed in transcendence, endowed with steady intelligence, and free from the delusion of thinking of the body and associated objects as ‘me’ and ‘mine,’ the knower of the Absolute is neither happy when pleasant things come his way nor sad when unpleasant things come his way.

bahya-sparsesv asaktatma, vindaty atmani yat sukham

sa brahma-yoga-yuktatma, sukham aksayam asnute [21]

asakta-atma–The person with mind detached; bahya-sparsesu–from external (sense-) enjoyment; (adau)–first; vindati–tastes; (tat) sukham–that happiness; yat atmani (anubhuyamane)–which is experienced in self-realization; (tatah)–then; brahma-yoga-yukta-atma–absorbing himself in meditation on the Absolute; sah–such a person; asnute–enjoys; aksayam–inexhaustible; sukham–bliss.

Detaching his mind from external pleasures, such a knower of the Absolute Truth tastes the inner joy of self-realization. Then, absorbing himself in meditation on the Absolute, he experiences inexhaustible bliss.

ye hi samsparsaja bhoga, duhkha-yonaya eva te

ady-antavantah kaunteya, na tesu ramate budhah [22]

(he) kaunteya–O Arjuna; ye bhogah–those pleasures; samsparsa-jah–born of the senses contacting their objects; te duhkha-yonayah eva–are the origin of misery; hi–as; adi-antavantah–they begin and end. (atah)–Therefore; budhah–the wise person; na ramate–does not delight; tesu–in them.

O son of Kunti, the pleasures that arise from the contact of the senses with their objects are the cause of unhappiness, as they are transient. The wise never delight in such pleasures.

saknotihaiva yah sodhum, prak sarira-vimoksanat

kama-krodhodbhavam vegam, sa yuktah sa sukhi narah [23]

yah–One who; saknoti–is able (by the yoga of selfless action); sodhum–to check; kama-krodha-udbhavam vegam–the impulses of desire and anger; iha eva–in this life; prak–before; sarira-vimoksanat–leaving the body; sah narah–that person; yuktah–is a yogi; sah–he; sukhi–is happy.

Know that one who, before leaving the body, utilizes the opportunity of this life to check the impulses of desire and anger—he is a yogi who knows true happiness.

yo ‘ntah-sukho ‘ntar-aramas, tathantar-jyotir eva yah

sa yogi brahma-nirvanam, brahma-bhuto ‘dhigachchhati [24]

yah–One who; antah-sukhah–experiences the joy of the self within; antah-aramah–who delights in the self within; tatha yah–and who; eva–in this way; antah-jyotih–sees the illumination within; sah yogi–such a (niskama karma-) yogi (follower of the yoga of selfless action); brahma-bhutah–attaining the transcendental state; adhigachchhati–achieves; brahma-nirvanam–liberation in Brahman; in the personal conception, he reaches the Supersoul, Paramatman.

Such a yogi sees the self within and delights in the bliss of the self within. Attaining the transcendental state, he attains liberation from matter (and entry into the abode of Brahman).

labhante brahma-nirvanam, rsayah ksina-kalmasah

chhinna-dvaidha yatatmanah, sarva-bhuta-hite-ratah [25]

ksina-kalmasah–Sinless; yata-atmanah–self-controlled; rsayah–sages; chhinnadvaidhah–with doubts destroyed; sarva-bhuta-hite-ratah–dedicated to the welfare of all; labhante–attain; brahma-nirvanam–liberation from the mundane plane.

Sinless, free from doubt, self-controlled and dedicated to the welfare of all living beings, the seers of truth attain such liberation.

kama-krodha-vimuktanam, yatinam yata-chetasam

abhito brahma-nirvanam, vartate viditatmanam [26]

yatinam–Of the sannyasis; yata-chetasam–who have controlled their thoughts (conquered the subtle body); vidita-atmanam–who are knowers of the element tvam, the soul; kama-krodha-vimuktanam–and free from desire and anger; brahma-nirvanam–liberation from matter; vartate–occurs; abhitah–either way, whether they live or die.

Persons of the renounced order who have controlled their thoughts, who are free from desire and anger, and who have achieved knowledge of the nature of the soul, are liberated whether they live or die.

sparsan krtva bahir bahyams, chaksus chaivantare bhruvoh

pranapanau samau krtva, nasabhyantara-charinau [27]

yatendriya-mano-buddhir, munir moksa-parayanah

vigatechchha-bhaya-krodho, yah sada mukta eva sah [28]

yah–That person who; bahih krtva–expelling; bahyan sparsan–external sense objects of sound, etc.; (manah pravistan)–which enter the mind; cha eva (krtva)–and concentrating; chaksuh–the eyes; antare–between; bhruvoh–the eyebrows; krtva samau–stabilizing; prana-apanau–inhalation and exhalation; nasa-abhyantara-charinau–flowing through the nostrils; (yah)–that person who; yata-indriya-manah-buddhih–is a controller of the senses, mind, and intelligence; moksa-parayanah–dedicated to liberation; vigata-ichchha-bhaya-krodhah–free from desire, fear, and anger; munih–a contemplative seeker of the self; sah–he; sada–is always; mukta eva–actually liberated.

Expelling from the mind all the external sense objects of sound, touch, form, taste, and smell; centering the concentration and stabilizing the incoming and outgoing breath; subjugating the senses, mind, and intelligence; dedicating himself to liberation; his desire, fear and anger gone, such a sage is ever liberated.

bhoktaram yajna-tapasam, sarva-loka-mahesvaram

suhrdam sarva-bhutanam, jnatva mam santim rchchhati [29]

(jivah)–The living being; rchchhati–attains; santim–the joy of his original divine identity; jnatva–by knowing; mam–Me; bhoktaram–as the maintainer, or worshippable objective; yajna-tapasam–of the karmis’ sacrifices and the jnanis’ austerities; sarva-loka-maha-isvaram–the worshippable Supreme Lord of all planes—Lord Narayana; suhrdam sarva-bhutanam–and the benefactor of all living beings by mercifully teaching pure devotion to Me, through My devotees, since I am the adorable friend of the devotees—Lord Krishna.

I am the enjoyer and objective of the sacrifices performed by persons of action, and of the austerities performed by persons of knowledge. I am Narayana, the indwelling monitor of all planes of life, the worshippable Supreme Personality who awards liberation. I am Krishna, the well-wisher of all and the dear friend of the devotees. One who knows Me thus, attains the bliss of knowing his own original divine identity.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade karmasannyasa-

yogo nama panchamo ‘dhyayah [5]

End of Chapter Five

The Path of Renunciation of Action

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER SIX

(Dhyana-yoga)
The Path of Meditation

sri-bhagavan uvacha

anasritah karma-phalam, karyam karma karoti yah

sa sannyasi cha yogi cha, na niragnir na chakriyah [1]

sri-bhagavan uvacha–The Supreme Lord said: yah–That person who; karoti–performs; karyam–compulsory; karma–scripturally enjoined actions; anasritah–without expectation; karma-phalam–of the fruits of action; sah cha–he is; sannyasi–a sannyasi, one who has given up all for the Lord; yogi cha–and he is a yogi, one in union with the Lord. na niragnih–A sannyasi is not one who merely renounces the fire sacrifice (agnihotra yajna) and other prescribed duties; na cha akriyah–nor is a yogi one who merely renounces physical activities.

The Supreme Lord said: Know a genuine sannyasi and yogi as one who, without expectation of the fruits of his actions, performs his duties as prescribed by the scriptures. One is not a sannyasi merely by renouncing the performance of the fire sacrifice and other prescribed duties, and one is not a yogi merely by becoming physically inactive.

yam sannyasam iti prahur, yogam tam viddhi pandava

na hy asannyasta-sankalpo, yogi bhavati kaschana [2]

(he) pandavah–O Arjuna; yam–that which; (sudhiyah)–the learned; prahuh–call; sannyasam iti–sannyasa, complete renunciation; viddhi–you should know; tam (eva) yogam–as yoga; hi–since; asannyasta-sankalpah–without renunciation of fruitive attachment (the basis of niskama karma-yoga); na kaschana–no one; bhavati–can be; yogi–a yogi.

O Arjuna, that which is known as sannyasa (complete renunciation) you should know to be yoga, since without renouncing fruitive desire no one can be a yogi.

aruruksor muner yogam, karma karanam uchyate

yogarudhasya tasyaiva, samah karanam uchyate [3]

muneh–For the yoga practitioner; aruruksoh–desirous of ascending; yogam–to steady yoga meditation; (tad arohe)–in the ascent of yoga; karma–action; uchyate–is said; karanam–to be the means. tasya eva yoga-arudhasya–For that person accomplished in yoga, that is, when he has achieved meditation; samah–renunciation of all action; uchyate–is described; karanam–as the means.

For the yoga practitioner desirous of attaining steady yoga meditation, action is said to be the means. When he has achieved yoga meditation, renunciation of all action is said to be the means of remaining in meditation.

yada hi nendriyarthesu, na karmasv anusajjate

sarva-sankalpa-sannyasi, yogarudhas tadochyate [4]

yada hi–When; (yogi)–the yoga practitioner; na anusajjate–does not become attached; indriya-arthesu–to the objects of the senses—sound, touch, form, taste and smell; na (anusajjate) karmasu (cha)–and does not become attached to action in pursuit of their enjoyment; sarva-sankalpa-sannyasi (cha bhavati)–and renounces all thoughts of enjoyment; tada–then; uchyate yoga-arudhah–he is said to have attained to yoga.

When the yoga practitioner does not become attached to the objects of the senses, and to any action in pursuit of their enjoyment, and renounces all thoughts of enjoyment, then he is said to have attained to yoga.

uddhared atmanatmanam, natmanam avasadayet

atmaiva hy atmano bandhur, atmaiva ripur atmanah [5]

atmanam–The living being; uddharet–must be delivered from the bondage of the material world; atmana–by the (detached) mind; atmanam–and the living being; na avasadayet–must not be made to fall down into the bondage of the material world; (atmana)–by the mind (enchanted by sense objects); hi–since; atma eva–this very mind; bandhuh–is the friend; atmanah–of the living being; atma eva–and this very mind; ripuh–is the enemy; atmanah–of the living being.

One must elevate himself by the mind, not degrade himself by the mind; for the mind is sometimes the friend of the living being, and in another situation that very mind is his enemy.

bandhur atmatmanas tasya, yenaivatmatmana jitah

anatmanas tu satrutve, vartetatmaiva satruvat [6]

yena atmana–For one by whom; atma–the mind; jitah–has been subjugated; tasya atmanah–that person’s; atma eva–very mind; bandhuh–is a friend; tu–but; anatmanah–for a person of uncontrolled mind; atma eva–that very mind; varteta–is engaged; satrutve–in disservice; satruvat–like an enemy.

For one who has conquered the mind, his mind is his friend. For one unable to control the mind, his mind works against him like an enemy.

jitatmanah prasantasya, param atma samahitah

sitosna-sukha-duhkhesu, tatha manapamanayoh [7]

sita-usna-sukha-duhkhesu–In cold and heat, happiness and unhappiness; tatha mana-apamanayoh–and in honour and dishonour; atma–the mind; prasantasya–of the peaceful (without attraction and aversion); jitatmanah–yogi who has conquered the mind; (bhavet)–is; param samahitah–in perfect samadhi.

The yogi who has conquered the mind remains deeply absorbed in yogic trance, peaceful and undisturbed by cold and heat, happiness and unhappiness, or honour and dishonour.

jnana-vijnana-trptatma, kutastho vijitendriyah

yukta ity uchyate yogi, sama-lostrasma-kanchanah [8]

yogi–The yogi; jnana-vijnana-trpta-atma–satisfied in his heart by scriptural knowledge as well as realization; kuta-sthah–situated in the one unchanging spiritual nature; vijita-indriyah–sense-controlled; sama-lostra-asma-kanchanah–and of equal vision for earth, stone, and gold; uchyate–is said; yuktah iti–to have attained yoga.

One who is always satisfied within by both knowledge and realization, who is always fixed in his spiritual nature, who is sense-controlled and who has the vision of equality for a clod of earth, a rock, or gold-it is said that such a person has attained yoga.

suhrn-mitrary-udasina-, madhyastha-dvesya-bandhusu

sadhusv api cha papesu, sama-buddhir visisyate [9]

sama-buddhih–One of equipoised intelligence; suhrt-mitra-ari-udasina-madhyastha-dvesya-bandhusu–towards a well-wisher, a friend, an enemy, an indifferent person, a mediator, a hateful person, a relative; sadhusu–a saintly person; papesu cha api–and a sinner, too; visisyate–such a yogi is well-qualified.

Such an eminent yogi has the vision of equality towards a well-wisher, a friend, an enemy, an indifferent person, a mediator, a hateful person, a relative, a saint and a sinner.

yogi yunjita satatam, atmanam rahasi sthitah

ekaki yata-chittatma, nirasir aparigrahah [10]

yogi–The practising yogi; sthitah–remaining; ekaki–alone; rahasi–in a solitary place; yata-chitta-atma–controlling mind and body; nirasih–desireless; aparigrahah–without enjoyable objects or acquisition; yunjita atmanam–must concentrate his mind; satatam–constantly.

The yogi should constantly concentrate his mind by remaining alone in a solitary place, his mind and body controlled, free from desire and acquisition.

suchau dese pratisthapya, sthiram asanam atmanah

naty-uchchhritam nati-nicham, chelajina-kusottaram [11]

tatraikagram manah krtva, yata-chittendriya-kriyah

upavisyasane yunjyad, yogam atma-visuddhaye [12]

pratisthapya–Establishing; atmanah–his; asanam–seat; chela-ajina-kusa-uttaram–of Kusa grass, deerskin and cloth; suchau-dese–in a clean place; sthiram–which is firm; na ati-uchchhritam–neither too high; na ati-nicham–nor too low; upavisya–sitting; tatra asane–on that seat; yata-chitta-indriya-kriyah–subjugating all mental and sensual activity; krtva–making; manah–the mind; eka-agram–one-pointed; yunjyat–he should practise; yogam–samadhi; atma-visuddhaye–for self-purification, to attain spiritual realization.

In a clean place, not too high and not too low, the yogi should establish a firm seat of Kusa grass, deerskin, and cloth. Then, sitting on that seat, subjugating all mental and sensual activity, with one-pointed concentration he should practise meditational trance in order to purify his heart.

samam kaya-siro-grivam, dharayann achalam sthirah

sampreksya nasikagram svam, disas chanavalokayan [13]

prasantatma vigata-bhir, brahmachari-vrate sthitah

manah samyamya mach-chitto, yukta asita mat-parah [14]

dharayan–Holding; kaya-sirah-grivam–the body, head, and neck; samam–straight; achalam–still; sthirah–and poised; sampreksya–gazing at; svam nasika–his nose; agram–at the top, between the eyes (centering the concentration); cha anavalokayan–not looking; disah–in all directions; brahmachari-vrate-sthitah–remaining fixed in spirituality (or celibacy); prasanta-atma–with a peaceful heart; vigata-bhih–and fearless; manah samyamya–subjugating the mind; yuktah–the yogi; mat-parah–devoted to Me; asita–should remain; mat-chittah–absorbed in thought of Me.

Soberly keeping his body, head and neck straight and upright, poised, theyogi should fix his gaze at one point, as though between the eyes, without casting a glance in any direction. Tranquil, fearless, and reposed in the vow of celibacy, he should meditate on Me (as four-armed Visnu), and devoting himself to Me, he should thus practise yoga.

yunjann evam sadatmanam, yogi niyata-manasah

santim nirvana-paramam, mat-samstham adhigachchhati [15]

evam–In this manner; sada–constantly; yunjan atmanam–engaging the mind in yogic meditation; yogi–the yogi; niyata-manasah–of mind withdrawn from hankering for material enjoyment; adhigachchhati–attains to; santim–the peace; nirvanaparamam–of emancipation by the destruction of material existence; mat-samstham–(the peace) which abides in Me (in My non-differentiated Brahman effulgence [Srila Visvanath Chakravarti Thakur.]).

In this way, constantly absorbing his mind in meditation (dhyana-yoga), the yogi who has ceased hankering for material enjoyment achieves the peace of liberation from mundanity, the peace which abides in Me (in My Brahman effulgence).

naty-asnatas tu yogo ‘sti, na chaikantam anasnatah

na chati-svapna-silasya, jagrato naiva charjuna [16]

(he) arjuna–O Arjuna; yogah–yoga, samadhi; na asti–is not; ati-asnatah tu–for the overeater; na cha–nor; ekantam anasnatah–for the oversleeper; na cha–nor; atisvapna-silasya–for one who oversleeps; na cha–nor; eva jagratah–for one who remains awake excessively.

O Arjuna, yoga cannot be practised by one who overeats, undereats, oversleeps or undersleeps.

yuktahara-viharasya, yukta-chestasya karmasu

yukta-svapnavabodhasya, yogo bhavati duhkha-ha [17]

yukta-ahara-viharasya–For the person whose eating and recreation are regulated; yukta-chestasya-karmasu–whose effort in works is regulated; yukta-svapna-avabodhasya–and whose sleeping and waking hours are in proper measure; yogah–yoga; bhavati–is; duhka-ha–a dispeller of suffering.

For a person who eats, relaxes, and works in a regulated way, and who keeps regular hours in proper measure, his practice of yoga dispells all his suffering.

yada viniyatam chittam, atmany evavatisthate

nisprhah sarva-kamebhyo, yukta ity ucyate tada [18]

yada–When; viniyatam–the disciplined; chittam–heart; avatisthate–dwells; atmani eva–in the soul alone; tada–then; nisprhah–that person detached; sarva-kamebhyah–from all desires; uchyate–is described; yuktah iti–as actually in yoga.

When a yogi withdraws the mind from mundane thoughts and centres it unwaveringly in the self, then, free from mundane desires, he is said to be actually situated in yoga, or linked with the Absolute.

yatha dipo nivata-stho, nengate sopama smrta

yogino yata-chittasya, yunjato yogam atmanah [19]

yatha–As; dipah–a lamp-flame; nivata-sthah–in a windless place; na ingate–does not waver; sa–such; upama–an analogy; smrta–is cited; yoginah–of the yogi; atmanah–the soul-centred; yogam–yoga; yunjatah–practitioner; yata-chittasya–of unwavering one-pointed mind.

It is said, as a lamp-flame situated in a windless place does not waver, similarly, the mind of the yogi absorbed in the self never flickers in its concentration.

yatroparamate chittam, niruddham yoga-sevaya

yatra chaivatmanatmanam, pasyann atmani tusyati [20]

sukham atyantikam yat tad, buddhi-grahyam atindriyam

vetti yatra na chaivayam, sthitas chalati tattvatah [21]

yam labdhva chaparam labham, manyate nadhikam tatah

yasmin sthito na duhkhena, gurunapi vichalyate [22]

tam vidyad duhkha-samyoga-, viyogam yoga-samjnitam

sa nischayena yoktavyo, yogo ‘nirvinna-chetasa [23]

yatra–That (samadhi) within which; chittam–the mind; niruddham–disciplined; yoga-sevaya–by yoga practice; uparamate–is tranquil (relieved from mundane association); cha–and; yatra–within which; pasyan–having observed; atmanam–the Supersoul, Paramatman; atmana–by the pure self of the same nature as the Supersoul; tusyati–one is satisfied; atmani eva–only in Him; (cha)–and; yatra–by which; ayam–this yogi; vetti tat–experiences that; atyantikam–constant; sukham–bliss; atiindriyam–transcendental to the senses; yat–which is; buddhi-grahyam–known by spiritual enlightenment; cha–and; (yatra) sthitah (san)–being situated within which; na eva chalati–one never deviates; tattvatah–from reality; (cha)–and; yam labdhva–gaining which; na manyate–one does not consider; aparam labham–any other attainment; adhikam–greater; tatah–than that; cha–and; yasmin sthitah (san)–being situated within which; na vichalyate–one is not disturbed; guruna duhkhena api–even by intense suffering; vidyat–know; tam–that; duhkha-samyoga-viyogam–state within which all association with unhappiness is severed; yoga-samjnitam–to be defined as yoga. yoktavyah–One should practise; sah yogah–this yoga; nischayena–with perseverance; anirvinna-chetasa–and a heart that is never discouraged.

The mind controlled by yoga practice is tranquil, pacified by detachment from mundane association. The yogi remains satisfied in the Lord alone, directly seeing the Supersoul through his purified consciousness. In his spiritual enlightenment, he tastes transcendental, eternal bliss. He never deviates from the reality. He considers that there is no greater gain in this world. He is undisturbed by even the worst suffering. Know that the attainment of such a state, in which all association with unhappiness is severed, is called yoga. Yoga must be practised with perseverance and a heart that is never discouraged.

sankalpa-prabhavan kamams, tyaktva sarvan asesatah

manasaivendriya-gramam, viniyamya samantatah [24]

(yoktavyah)–Such yoga must be practised; tyaktva–giving up; sarvan kaman–all desires; sankalpa-prabhavan–born of the thoughts; asesatah–completely (including all impressions); manasa eva–and by the mind (with the vision of the futility of mundane enjoyment); viniyamya–withdrawing; indriya-gramam–the group of senses; samantatah–from all material objects.

To practise yoga one must abandon all thoughts that give rise to desires, and using the mind, withdraw the senses from all material objects.

sanaih sanair uparamed, buddhya dhrti-grhitaya

atma-samstham manah krtva, na kinchid api chintayet [25]

buddhya–By means of the intelligence; dhrti-grhitaya–controlled by the yogic practice ofdharana; manah atma-samstham krtva–completely steadying the mind within the self; sanaih sanaih–and gradually; uparamet–as the mind becomes tranquil; na chintayet–one should not think; kinchit api–of anything else.

By steadying the intelligence, one should gradually still the mind and focus it within the self alone.

yato yato nischalati, manas chanchalam asthiram

tatas tato niyamyaitad, atmany eva vasam nayet [26]

yatah yatah–Whatever objects; chanchalam–the fickle; asthiram–unsteady; manah–mind; nischalati–pursues; etat–this mind; niyamya–should be withdrawn; tatah tatah–from those objects; vasam nayet–and should be subjugated; atmani eva–within the self alone.

The wavering and unsteady mind should be brought back from whatever mundane objects it pursues, and be held within the self alone.

prasanta-manasam hy enam, yoginam sukham uttamam

upaiti santa-rajasam brahma-bhutam akalmasam [27]

uttamam sukham–The joy of self-realization; upaiti–comes; enam yoginam hi–to such a yogi; santa-rajasam–who is free from the action of the mode of passion; prasantamanasam–of pacified heart; akalmasam–free from the defects of attachment, fear and anger; brahma-bhutam–and situated in the spiritual nature.

The transcendental joy of self-realization comes to the yogi whose passions are quieted, who is peacefulhearted, free from the defects of attachment, fear and anger, and always situated in the spiritual nature.

yunjann evam sadatmanam, yogi vigata-kalmasah

sukhena brahma-samsparsam, atyantam sukham asnute [28]

evam–In this way; sada yunjan–having constantly experienced by yoga; atmanam–his own internal nature; vigata-kalmasah–the clean-hearted; yogi–yogi; sukhena–easily; asnute–attains; atyantam sukham–boundless, profound ecstasy; brahma-sam-sparsam–by contact with the divine; realization of the Supersoul.

Thus absorbed in self-realization, the clean-hearted yogi easily attains the boundless ecstasy of contacting the divine. He realizes the Supersoul. (Such yogais of a devotional nature).

sarva-bhuta-stham atmanam, sarva-bhutani chatmani

iksate yoga-yuktatma, sarvatra sama-darsanah [29]

yoga-yukta-atma–The yogi who is united with Brahman, the Absolute, who realizes himself as qualitatively identical with Brahman; sarvatra sama-darsanah–and is a seer of the same spirituality everywhere; iksate–sees; atmanam–the Supersoul; sarvabhu ta-stham–situated in all beings; cha–and; sarva-bhutani–all beings; (sthitah)–situated; atmani–in the Supersoul.

His consciousness united with the Infinite, the master of yoga sees the universal spirituality. He sees the Supreme Soul within all beings, and all beings within the Supreme.

yo mam pasyati sarvatra, sarvam cha mayi pasyati

tasyaham na pranasyami, sa cha me na pranasyati [30]

yah–For one who; pasyati–sees; mam–Me; sarvatra–everywhere, in all elements; cha–and; pasyati–sees; sarvam–everything; mayi–in Me; aham–I; na–am never; pranasyami–unseen, lost; tasya–to him; sah cha–and he; na–is never; pranasyati–unseen, lost; me–to Me—he never fails to be conscious of Me.

For one who sees Me in everything and everything in Me, I am never lost to him, and he is never lost to Me.

sarva-bhuta-sthitam yo mam, bhajaty ekatvam asthitah

sarvatha vartamano ‘pi, sa yogi mayi vartate [31]

yah–That yogi who; asthitah–taking shelter; mam–in Me; ekatvam–in My nondifferent form; sarva-bhuta-sthitam–situated in the heart of every being (as the Supersoul, My four-armed form measuring one pradesa, the distance between the thumb and forefinger); bhajati (mam)–worships Me with devotion (based on hearing, chanting and remembering); sah yogi–such a yogi; vartate–abides; mayi (eva)–in Me alone; vartamanah api–although present; sarvatha–in all circumstances (whether engaged in the execution of scripturally prescribed duties or not).

The yogi who takes shelter of Me and adores Me in My non-different form as the Supersoul situated within the heart of every living being, abides in Me in all circumstances.

atmaupamyena sarvatra, samam pasyati yo ‘rjuna

sukham va yadi va duhkham, sa yogi paramo matah [32]

(he) arjuna–O Arjuna; yah–one who; atma-aupamyena–in comparison to himself; pasyati–sees; sukham va yadi va duhkham–the happiness or unhappiness; sarvatra–of all living beings; samam–equal (to his own); sah yogi–such a yogi; matah–in My opinion; paramah–is the best.

I consider the best of all yogis to be the one who knows the happiness and unhappiness of all beings as his own.

arjuna uvacha

yo ‘yam yogas tvaya proktah, samyena madhusudana

etasyaham na pasyami, chanchalatvat sthitim sthiram [33]

arjunah uvacha–Arjuna said: (he) madhusudana–O Madhusudana; ayam–this; yogah–yoga; yah proktah–that has been described; tvaya–by You; samyena–as equanimity: aham–I; na pasyami–cannot conceive; etasya–its; sthiram–stable; sthitim–state; chanchalatvat–due to the fickle nature; (manasah)–of the mind.

Arjuna said: O Madhusudana, because of the fickle nature of the mind, I cannot conceive how one can maintain the equilibrium in yoga that You have described.

chanchalam hi manah krsna, pramathi balavad drdham

tasyaham nigraham manye, vayor iva suduskaram [34]

(he) krsna–O Krishna; hi–for; manah–the mind; chanchalam–is naturally fickle; pramathi–turbulent—disturbing the intelligence, body, and senses; balavat–powerful—uncontrollable by even the intelligence; drdham–and obstinate. (atah)–Therefore; aham–I; manye–consider; nigraham–the control; tasya–of the mind; suduskaram–more difficult; vayoh iva–than (controlling) the wind.

O Krishna, the mind is fickle, turbulent, obstinate and very powerful. I consider controlling it to be more difficult than controlling the wind.

sri-bhagavan uvacha

asamsayam maha-baho, mano durnigraham chalam

abhyasena tu kaunteya, vairagyena cha grhyate [35]

sri-bhagavan uvacha–The Supreme Lord said: (he) maha-baho–O heroic Arjuna; asamsayam–undoubtedly; manah–the mind; chalam–is fickle; durnigraham–and extremely difficult to control; tu–but; (he) kaunteya–O son of Kunti; grhyate–it is controlled; abhyasena–by, under the guidance of a bona fide spiritual master, practice (of meditation on the Supreme Lord); cha–and; vairagyena–by detachment.

The Supreme Lord said: O heroic Arjuna, undoubtedly the mind is fickle and extremely difficult to control. However, O son of Kunti, it is possible by practice and detachment.

asamyatatmana yogo, dusprapa iti me matih

vasyatmana tu yatata, sakyo ‘vaptum upayatah [36]

yogah–Yoga; dusprapah–is difficult to attain; asamyata-atmana–by a person of uncontrolled mind; iti–this is; me–My; matih–opinion; tu–but; yatata–one who strives; vasya-atmana–to control the mind; upayatah–by the appropriate method of arduous practice (sadhana); avaptum sakyah–can attain to yoga.

I consider that yoga is difficult to attain for the person of unrestrained mind. But one who strives to restrain the mind by the appropriate practice can succeed in yoga.

arjuna uvacha

ayatih sraddhayopeto, yogach chalita-manasah

aprapya yoga-samsiddhim, kam gatim krsna gachchhati [37]

arjunah uvacha–Arjuna said: (he) krsna–O Krishna; kam gatim gachchhati–what is the fate of; sraddhaya upetah–a person who engages in yoga practice due to his faith in yoga scriptures; ayatih–yet is not diligent; yogat chalita-manasah–and whose mind deviates from yoga (due to a lack of practice and abnegation); aprapya–without achieving; yoga-samsiddhim–success in yoga?

Arjuna said: O Krishna, what is the destination of a person who, due to his faith in the scriptures, engages in yoga practice, but lacking perseverance, proper practice and abnegation, is distracted by mundane inclinations and fails to succeed in yoga practice?

kachchin nobhaya-vibhrastas, chhinnabhram iva nasyati

apratistho maha-baho, vimudho brahmanah pathi [38]

(he) maha-baho–O mighty hero; kachchit na–is it not that; (sah)–such a person; vimudhah–bewildered; brahmanah pathi–on the path of attaining the Absolute; apratisthah–shelterless; ubhaya-vibhrastah–and deviated from the paths of both karma and yoga; nasyati–is lost; iva–like; chhinna-abhram–a scattered cloud?

O mighty hero, O Krishna, having deviated from the yoga of attaining the Absolute, shelterless and fallen from the paths of both action and meditation, is not such a person utterly lost, like a scattered cloud?

etan me samsayam krsna, chhettum arhasy asesatah

tvad-anyah samsayasyasya, chhetta na hy upapadyate [39]

(he) krsna–O Krishna; (tvam)–You; arhasi–are able; asesatah chhettum–to completely slash; etat samsayam–this doubt; me–of mine. tvat anyah–Other than You; chhetta–a destroyer; asya samsayasya–of this doubt; na hi upapadyate–is not to be found.

O Krishna! No one but You can dispel this doubt of mine. Please mercifully slash it at the root.

sri-bhagavan uvacha

partha naiveha namutra, vinasas tasya vidyate

na hi kalyana-krt kaschid, durgatim tata gachchhati [40]

sri-bhagavan uvacha–The Supreme Lord said: (he) partha–O son of Kunti; na vidyate–there is no; tasya vinasah–loss for him, he is not denied the happiness of the heavenly plane; iha eva–in this world; na (vidyate)–and there is no; (tasya vinasah)–loss for him, he is not denied the chance of the fortune to see the Supersoul; amutra–in the next life, i.e. in the supramundane plane; hi–since; (he) tata–O dear one; kaschit–any; kalyana-krt–person engaged in virtuous actions; na gachchhati durgatim–does not suffer an ill fate.

The Supreme Lord said: O Arjuna, son of Kunti, there is no loss for the unsuccessful yoga practitioner as he is not denied the happiness of the heavenly plane in this world, nor is he denied the chance of the fortune to see the Supersoul in the transcendental realm. This is so, O dear one, because a person who performs virtuous actions never suffers an ill fate.

prapya punya-krtam lokan, usitva sasvatih samah

suchinam srimatam gehe, yoga-bhrasto ‘bhijayate [41]

prapya–Attaining to; lokan–the planes; punya-krtam–of the pious; yoga-bhrastah–the person fallen from (comparatively short) yoga practice; usitva–residing; (tatra)–there; sasvatih samah–for many years; abhijayate–takes birth; gehe–in the home; srimatam–of noble, prosperous persons; suchinam–given to pure and honest practices.

After residing for many years in all those heavenly planes that are attainable by the performers of great sacrifices such as the Asvamedha, the unsuccessful yoga practitioner takes birth in the home of honourable, prosperous persons given to pure and honest practices.

athava yoginam eva, kule bhavati dhimatam

etaddhi durlabhataram, loke janma yad idrsam [42]

athava eva–Otherwise (after relatively longer yoga practice); bhavati–he is born; kule–in a lineage; dhimatam–of teachers of yoga; yoginam–dedicated to yoga practice. hi–Certainly; yat idrsam–such; janma–a birth; etat–as this; durlabhataram–is more rarely attained; loke–in this world.

Or he takes birth in the home or family of teachers of yoga, who are dedicated to yoga practice. Such a birth is more rarely attained in this world.

tatra tam buddhi-samyogam, labhate paurva-daihikam

yatate cha tato bhuyah, samsiddhau kuru-nandana [43]

(he) kuru-nandana–O Arjuna, son of Kuru; tatra–in one of these situations; (sah)–he; labhate–attains; tam buddhi-samyogam–that consciousness of the Supersoul; paurva-daihikam–of his previous life. tatah cha–Thereby; yatate–he strives; bhuyah–again; samsiddhau–for spiritual success—to attain the darsana or transcendental vision of the Supersoul.

O son of Kuru, within one of these situations, the wisdom he had attained in his previous life is revived, and he again strives for success.

purvabhyasena tenaiva, hriyate hy avaso ‘pi sah

jijnasur api yogasya, sabda-brahmativartate [44]

hi–Since; avasah api–despite himself; sah eva–he; hriyate–is carried; tena purvaabhyasena–by his practice of the previous life. jijnasuh api–As a seeker; yogasya–of yoga; ativartate–he surpasses; sabda-brahma–(the fruitive rituals of) the Vedas.

Despite himself, he is carried by the yoga practice of his previous life. In his search, he surpasses the fruitive rituals of the Vedas.

prayatnad yatamanas tu, yogi samsuddha-kilbisah

aneka-janma-samsiddhas, tato yati param gatim [45]

yogi tu–The yogi; yatamanah–striving harder; prayatnat–than the previous attempt; samsuddha-kilbisah–his consciousness cleansed of all worldly attachment; anekajanma-samsiddhah–gains the perfection of many lifetimes’ endeavours; tatah–and thereby; yati–gains; param gatim–liberation in the form of both self-realization and Supersoul-realization.

Striving harder than before, the yogi’s consciousness is cleansed of all worldly attachment, and he achieves the fruit of many lifetimes of yoga practice—he attains the supreme destination.

tapasvibhyo ‘dhiko yogi, jnanibhyo ‘pi mato ‘dhikah

karmibhyas chadhiko yogi, tasmad yogi bhavarjuna [46]

yogi–The yogi; adhikah–is superior; tapasvibhyah–to the performer of severe austerities (such as Chandrayana); adhikah api–and is also superior; jnanibhyah–to the jnani, the person of knowledge. yogi–The yogi; adhikah cha–is also superior; karmibhyah–to the karmi, person of action; (iti me)–this is My; matah–consideration. tasmat–Therefore; (he) arjuna–O Arjuna; (tvam)–you; bhava–be; yogi–a yogi.

The yogi is superior to persons engaged in severe austerities (such as the Chandrayana vow), superior to the person of knowledge who worships Brahman, and superior to the person of action. Know this to be My conclusion. Therefore, O Arjuna, be a yogi.

yoginam api sarvesam, mad-gatenantar-atmana

sraddhavan bhajate yo mam, sa me yuktatamo matah [47]

sarvesam yoginam api–Of all types of yogis on the paths of karma, jnana, tapasya, astanga-yoga, bhakti, etc.; yah–one who; sraddhavan–with firm faith in the holy scriptures which corroborate the superexcellence of devotion for Me; antah-atmana–and with heart; mat-gatena–fully dedicated to Me; bhajate mam–renders service to Me by engaging in the devotional practices based on hearing and chanting My glories; sah–such a devotee; yuktatamah–is foremost. (iti)–This is; me–My; matah–opinion.

The best of all yogis is the devotee who has full faith in the authoritative pure devotional scriptures, and who adores Me with all his heart, hearing and singing My divine glories, rendering all services unto Me. This is My opinion.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade

dhyana-yogo nama sastho ‘dhyayah [6]

End of Chapter Six

The Path of Meditation

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER SEVEN

(Jnana-vijnana-yoga)
Knowledge and Realization of the Supreme

sri-bhagavan uvacha

mayy asakta-manah partha, yogam yunjan mad-asrayah

asamsayam samagram mam, yatha jnasyasi tach chhrnu [1]

sri-bhagavan uvacha–The Supreme Lord said: (he) partha–O Arjuna; srnu tat–hear; yatha–how; asakta-manah–with mind attached; mayi–to Me, the Supreme Lord; yunjan yogam–linking your consciousness with Me; mat-asrayah–taking refuge in Me alone (without any attempts of karma, etc.); asamsayam–without doubt; jnasyasi–you will be able to know; mam–Me; samagram–in full—along with My abode, My opulences and My associates.

The Lord said: O Partha, hear from Me how, with mind attached to Me, the Supreme Lord, linking your consciousness with Me and taking refuge in Me alone, you will without doubt be able to know Me, My holy abode, My opulences, and My associates.

jnanam te ‘ham sa-vijnanam, idam vaksyamy asesatah

yaj jnatva neha bhuyo ‘nyaj, jnatavyam avasisyate [2]

aham–I; vaksyami–shall now describe; asesatah–completely; te–to you; idam jnanam–this knowledge of My absolute power (aisvaryamaya-jnana); sa-vijnanam–with the knowledge to be realized of My sweetness (madhurya-anubhava); jnatva–knowing; yat–which; bhuyah–again; anyat–any other; (tava) jnatavyam–thing to be known by you; na avasisyate–will not remain; iha–on this supreme path.

Now I shall reveal to you this knowledge of My absolute power as well as the realization of My sweetness, knowing which, nothing will remain to be known, here on this supreme path.

manusyanam sahasresu, kaschid yatati siddhaye

yatatam api siddhanam, kaschin mam vetti tattvatah [3]

manusyanam sahasresu–Of thousands of men; kaschit–a rare one; yatati–endeavours; siddhaye–for self-realization and Supersoul-realization; yatatam siddhanam api–and of thousands who have attained such realization; kaschit–a rare one; tattvatah–truly; vetti–knows; mam–Me, Syamasundara.

Of countless souls, few reach the human form; of thousands of human beings, very few may try to realize the soul and the Supersoul; and of thousands who have attained such realization, hardly one can actually know Me, Syamasundara.

bhumir apo ‘nalo vayuh, kham mano buddhir eva cha

ahankara itiyam me, bhinna prakrtir astadha [4]

bhumih–Earth; apah–water; analah–fire; vayuh–air; kham–ether; manah–mind; buddhih–intelligence; ahankarah eva cha–and ego; iti–thus; iyam–this; prakrtih–nature, Maya-sakti, illusory potency; me–of Mine; bhinna–is divided; asta-dha–eightfold.

Earth, water, fire, air, ether, mind, intelligence, and ego are the eight divisions of My illusory potency in this world.

Commentary

In this verse, it is expressed that jnana, or knowledge, in the true sense of the word and in accordance with the precepts of devotion, is actually bhagavad-aisvarya-jnana, or knowledge of the supremacy of the Lord. The general seekers of knowledge may consider realization of the soul—as distinct from the body and material elements—to be enlightenment, but this does not constitute ultimate knowledge. Thus, to explain the conception of His Lordship, the Lord reveals His forms, His potencies and their characteristics:

“My different aspects are Brahman, Paramatman, and Bhagavan. Brahman is a non-differentiated, formless aspect of My potency. Paramatman, the Supersoul, is also an appearance of My potency (in relation to the cosmic manifestation), and this aspect of Mine is not eternally manifest. Only My form of Bhagavan, the Supreme Lord, is My eternal Self, and in this form My three eternal potencies exist as antaranga- or chit-shakti—the internal, divine potency; bahiranga- or Maya-sakti—the external, illusory potency; and tatastha- or jiva-sakti—the marginal potency comprising the innumerable living beings.”

In this verse, the Lord has described His external, illusory potency.

—Srila Bhakti Vinoda Thakur

apareyam itas tv anyam, prakrtim viddhi me param

jiva-bhutam maha-baho, yayedam dharyate jagat [5]

(he) maha-baho–O mighty hero; iyam–this external nature, external potency; apara–is inferior; tu–but; param–superior; itah–to this; viddhi–you should know; anyam–another; prakrtim–nature, the marginal potency; me–of Mine; jiva-bhutam–in the form of the individual souls; yaya–the conscious potency by which; idam jagat–this world; dharyate–is adopted for enjoyment through fruitive actions.

O mighty hero, Arjuna, this external, worldly nature is inferior. But know that superior to this nature is My marginal potency, comprised of the individual souls. Worldly existence is adopted by the souls for enjoyment through fruitive actions. (The divine world emanates from My internal potency and the mundane world from My external potency. The potency of the living beings is known as marginal as they are constitutionally situated midway between these planes. They may choose to reside either in the mundane plane or the divine.)

etad yonini bhutani, sarvanity upadharaya

aham krtsnasya jagatah, prabhavah pralayas tatha [6]

upadharaya–Understand; iti–that; sarvani bhutani–all living species, moving and stationary; etat yonini–are manifest from these two types of prakrti, or natures, as ksetra and ksetrajna(vide 13:12). aham prabhavah–I am the source of manifestation; tatha pralayah–and dissolution; krtsnasya–of the entire; jagatah–universe.

Know that all species, either moving or stationary, are manifest from these two natures as the field of action and the knower of the field; and I alone am the cause of the manifestation and dissolution of the entire universe.

mattah parataram nanyat, kinchid asti dhananjaya

mayi sarvam idam protam, sutre mani-gana iva [7]

(he) dhananjaya–O Dhananjaya, conqueror of riches; na anyat kinchit–nothing else; asti–is; parataram–superior; mattah–to Me. idam sarvam–This whole world; protam–is threaded; mayi–in Me; iva–like; mani-ganah–gems; sutre–strung on a thread.

O Arjuna, there is nothing superior to Me. All existence depends on Me, like gems strung on a thread.

raso ‘ham apsu kaunteya, prabhasmi sasi-suryayoh

pranavah sarva-vedesu, sabdah khe paurusam nrsu [8]

(he) kaunteya–O son of Kunti; aham asmi–I am present; rasah–by My power as the essential taste; apsu–of water. (aham asmi)–I am present; prabha–by My power of radiance; sasi-suryayoh–in the moon and sun. (aham asmi)–I am present; sarvavedes u–in all the Vedas; pranavah–as the origin of the Vedas, Omkara. (aham asmi)–I am present; sabdah–as the element of sound; khe–in the ether. (aham asmi)–I am present; paurusam–as masculinity; nrsu–in men.

O son of Kunti, I am the taste of water, I am the radiance of the sun and the moon. I am Om, the fundamental vibration in all the Vedas, I am the sound in the ether, and I am the masculinity in men.

punyo gandhah prthivyam cha, tejas chasmi vibhavasau

jivanam sarva-bhutesu, tapas chasmi tapasvisu [9]

(aham)–I; asmi–am present; punyah gandhah–as the unmixed fragrance; prthivyam cha–in the earth; tejah vibhavasau cha–and as the force of radiance and heat in fire; asmi–(I) am present; jivanam–as the life-span; sarva-bhutesu–of all beings; cha–and; tapah–the power to endure duality, etc.; tapasvisu–in the performers of austerities.

I am the pure fragrance of the earth, I am the radiance of fire. I am the life-span of all beings, and in ascetics, I am the power to endure duality such as cold and heat.

bijam mam sarva-bhutanam, viddhi partha sanatanam

buddhir buddhimatam asmi, tejas tejasvinam aham [10]

(he) partha–O Arjuna; viddhi–know; mam–Me; sanatanam bijam–as the eternal cause, known as pradhana; sarva-bhutanam–of all life-forms. aham asmi–I am present; buddhih–as the intelligence; buddhi-matam–of the intelligent; tejah–and as the prowess; tejasvinam–of the bold.

O Partha, know Me as the eternal, original cause of all life-forms. I am the intelligence of the intelligent, the power of the powerful.

balam balavatam chaham, kama-raga-vivarjitam

dharmaviruddho bhutesu, kamo ‘smi bharatarsabha [11]

(he) bharatarsabha–O best of the dynasty of Bharata; aham asmi–I am present; bala-vatam–for the strong; balam–as strength of sattvika quality, or goodness, which enables one to execute his religious duties; kama-raga-vivarjitam–without selfishness and attachment; cha–and; (aham asmi)–I am present; bhutesu–in the living beings; kamah–as the desire to procreate; dharma-aviruddhah–without crossing the universal principles of religion, i.e. to beget offspring only in one’s wife.

O Arjuna, I am the strength of the strong, without selfishness and attachment; and I am the desire for procreation in the living beings which does not contravene the universal principles of religion.

ye chaiva sattvika bhava, rajasas tamasas cha ye

matta eveti tan viddhi, na tv aham tesu te mayi [12]

ye ye bhavah eva–Whatever exists; sattvikah–of the nature of goodness; rajasah cha–and of the nature of passion; tamasah cha–and of the nature of ignorance; viddhi–know; tan (sarvan)–all these; iti–as; mattah eva–manifest from Me alone. aham na (varte)–I do not reside; tesu–within them; tu–but; te (vartante) mayi–they are in Me.

Furthermore, know that all things, of the nature of goodness, passion, and ignorance, are manifest from Me alone. Nevertheless, I am not in them. They, subordinate to Me, are in Me.

tribhir gunamayair bhavair, ebhih sarvam idam jagat

mohitam nabhijanati, mam ebhyah param avyayam [13]

idam–This; sarvam–whole; jagat–living world; mohitam–is deluded; ebhih bhavaih tribhih gunamayaih–by this manifestation of the three modes of material nature. (atah)–Therefore; na abhijanati–no one knows; mam–Me, Krishna; ebhyah param–who am transcendental to these modes; avyayam–and immutable.

The entire world of living beings is deluded by the three modes of material nature. Therefore, no one can know Me, the Supreme Lord, who am transcendental to these modes and immutable.

daivi hy esa gunamayi, mama maya duratyaya

mam eva ye prapadyante, mayam etam taranti te [14]

esa–This; daivi–supramundane (alluring); maya–external potency; mama–of Mine; guna-mayi–composed of the three modes of material nature; hi–certainly; duratyaya–is difficult to cross.(tathapi)–However; ye–those who; prapadyante–take shelter; mam eva–in Me alone; te–they; taranti–are able to cross; etam–this almost insurmountable; mayam–Maya, illusion.

My alluring, ‘trimodal,’ illusory potency is practically insurmountable. However, those who take shelter in Me can overcome this powerful obstacle.

na mam duskrtino mudhah, prapadyante naradhamah

mayayapahrta-jnana, asuram-bhavam-asritah [15]

duskrtinah–These four kinds of wrongdoers or unfortunate persons; na prapadyante–do not surrender; mam–to Me; mudhah–(1) the karmis, or fruitive workers; naraadhamah–(2) fallen persons, or those who take the path of devotion but later reject it, considering it inadequate or worthless; apahrta-jnanah–(3) those whose knowledge is covered; mayaya–by Maya, illusion (—despite their study of the scriptures, they consider that only the form of Lord Narayana is worshippable, and that Lord Krishna, Lord Rama, and other factual forms of the Supreme are merely mortal); asuram-bhavamasritah–and (4) the demoniac (Mayavadis, the impersonalists, who dismember My form by their arrows of false logic, resembling demons like Jarasandha).

These four kinds of wrongdoers do not surrender unto Me: fruitive workers, comparable to animals; fallen persons who take the highest path, devotion, but later reject it, considering it inadequate or worthless; those whose knowledge is covered by illusion, Maya (—despite their scriptural study, they consider that only the form of Lord Narayana is worshippable, and they think that Lord Krishna, Lord Rama and other factual forms are merely mortal); and the demoniac (impersonalists who dismember My form by their arrows of false logic, resembling demons like Jarasandha).

chatur-vidha bhajante mam, janah sukrtino ‘rjuna

arto jijnasur artharthi, jnani cha bharatarsbha [16]

(he) bharatarsabha–O great scion of Bharata; (he) arjuna–O Arjuna; artah–one suffering from disease or other afflictions; jijnasuh–one seeking scriptural knowledge or knowledge of the soul; artha-arthi–one desiring earthly or heavenly happiness; cha–and; jnani–the purified knower of the soul; (iti) chatuh-vidhah janah–these four kinds of persons; sukrtinah (santah)–being fortunate—influenced by devotion for Me; bhajante mam–worship Me (though their motives may be mixed with action or knowledge).

O Arjuna, best of the Bharatas, four kinds of persons have the fortune to worship Me: the afflicted, the seeker of knowledge, the seeker of happiness, and the self-realized.

tesam jnani nitya-yukta, eka-bhaktir visisyate

priyo hi jnanino ‘ty-artham, aham sa cha mama priyah [17]

tesam–Among them; jnani–the self-realized person; eka-bhaktih–My pure devotee; nityah-yuktah–whose consciousness is completely absorbed in Me; visisyate–is the best. hi–For; aham–I, Syamasundara; ati-artham–am very; priyah–dear; jnaninah–to that enlightened soul; sah cha priyah–and he, too, is dear; mama–to Me.

Of these four types of devotees, best is the self-realized person who is My pure devotee, and whose consciousness is fully absorbed in Me. For I, Syamasundara, am very dear to him, and he is dear to Me.

udarah sarva evaite, jnani tv atmaiva me matam

asthitah sa hi yuktatma, mam evanuttamam gatim [18]

eva–Certainly; sarve–all; ete–these persons are; udarah–noble, unselfish souls dear to Me; tu–but; jnani–the spiritually self-realized soul; atma eva–is as dear to Me as My own self. (iti)–This is; me–My; matam–opinion; hi–since; yukta-atma eva (san)–having fully dedicated his heart unto Me; sah–that jnani; eva asthitah–has fully determined; mam–Me, Syamasundara; anuttamam–as the supreme; gatim–goal.

Certainly they are all noble souls, dear to Me, yet the spiritually self-realized soul is as beloved to Me as My own self, for he has given his heart to Me as his only shelter and ultimate goal of life.

bahunam janmanam ante, jnanavan mam prapadyate

vasudevah sarvam iti, sa mahatma sudurlabhah [19]

ante–After; bahunam–many; janmanam–births; jnanavan–the enlightened person (by the fortune of sadhu-sanga, devotional association); iti–thus realizing; sarvam–everything, the entire world of moving and stationary beings; vasudevah–is of the nature of Vasudeva, Sri Krishna; prapadyate–he surrenders; mam–unto Me. sah–Such; mahatma–a great soul; su-durlabhah–is very rare.

After many births, the enlightened soul (blessed with devotional association) realizes that everything is of the nature of (subordinate to) Vasudeva, and thus he surrenders unto Me. Such a great soul is very rare.

kamais tais tair hrta-jnanah, prapadyante ‘nya-devatah

tam tam niyamam asthaya, prakrtya niyatah svaya [20]

hrta-jnanah–Persons whose intelligence is misled; taih taih kamaih–by particular worldly desires based on likes and dislikes; niyatah (santah)–being governed; svaya prakrtya–by their own natures; prapadyante–worship; anya-devatah–other godly personalities—the demigods—the sun-god, etc.; asthaya–after adopting; tam tam–the corresponding; niyamam–rituals of fasting, etc.

Persons misled by worldly desires, being governed by their own natures, worship other godly personalities like the sun-god and the many demigods, adopting the corresponding rituals to attain their objectives.

yo yo yam yam tanum bhaktah, sraddhayarchitum ichchhati

tasya tasyachalam sraddham, tam eva vidadhamy aham [21]

yam yam–According to whichever; tanum–demigod, representing a form of Me; yah yah–a particular; bhaktah–devotee; ichchhati–desires; architum sraddhaya–to worship with faith; aham–I, as the Supersoul dwelling within his heart; eva–certainly; vidadhami–ordain; achalam–firm; sraddham–faith; tasya tasya–in that particular devotee; tam–for that form.

According to a person’s desire, as his faith grows to worship a particular demigod, I, as the Supersoul in his heart, make his faith strong in that demigod (representing a form of Me).

sa taya sraddhaya yuktas, tasyaradhanam ihate

labhate cha tatah kaman, mayaiva vihitan hi tan [22]

yuktah (san)–Being linked; taya sraddhaya–with that firm faith; sah–that devotee; ihate–performs; aradhanam–worship; tasyah–of that demigod’s deity; cha–and; hi–actually; vihitan–arranged; maya eva–by Me alone, as the Supersoul of the demigod; labhate–(the devotee) attains; tan kaman–his desired results; tatah–from that deity.

His faith nourished by Me, such a devotee continues worshipping the deity of that demigod and attains all his desired objects from that deity. Again, this happens by My sanction alone, since I am the Supersoul, situated within the heart of the demigod, too.

antavat tu phalam tesam, tad bhavaty alpa-medhasam

devan deva-yajo yanti, mad-bhakta yanti mam api [23]

tu–But; tat phalam–that fruit; tesam alpa-medhasam–of those unwise worshippers of the demigods; bhavati–is; antavat–temporary. deva-yajah–The worshippers of the demigods; yanti–reach; devan–the respective demigods; mat-bhaktah api–and My devotees; yanti–reach; mam–Me.

But the fruit obtained by those unwise worshippers of the demigods is temporary. They reach the gods they worship, but My devotees come to Me.

avyaktam vyaktim apannam, manyante mam abuddhayah

param bhavam ajananto, mamavyayam anuttamam [24]

ajanantah–Not knowing; mama–My; avyayam–eternal; anuttamam–superexcellent; param–transcendental; bhavam–nature—form, birth, qualities, activities and pastimes, etc.; abuddhayah–unwise persons; manyante–think; mam–of Me; avyaktam–as the impersonal or formless Brahman; apannam–which has accepted; vyaktim–birth in Vasudeva’s cell as an ordinary human being.

My eternal superexcellent nature-My form, qualities, activities and pastimes are all transcendental, but unwise persons cannot know the truth, and they think, “The formless Brahman took birth in Vasudeva’s cell as an ordinary human being.”

naham prakasah sarvasya, yoga-maya-samavrtah

mudho ‘yam nabhijanati, loko mam ajam avyayam [25]

aham–I; na (bhavami)–am not; prakasah–manifest; sarvasya–to all; yoga-mayasamavr tah–being concealed by My Yogamaya potency; (atah)–therefore; ayam–these; mudhah lokah–foolish persons; na abhijanati–cannot know; mam–Me, Syamasundara, the son of Vasudeva; ajam–birthless; avyayam–and immutable.

By My sweet will, remaining concealed by My own potency, I am not manifest to anyone and everyone. So the foolish cannot know Me, the son of Vasudeva, unborn and ever-existent in My divine Syamasundara form of beautiful feature like a blackish rain-cloud.

vedaham samatitani, vartamanani charjuna

bhavisyani cha bhutani, mam tu veda na kaschana [26]

(he) arjuna–O Arjuna; aham–I; veda–know; samatitani–all past; vartamanani–present; bhavisyani cha–and future; bhutani–mobile and immobile beings; tu–but; kaschana–anyone (either in this world or beyond it); na cha veda–cannot know; mam–Me (due to their knowledge being covered by Maya and Yogamaya, My external illusory potency and the internal potency of My will).

O Arjuna, I know all living beings of the past, present and future, but no one can know Me in truth.

ichchha-dvesa-samutthena, dvandva-mohena bharata

sarva-bhutani sammoham, sarge yanti parantapa [27]

(he) bharata (he) parantapa–O Arjuna, chastiser of the enemy; sarge–at the manifestation of the universe; sarva-bhutani–all beings; yanti–become; sammoham–deluded; dvandva-mohena–by the illusion of duality; ichchha-dvesa-samutthena–arising from likes and dislikes.

O Arjuna, chastiser of the enemy, at the manifestation of the universe, all beings become deluded by duality based on likes and dislikes.

yesam tv anta-gatam papam, jananam punya-karmanam

te dvandva-moha-nirmukta, bhajante mam drdha-vratah [28]

tu–But; jananam–persons; punya-karmanam–who are performers of virtuous deeds; yesam–whose; papam–sins; anta-gatam–have been eradicated (by the fortune of association with My pure devotee); te–all such persons; dvandva-moha-nirmuktah–free from the illusion of duality; drdha-vratah–and fixed in consciousness of Me; bhajante–worship, serve; mam–Me.

But the performers of virtuous deeds are purified of all sin (by the fortune of association with My pure devotee). Thus freed from the illusion of duality, they worship Me with firm resolve.

jara-marana-moksaya, mam asritya yatanti ye

te brahma tad viduh krtsnam, adhyatmam karma chakhilam [29]

ye–Those who; yatanti–strive; jara-marana-moksaya–for freedom from disease and death; asritya–taking shelter, placing their trust and devotion; mam–in Me; te–they; viduh–know; tat brahma–that Brahman; adhyatmam–the individual soul; krtsnam–in full; cha–and; akhilam–all; karma–the action by which the souls are bound to worldly existence.

Those who strive for freedom from the world of disease and death, placing their trust and devotion in Me—they know Brahman, they know the soul, and they know karma, the action that binds the soul again and again to this mundane plane of suffering.

sadhibhutadhidaivam mam, sadhiyajnam cha ye viduh

prayana-kale ‘pi cha mam, te vidur yukta-chetasah [30]

cha–And; ye–those who; viduh–know; mam–Me; sa-adhibhuta-adhidaivam–in relation to the worldly plane and to the celestial plane; sa-adhiyajnam cha–and in relation to sacrifice; te–those persons; yukta-chetasah–of consciousness absorbed in Me; viduh–know; mam–Me; prayana-kale api–even at the time of death.

And those who know Me in relation to the worldly plane, the celestial plane, and the plane of sacrifice—such persons, their consciousness absorbed in Me, know Me even at the time of death. (Afflicted in the face of fearful death, they do not forget Me.)

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade jnanavij

nana-yogo nama saptamo ‘dhyayah [7]

End of Chapter Seven

Knowledge and Realization of the Supreme

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER EIGHT

(Taraka-brahma-yoga)
The Merciful Absolute

arjuna uvacha

kim tad-brahma kim adhyatmam, kim karma purusottama

adhibhutam cha kim proktam, adhidaivam kim uchyate [1]

adhiyajnah katham ko ‘tra, dehe ‘smin madhusudana

prayana-kale cha katham, jneyo ‘si niyatatmabhih [2]

arjunah uvacha–Arjuna said: (he) purusottama–O Purusottama, Supreme Person; kim–what is; tat–that; brahma–Brahman? adhyatmam kim–What is adhyatma, the soul? karma kim–What is karma, action? cha–And; kim proktam–what is; adhibhu tam–adhibhuta, the worldly plane? kim (cha) uchyate–and what is; adhidaivam–adhidaiva, the celestial plane? (he) madhusudana–O Madhusudana; atra dehe–within the body; kah adhiyajnah–who or what is adhiyajna, the agent of sacrifice? katham–How; (sthitah)–is He present; asmin (dehe)–in this body? katham cha–And how; (tvam) jneyah asi–are You to be known; prayana-kale–at the time of death; niyataatmabhih–by persons of controlled mind?

Arjuna inquired: O Supreme Person, what is Brahman, and what is the soul? What is action and what is the worldly plane? What is the celestial plane? O Madhusudana: within the body, who is the agent of sacrifice, and how is He present? And how are You to be known by the self-controlled at the time of death?

sri-bhagavan uvacha

aksaram paramam brahma, svabhavo ‘dhyatmam uchyate

bhuta-bhavodbhava-karo, visargah karma-samjnitah [3]

sri-bhagavan uvacha–The Supreme Lord said: brahma–Brahman; uchyate–means; aksaram paramam–the imperishable Absolute. adhyatmam–The individual soul; (uchyate)–refers to; svabhavah–the pure spiritual nature. karma–Action; samjnitah–means; visargah–the creative force (or offerings to a demigod); bhuta-bhava-udbhavakarah–which manifests the bodies of the human and other species of life through the agency of gross and subtle material elements.

The Supreme Lord spoke thus: It is said that Brahman is the Imperishable Absolute, and the soul is the living being’s own pure spiritual nature. By action is meant the creative force (or offerings by charity, sacrifice and austerity, etc., to a demigod), manifesting, through the gross and subtle elements, the bodies of the human and other species of life.

adhibhutam ksaro bhavah, purusas chadhidaivatam

adhiyajno ‘ham evatra, dehe deha-bhrtam vara [4]

(he) deha-bhrtam vara–O best of embodied beings, Arjuna; adhibhutam–worldly existence; ksarah–is the perishable; bhavah–existence. adhidaivatam–Celestial existence; purusah–is the collective universal form, in which are contained the demigods, headed by the solar gods; cha–and; aham eva–I, indeed; atra dehe–within this body; adhiyajnah–am the Lord of sacrifice in the form of the Supersoul, the sanctioner and rewarder of the (sacrificial etc.) actions of the living beings.

O Arjuna, best of beings, the worldly plane means that which is perishable (such as the body). The celestial plane is the collective universal form which encompasses and governs the demigods; and I am the Lord of sacrifice, present as the Supersoul within the bodies of all living beings, as the sanctioner and rewarder of their actions (of sacrifices, etc.).

anta-kale cha mam eva, smaran muktva kalevaram

yah prayati sa mad-bhavam, yati nasty atra samsayah [5]

anta-kale cha–At the time of death; yah–one who; smaran–thinks; mam eva–only of Me; muktva–when leaving; kalevaram–the body; prayati–departing this world; sah–he; yati–attains to; mat-bhavam–My nature. na asti–There is no; samsayah–doubt; atra–in this respect.

One who thinks of Me at the time of death attains to My nature on departing this world. Of this there is no doubt.

yam yam vapi smaran bhavam, tyajaty ante kalevaram

tam tam evaiti kaunteya, sada tad-bhava-bhavitah [6]

(he) kaunteya–O son of Kunti; (yah)–one who; tyajati–leaves; kalevaram–the body; smaran–remembering; yam yam va api–whatever; bhavam–object; ante–at the time of death; eti–he attains; tam tam eva–to that very object; tat-bhava-bhavitah–having absorbed his mind in thought of it; sada–constantly.

O son of Kunti, one who has always thought of a particular object will remember it and attain to it after leaving the body.

tasmat sarvesu kalesu, mam anusmara yudhya cha

mayy arpita-mano-buddhir, mam evaisyasy asamsayah [7]

tasmat–Therefore; anusmara–remember; mam–Me; sarvesu kalesu–at all times; cha–and; yudhya–fight, execute your natural duty. arpita-manah-buddhih–Offering mind and intelligence; mayi–unto Me; eva–certainly; esyasi–you will reach; mam–Me. asamsayah–There is no doubt; (atra)–in this.

Therefore always remembering Me, fight, as it is your natural duty. Thus dedicating your mind and intelligence to Me, you will reach Me. Of this there is no doubt.

abhyasa-yoga-yuktena, chetasa nanya-gamina

paramam purusam divyam, yati parthanuchintayan [8]

(he) partha–O son of Prtha; anuchintayan–thinking at every moment; divyam–of the effulgent; paramam purusam–Supreme Person; na anya-gamina chetasa–by an undeviating mind; abhyasa-yoga-yuktena–engaged in yoga practice; (yogi)–the yogi; yati–reaches; (tam eva)–that Supreme Person.

O Partha, the yogi who practises meditation with an undeviating mind, always thinking of the effulgent Supreme Person, reaches Him.

kavim puranam anusasitaram

anor aniyamsam anusmared yah

sarvasya dhataram achintya-rupam

aditya-varnam tamasah parastat [9]

prayana-kale manasachalena

bhaktya yukto yoga-balena chaiva

bhruvor madhye pranam avesya samyak

sa tam param purusam upaiti divyam [10]

yah–One who; prayana-kale–at the time of death; achalena manasa–with an unflickering mind; yoga-balena–by strength of yoga practice; bhaktya yuktah–being constantly engaged in smaranam, devotional remembrance; samyak avesya cha–and fully concentrating; pranam–the life-force; bhruvoh madhye–between the eyebrows; anusmaret–meditates on; (param purusam)–the Supreme Person; kavim–the all-knowing; puranam–beginningless; anusasitaram–merciful teacher of devotion unto Himself; anoh-aniyamsam–who is more subtle than the atom; sarvasya dhataram–(yet) the support of all existence; achintya-rupam–and of aprakrta or supramundane form–medium-sized—of human feature; aditya-varnam–possessing a radiant form, which, like the sun, illuminates both Himself and others; tamasah parastat–and is transcendental to material nature; eva–certainly; sah–that person; upaiti–reaches; tam–that; divyam–effulgent; param–Supreme; purusam–Person.

He, the Supreme Person, is the all-knowing, beginingless, merciful teacher of devotion unto Himself. Although more subtle that the atom, He is the infinite support of all existence. His form is supramundane, that is, of a humanlike feature, yet He is self-illuminating and all-illuminating like the sun. He is transcendental to illusion. One whose mind is fully focused by strength of yoga practice, who continuously remembers Him with devotion, and who at the time of death establishes the life-force between the eyebrows (at the ajna-chakra) with full concentration, thinking of Him, reaches the effulgent Supreme Person.

yad aksaram veda-vido vadanti

visanti yad yatayo vita-ragah

yad ichchhanto brahmacharyam charanti

tat te padam sangrahena pravaksye [11]

sangrahena–Along with the method of attaining it; (aham)–I; pravaksye–shall describe; te–to you; tat padam–that objective; yat–which; veda-vidah–the learned knowers of the Vedas; vadanti–call; aksaram–the imperishable, Omkara, denoting Brahman; yat–which; vita-ragah–the desireless; yatayah–ascetics; visanti–enter; ichchhantah–and aspiring to reach; yat–which; (brahmacharinah)–the brahmacharis, celibate seekers of the Absolute; charanti–maintain; brahmacharyam–the vow of celibacy.

Along with the method of attaining it, I shall describe to you that objective which the learned knowers of the Vedas call Om, the Imperishable, within which the desireless ascetics enter, and which the devout seekers aspire to reach by practising the vow of celibacy.

sarva-dvarani samyamya, mano hrdi nirudhya cha

murdhny adhayatmanah pranam, asthito yoga-dharanam [12]

om ity ekaksaram brahma, vyaharan mam anusmaran

yah prayati tyajan deham, sa yati paramam gatim [13]

samyamya–Controlling; sarva-dvarani–all the gateways of the senses—stopping them from accepting the objects of the senses; nirudhya–steadying; manah–the mind; hrdi–within the heart; adhaya cha–and establishing; pranam–the vital life-air; murdhni–between the eyebrows; asthitah–remaining; yoga-dharanam–in samadhi through the practice of dharana, yogic concentration; atmanah–on the spiritual self; vyaharan–and uttering; om iti–thus, Om; eka-aksaram–the monosyllable; brahma–sound vibration of Brahman; anusmaran mam–in full remembrance of Me; sah yah–he who; deham tyajan–leaving the body; prayati–thus departs; yati–attains; paramam gatim–the supreme goal—the spiritual plane or salokya-mukti.

Controlling all the gateways of the senses, holding the mind steady within the heart, establishing the life-force between the eyebrows and fully absorbing the thoughts in the spiritual self, one who at the time of leaving the body vibrates the monosyllable Om and departs the world in consciousness of Me, reaches the transcendental world.

ananya-chetah satatam, yo mam smarati nityasah

tasyaham sulabhah partha, nitya-yuktasya yoginah [14]

(he) partha–O Partha; yah–one who; ananya-chetah–one-pointedly (without the practices of karma, jnana, etc., or without desiring their objectives of heaven, liberation, etc.); satatam–in all circumstances; nityasah–always; smarati–remembers; mam–Me; tasya yoginah–for such a person in a relationship of dasya, sakhya, etc.; nitya-yuktasya–who constantly aspires for My divine association; aham–I; sulabhah–am easily reached.

O Partha, a person who one-pointedly remembers Me always, in all circumstances, and who, in his relationship with Me (in servitude, friendship, etc.) constantly aspires for My divine association—I am easily reached by such a devotee.

mam upetya punar janma, duhkhalayam asasvatam

napnuvanti mahatmanah, samsiddhim paramam gatah [15]

mahatmanah–The great souls; gatah–who have attained; paramam samsiddhim–the highest perfection, My association in My pastimes; upetya–having reached; mam–Me; na apnuvanti–do not take; punah–again; janma–a birth; asasvatam–of impermanence; duhkhalayam–which is the abode of suffering.

The great souls who become My associates in My divine pastimes, having reached Me, are never again born into transitory existence, which is the abode of suffering.

abrahma-bhuvanal lokah, punar avartino ‘rjuna

mam upetya tu kaunteya, punar janma na vidyate [16]

(he) arjuna–O Arjuna; abrahma-bhuvanat–from Brahmaloka, the highest plane in the universe, downwards; lokah–all planes or their residents; punah avartinah–by nature repeatedly return; tu–but; (he) kaunteya–O son of Kunti; mam upetya–reaching Me, atttaing My shelter; na vidyate–there is no; punah janma–rebirth.

O Arjuna, from the plane of Lord Brahma downwards, all planes or their residents are subject to return. But, O Kaunteya, there is no rebirth after reaching Me.

sahasra-yuga-paryantam, ahar yad brahmano viduh

ratrim yuga-sahasrantam, te ‘ho-ratra-vido janah [17]

te janah (ye)–Those who; viduh–know; brahmanah–Lord Brahma’s; ahah–day; yat–which; sahasra-yuga-paryantam–comprises the duration of one thousand chatur-yugas; ratrim–and (his) night; yuga-sahasra-antam–of the duration of one thousand chatur-yugas; ahah-ratra-vidah–are knowers of day and night.

A day of Lord Brahma lasts for one thousand chaturyugas* and his night is of the same duration. Persons who know this have the true conception of day and night.

*One yuga (age) in the time calculation of the demigods equals the four yugas or one chatur-yuga in the time calculation of man, or 4,320,000 years.

avyaktad vyaktayah sarvah, prabhavanty ahar-agame

ratry-agame praliyante, tatraivavyakta-samjnake [18]

ahah-agame–With the coming of (Lord Brahma’s) day; sarvah vyaktayah–universal progeny with their bodies, senses, enjoyable objects and abodes; prabhavanti–are born; avyaktat–of Lord Brahma in his waking state; (punah)–and again; ratri-agame–with the coming of night; praliyante–they are absorbed; tatra eva–within Lord Brahma; avyakta-samjnake–who is known as avyakta, ‘the unmanifest.’

With the coming of day, the universal progeny with their bodies, senses, enjoyable objects and abodes are born of Lord Brahma in his waking state; and at nightfall, they are again absorbed into Lord Brahma, who is known as ‘the unmanifest.’

bhuta-gramah sa evayam, bhutva bhutva praliyate

ratry-agame ‘vasah partha, prabhavaty ahar-agame [19]

(he) partha–O Partha; avasah (san)–helplessly; being subject to the law of karma; ayam sah eva bhuta-gramah–the multitude of beings; bhutva bhutva–being repeatedly born; ahah-agame–with the coming of the day of Lord Brahma; praliyate–disappear; ratri-agame–at nightfall; prabhavati–and are born; (punah ahah-agame)–with a new day.

O Partha, the multitude of beings are helplessly (subject to the law of karma) born again and again. With the coming of Lord Brahma’s night they are absorbed, and with the coming of his day they are again born.

paras tasmat tu bhavo ‘nyo, ‘vyakto ‘vyaktat sanatanah

yah sa sarvesu bhutesu, nasyatsu na vinasyati [20]

tu–But; parah–beyond, superior; tasmat avyaktat–to this unmanifest Hiranyagarbha (‘born within the golden egg, the universe’), Lord Brahma; (asti)–is; anyah–another; avyaktah–unmanifest, imperceptible, transcendental; sanatanah–beginningless; bhavah–existence: sah yah–He who; na vinasyati–is not destroyed; sarvesu bhutesu nasyatsu–when all beings are destroyed.

But superior to this unmanifest (Lord Brahma) there is another unmanifest, and that existence is beginningless and transcendental to the perception of the living beings. He is not destroyed when all beings are destroyed.

avyakto ‘ksara ity uktas, tam ahuh paramam gatim

yam prapya na nivartante, tad dhama paramam mama [21]

(sah)–He; uktahiti–is said to be; avyaktah aksarah (cha)–the Unmanifest and the Invincible.(vedantah)–The Upanisads; ahuh–proclaim; tam–Him; paramam gatim–the supreme destination; yam prapya–reaching whom; (jivah)–the living beings; na nivartate–do not return. (viddhi)–Know; tat–that as; mama–My; paramam dhama–supreme abode.

He is said to be the Unmanifest and the Invincible, proclaimed (by the Upanisads) to be the supreme goal, reaching whom one does not return to this world. Know that destination to be My supreme abode.

purusah sa parah partha, bhaktya labhyas tv ananyaya

yasyantahsthani bhutani, yena sarvam idam tatam [22]

(he) partha–O Partha; (aham)–I; sahparah purusah–the Supreme Person; antah–within; yasya–whom; bhutani–all beings; sthani–are situated; yena–and by whom; idam–this; sarvam–whole universe; tatam–is pervaded; labhyah (bhavami)–am attainable; ananyaya bhaktya tu–only by exclusive devotion.

O Partha, I, the Supreme Person, within whom all beings are situated and by whom this whole universe is pervaded, am attainable only by exclusive devotion.

yatra kale tv anavrttim, avrttim chaiva yoginah

prayata yanti tam kalam, vaksyami bharatarsabha [23]

(he) bharatarsabha–O Arjuna, best of the Bharatas; (aham)–I; vaksyami–shall now describe; tam kalam eva–that moment; yatra kale tu–when; prayatah–death occurs; yoginah–the yogis; yanti–attain; anavrttim–liberation; avrttim cha–or rebirth.

O Bharatarsabha, now I shall describe to you the circumstances in which the yogis attain either liberation or rebirth at the moment of death.

agnir jyotir ahah suklah, san-masa uttarayanam

tatra prayata gachchhanti, brahma brahma-vido janah [24]

(yatra)–The path on which; agnih jyotih–the deities of fire and light; ahah–the deity of day; suklah–the deity of the waxing moon; uttarayanam sat-masah–and the deity of the sun’s six-monthly northern ascent; (avasthitah)–preside; brahma-vidah janah–the knowers of Brahman; prayatah–going, i.e. leaving the body; tatra–on that path; gachchhanti–attain; brahma–Brahman.

Upon leaving the body, the knowers of Brahman attain Brahman via the path of fire, light, day, the waxing moon and the sun’s northern ascent.

dhumo ratris tatha krsnah, san-masa daksinayanam

tatra chandramasam jyotir, yogi prapya nivartate [25]

(yatra)–The path on which; dhumah–the deity of smoke; ratrih–the deity of night; krsnah–the deity of the waning moon; tatha sat-masah daksinayanam–and the deity of the sun’s six-monthly southern ascent; (avasthitah)–preside; yogi–the (karma-) yogi; (prayatah)–who goes; tatra–on that path; prapya–reaching; chandramasam jyotih–Svarga-loka, the heavenly plane; nivartate–returns—undergoes rebirth.

Upon leaving the body, the karma-yogi reaches the heavenly plane via the path of smoke, night, the waning moon and the sun’s southern ascent, but returns to undergo rebirth.

sukla-krsne gati hy ete, jagatah sasvate mate

ekaya yaty anavrttim, anyayavartate punah [26]

ete–These; gati sukla-krsne–two paths, bright and dark; jagatah–of the world (where persons are apt to follow the paths of jnana and karma); mate–are considered; sasvate hi–perpetual. ekaya–By one; anavrttim–liberation; yati–is attained; anyaya–by the other; punah avartate–one returns, is reborn.

These two paths of the world, the bright and the dark, are accepted as being perpetual. By the bright path liberation is attained and by the dark path one is reborn.

naite srti partha janan, yogi muhyati kaschana

tasmat sarvesu kalesu, yoga-yukto bhavarjuna [27]

(he) partha–O Partha (Arjuna); janan–knowing; ete–this; srti–pair of paths; kaschana yogi–any (bhakti-) yogi (one engaged in the devotional service of the Lord); na muhyati–is not deluded. tasmat–Therefore; (he) arjuna–O Arjuna; sarvesu kalesu–always; bhava–be; yoga-yuktah–engaged in yoga.

O Partha, the devotee (bhakti-yogi) who knows these bright and dark paths is not deluded. Therefore, O Arjuna, be ever fixed in transcendental, exclusive devotion.

vedesu yajnesu tapahsu chaiva

danesu yat punya-phalam pradistam

atyeti tat sarvam idam viditva

yogi param sthanam upaiti chadyam [28]

viditva–Knowing; idam–this; My supremacy and the supremacy of My devotion; yogi–the yogi, the devoted soul; atyeti–transcends; tat sarvam punya-phalam–all those fruits of piety; vedesu–achieved by chanting the Vedas; yajnesu–performing sacrifice; tapahsu–performing austerity; danesu eva cha–and performing charity; yat–which; pradistam–have been mentioned in the scriptures; cha–and; upaiti–attains; param–the supreme; adyam–original; sthanam–place.

Thus knowing of My glories and the glories of devotion for Me, the devoted soul, surpassing the scripturally cited fruits of piety achieved by chanting the Vedas and performing sacrifice, austerity and charity, attains My supreme, holy abode.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade tarakabrahma-

yogo namastamo ‘dhyayah [8]

End of Chapter Eight

The Merciful Absolute

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER NINE

(Raja-guhya-yoga)
The Hidden Treasure of Devotion

sri-bhagavan uvacha

idam tu te guhyatamam, pravaksamy anasuyave

jnanam vijnana-sahitam, yaj jnatva moksyase ‘subhat [1]

sri-bhagavan uvacha–The Supreme Lord said: (aham) pravaksyami–I now tell; te–you; anasuyave–who are without envy; idam–this; guhyatamam–most hidden; jnanam–knowledge of pure devotion for Me (singing My glories which expands into unlimited services); vijnana-sahitam tu–up to direct realization of Me; jnatva–knowing; yat–which; (tvam)–you; moksyase–will be liberated; asubhat–from inauspiciousness, or, from all that is opposed to devotion.

The Supreme Lord said: I now reveal to you, who are without envy, this most hidden treasure of knowledge of pure devotion, with direct realization of Me, knowing which you will be liberated from inauspiciousness-from all that is opposed to devotion.

raja-vidya raja-guhyam, pavitram idam uttamam

pratyaksavagamam dharmyam, susukham kartum avyayam [2]

(viddhi)–Know; idam–this; raja-vidya–as the king of knowledge; raja-guhyam–the most secret of secrets; uttamam–supreme; pavitram–pure; pratyaksa-avagamam–attained by direct realization; dharmyam–the perfection of religion; kartum susukham–very easy to practise; avyayam (cha)–and imperishable.

Know this to be the king of secrets, the king of knowledge, supreme, pure and imperishable. It is known by direct realization (by one eager to serve Me), it is the perfection of religion, and very easy to practise.

asraddadhanah purusa, dharmasyasya parantapa

aprapya mam nivartante, mrtyu-samsara-vartmani [3]

(he) parantapa–O conqueror of the enemy; purusah–persons; asraddadhanah–lacking faith; asya dharmasya–in this pure life of devotion for Me; aprapya–unable to reach; mam–Me; nivartante–ever revolve; mrtyu-samsara-vartmani–on the path of death in the material world.

O conqueror of the enemy, men who have no faith in this hidden treasure of devotion to Me are unable to reach Me, and so they remain wandering on the path of death in the material world.

maya tatam idam sarvam, jagad avyakta-murtina

mat-sthani sarva-bhutani, na chaham tesv avasthitah [4]

idam–This; sarvam jagat–whole world; tatam–is pervaded; maya–by Me; avyaktamu rtina–by My unmanifest form. sarva-bhutani–All beings; mat-sthani–are situated in Me, the infinite; aham cha–but I; na avasthitah–am not situated; tesu–in them.

This entire universe is pervaded by Me in My unmanifest form, and all beings are situated in Me; yet I am not in them.

na cha mat-sthani bhutani, pasya me yogam aisvaram

bhuta-bhrn na cha bhuta-stho, mamatma bhuta-bhavanah [5]

bhutani na cha mat-sthani–Yet all beings are not situated in Me. pasya–Behold; me–My; aisvaram yogam–supreme mystical power. mama–My; atma–Self; bhuta-bhrt–is the mainstay; bhuta-bhavanah cha–and origin of all beings; (kintu)–yet; na bhuta-sthah–is not in them.

Again, they are not in Me. Behold My supreme mystical power of inconceivable oneness and difference (achintya-bhedabheda). I, Myself, am the mainstay and origin of all beings, but I am not in them.

yathakasa-sthito nityam, vayuh sarvatra-go mahan

tatha sarvani bhutani, mat-sthanity upadharaya [6]

upadharaya–Conceive; iti–in this way: yatha–as; mahan–the mighty; vayuh–air or wind; sarvatra-gah–going everywhere; nityam–always; akasa-sthitah–rests in the sky; tatha–similarly; sarvani bhutani–all beings; mat-sthani–rest in Me. direct realization (by one eager to serve Me), it is the perfection of religion, and very easy to practise.

Know that as the mighty wind blowing everywhere rests always in the sky, similarly, all beings rest in Me.

sarva-bhutani kaunteya, prakrtim yanti mamikam

kalpa-ksaye punas tani, kalpadau visrjamy aham [7]

(he) kaunteya–O Kaunteya; kalpa-ksaye–at the millennium’s end; sarva-bhutani–all beings; yanti–merge; mamikam prakrtim–in My trimodal material nature. kalpa-adau–With a new day of Brahma; aham–I; visrjami–manifest; tani–them; punah–again.

O son of Kunti, at the end of the millennium, all beings are merged in the material nature of three modes, which is My external potency; and at the beginning of a new millennium, I make them manifest again.

prakrtim svam avastabhya, visrjami punah punah

bhuta-gramam imam krtsnam, avasam prakrter vasat [8]

avastabhya–Controlling; svam prakrtim–My trimodal nature; (aham)–I; punah punah–repeatedly; visrjami–manifest; imam–this; krtsnam–entire; bhuta-gramam–multitude of beings; avasam–who are helplessly; prakrteh vasat–controlled by their natures acquired through their previous actions.

I control My potency of material nature, to repeatedly manifest the multitude of beings, who are helplessly controlled by their natures.

na cha mam tani karmani, nibadhnanti dhananjaya

udasinavad asinam, asaktam tesu karmasu [9]

(he) dhananjaya–O Dhananjaya; tani karmani–those actions of manifestation, sustenance and withdrawal; na nibadhnanti–cannot bind; mam–Me; asaktam–who am detached; udasinavat asinam cha–remaining as neutral; tesu karmasu–in those actions.

O conqueror of wealth, I remain detached and situated as neutral in the cosmic manifestation, sustenance and withdrawal, and these functions cannot bind Me.

mayadhyaksena prakrtih, suyate sa-characharam

hetunanena kaunteya, jagad viparivartate [10]

(he) kaunteya–O Arjuna; maya adhyaksena–ordained by Me; prakrtih–My Maya potency; suyate–produces; (jagat)–the universe; sa-chara-acharam–with moving and stationary beings. anena hetuna–By this cause; jagat–the universe; viparivartate–is repeatedly manifest.

O Kaunteya, ordained by Me, My illusory potency produces this universe of moving and stationary beings. Thus it is manifest over and over again.

avajananti mam mudha, manusim tanum asritam

param bhavam ajananto, mama bhuta-mahesvaram [11]

ajanantah–Not knowing; param–the transcendental; bhavam–nature, reality; mama asritam manusim tanum–of My form of human features; mudhah–ignorant persons; avajananti–considering Me a mere mortal, blaspheme; mam–Me; bhuta-maha-isvaram–the Supreme Lord of all beings.

Not knowing the transcendental nature of My form of human features, ignorant persons blaspheme Me, the Supreme Lord of all beings, considering Me a mere mortal.

moghasa mogha-karmano, mogha-jnana vichetasah

raksasim asurim chaiva, prakrtim mohinim sritah [12]

(te)–They; (bhavanti)–remain; mogha-asah–with vain hopes; mogha-karmanah–vain actions; mogha-jnanah–vain knowledge; (cha)–and; vichetasah–vain thoughts; sritah–adopting; raksasim–the ignorant; asurim cha–and passionate, demoniac; prakrtim eva–nature; mohinim–causing their delusion, their downfall.

Their hopes, acts, knowledge and thoughts all in vain, such persons acquire the ignorant and demoniac nature, which leads to their downfall.

mahatmanas tu mam partha, daivim prakrtim asritah

bhajanty ananya-manaso, jnatva bhutadim avyayam [13]

tu–But; (he) partha–O son of Prtha, Arjuna; asritah–taking refuge in; daivim prakr tim–the godly nature; maha-atmanah–the great-hearted, the devoted souls; jnatva–knowing; mam–Me; bhuta-adim–as the origin of all that be; (cha)–and; avyayam–imperishable; bhajanti–worship, adore; (mam)–Me; ananya-manasah–whole-heartedly.

But, O Partha, the great-hearted souls take refuge in the divine nature, and they whole-heartedly worship and adore Me, knowing Me as the eternal origin of all.

satatam kirtayanto mam, yatantas cha drdha-vratah

namasyantas cha mam bhaktya, nitya-yukta upasate [14]

satatam–At all times, in all places and circumstances; mam kirtayantah–singing the glories of My divine name, form, etc.; yatantah–striving to learn spiritual truths of My transcendental nature, personality, etc.; drdha-vratah cha–and unfailingly following the devotional observances such as Ekadasi and regular chanting of the holy name; namasyantah cha–offering obeisances unto Me and following all the practices of devotion; (te)–they; upasate–worship; mam–Me; bhaktya–with devotion; nitya-yuktah–earnestly aspiring for their eternal relationship with Me.

They continually chant My glories, strive to learn spiritual truths about Me and faithfully follow the devotional practices. Bowing to Me and worshipping Me with devotion, they aspire for their eternal relationship with Me.

jnana-yajnena chapy anye, yajanto mam upasate

ekatvena prthaktvena, bahudha visvato-mukham [15]

api cha–Also; jnana-yajnena–by performing the ‘knowledge-sacrifice’; anye–others, self-worshippers; yajantah–who offer oblations; mam upasate–worship Me; ekatvena–conscious of oneness; (anye cha)–and others, external form-worshippers; (mam upasate)–worship Me; prthaktvena–Visnu, but in the form of demigods, conscious of differentiation; (anye cha)–and yet others; (mam upasate)–worship Me; bahudha–in many ways; visvatah-mukham–as the cosmic or universal form.

Others perform the ‘knowledge-sacrifice’ and worship Me in oneness, others worship Me in differentiation, and yet others worship Me in a multitude of ways as the universal form.

aham kratur aham yajnah, svadhaham aham ausadham

mantro ‘ham aham evajyam, aham agnir aham hutam [16]

aham kratuh–I am the fire sacrifices Agnistoma, Atyagnistoma, Uktha, Sodasi, Atiratra, Aptoryama and Vajapeya, collectively known as Jyotistoma; aham yajnah–I am the five types of sacrifices to demigod deities such as the Visva-devas and others according to the Smrtiscriptures; aham svadha–I am the obsequial oblation offered to the ancestors; aham ausadham–I am the food; aham mantrah–I am the sacred incantation; aham ajyam–I am the ghee (clarified butter) and other sacrificial ingredients; aham agnih–I am the fire; aham hutam eva–I am the act of offering.

I am the Vedic Jyotistoma sacrifice and the five sacrifices to the Visva-deva demigods and others as enjoined in the Smrti scriptures. I am the oblation to the ancestors, the food, and the mantra. I am the sacrificial ingredients such as ghee, I am the consecrated fire, and I am the act of offering.

pitaham asya jagato, mata dhata pitamahah

vedyam pavitram omkara, rk sama yajur eva cha [17]

aham pita–I am the father; asya jagatah–of this universe; mata–the mother; dhata–the ordainer of the living beings’ fruits of actions; pitamahah–the grandfather; vedyam–the object of all knowledge; pavitram omkarah–the purifying pranava monosyllable; rk–the Rg Veda; sama–Sama Veda; yajuh eva cha–and Yajur Veda.

I am the father and the mother of the universe, the ordainer of the living beings’ fruits of actions, the forefather, and the object of all knowledge. I am the purifying Om, the Rg, Sama and Yajur Vedas.

gatir bharta prabhuh saksi, nivasah saranam suhrt

prabhavah pralayah sthanam, nidhanam bijam avyayam [18]

(aham) gatih–I am the fruit of action; bharta–the maintainer; prabhuh–the Lord; saksi–the witness; nivasah–the refuge; saranam–the guardian; suhrt–the true friend; prabhavah–the universal manifestation; pralayah–withdrawal; sthanam–and sustenance; nidhanam–the reservoir; avyayam bijam–the imperishable seed.

And I am the goal, the maintainer, master, witness, refuge, guardian and true friend. I am the universal manifestation, sustenance and withdrawal. I am the reservoir, I am the original seed, I am the imperishable Supreme Lord.

tapamy aham aham varsam, nigrhnamy utsrjami cha

amrtam chaiva mrtyus cha, sad asach chaham arjuna [19]

cha–And; (he) arjuna–O Arjuna; aham tapami–I give heat; aham utsrjami–I bring forth; varsam–rain; nigrhnami cha–and I withdraw it. aham eva amrtam–I am immortality; mrtyuh cha–and death; sat–truth; asat cha–and untruth.

O Arjuna, I give heat, and the rain comes and goes by My will. I am immortality and death, I am truth and untruth.

trai-vidya mam soma-pah puta-papa

yajnair istva svargatim prarthayante

te punyam asadya surendra-lokam

asnanti divyan divi deva-bhogan [20]

trai-vidyah–Performers of the fruitive rituals of the Rg, Yajur and Sama Vedas; somapah–who take the remnants of soma-rasa, a beverage made from the Soma creeper, dear to the demigods; puta-papah–and are purified of sin; istva–having worshipped; mam–Me; yajnaih–by sacrifice, but indirectly through the demigods; prarthayante–pray; svargatim–to attain the heavenly plane, the abode of the demigods. asadya–Reaching; punyam–in reward for their piety; sura-indra-lokam–the plane of Indra, heaven; te asnanti–they enjoy; divyan–the exalted; deva-bhogan–happiness of the demigods; divi–in heaven.

Persons who perform the fruitive ritualistic sacrifices prescribed in three of the Vedas worship Indra and other demigods. In fact, they worship Me, but in an indirect way. They drink the sacrificial remnants of the Soma beverage, purify themselves of sin, and pray to attain the heavenly plane. As the result of their piety, they reach heaven and enjoy celestial pleasures.

te tam bhuktva svarga-lokam visalam

ksine punye martya-lokam visanti

evam trayi-dharmam anuprapanna

gatagatam kama-kama labhante [21]

bhuktva–After enjoying; tam–that; visalam–vast; svarga-lokam–heavenly plane; punye ksine–with the exhaustion of their peity; te–they; visanti–enter; martya-lokam–the human plane.evam–In this way; kama-kamah–those desiring enjoyment; anuprapannah–given to; trayi-dharmam–the worship prescribed in three of the Vedas; labhante–attain; gata-agatam–coming and going in this world.

After enjoying the vast heavenly plane, upon the exhaustion of their pious merits they return to the human plane. In this way, persons desiring enjoyment who follow the Vedic rituals for demigod worship come and go—they undergo repeated birth and death in this material world.

ananyas chintayanto mam, ye janah paryupasate

tesam nityabhiyuktanam, yoga-ksemam vahamy aham [22]

aham–I; vahami–bear; yoga-ksemam–the responsibility of providing and protecting the necessities; tesam–of those; nitya-abhiyuktanam–who are exclusively devoted to Me; ye janah–and who; ananyah–exclusively; mam chintyantah–always think of Me; pari-upasate–and worship Me in all respects, every relationship.

I bear the responsibility of acquiring and protecting the necessities of My fully dependent devotees who are always absorbed in thought of Me, and who worship Me in every way.

ye ‘py anya-devata-bhakta, yajante sraddhayanvitah

te ‘pi mam eva kaunteya, yajanty avidhi-purvakam [23]

(he) kaunteya–O son of Kunti; ye–those persons who; anya-devata-bhaktah api–although devotees of ‘other gods’; yajante–worship the demigods; sraddhaya-anvitah–with faith; te api–they too; yajanti–worship; mam eva–Me; avidhi-purvakam–but not in a way appropriate to attaining Me.

O Kaunteya, the devotees of the demigods who have faith in worshipping them, are actually worshipping Me, but incorrectly.

aham hi sarva-yajnanam, bhokta cha prabhur eva cha

na tu mam abhijananti, tattvenatas chyavanti te [24]

aham hi–I alone am; bhokta eva cha–the enjoyer; prabhuh cha–and the rewarder; sarva-yajnanam–of all sacrifices; tu–but; na abhijananti–being ignorant; mam–of Me; tattvena–in truth; te–they; atah–therefore; chyavanti–fall to take birth; (punah)–again.

I alone am the enjoyer and rewarder of all sacrifices, but being ignorant of My position, the demigod worshippers fall to take birth again.

yanti deva-vrata devan, pitrn yanti pitr-vratah

bhutani yanti bhutejya, yanti mad-yajino ‘pi mam [25]

deva-vratah–The demigod worshippers; yanti–reach; devan–the demigods; pitr-vratah–the ancestral worshippers; yanti–reach; pitrn–their ancestors; bhuta-ijyah–the spirit worshippers; yanti–reach; bhutani–the spirits; mat-yajinah–My worshippers; yanti–reach; mam api–Me.

The demigod worshippers reach the demigods, the forefather worshippers go to the plane of their ancestors, and the worshippers of the spirits go to the spirits. But those who worship Me come to Me.

patram puspam phalam toyam, yo me bhaktya prayachchhati

tad aham bhakty-upahrtam, asnami prayatatmanah [26]

yah–For one who; bhaktya–with devotion; prayachchhati–offers; me–Me; patram–a leaf; puspam–a flower; phalam–fruit; toyam–water; aham–I; asnami–partake of that—I affectionately accept; tat–that; bhakti-upahrtam–devotional offering; (tasya)–of that person; prayata-atmanah–of clean heart.

If one offers Me with devotion a leaf, flower, fruit or water, I affectionately accept that offering of the clean-hearted devotee.

yat karosi yad asnasi, yaj juhosi dadasi yat

yat tapasyasi kaunteya, tat kurusva mad-arpanam [27]

(he) kaunteya–O Arjuna, son of Kunti; yat (tvam) karosi–whatever you do, general or scripturally prescribed actions; yat asnasi–whatever you eat; yat juhosi–whatever you offer in sacrifice; yat dadasi–whatever you give in charity; yat tapasyasi–and whichever austerity you perform or vow you keep; tat kurusva–do that; mat-arpanam–as an offering unto Me.

O Kaunteya, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give and whatever vow you may keep—do everything as an offering unto Me.

subhasubha-phalair evam, moksyase karma-bandhanaih

sannyasa-yoga-yuktatma, vimukto mam upaisyasi [28]

(karma-kurvan)–Acting; evam–in this way; moksyase–you will be liberated; karmabandhanaih–from bondage to action; subha-asubha-phalaih–and its auspicious or inauspicious results.sannyasa-yoga-yukta-atma–With mind linked to Me by renouncing the fruits of your actions; vimuktah (san)–being perfectly liberated; mam upaisyasi–you will reach Me.

Acting thus, you will be freed from bondage to action and its auspicious or inauspicious results. With mind

samo ‘ham sarva-bhutesu, na me dvesyo ‘sti na priyah

ye bhajanti tu mam bhaktya, mayi te tesu chapy aham [29]

aham samah–I am equal; sarva-bhutesu–to all beings; na asti–there is neither; dvesyah–an enemy; priyah (cha) na–nor a friend; me–for Me; . tu–but; ye bhajanti–whoever serves; mam–Me; bhaktya–with love; (yatha)–as; te–they; (asaktah)–are attached; mayi–to Me; aham api cha–I, too; (tatha asaktih)–am similarly attached; tesu–to them.

I am equal to all, so no one is My enemy or My friend. Yet, for those who serve Me with love, as they are bound by affection for Me, I am similarly bound by the tie of affection for them.

api chet suduracharo, bhajate mam ananya-bhak

sadhur eva sa mantavyah, samyag vyavasito hi sah [30]

chet–If; api–even; su-duracharah–a person of sinful practices; bhajate–serves; mam–Me; ananya-bhak–with exclusive devotion (giving up all other endeavours such as karma and jnana); eva–certainly; sah mantavyah–he should be regarded; sadhuh–as a saintly person; hi–because; sah samyak vyavasitah–his resolve is perfect.

If even a very sinful person serves Me exclusively with devotion, he should be regarded as saintly, for his resolve is perfect.

ksipram bhavati dharmatma, sasvach-chhantim nigachchhati

kaunteya pratijanihi, na me bhaktah pranasyati [31]

[1] (sah)–He (who dedicates himself to Me); ksipram–swiftly; bhavati–becomes; dharma-atma–a person of virtuous practices; nigachchhati–and attains; sasvat–constant; santim–peace, relief from obstacles. (he) kaunteya–O son of Kunti; pratijanihi–declare; (iti)–thus; me–My; bhaktah–devotee; na pranasyati–is never vanquished.

[2] (he) kaunteya–O son of Kunti; pratijanihi–promise and declare it; (iti)–that; me bhaktah–My devotee; na pranasyati–is never vanquished. (sah)–That person who proclaims this; ksipram–swiftly; bhavati–becomes; dharma-atma–virtuous, religious; nigachchhati–and attains; sasvat–constant; santim–peace, joy. selflessly linked to Me, you will be perfectly liberated and you will come to Me.

He swiftly becomes a person of virtuous practices and attains constant peace. O son of Kunti, declare to the world that My devotee is never vanquished!

or

O son of Kunti, declare to the world that My devotee is never vanquished. One who declares this swiftly becomes virtuous and attains eternal joy.

Commentary

The second interpretation of this verse was revealed to Srila Bhakti Vinoda Thakur in a dream.

In the Srimad Bhagavatam (11.11.32) Lord Sri Krishna says:

mayadistan api svakan

dharman samtyajya yah sarvan

mam bhajet sa cha sattamah

“The best of the saintly persons are those who have surpassed the forms of duties that I, Myself, have recommended in the scriptures for the people in general. Although it is My directive, they cross it and render loving service to Me.”

In society, one must obey the law, but there is also the situation of crossing the law to show fidelity to the king. If one risks his life and reputation, and crossing the general law enters the royal chamber to combat an assassin, then he will be considered the most loyal servitor.

Similarly, the Lord is saying, “I have already given some direction for the people in general. Do this, don’t do that, don’t cross these laws, etc. But if for My interest anyone takes the risk of committing sin, then he should be considered the best of My devotees.

“So, Arjuna, go and declare it, promise to the public that the ananya-bhak (verse 30), the exclusively devoted persons, will never come to ruin. Then you will get the benefit. You will become dharmatma, religious, and attain eternal divine happiness. The ananya-bhak, the exclusive devotees, have already crossed the threshold of dharma, the standard of dutifulness, and taken the risk to throw themselves fully into My service. Sarva dharman parityajya mam ekam saranam vraja (18.66). There is no question of them ‘becoming’ virtuous or religious as they long before surpassed dharma and took the risk and entered into prema-dharma, My loving service, transcending both piety and sinfulness.”

mam hi partha vyapasritya, ye ‘pi syuh papa-yonayah

striyo vaisyas tatha sudras, te ‘pi yanti param gatim [32]

(he) partha–O Arjuna; ye api–even those who; syuh–may be considered; papayonayah–low-born persons; striyah–women; vaisyah–merchants; tatha sudrah–and labourers; vyapasritya hi–if they take full shelter; mam–in Me; te api yanti–they, too, attain; param gatim–the supreme destination.

O son of Prtha, persons of low birth, women, merchants or labourers-they, too, attain the supreme destination by taking full refuge in Me.

kim punar brahmanah punya, bhakta rajarsayas tatha

anityam asukham lokam, imam prapya bhajasva mam [33]

kim punah–Not to mention that; bhaktah (santah)–having become devoted to Me; punyah–the pure; brahmanah–brahmanas; tatha–and; rajarsayah–saintly kings; (param gatim yanti)–will surely attain the supreme destination. prapya–(Therefore) having achieved; imam–this; anityam–temporary; asukham–miserable; lokam–human body; bhajasva–serve; mam–Me.

So can there be any doubt that those brahmanas and saintly kings who are pure devotees will achieve the supreme goal? Therefore, worship Me, since although this human body is temporary and a place of suffering, it is attained only after many births and it affords the best opportunity to render devotional service to Me.

man-mana bhava mad-bhakto, mad-yaji mam namaskuru

mam evaisyasi yuktvaivam, atmanam mat-parayanah [34]

bhava–Be; mat-manah–always conscious of Me; mat-bhaktah–My devoted servitor; mat-yaji (cha)–and My worshipper. namaskuru–Offer obeisances; mam–to Me. evam–In this way; yuktva atmanam–having dedicated yourself to Me; mat-parayanah–taking refuge in Me; esyasi–you will reach; mam eva–Me.

Always think of Me, be My devotee, always worship Me and offer obeisances to Me. Thus offering yourself to Me and taking refuge in Me, you will come to Me.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade rajaguhya-

yogo nama navamo ‘dhyayah [9]

End of Chapter Nine

The Hidden Treasure of Devotion

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

TEN

(Vibhuti-yoga)
The Divine Glories of the Lord

sri-bhagavan uvacha

bhuya eva maha-baho, srnu me paramam vachah

yat te ‘ham priyamanaya, vaksyami hita-kamyaya [1]

sri-bhagavan uvacha–The Supreme Lord said: (he) maha-baho–O mighty-armed Arjuna; srnu–hear; bhuyah eva–once again; me–My; paramam–supreme; vachah–word; yat–since; aham–I; vaksyami–will speak; te priyamanaya–to you, who are very dear to Me; hita-kamyaya–desiring your welfare.

The Supreme Lord said: O heroic Arjuna, listen to My supreme word once again. Desiring your welfare, I shall speak to you, who are very dear to Me.

na me viduh sura-ganah, prabhavam na maharsayah

aham adir hi devanam, maharsinam cha sarvasah [2]

na–neither; sura-ganah–the demigods; na–nor; maha-rsayah–the great sages; viduh–understand; me–My; prabhavam–transcendental birth; hi–because; sarvasah–in all respects; aham adih–I am the origin; devanam–of the demigods; maha-rsinam cha–and of the great sages, too.

Neither the demigods nor the great sages can understand My transcendental appearance in this world, as I alone am the origin of those celestial beings and sages.

yo mam ajam anadim cha, vetti loka-mahesvaram

asammudhah sa martyesu, sarva-papaih pramuchyate [3]

yah–One who; vetti–knows; mam–Me, the son of Devaki; ajam–as the birthless; anadim–the beginningless; loka-maha-isvaram cha–and the Supreme Lord of all beings; sah–he; asammudhah–undeluded; martyesu–among men; pramuchyate–is liberated; sarva-papaih–from all sins or obstacles to devotion.

One who knows Me, the son of Devaki, as the birthless, beginningless, Supreme Lord of all beings, is undeluded among men and completely liberated from sin.

buddhir jnanam asammohah, ksama satyam damah samah

sukham duhkham bhavo ‘bhavo, bhayam chabhayam eva cha [4]

ahimsa samata tustis, tapo danam yaso ‘yasah

bhavanti bhava bhutanam, matta eva prthag-vidhah [5]

(ete)–All these; prthak-vidhah bhavah–various qualities; bhutanam–of the living beings; bhavanti–are born; mattah eva–of Me alone: buddhih–ability to determine subtle meanings; jnanam–ability to discriminate between spirit and matter; asam-mohah–freedom from delusion; ksama–tolerance; satyam–truthfulness; damah–control of the external senses; samah–control of the internal senses; sukham–happiness; duhkham–unhappiness; bhavah–birth; abhavah–death; bhayam cha–fear; abhayam eva cha–and fearlessness; ahimsa–nonviolence; samata–equanimity, seeing the happiness and unhappiness of all beings as one’s own; tustih–satisfaction; tapah–austerity as directed in the Vedas; danam–charity; yasah–fame; ayasah (cha)–and infamy.

Intelligence, knowledge, freedom from delusion, forbearance, truthfulness, mental control, sense control, happiness, unhappiness, birth, death, fear, courage, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various attributes of the living beings are born of Me alone.

maharsayah sapta purve, chatvaro manavas tatha

mad-bhava manasa jata, yesam loka imah prajah [6]

(ete) mat-bhavah–All these personalities, empowered by Me; manasah jatah–are born of My mind, which is manifest as Hiranyagarbha, Lord Brahma: sapta maha-rsayah–the seven great sages—Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasistha; purve–and their predecessors; chatvarah–the four sages Sanaka, Sanandana, Sanat-kumara and Sanatana, all known as brahmarsis; tatha manavah–and the fourteen Manus headed by Svayambhuva. imah prajah loke–Mankind—brahmana, etc., and all progeny; yesam–descends from these patriarchs.

The seven great sages headed by Marichi, and preceding them, the four brahmana sages headed by Sanaka, and also the fourteen Manus or progenitors headed by Svayambhuva—all are empowered by Me and are born of Lord Brahma, who is a manifestation of My mind. Mankind and all progeny descends from these patriarchs.

etam vibhutim yogam cha, mama yo vetti tattvatah

so ‘vikalpena yogena, yujyate natra samsayah [7]

yah–One who; vetti–knows; tattvatah–in truth; etam–this; vibhutim–supremacy; cha–and; yogam–(bhakti-) yoga; mama–of Mine; sah–such a person; yujyate–is linked; avikalpena–by undeviating; yogena–knowledge of essential truth. atra–In this matter; na samsayah (asti)–there is no doubt.

One who thus knows in truth My supremacy and devotional service serves Me in unwavering realization. Of this there is no doubt.

aham sarvasya prabhavo, mattah sarvam pravartate

iti matva bhajante mam, budha bhava-samanvitah [8]

aham prabhavah–I am the Supreme Absolute Truth, svayam Bhagavan or the original Supreme Lord, the cause; sarvasya–of all causes, including Brahman, Paramatman and Bhagavan. sarvam–All activity in the universe of matter and spirit, and the Vedas and allied scriptures; pravartate–arise; mattah–from Me. matva–Realizing; iti–this deep truth; budhah–persons of fine theistic intelligence; bhava-samanvitah–in their divine relationship of servitude, friendship, etc.; bhajante–worship, adore; mam–Me.

I am Krishna, the Sweet Absolute, the origin of all. The entire universe of material and transcendental play, activity, purpose, and the Vedas and allied scriptures which give guidance—all evolve from Me alone. Realizing this hidden treasure, persons of fine theistic intelligence surpass the mundane and embrace the path of love divine, raga-marga, and adore Me forever.

Commentary

Verses 8–11 are the four principal verses of Srimad Bhagavad-gita. The ontological substance of the book is contained within these four essential verses beginning, aham sarvasya prabhavo—“Everything evolves from Me.”

In the Srimad Bhagavatam (1.2.11), the three main conceptions of the Absolute are given as Brahman, Paramatman, and Bhagavan. Brahman is the all-comprehensive aspect of the Absolute, Paramatman is the all-permeating aspect of the Absolute, and Bhagavan is the personal conception of the Absolute. The word Bhagavan is generally defined as stated in the Visnu Purana (6.5.47),

aisvaryasya samagrasya, viryasya yasasah sriyah

jnana-vairagyayos chaiva, sannam bhaga itingana

“He who is full with all the six opulences of wealth, power, fame, beauty, knowledge and renunciation is known as Bhagavan, the Supreme Lord.”

The characteristic of Bhagavan, as Lord Narayana, is that all kinds of potencies are personally controlled by Him. However, Srila Jiva Goswami has given a special and particularly fine interpretation: Bhagavan means bhajaniya guna-visista. His nature is such that whoever comes into contact with Him cannot resist serving Him. No one can resist feeling moved to worship and adore His charming personality. As Lord Krishna, He attracts the love of everyone.

Therefore, by the word sarvasya, Lord Krishna indicates, “I am svayam Bhagavan, the Supreme Lord Himself. I am the origin of not only Brahman and Paramatman. I am also the origin of the Master of all potencies who commands the respect of everyone, Lord Narayana of Vaikuntha.

“Mattah sarvam pravarttate—Every attempt and movement begins from Me, including the methods by which everyone worships and serves Me in devotion.”

nayam atma pravachanena labhyo

na medhaya na bahuna srutena

yam evaisa vrnute tena labhyas

tasyaisa atma vivrnute tanum svam

(Kathopanisad 1.2.23)

“The Lord cannot be known by logic, intelligence or extensive study of the scriptures. But He reveals Himself to one who is eager to serve Him and prays to Him for His grace.”

In this way, mattah sarvam pravarttate—“I am the first to reveal to the people, ‘Worship Me in this way.’ I appear as Guru, and through him, I worship Myself.”

In the Srimad Bhagavatam (11.17.27), the Guru is described by the Lord as His own direct manifestation:

acharyam mam vijaniyan, navamanyeta karhichit

na martya buddhyasuyeta, sarva deva-mayo guruh

(Sri Krishna said to His devotee, Uddhava:) “You should know the bona fide spiritual master as My very Self. Gurudeva is the embodiment of all the gods. Never dishonour him or find fault in him by ascribing any mundane conception of place, time and circumstances to him.”

Furthermore, the Lord’s finest potency is Srimati Radharani. Of course, there are many other eternal associates, but the highest order of devotional service is represented in Srimati Radharani. The Lord is therefore saying, “My worship is shown by Me. I, as My finest potency, worship Myself. Iti matva bhajante mam—understanding this conception, the devotee will come to worship Me, always under the direction of My best worshipper-My finest potency and representation—Radharani, or Gurudeva. Crossing Her, the highest and most desirable form of service to Me is not possible.”

Radha-dasyam, the servitorship of Srimati Radharani, is indicated here. Only those who are blessed with divine intelligence will be able to appreciate this, and not persons with self-acquired intelligence from this mayika quarter, the world of misconception. In this verse, the word budhah refers to sumedhasah as described in the Srimad-Bhagavatam (11.5.32), or persons of fine theistic intelligence arising from direct connection with the transcendental plane. The inner guidance and direction they receive is the outcome of sukrti, divine merit acquired by the association of pure devotees. Bhava-samanvitah means raga-samanvitah—anuraga—love and attraction which is affinity, not by strictly following scriptural rules or drawn from any plane of loss and gain, but from bhava, inner divine inspiration. Devotion of this high type is completely non-calculative (jnana-sunya bhakti), as described by Srila Rupa Goswami in his Sri Bhakti-rasamrta-sindhu (1.1.9):

anyabhilasita sunyam, jnana-karmady anavrtam

anukulyena krsnausilanam bhaktir uttama

“The highest devotion is that which satisfies Lord Krishna, free from the coverings of any pursuits such as action and knowledge.”

The most rare and elevated stage of devotion is in the line of spontaneous devotion, known as raga-marga. In that line, guided by the qualified Guru, an elevated pure devotee may attain service to a leader of one of the groups of Krishna’s personal associates who serve the Lord in His pastimes in a relationship of friendship (sakhya-rasa), parenthood (vatsalya-rasa) or consorthood (madhura-rasa). In Vrindavan the Lord is served in spontaneous devotion by His friends headed by Subala Sakha, and by His parental devotees headed by Nanda Maharaj and mother Yasoda. The Gopis headed by Lalita and Visakha serve Him in consorthood. But amongst all His associates, and amongst all the Gopis, the highest order of divine loving service is rendered to the Lord by Srimati Radharani. Therefore, the acme of raga-marga is the service of Radharani (Radha-dasyam). This is the highest objective of the Rupanuga Gaudiya Sampradaya, the followers of pure devotion as taught by Srila Rupa Goswami Prabhupada, in the line of Sri Chaitanya Mahaprabhu.

mach-chitta mad-gata-prana, bodhayantah parasparam

kathayantas cha mam nityam, tusyanti cha ramanti cha [9]

mat-gata-pranah–Those who have dedicated their lives to Me; mat-chittah–who always think of Me; mam kathayantah cha–and talk about Me; bodhayantah parasparam (santah)–enlightening one another with the nectar of their devotional realizations; nityam–are ever; tusyanti cha–satisfied; ramanti cha–and ecstatic.

Always thinking of Me, those surrendered souls converse about Me, enlightening one another with the nectar of their devotional realizations, ever content and ecstatic in their divine natures.

Commentary

The Supreme Lord Krishna is speaking about His pure devotees. “I am in the heart of their hearts, in their every thought. Their entire energy—their whole life—is dedicated to My satisfaction. They converse with one another about Me and experience mutual enlightenment. They always love to talk about Me with whoever they meet, and nothing else. For every time, place and circumstance, I am the only subject of their discussion. They find very much satisfaction in this (tusyanti cha).” Up to the divine relationship of parenthood, there is the feeling of satisfaction.

Furthermore, ramanti cha—“Just as a wife enjoys a conjugal relationship with her husband, the devotees similarly feel such ecstasy in My intimate company when speaking about Me.” This has also been mentioned by the previous Acharyas.

tesam satata-yuktanam, bhajatam priti-purvakam

dadami buddhi-yogam tam, yena mam upayanti te [10]

tesam priti-purvakam bhajatam–To those loving devotees; satata-yuktanam–who are always engaged in My service; (aham)–I; dadami–give; tam–that; buddhi-yogam–inspiration; yena–by which; te–they; upayanti–can come; mam–to Me.

To those devotees who are always lovingly engaged in My service, I give the divine inspiration by which they can come to Me.

Commentary

The Lord says, “The highest group of My servitors (whose devotion was described in the previous verse by the word ramanti) are those who are constantly engaged (satata-yukta) in My service in consorthood (madhura-rasa) with heartfelt love (bhajatam priti-purvakam).” Then He says that He will give them further inspiration or inner instruction ‘by which they can come to Him’ (yena mam upayanti te). When already in this and the previous verse the devotees’ service to the Lord has been described as eternal (by the words nityam and satata-yukta), now the statement that He will give them further inspiration ‘by which they can come to Him’ may appear to be redundant. Therefore, in the expression mamupayanti te (“They will come to Me”), the word upayanti must be defined as parakiya-bhavena-upapati. Pati means husband, and upapati means paramour.

In Vrindavan, Lord Krishna is not considered a lawful husband, but He is the Lord of the heart, transcendental to even the husband (parakiya-rasa). Deceiving their husbands, the gopis of Vrindavan unite with Krishna. They do not allow a second party to come between them and Krishna. They cannot allow the interception of social law or even scriptural regulation, because Krishna’s position is absolute, and such a relationship is more relishable to Him. This is *Vrindavan bhajan, and this is the meaning of upapati.

*vikriditam vraja-vadhubhir idam cha visnoh

sraddhanvito ‘nusrnuyad atha varnayed yah

bhaktim param bhagavati pratilabhya kamam

hrd-rogam asv apahinoty achirena dhirah

(Bhag. 10.33.39)

“A self-controlled person who possesses sincere faith in the divine pastimes transcendentally enjoyed by Lord Krishna with the Gopis (Rasa-lila), and who, having heard those divine pastimes from the lotus mouth of the bona fide Guru constantly sings or narrates their glories-such a person swiftly achieves the most elevated form of pure devotion for the Lord, and is promptly able to ward off the heart disease of lust.”

In his writings, Srila Jiva Goswami has laid stress on the word dhira, meaning ‘self-controlled.’ To hear these elevated subjects, one must enter into the culture of sense-control, otherwise he will be lost.

naitat samacharej jatu, manasapi hy anisvarah

vinasyaty acharan maudhyad, yatharudro ‘bdhi-jam visam

(Bhag.10.33.30)

“No one should ever even think of imitating this behaviour of the Supreme Lord and the Gopis. If out of gross foolishness anyone tries to imitate the pastimes of the Lord, he will be destroyed, as though imitating Lord Siva by drinking the poison which arose from the ocean.” (It is described in the Srimad Bhagavatam that once the demigods and the demons jointly engaged in churning the ocean to produce nectar. Both nectar and poison were produced, and Lord Siva, by his power, could hold the poison within his throat.)

“My relationship with them is independent of everything conceivable, including law, society and the scriptures. It is most innate and natural, and it does not require any social or scriptural sanction. I say to them, ‘You may show formal respect to all these restrictions and live in the society. But from the heart of your heart, you are Mine.’ This is the special inspiration and insight I give those devotees (buddhi-yogam yena mam upayanti te).

“Externally there are social and scriptural demands, but My position is over and above them. Veda is My instruction for the benefit of the masses who have deviated from Me, and society is also under the jurisdiction of those general instructions given to the people by Me. But My divine relationship with everything is intrinsic and independent. It does not require recognition from anyone. Such a relationship is the highest. It is the constant. It supersedes all law and society which are guided by the Vedas; rather, all the Vedas are searching for such a thing.”

Srutibhir vimrgyam (Bhag. 10.47.61); visesa-mrgya—the Vedas are searching after this ideal divine position. In the section of the Srimad Bhagavatam which deals with Rasa-lila, the Vedas are begging forgiveness:

“We are generally supposed to give tidings of You, but we could not describe You as we now experience You here. Now we understand that we have committed an offence, because we could not distribute this Rasa-lila to the world.”

Like signposts, all the revealed scriptures are only showing the direction; but where, how? “We don’t know.” Only, “He may be available in this direction.”

Anywhere and everywhere, everything belongs to Him. For one who knows this, all possibilities of sense pleasure and exploitation are uprooted. For example, an unmarried woman may have the possibility of being approached by many, but there is less possibility for those who are married, because they are possessed by someone. Similarly, when we are able to know that everything is only for the satisfaction of Krishna, then we shall realize that all our exploiting tendencies have vanished forever. Nothing will remain to be utilized for the pleasure of our sense-experience. It will be very deeply felt in our hearts that everything has its existence only for His satisfaction, and there is no room for any other exploitation.

We, too, are included there—our existence is also only for His satisfaction. Everything is meant for His divine pastimes (lila), and there is no possibility for any others’ pastimes. All are included in that one lila. Encroachment will disappear when we learn the proper utility of everything. He is the owner, and His ownership is absolute. The scriptures, society, and law designate, “This is yours, that is another’s, or that belongs to a third party.” This is something like a temporary lease, but the permanent ownership is in all respects with Him. All others-possessor and property, master and servant—are relative, and only sanctioned by Him for the time being. He alone is the absolute owner, possessor and enjoyer. Complete purification of our hearts is possible only when we arrive at such a conclusion. Everyone is thinking of themselves as many masters of many things, but this is all ‘heart disease’ (hrd-rogam). This is all conceived in a diseased state of consciousness. In a healthy state, when the heart is quite wholesome, we can see the Supreme Whole, and we can see that everything is meant only for His satisfaction.

tesam evanukampartham, aham ajnana-jam tamah

nasayamy atma-bhava-stho, jnana-dipena bhasvata [11]

anukampa-artham–Out of compassion; tesam eva–for them; aham–I; atmabhava-sthah–appearing within their hearts; nasayami–destroy; bhasvata jnanadi pena–with the shining lamp of knowledge; tamah–the darkness; ajnana-jam–born of ignorance.

Out of compassion for them, I, situated within the hearts of all living beings, dispel the darkness of ignorance with the radiance of knowledge.

or

Being conquered by the love of those devotees who in their unalloyed loving devotion become afflicted by the all-devouring darkness born of their pangs of separation from Me, I illuminate their hearts with My presence, destroying the darkness of their pain of separation.

Commentary

Of the two translations given above, the first is the most general interpretation of this verse. But if we appreciate pure, noncalculative devotion (jnana-sunya bhakti), the Lord’s statement here may again appear redundant and inconsistent.

When those high devotees are already admitted to be performing continuous and unadulterated service, and even above that, they are situated in the plane of pure love, spontaneous and automatic (raga-marga), how can it be harmonized that the Lord will now in the last stage destroy their ignorance (tamah) born of misunderstanding (ajnana-jam), by giving them knowledge (jnana)? Jnana is only a cover-a futile, finite conception of the infinite Absolute (jnana-karmady anavrtam…bhaktir uttama). When they have achieved devotion devoid of the covering of knowledge (jnana-sunya bhakti), how will they again have to return to that knowledge (jnana)? In his commentary, Srila Visvanath Chakravarti Thakur has mentioned that this knowledge is extraordinary (vilaksanam), though he did not enter into specific detail. To clarify this point, we have given the following explanation:

Lamentation and delusion are generally known to be symptoms of the mode of ignorance (tamo-guna). In jnana-sunya bhakti, the elevated devotees who take Krishna not as the Supreme God, but as a friend, son, husband, or lover, will come to experience lamentation and delusion, but this is only an outward appearance of ignorance. In fact, it is the pain of divine separation. They lament. “Where have You gone?”

In this verse, the Lord’s statement, tesam evanukampartham generally means “Fortunately for them,” or, “To favour them (I dispel their darkness, etc.).” But it may also be interpreted, “I want their favour. I aspire for the favour of those devotees of the highest order.”

The Lord also says to the Gopis in the Srimad Bhagavatam (10.82.44):

mayi bhaktir hi bhutanam, amrtatvaya kalpate

distya yad asin mat-sneho, bhavatinam mad-apanah

“In general, people want devotion to Me to achieve eternal life. To cross the limit of mortality and to have eternal life, they come to Me and worship Me. For these reasons they want My service, but fortunately for you, O Gopis, you have some natural affection towards Me. That will ultimately bring you to Me.”

This is the general meaning. However, in Sri Chaitanya-charitamrta, Srila Krishnadasa Kaviraja Goswami has drawn out the inner meaning of what Krishna is saying to the Gopis, which is just the opposite:

“Through devotion, everyone wants Me to help them attain the highest position of eternal benefit, and if they have a connection with Me, they consider themselves fortunate. But I consider Myself fortunate because I have come in touch with the valuable affection that I found in your hearts. By My fortune, I have got your association.”

Therefore, here in Sri Gita, the Lord is saying, “Tesam evanukampartham—being conquered by the love of those unalloyed devotees, when I cannot tolerate their pain of separation, I at once come running to satisfy them, and I reveal to them with special light, special consciousness, ‘I have returned to you—see Me now.’ With powerful brilliance (jnana-dipena) I show them My presence when they are very much in need of Me, and I relieve their pain of separation.”

Atma-bhava-sthah: He reveals Himself according to His devotee’s divine relationship with Him (rasa): to a friend, as a friend; to a mother, as a child; to a wife, as a husband; and to the sweethearts, as a paramour.

After Sri Chaitanya Mahaprabhu left home and accepted the renounced order of life, sannyasa, mother Sachi could not tolerate the deep separation, and she began to cry. Sachidevi was preparing excellent dishes, offering them to the Deity, and weeping. “Where is my Nimai? He’s very fond of these curries—His favourite dishes, and Nimai is not here.” Suddenly, Lord Chaitanya came and began to eat. Sachidevi exclaimed, “Oh, Nimai is eating!” and for the time being her separation was relieved. Moments later, she reconsidered, “Did I see Nimai eating? But He is now a sannyasi in Jagannatha Puri, so how could He have come here? Did I serve Him? There must be a mistake.” Then she examined the pots again to see if there was food there. Finding them empty, she began to conjecture whether even a dog or some other animal had come and eaten it. But during that moment, Nimai had actually come, and mother Sachi saw Him in broad daylight. That illumination is transcendental, and not the ‘knowledge’ (jnana) that is generally known in our vocabulary.

The acme of theism is Parakiya-rasa. Parakiya means ‘another’s.’ In every divine relationship, the Lord captures all. In the whole of Vrindavan where everyone follows the path of love (raga-marga), this parakiya-rasa is infused. The friends of Krishna sometimes say, “Some people say that Krishna is a resident of Mathura. They say He’s the son of Vasudeva, and He will soon go to Mathura. They say He is not our friend! Will we really lose His company? Then how will we be able to live in this jungle and herd the cows?” They experience this apprehension—“We may lose Him at any time.” This intensifies their friendly service to Him.

Similarly, Mother Yasoda thinks, “Some say that Krishna is not my son, He’s Devaki’s son. What is this? I won’t admit this. He’s my child!” This idea enhances Yasoda’s affection for Krishna: “I may lose Him? Then how shall I live?” Therefore, the parakiya-rasa stresses the rarity of Krishna’s relationship, because the possibility of losing His company is always in the background. But the highest intensity of service is to be found in the madhura-rasa (consorthood) group. In the other rasas, there is the idea of suspense that He may ‘go away,’ but in the consorthood relationship in the divine abode of Vrindavan, the consorts cross the direction of the scriptures and the society, which guide everyone to remain as husband and wife (svakiya). Parakiya (‘another’s’) has been accepted in the science of devotion as the highest conception, above the socially and scripturally sanctioned svakiya (‘one’s own’).

Parakiya, or paramour relationship, nourishes the pastimes of Krishna by deceiving one who claims ownership over another, such as a husband over a wife or a parent over a child. The normally accepted relationship of svakiya is commonplace, but to cross the jurisdiction of the scriptures and society, as a paramour, means a greater risk as if to commit sin. Thus, this relationship is very rare, and rarity enhances its intensity and value. The idea of deceiving the ‘possessor’ to favour the ‘non-possessor’ (in the spiritual sense) is a beautiful, ornamental conception. Actually, in Krishna’s case there cannot be any state of paramourship, because in truth He is the owner of everything. However, the divine arrangement is fashioned in this way to enhance the devotee’s internal devotion for the Lord, just as food appears more tasteful when hunger is present.

In Vaikuntha, the nature of the worship of Lord Visnu is gorgeous, majestic, reverential, and awe-inspiring. But above that, in the highest conception, Godhead is human-like in form and nature. It is stated in Sri Chaitanya-charitamrta in the teachings to Sanatana Goswami:

krsnera yateka khela, sarvvottama nara-lila,

nara-vapu tahara svarupa;

gopa-vesa, venu-kara, nava-kisora, natavara,

nara-lila haya anurupa

krsnera madhura-rupa suna sanatana:

ye rupera eka kana, dubaya saba tribhuvana,

sarvva-prani kare akarsana.

“The highest form of Godhead is Krishna, who plays in His eternal divine pastimes like a human being. An ever-youthful cowherd boy of Vrindavan, the best of dancers, He enjoys His pastimes, always playing His flute. His beauty is so charming and sweet that the whole universe is flooded by even the tiniest atom of it, and all beings are attracted irresistibly to Him.”

He is approachable by all. We can find God nearest of all—in a human feature. It has been explained how Krishna’s form of human feature is the highest form of the Absolute, according to the calculation of ecstasy (rasa), which is the common standard of measurement of the whole scope of the Infinite. By the development of santa-, dasya-, sakhya-, vatsalya-, and madhura-, and then parakiya-rasa (tranquillity, servitude, friendship, parenthood, consorthood, and then paramour relationship), this is scientifically proven, without whimsical or blind faith. If we follow the line of Rupanuga-bhajana (devotion following the line of Srila Rupa Goswami) which originates from Sri Chaitanyadeva, this scientific basis can be appreciated. The previous Acharyas have left comprehensive teachings for us on how to follow, conceive and attain all these things.

arjuna uvacha

param brahma param dhama, pavitram paramam bhavan

purusam sasvatam divyam, adi-devam ajam vibhum [12]

ahus tvam rsayah sarve, devarsir naradas tatha

asito devalo vyasah, svayam chaiva bravisi me [13]

arjunah uvacha–Arjuna said: (aham manye)–I accept; bhavan–Your Grace; param brahma–as the supreme Brahman, directly the Supreme Lord; param dhama–the supreme Syamasundara form, the supreme refuge; paramam–the supreme; pavitram–anctifier, saviour. sarve–All; rsayah–the sages; deva-rsih naradah–Narada Muni, the saint among the gods; asitah–Asita; devalah–Devala; tatha vyasah–and the great sage Vyasa; ahuh–call; tvam–You; sasvatam purusam–the eternal Personality; divyam–the self-manifest; adi-devam–the original Lord; ajam–the birthless; vibhum–the all-pervading Lord, the fountain-head of all opulences; cha svayam eva–and You, Yourself; bravisi me–are now declaring this to me.

Arjuna said: O Lord, You are the supreme Brahman, the supreme shelter and the supreme saviour. All the prominent sages such as Devarsi Narada, Asita, Devala and Vyasa have described You as the self-manifest, eternal Supreme Person, the fountain-head of all opulences and the root of all existence from whose divine play everything emanates. And now You are personally declaring this to be the truth.

sarvam etad rtam manye, yan mam vadasi kesava

na hi te bhagavan vyaktim, vidur deva na danavah [14]

(he) kesava–O Kesava; (aham) manye–I accept; rtam–as factual; sarvam etat–all; yat vadasi–You have told; mam–me. (he) bhagavan–O Lord; hi–indeed; na devah na danavah–neither the demigods nor the demons; viduh–know; te–Your; vyaktim–personality in full.

O Kesava, I fully accept all that You have said. O Lord, indeed neither demigods nor demons know Your personality in full.

svayam evatmanatmanam, vettha tvam purusottama

bhuta-bhavana bhutesa, deva-deva jagat-pate [15]

(he) purusottama–O Supreme Person; (he) bhuta-bhavana–O universal father; (he) bhuta-isa–O Lord of all beings; (he) deva-deva–O God of the gods; (he) jagat-pate–O Jagannatha, Lord of the universe; eva–only; tvam–You; svayam–Yourself; vettha–know; atmanam–Yourself; atmana–by Yourself—by Your own potency.

O Supreme Person, universal father, Lord of all beings, God of the gods, Lord of the universe! Only You can know Yourself, by Your own divine potency.

vaktum arhasy asesena, divya hy atma-vibhutayah

yabhir vibhutibhir lokan, imams tvam vyapya tisthasi [16]

hi (tvam) vaktum arhasi–You may kindly describe; asesena–elaborately; (tah)–those; divyah–divine; atma-vibhutayah–personal opulences; yabhih vibhutibhih–by which opulences; tvam–You; tisthasi–are present; vyapya–pervading; iman lokan–all these worlds.

Please describe to me in full Your personal opulences by which You pervade all these worlds.

katham vidyam aham yogims, tvam sada parichintayan

kesu kesu cha bhavesu, chintyo ‘si bhagavan maya [17]

(he) yogin–O Lord of Yoga-maya, Lord of divine potency; (he) bhagavan–O Supreme Lord; katham–how can; aham–I; sada–be constantly; parichintayan–absorbed in thought; tvam–of You; vidyam–know; (tvam)–You; cha–and; kesu kesu bhavesu–in which forms; asi–are; (tvam)–You; chintyah–to be thought of; maya–by me?

O Lord of divine potency, how can I be constantly absorbed in thought of You, how can I know You, and in which forms should I think of You?

vistarenatmano yogam, vibhutim cha janardana

bhuyah kathaya trptir hi, srnvato nasti me ‘mrtam [18]

(he) janardana–O Janardana; kathaya–please describe; bhuyah–again; vistarena–in detail; atmanah yogam–the process of devotional union with You (bhakti-yoga); vibhutim cha–and Your opulences; hi–since; srnvatah–hearing; amrtam–Your ambrosial words; me–my; trptih–satiation; na asti–does not occur.

O Janardana, please again describe in detail Your opulences and the path of devotion for You, for I never tire of hearing Your ambrosial words.

sri-bhagavan uvacha

hanta te kathayisyami, divya hy atma-vibhutayah

pradhanyatah kuru-srestha, nasty anto vistarasya me [19]

sri-bhagavan uvacha–The Supreme Lord said: hanta kuru-srestha–O best of the Kurus; kathayisyami–I will tell; te–you; pradhanyatah–the principal; divyah–transcendental; atma-vibhutayah–personal opulences, manifest by My divine potency; hi–since; na asti–there is no; antah–end; vistarasya me–to the expanse of My glories.

The Supreme Lord said: O Arjuna, best of the Kurus, My glories are unlimited, so I shall tell you of My principal transcendental opulences, manifest in this world by My divine potency.

aham atma gudakesa, sarva-bhutasaya-sthitah

aham adis cha madhyam cha, bhutanam anta eva cha [20]

(he) gudakesa–O Arjuna; aham atma–I am the Supersoul; sarva-bhuta-asaya-sthitah–situated within the heart of all beings; cha eva–and; aham adih–I am the beginning; madhyam cha–middle; antah cha–and end; bhutanam–of all beings.

O conqueror of sleep, I am the Supersoul within the hearts of all beings, and I am their beginning, middle and end.

adityanam aham visnur, jyotisam ravir amsuman

marichir marutam asmi, naksatranam aham sasi [21]

adityanam–Of the twelve Adityas; aham asmi visnuh–I am the Aditya known as Visnu. jyotisam–Of the luminaries; aham (asmi)–I am; amsuman–the blazing; ravih–sun; marutam–Of the Vayu demigods; marichih–(I am) the Vayu known as Marichi; naksatranam–and of the stars; sasi–(I am) the moon.

Of the twelve Adityas I am Visnu; of the luminaries I am the radiant sun; of the Vayus I am Marichi, of stars I am the moon.

vedanam sama-vedo ‘smi, devanam asmi vasavah

indriyanam manas chasmi, bhutanam asmi chetana [22]

vedanam–Of the Vedas; (aham) asmi–I am; sama-vedah–the Sama-veda. devanam–Of the demigods; (aham) asmi–I am; vasavah–Indra. indriyanam–Of the senses; (aham) asmi–I am; manah–the mind; cha–and; (aham) asmi–I am; chetana–the life; bhutanam–of all that lives.

Of the Vedas, I am Sama-veda; of the demigods I am Indra; of the senses I am the mind, and I am the life of all that lives.

rudranam sankaras chasmi, vitteso yaksa-raksasam

vasunam pavakas chasmi, meruh sikharinam aham [23]

rudranam–Of the eleven Rudras; aham asmi–I am; sankarah–Siva; cha–and; yaksaraks asam–of the Yaksas and Raksasas; (aham) asmi–I am; vitta-isah–Kubera. vasunam–Of the eight Vasus; pavakah–(I am) Agni; cha–and; sikharinam–of the mountains; meruh–(I am) Sumeru.

Of the eleven Rudras I am Sankara, and of the Yaksas and Raksasas I am Kubera. Of the eight Vasus I am Agni, and of mountains I am Sumeru.

purodhasam cha mukhyam mam, viddhi partha brhaspatim

senaninam aham skandah, sarasam asmi sagarah [24]

(he) partha–O Partha; viddhi–know; mam–Me; brhaspatim–as Brhaspati; mukhyam purodhasam–the chief among priests engaged in sacrifice. senaninam–Of generals; aham asmi–I am; skandah–Kartikeya; cha–and; sarasam–among reservoirs; sagarah–(I am) the ocean.

O Partha, you should know Me as the chief of priests, Brhaspati; of generals I am Kartikeya, and of reservoirs I am the ocean.

maharsinam bhrgur aham, giram asmy ekam aksaram

yajnanam japa-yajno ‘smi sthavaranam himalayah [25]

maha-rsinam–Of great sages; aham asmi–I am; bhrguh–Bhrgu. giram–Of sound vibrations; (aham) asmi–I am; ekam aksaram–the pranava monosyllable, Omkara. yajnanam–Of all types of sacrifices; (aham) asmi–I am; japa-yajnah–sacrifice in the form of meditative chanting of the holy names; (cha)–and; sthavaranam–of the immovable; himalayah–(I am) the Himalayas.

Of great sages, I am Bhrgu; of sound vibrations, I am Om; of all sacrifices, I am the chanting of the holy names; and of the immovable, I am the Himalayas.

asvatthah sarva-vrksanam, devarsinam cha naradah

gandharvanam chitrarathah, siddhanam kapilo munih [26]

sarva-vrksanam–Of all trees; asvatthah–(I am) the Asvattha tree; deva-rsinam–of godly sages; naradah–(I am) Narada Muni. gandharvanam–Of Gandharvas; chitrarathah–(I am) Chitraratha; cha–and; siddhanam–of perfected beings; kapilah munih–(I am) the sage Kapila.

I am the Asvattha among trees, Narada of godly sages, Chitraratha of heavenly singers, and Kapila Muni of perfected beings.

uchchaihsravasam asvanam, viddhi mam amrtodbhavam

airavatam gajendranam, naranam cha naradhipam [27]

asvanam–Of horses; viddhi–know; mam uchchaih-sravasam–Me as Uchchaihsrava; amrta-udbhavam–who was born of the churning of nectar; gaja-indranam–Of elephants; airavatam–(I am) Airavata; cha–and; naranam–among men; nara-adhipam–(I am) the king.

Among horses know Me as Uchchaihsrava, who was born of nectar; know Me as Airavata among elephants, and king among men.

ayudhanam aham vajram, dhenunam asmi kamadhuk

prajanas chasmi kandarpah, sarpanam asmi vasukih [28]

ayudhanam–Of weapons; aham asmi–I am; vajram–the thunderbolt, the weapon of Lord Indra.dhenunam–Of cows; (aham) asmi–I am; kama-dhuk–the desire-fulfilling cow. (kandarpanam)–Of cupids; (aham) asmi–I am; prajanah–the progenitor; kandarpah–Cupid; cha–and; sarpanam–of single-headed venomous snakes; vasukih–(I am) Vasuki, the king of snakes.

Of weapons I am the thunderbolt, and of cows I am the heavenly desire-fulfilling cow. Of cupids I am the progenitor, and of one-headed venomous snakes I am Vasuki, the king of snakes.

anantas chasmi naganam, varuno yadasam aham

pit’nam aryama chasmi, yamah samyamatam aham [29]

naganam–Of the multi-headed non-poisonous serpents; aham asmi–I am; anantah–the divine serpent Ananta; cha–and; yadasam–of aquatics; aham asmi–I am; varunah–Varunadeva. pit’nam–Of the deified ancestors; aryama–(I am) Aryama; cha–and; sam-yamatam–among chastisers; yamah–Yamaraja.

Of the multi-headed non-poisonous serpents I am the Ananta-naga, and of aquatics I am Varunadeva. Of the deified ancestors I am Aryama, and of ministers I am Yamaraja, the lord of punishment.

prahladas chasmi daityanam, kalah kalayatam aham

mrganam cha mrgendro ‘ham, vainateyas cha paksinam [30]

daityanam–Of the descendents of Diti; aham asmi–I am; prahladah–Prahlada; kalayatam cha–and of subduers; aham (asmi)–I am; kalah–time; cha–and; mrganam–of animals; mrga-indrah–the lion; cha–and; paksinam–of birds; vainateyah–Garuda.

Of the Daityas I am Prahlada, and of subjugators I am time. Of animals I am the lion, and of birds I am Garuda.

pavanah pavatam asmi, ramah sastra-bhrtam aham

jhasanam makaras chasmi, srotasam asmi jahnavi [31]

pavatam–Of sanctifiers or of the rapid; aham asmi–I am; pavanah–wind. sastrabhr tam–Of weapon-wielding heroes; (aham) asmi–I am; ramah–Lord Parasurama. jhasanam–Among fish; (aham) asmi–I am; makarah–the shark; cha–and; srotasam–of rivers; jahnavi–(I am) the Jahnavi, the Ganges.

Of sanctifiers I am the wind; of weapon-wielding heroes I am Lord Parasurama; among fish I am the shark, and of rivers I am the Ganges.

sarganam adir antas cha, madhyam chaivaham arjuna

adhyatma-vidya vidyanam, vadah pravadatam aham [32]

(he) arjuna–O Arjuna; sarganam–of the manifest; aham eva adih–I am the beginning; antah–end; madhyam cha–and middle. vidyanam–Of knowledge; adhyatmavidya–(I am) self-knowledge; cha–and; aham vadah–I am the philosophy; pravadatam–of philosophers.

O Arjuna, of all that is manifest I am the beginning, middle and end. Of all wisdom I am self-knowledge, and I am the philosophy of philosophers.

aksaranam akaro ‘smi, dvandvah samasikasya cha

aham evaksayah kalo, dhataham visvato-mukhah [33]

aksaranam–Of letters; aham asmi–I am; a-karah–the letter ‘a’; cha–and; samasikasya–of compound words; dvandvah–(I am) the dual compound word. aham eva aksayah kalah–I alone am the eternal time flow; (srastram cha)–and of creators; visvatah mukhah–four-headed; dhata–Lord Brahma.

Of the primary letters of the alphabet I am the letter ‘a,’ and of compound words I am the dual. I alone am the endless flow of time, and of universal creators I am the four-headed Lord Brahma.

mrtyuh sarva-haras chaham, udbhavas cha bhavisyatam

kirtih srir vak cha narinam, smrtir medha dhrtih ksama [34]

(harana-karinam)–Of plunderers; aham mrtyuh–I am death; sarva-harah–the vanquisher of all; cha–and; bhavisyatam–of the predestined six transformations of the living beings; udbhavah–(I am) the first, as birth; cha–and; narinam–of feminine qualities; kirtih–fame; srih–beauty; vak–perfect speech; smrtih–rememberance; medha–intelligence (regarding scriptural wisdom); dhrtih–patience; cha–and; ksama–forgiveness (or the seven wives of Dharma).

Of plunderers I am all-devouring death, and of the predestined six transformations I am birth, the foremost. Of the feminine qualities I am fame, beauty, perfect speech, remembrance, intelligence, patience and forgiveness—the seven wives of Dharma.

brhat-sama tatha samnam, gayatri chhandasam aham

masanam marga-sirso ‘ham, rtunam kusumakarah [35]

samnam–Of all the mantras in the Sama-veda; brhat-sama–(I am) the mantra prayer to Lord Indra; tatha–and; chhandasam–of metrical mantras; aham gayatri–I am the Gayatri mantra.masanam–Of the months; aham marga-sirsah–I am the month Agrahayana, the month of harvest (mid-November to mid-December). (cha)–And; rtunam–of the seasons; kusuma-akarah–(I am) spring.

Of all the mantras in the Sama-veda I am the Brhatsama prayer to Lord Indra, and of metrical mantras I am the holy Gayatri mantra. Of the months I am the foremost, Agrahayana, and of the seasons I am flower-bearing spring.

dyutam chalayatam asmi, tejas tejasvinam aham

jayo ‘smi vyavasayo ‘smi, sattvam sattvavatam aham [36]

chhalayatam–Of cheats; aham asmi–I am; dyutam–gambling. tejasvinam–Of the splendid; aham asmi–I am; tejah–splendour. asmi–(I) am; jayah–victory; vyavasayah–perseverance; (cha)–and; sattvam–the power of truth; sattva-vatam–of the truthful.

I am the gambling of cheats, and the glory of the glorious. I am victory, I am perseverance, and I am the power of truth of the honest.

vrsninam vasudevo ‘smi, pandavanam dhananjayah

muninam apy aham vyasah, kavinam usanah kavih [37]

vrsninam–Of the Yadavas; aham asmi–I am; vasudevah–Vasudeva; pandavanam–of the Pandavas; dhananjayah–Arjuna; muninam–of the sages; vyasah–Vyasadeva; api–and; kavinam–of knowers of the scriptures; usanah kavih–Pandita Sukracharya.

Of the Yadavas I am Vasudeva, of the Pandavas I am Arjuna, of the sages I am Vyasadeva, and of knowers of the scriptures I am Sukracharya.

dando damayatam asmi, nitir asmi jigisatam

maunam chaivasmi guhyanam, jnanam jnanavatam aham [38]

damayatam–Of law enforcers; aham asmi–I am; dandah–punishment. jigisatam–Of those desiring to conquer; (aham) asmi–I am; nitih–political wisdom. guhyanam–Of all secrets; (aham) asmi–I am; maunam–silence; cha–and; jnana-vatam–of the learned; jnanam eva–(I am) knowledge.

I am the punishment meted out by the enforcers of the law, I am the political wisdom of those desiring to conquer. I am the silence of all secrets, I am the wisdom of the wise.

yach chapi sarva-bhutanam, bijam tad aham arjuna

na tad asti vina yat syan, maya bhutam characharam [39]

(he) arjuna–O Arjuna; cha–and; yat–whatever is; bijam–the seed; sarva-bhutanam–of all beings; aham tat api–I am that. yat tat syat–Whatever may exist; chara-acharam–moving and stationary; na asti–there is no; bhutam–existence; maya vina–without Me.

O Arjuna, whatever is considered the origin of all beings, I am that. Nothing, whether stationary or moving, can exist without Me.

nanto ‘sti mama divyanam, vibhutinam parantapa

esa tuddesatah prokto, vibhuter vistaro maya [40]

(he) parantapa–O chastiser of the enemy; na asti–there is no; antah–end; mama divyanam vibhutinam–of My divine opulences; esah tu–so; uddesatah–an indication; vistarah–of the expanse; vibhuteh–of these opulences; proktah–has been mentioned; maya–by Me.

O conqueror of the enemy, My divine glories have no end. I have given you but an indication of them.

yad yad vibhutimat sattvam, srimad urjitam eva va

tat tad evavagachchha tvam, mama tejo ‘msa-sambhavam [41]

yat yat eva–Of each and every; vibhutimat–magnificent; srimat–beautiful; va–or; urjitam–glorious; sattvam–existence; tvam–you; ava-gachchha eva–should know; tat tat–each of them; amsa-sambhavam–as born of a portion; mama tejah–of My power.

Know for certain that whatever is magnificent, beautiful or glorious is born of but a fraction of My power.

athava bahunaitena, kim jnatena tavarjuna

vistabhyaham idam krtsnam, ekamsena sthito jagat [42]

(he) arjuna–O Arjuna; athava–however; tava kim–what is your need; jnatena–of knowing; etena–this; bahuna–elaborately? vistabhya–Supporting; idam–this; krtsnam–entire; jagat–universe; aham sthitah–I am situated; eka-amsena–in My fractional expansion as the Supersoul of material nature—Maha-Visnu or Karanarnavasayi Visnu.

But, O Arjuna, what is the need of elaborating further on My opulences? I support this entire universe in My fractional expansion as the Supersoul of material nature.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade

vibhuti-yogo nama dasamo ‘dhyayah [10]

End of Chapter Ten,

The Divine Glories of the Lord,

from the conversation of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER ELEVEN

(Visva-rupa-darsana-yoga)
The Vision of the Universal Form

arjuna uvacha

mad-anugrahaya paramam, guhyam adhyatma-samjnitam

yat tvayoktam vachas tena, moho ‘yam vigato mama [1]

arjunah uvacha–Arjuna said: ayam–this; mama mohah–ignorance of mine, about You; vigatah–has been dispelled; tena–by that; paramam–most; guhyam–secret; vachah–revelation; adhyatma-samjnitam–pertaining to the divine glories of Your Supreme Self; yat–as; uktam–described; tvaya–by You; mat-anugrahaya–out of Your mercy for me.

Arjuna said: By Your grace, You have revealed Your hidden treasure to me, and my ignorance of Your Supreme Self has been dispelled.

bhavapyayau hi bhutanam, srutau vistaraso maya

tvattah kamala-patraksa, mahatmyam api chavyayam [2]

(he) kamala-patra-aksa–O Lord Krishna, whose eyes are like the petals of a lotus flower; hi–certainly; vistarasah–elaborately; bhava-apyayau–the manifestation and withdrawal; bhutanam–of all beings; srutau–has been heard; maya–by me; tvattah–from You; cha–and; (tava)–Your; avyayam–inexhaustible; mahatmyam–glories; api–too; (srutam)–have been heard.

O beautiful lotus-eyed Lord, I have heard Your elaborate description of the manifestation and dissolution of the living beings, and I have also heard Your description of Your inexhaustible glories.

evam etad yathattha tvam, atmanam paramesvara

drastum ichchhami te rupam, aisvaram purusottama [3]

(he) parama-isvara–O Supreme Lord; yatha–as; tvam–You; attha–have spoken; atmanam–of the glories pertaining to Yourself; evam–such; etat–is so; (tathapi)–yet; (he) purusa-uttama–O Supreme Person; (aham) ichchhami–I wish; drastum–to see; te–Your; aisvaram–glorious; rupam–form.

O Lord, You have perfectly described Your Supreme Self. Yet, O Purusottama, I wish to see this glorious form of Yours.

manyase yadi tach chhakyam, maya drastum iti prabho

yogesvara tato me tvam, darsayatmanam avyayam [4]

(he) prabho–O Lord; yadi–if; manyase iti–You consider; tat–that; sakyam drastum–is possible to be seen; maya–by me; tatah–then; (he) yoga-isvara–O all-powerful one; tvam–You; darsaya–please reveal; avyayam atmanam–Your imperishable Self; me–to me.

O Yogesvara, I implore Thee, if You consider it possible for me to see it, please reveal Your imperishable form to me.

sri-bhagavan uvacha

pasya me partha rupani, sataso ‘tha sahasrasah

nana-vidhani divyani, nana-varnakrtini cha [5]

sri-bhagavan uvacha–The Supreme Lord said: (he) partha–O Partha; pasya–see; me–My; satasah–hundreds; atha sahasrasah–of thousands of; divyani–divine; rupani–forms; nana-vidhani–of many kinds; nana-varna-akrtini cha–and many colours and shapes.

The Supreme Lord said: O Partha, behold My innumerable divine forms of many kinds, colours and shapes.

pasyadityan vasun rudran, asvinau marutas tatha

bahuny adrsta-purvani, pasyascharyani bharata [6]

(he) bharata–O descendant of Bharata; pasya–see; adityan–the twelve Adityas; vasun–the eight Vasus; rudran–the eleven Rudras; asvinau–the Asvini twins; tatha marutah–and the forty-nine Vayus. pasya–See; bahuni–many; ascharyani–wondrous forms; adrsta-purvani–hitherto unseen.

O Bharata, behold the gods-Adityas, Vasus, Rudras, Asvini-kumaras and Vayus. Behold many wondrous forms, hitherto unseen.

ihaikastham jagat krtsnam, pasyadya sa-characharam

mama dehe gudakesa, yach chanyad drastum ichchhasi [7]

(he) gudakesa–O conqueror of sleep; krtsnam–the whole; jagat–universe; sa-charaacharam–including moving and stationary beings; eka-stham–is situated in one place; iha dehe–in this form; mama–of Mine; cha–and; yat–whatever; anyat–else; (tvam)–you; ichchhasi–wish; drastum–to see; pasya–see; (tadapi)–that too; adya–today.

O vigilant Arjuna, behold in one place, in this form of Mine, the whole universe of moving and stationary beings, or anything else you desire to see.

na tu mam sakyase drastum, anenaiva sva-chaksusa

divyam dadami te chaksuh, pasya me yogam aisvaram [8]

tu–But; anena–with these; sva-chaksusa eva–present eyes of yours; (tvam)–you; na sakyase–cannot; drastum–see; mam–Me. dadami–(So) I give; te–you; divyam–divine; chaksuh–eyes.pasya–Behold; me–My; aisvaram–opulences; yogam–of divine potency.

But you cannot see Me with these eyes, so I give you divine vision. Behold My divine opulences.

sanjaya uvacha

evam uktva tato rajan, maha-yogesvaro harih

darsayamasa parthaya, paramam rupam aisvaram [9]

sanjayah uvacha–Sanjaya said: (he) rajan–O King Dhrtarastra; uktva–speaking; evam–in this way; maha-yoga-isvarah–the omnipotent Supreme Lord; harih–Sri Krishna; tatah–then; darsayamasa–revealed; paramam–His almighty; aisvaram–magnificent; rupam–form; parthaya–to Arjuna.

Sanjaya said: O King Dhrtarastra, speaking thus to Arjuna, the omnipotent Supreme Lord Sri Hari revealed His magnificent, almighty form.

aneka-vaktra-nayanam, anekadbhuta-darsanam

aneka-divyabharanam, divyanekodyatayudham [10]

divya-malyambara-dharam, divya-gandhanulepanam

sarvascharyamayam devam, anantam visvato-mukham [11]

(harih)–The Supreme Lord; (rupam darsayamasa)–revealed His form; aneka-vaktranayanam–of many mouths and eyes; aneka-adbhuta-darsanam–many wonders; aneka-divya-abharanam–many effulgent ornaments; divya-aneka-udyata-ayudham–and many raised gleaming weapons; divya-malya-ambara-dharam–resplendently garlanded and dressed; divya-gandha-anulepanam–anointed with celestial fragrances; sarva-ascharya-mayam–all-wonderful; anantam–unlimited; devam–effulgent; visvatah- mukham–and facing all directions of the universe.

The Lord revealed His effulgent, omnipresent, all-wonderful universal form of many mouths and eyes, many marvels, effulgent dress and garlands, anointed with celestial fragrances, many dazzling ornaments and gleaming upraised weapons.

divi surya-sahasrasya, bhaved yugapad utthita

yadi bhah sadrsi sa syad, bhasas tasya mahatmanah [12]

yadi–If; yugapat–simultaneously; bhah–the effulgence; surya-sahasrasya–of a thousand suns; utthita bhavet–appeared; divi–in the sky; (tarhi)–then; syat–perhaps; sa–that; sadrsi–might resemble; bhasah–the effulgence; tasya maha-atmanah–of this supreme universal form.

The brilliance of a thousand suns appearing simultaneously in the sky might resemble the effulgence of this great universal form of the Lord.

tatraika-stham jagat krtsnam, pravibhaktam anekadha

apasyad deva-devasya, sarire pandavas tada [13]

tada–Then; tatra–there on the battlefield; pandavah–Arjuna; apasyat–saw; sarire–in the body; deva-devasya–of the God of gods; krtsnam–the entire; jagat–universe; ekastham–situated in one; aneka-dha–variously; pravibhaktam–divided.

In that moment, there on the battlefield, Arjuna saw the entire multi-faceted universe in one, within the body of Lord Sri Krishna, the Supreme God of gods.

tatah sa vismayavisto, hrsta-roma dhananjayah

pranamya sirasa devam, krtanjalir abhasata [14]

tatah–After that; (san)–being; vismaya-avistah–astonished; hrsta-romah–with body hairs standing on end; sah dhananjayah–Arjuna; pranamya–offering obeisances; sirasa–with bowed head; devam–unto Lord Krishna; abhasata–spoke; krta-anjalih–placing his palms together in prayer.

Astonished, the hairs of his body standing on end, Arjuna bowed his head in obeisance to Lord Krishna. Placing his palms together, he prayed.

arjuna uvacha

pasyami devams tava deva dehe

sarvams tatha bhuta-visesa-sanghan

brahmanam isam kamalasana-stham

rsims cha sarvan uragams cha divyan [15]

arjunah uvacha–Arjuna said: (he) deva–O Lord; (aham) pasyami–I see; tava dehe–within Your body; sarvan–all; devan–the demigods; tatha–and; bhuta-visesasan ghan–all species of life; sarvan–all; divyan rsin–the celestial sages; uragan–and serpents; isam cha–and Mahadeva, Lord Siva; brahmanam cha–and Lord Brahma, too; kamala-asana-stham–seated on the lotus flower.

Arjuna said: O Lord, I see within Your body the demigods, all species of life, the celestial sages and serpents, Mahadeva, and Lord Brahma seated on the lotus flower.

aneka-bahudara-vaktra-netram

pasyami tvam sarvato ‘nanta-rupam

nantam na madhyam na punas tavadim

pasyami visvesvara visva-rupa [16]

(he) visva-isvara–O Lord of the universe; (he) visva-rupa–O universal form; (aham) pasyami–I see; tvam–You; ananta-rupam–of infinite form; sarvatah–in all directions; aneka-bahu-udara-vaktra-netram–with Your many arms, bellies, mouths and eyes. punah–Yet; (aham) pasyami–I see; na adim–no beginning; na madhyam–no middle; na antam–and no end; tava–of You.

O Lord of the universe, O universal form, in all directions I see Your infinite form of many arms, bellies, mouths and eyes. I see no beginning, middle or end of You.

kiritinam gadinam chakrinam cha

tejorasim sarvato diptimantam

pasyami tvam durniriksyam samantad

diptanalarka-dyutim aprameyam [17]

(aham) pasyami–I see; tvam–You; samantat–everywhere; kiritinam–with crown; gadinam–club; cha–and; chakrinam–disc; tejah-rasim–a mass of effulgence; sarvatah diptimantam–illuminating all; dipta-anala-arka-dyutim–like the blazing fire of the sun; durniriksyam–difficult to behold; aprameyam–and incomprehensible.

I see You everywhere with crown, club and disc, a mass of effulgence illuminating all like the blazing light of the sun, difficult to behold and incomprehensible.

tvam aksaram paramam veditavyam

tvam asya visvasya param nidhanam

tvam avyayah sasvata-dharma-gopta

sanatanas tvam puruso mato me [18]

tvam paramam aksaram–You are Parabrahman; veditavyam–knowable by the Vedas. tvam param–You are the supreme; nidhanam–reservoir; asya visvasya–of this universe. tvam avyayah–You are the imperishable; sasvata-dharma-gopta–preserver of Vedic sanatana-dharma, the eternal religion. tvam sanatanah–You are the eternal; purusah–Supreme Personality; (iti)–this is; me–my; matah–understanding.

You are the Supreme Absolute Truth knowable by the Vedas. You are the supreme reservoir of the universe and the imperishable preserver of the eternal religion described in the Vedas. I now understand You to be the eternal Supreme Personality.

anadi-madhyantam ananta-viryam

ananta-bahum sasi-surya-netram

pasyami tvam dipta-hutasa-vaktram

sva-tejasa visvam idam tapantam [19]

(aham) pasyami–I see; tvam–You; anadi-madhya-antam–without beginning, middle and end; ananta-viryam–infinitely powerful; ananta-bahum–with infinite arms; sasi-surya-netram–and Your eyes are the sun and moon; dipta-hutasa-vaktram–Your mouth of blazing fire; idam visvam–this universe; tapantam–is seared; sva-tejasa–by Your radiance.

I see You without beginning, middle or end, infinitely powerful with countless arms. Your eyes are the sun and the moon, Your mouth is blazing fire, and the entire universe is seared by Your radiance.

dyav aprthivyor idam antaram hi

vyaptam tvayaikena disas cha sarvah

drstvadbhutam rupam idam tavogram

loka-trayam pravyathitam mahatman [20]

hi–Certainly; idam–this; antaram–space between; dyau aprthivyoh–heaven and earth; sarvah disah cha–and all directions; vyaptam–are pervaded; tvaya–by You; ekena–alone. (he) maha-atman–O gracious one; drstva–seeing; idam–this; adbhutam–wondrous; ugram–fearsome; rupam–form; tava–of Yours; loka-trayam–all the three worlds; pravyathitam–are terrified.

You alone pervade all directions and all space between heaven and earth. O gracious one, seeing this wondrous and fearsome form of Yours, all the inhabitants of the three worlds are terrified.

ami hi tvam sura-sangha visanti

kechid bhitah pranjalayo grnanti

svastity uktva maharsi-siddha-sanghah

stuvanti tvam stutibhih puskalabhih [21]

ami–All these; sura-sanghah–demigods; visanti–are entering; tvam hi–into You; kechit–some; bhitah–fearfully; grnanti–offering prayers; pranjalayah–with cupped hands. su-asti iti uktva–“May auspiciousness come to the world”—saying this; maha-rsisiddha-sanghah–the great sages and perfected beings; stuvanti–are offering prayers; tvam–to You; puskalabhih–by excellent; stutibhih–verses singing Your glories.

All the demigods are entering into You, some fearfully offering You prayers with cupped hands. The great sages and perfected beings are singing Your glories in beautiful verses, saying, “May all auspiciousness come to the world.”

rudraditya vasavo ye cha sadhya

visve ‘svinau marutas chosmapas cha

gandharva-yaksasura-siddha-sangha

viksante tvam vismitas chaiva sarve [22]

rudra-adityah–The Rudras and the Adityas; vasavah–the Vasus; ye cha (nama)–and those called; sadhyah–the Sadhyas; visve–the Visvadevas; asvinau–the Asvini-kumaras; marutah cha–and the Vayus; usma-pah cha–and the forefather-demigods; gandharva-yaksa-asura-siddha-sanghah cha–and also the Gandharvas, Yaksas, Asuras and perfected beings; (te) sarve eva–indeed, they all; vismitah–marvel; viksante tvam–to behold You.

The Rudras, Adityas, Vasus, Sadhyas, Visvadevas, Asvini-kumaras, Vayus, deities of the forefathers, the Gandharvas, Yaksas, Asuras, and Siddhas—indeed, they all marvel to behold You.

rupam mahat te bahu-vaktra-netram

maha-baho bahu-bahuru-padam

bahudaram bahu-damstra-karalam

drstva lokah pravyathitas tathaham [23]

(he) maha-baho–O mighty-armed Krishna; lokah–all; tatha aham–including myself; pravyathitah–are afflicted with fear; drstva–seeing; te–Your; mahat–vast; rupam–form; bahu-vaktra-netram–of many mouths and eyes; bahu-bahu-uru-padam–many arms, thighs and feet; bahu-udaram–many bellies; bahu-damstra-karalam–and fearful with many teeth.

O mighty-armed one, seeing Your vast form of many mouths, eyes, arms, legs, feet, and bellies, fearful with its many teeth, all beings, including myself, are afflicted with fear.

nabhah-sprsam diptam aneka-varnam

vyattananam dipta-visala-netram

drstva hi tvam pravyathitantar-atma

dhrtim na vindami samam cha visno [24]

(he) visno–O pervader of the universe; drstva–seeing; tvam–You; nabhah-sprsam–sky-touching; diptam–dazzling; aneka-varnam–multi-coloured; vyatta-ananam–of gaping mouth; dipta-visala-netram–and huge fiery eye; (aham)–I; pravyathita-antah-atma–with extremely fearful heart; na hi vindami dhrtim samam cha–cannot find equilibrium or peace.

O Visnu, seeing Your sky-touching, dazzling form of myriad colours, with gaping mouth and huge fiery eye, my heart trembles with fear and I cannot find equilibrium or peace.

damstra-karalani cha te mukhani

drstvaiva kalanala-sannibhani

diso na jane na labhe cha sarma

prasida devesa jagan-nivasa [25]

drstva eva–Seing; te–Your; mukhani–mouths; damstra-karalani–ghastly with their teeth; kala-anala sannibhani cha–and resembling the fire of the universal annihilation; (aham)–I; na jane–cannot know; disah–the directions; na labhe–nor can I find; sarma cha–composure. (he) deva-isa–O God of gods; (he) jagat-nivasa–O abode of the universe; (tvam) prasida–be gracious.

Seeing Your mouths resembling the fire of the universal annihilation, ghastly with their terrible teeth, I am distraught and have lost my bearings. Be gracious, O Lord of the gods, O abode of the universe.

ami cha tvam dhrtarastrasya putrah

sarve sahaivavanipala-sanghaih

bhismo dronah suta-putras tathasau

sahasmadiyair api yodha-mukhyaih [26]

vaktrani te tvaramana visanti

damstra-karalani bhayanakani

kechid vilagna dasanantaresu

samdrsyante churnitair uttamangaih [27]

ami cha sarve–All these; putrah–sons; dhrtarastrasya–of Dhrtarastra; avanipala-sanghaih saha eva–along with their allied kings; tatha–as well as; bhismah–Bhisma; dronah–Drona; asau suta-putrah–and that Karna; saha api–along with; yodha-mukhyaih–the chief warriors; asmadiyaih–of our party; tvaramanah–are swiftly; (visanti)–entering; tvam–You; visanti–entering; te–Your; bhayanakani–terrible; vaktrani–mouths; damstra-karalani–of terrible teeth. kechit–Some; samdrsyante–are seen; churnitaih-uttama-angaih–with crushed heads; vilagnah–caught; dasanaantares u–between the teeth.

The sons of Dhritarastra, their allied kings, and Bhisma, Drona and Karna, along with our chief warriors, are all rushing into Your dreadful mouths of terrible teeth. Some can be seen with their heads caught and crushed by Your teeth.

yatha nadinam bahavo ‘mbu-vegah

samudram evabhimukha dravanti

tatha tavami nara-loka-vira

visanti vaktrany abhito jvalanti [28]

yatha–As; bahavah–many; ambu-vegah–currents of water; nadinam–of rivers; abhimukhah (santah)–flowing towards the ocean; dravanti eva–enter; samudram–the ocean; tatha–similarly; ami–all these; nara-loka-virah–heroic men; visanti–are entering; tava–Your; vaktrani–mouths; jvalanti–which are fiery, illuminating; abhitah–all around.

As many rivers flow towards the ocean to finally enter into it, so these heroes of the world are entering Your flaming mouths that illuminate all around.

yatha pradiptam jvalanam patanga

visanti nasaya samrddha-vegah

tathaiva nasaya visanti lokas

tavapi vaktrani samrddha-vegah [29]

yatha–As; patangah–insects; samrddha-vegah–are impelled; nasaya–to their destruction; visanti–entering into; pradiptam–blazing; jvalanam–fire; tatha–similarly; lokah api–all the worlds; samrddha-vegah (santah)–are helplessly rushing; visanti–entering into; tava vaktrani–Your mouths; nasaya eva–to certain death.

As moths are impelled to their death in blazing fire, similarly, all the worlds are helplessly rushing to certain death, entering into Your mouths.

lelihyase grasamanah samantal

lokan samagran vadanair jvaladbhih

tejobhir apurya jagat samagram

bhasas tavograh pratapanti visno [30]

(he) visno–O pervader of the universe; (tvam)–You; lelihyase–are relishing; grasamanah–devouring; samagran–all these; lokan–persons, worlds; samantat–in all directions; jvaladbhih vadanaih–with Your flaming mouths. apurya–Filled; tava tejobhih–with Your effulgence; ugrah–of severe; bhasah–glare; samagram jagat–the whole universe; pratapanti–is being seared.

O Visnu, with Your flaming mouths, You are relishing devouring all the worlds, Your all-pervading, glaring effulgence searing the entire universe.

akhyahi me ko bhavan ugra-rupo

namo ‘stu te deva-vara prasida

vijnatum ichchhami bhavantam adyam

na hi prajanami tava pravrttim [31]

akhyahi me–Please tell me; kah bhavan–who are You; ugra-rupah–of fearsome form. namah astu–I offer obeisance; te–unto You. (he) deva-vara–O Lord of lords; (tvam) prasida–be gracious. (aham) ichchhami–I wish; vijnatum–to fully know; bhavantam–You; adyam–the Origin; hi–as; (aham)–I; na prajanami–cannot understand; tava–Your; pravrttim–intention.

O fearsome one, please tell me who You are. O Lord of the gods, I offer obeisance unto You; please be gracious. I wish to fully know You, the Origin, as I cannot understand Your actions.

sri-bhagavan uvacha

kalo ‘smi loka-ksaya-krt pravrddho

lokan samahartum iha pravrttah

rte ‘pi tvam na bhavisyanti sarve

ye ‘vasthitah pratyanikesu yodhah [32]

sri-bhagavan uvacha–The Supreme Lord said: (aham) asmi–I am; pravrddhah–mighty; kalah–time; loka-ksaya-krt–the destroyer of all beings; pravrttah–engaged; samahartum–to annihilate; lokan–all beings; iha–in this plane. ye yodhah–Of those warriors; avasthitah–present; pratyanikesu–in the enemy army; (te) sarve na bhavisyanti–none will be spared; tvam rte api–despite you.

The Supreme Lord said: I am the time, the mighty vanquisher of all, and I am engaged in destroying the worlds. Even if you do not slay them, not one of the warriors in the enemy party will be spared.

tasmat tvam uttistha yaso labhasva

jitva satrun bhunksva rajyam samrddham

mayaivaite nihatah purvam eva

nimitta-matram bhava savyasachin [33]

tasmat–Therefore; tvam–you; uttistha–arise for battle; labhasva–take; yasah–the credit; jitva–and conquering; satrun–the enemies; bhunksva–enjoy; samrddham rajyam–a flourishing kingdom. ete–All these warriors; nihatah–have been slain; maya eva–by Me; purvam eva–long before. (he) savyasachin–O Arjuna, who can skillfully shoot arrows even with his left hand; (tvam)–you; bhava–be; nimitta-matram–but an instrument.

So arise! Be glorious! Conquer the enemies and enjoy a flourishing kingdom. All these warriors have already been killed by Me. O Savyasachin, you be but an instrument.

dronam cha bhismam cha jayadratham cha

karnam tathanyan api yodha-viran

maya hatams tvam jahi ma vyathistha

yudhyasva jetasi rane sapatnan [34]

tvam–You; jahi–slay; dronam cha–Drona; bhismam cha–Bhisma; jayadratham–Jayadratha; karnam cha–and Karna; tatha–as; anyan api–any other; yodha-viran–warriors desiring battle; hatan–(but already) killed; maya–by Me. ma vyathisthah–Fear not; yudhyasva–fight! jeta asi–You shall conquer; sapatnan–the enemy; rane–in battle.

Slay Drona, Bhisma, Jayadratha, Karna, and the many warriors who are as good as slain by Me. Fear not, fight! You will be victorious over the enemy.

sanjaya uvacha

etach chhrutva vachanam kesavasya

krtanjalir vepamanah kiriti

namaskrtva bhuya evaha krsnam

sagadgadam bhita-bhitah pranamya [35]

sanjayah uvacha–Sanjaya said: srutva–Hearing; etat vachanam–these words; kesavasya–of Lord Krishna; kiriti–Arjuna; vepamanah–trembling; krta-anjalih (san)–placing the palms of his hands together in prayer; namah-krtva–bowing; bhita-bhitah eva–with a very fearful heart; bhuyah–again; pranamya–offering obeisances; aha–spoke; krsnam–to Lord Krishna; sa-gad-gadam–falteringly.

Sanjaya said: Hearing these words of the Lord, the trembling Arjuna bowed his head, placing the palms of his hands together in prayer. With a fearful heart, bowing again, he spoke falteringly.

arjuna uvacha

sthane hrsikesa tava prakirtya

jagat prahrsyaty anurajyate cha

raksamsi bhitani diso dravanti

sarve namasyanti cha siddha-sanghah [36]

arjunah uvacha–Arjuna said: (he) hrsikesa–O Lord of the senses of all beings; sthane–rightfully; jagat–the whole world; prahrsyati–is joyful; tava prakirtya–by singing Your glories; cha anurajyate–with love; raksamsi–the demons; bhitani (santah)–being afraid; dravanti–run; disah–in all four directions; cha–and; sarve–all; siddhasan ghah–the perfected beings; namasyanti–offer respects, obeisance.

Arjuna said: O Hrsikesa, it is fitting that the whole world joyfully sings Your glories with love, the demons flee, scattering in all directions, and the perfected beings offer obeisance to You.

kasmach cha te na nameran mahatman

gariyase brahmano ‘py adi-kartre

ananta devesa jagan-nivasa

tvam aksaram sad-asat tat param yat [37]

(he) maha-atman–O gracious personality; (he) ananta–O infinite, embodiment of all; (he) deva-isa–O God of gods; (he) jagat-nivasa–O abode of the universe; gariyase–the worshippable; adi-kartre cha–and the creator; brahmanah api–of even Lord Brahma; kasmat (sarve) na nameran–how would they all not bow; te–to You? tvam sat asat–You are the manifest and the unmanifest, the material effect and cause; aksaram–the Imperishable, Brahman; tat param yat–that which is transcendental, the Supreme.

And, O gracious one, how would they not bow to You, the worshippable creator of even the creator Lord Brahma? O infinite God of gods, O abode of the universe, You are the manifest, the unmanifest, the Supreme Imperishable.

tvam adi-devah purusah puranas

tvam asya visvasya param nidhanam

vettasi vedyam cha param cha dhama

tvaya tatam visvam ananta-rupa [38]

tvam (asi)–You are; adi-devah–the original Lord; puranah purusah–the eternal personality; tvam asi–You are; param–the only; nidhanam–refuge, resting place; asya visvasya–of this universe; vetta–the knower; vedyam cha–and the knowable; param dhama cha–and the supreme abode. (he) ananta-rupa–O Lord of infinite forms; visvam–the universe; tatam–is pervaded; tvaya–by You.

You are the eternal origin of all the demigods, and the only refuge of this universe. You alone are the knower and the knowable, and the supreme abode. O Lord of infinite forms, the entire universe is pervaded by You.

vayur yamo ‘gnir varunah sasankah

prajapatis tvam prapitamahas cha

namo namas te ‘stu sahasra-krtvah

punas cha bhuyo ‘pi namo namas te [39]

tvam vayuh–You are the god of air; yamah–the god of death; agnih–the god of fire; varunah–the god of the ocean; sasankah–the god of the moon; prajapatih–the universal father, Lord Brahma; prapitamahah cha–and the grandfather, too. namah astu–My obeisances; te–unto You; sahasra-krtvah–thousands of times; punah cha namah–and again obeisances; bhuyah api–and yet again; namah namah–obeisances, obeisances; te–unto You.

You are the father and grandfather of all beings, You are air, death, fire, the ocean and the moon. Obeisances unto You thousands of times, again and yet again.

namah purastad atha prsthatas te

namo ‘stu te sarvata eva sarva

ananta-viryamita-vikramas tvam

sarvam samapnosi tato ‘si sarvah [40]

(he) sarva–O embodiment of all existences; namah–my obeisances; te–unto You; purastat–from the front; atha–and; prsthatah–from the rear. namah astu–I offer obeisances; te–unto You; eva–indeed; sarvatah–from all directions. (he) ananta-virya–O Lord of infinite potency; amita-vikramah–of immeasurable prowess; tvam–You; samapnosi–pervade; sarvam–all; tatah–therefore; asi–You are; sarvah–all.

O embodiment of all existences, my obeisances unto You from the front, behind and all directions. O Lord of unlimited potency and immeasurable prowess, You pervade all, therefore You are all.

sakheti matva prasabham yad uktam

he krsna he yadava he sakheti

ajanata mahimanam tavedam

maya pramadat pranayena vapi [41]

yach chavahasartham asatkrto ‘si

vihara-sayyasana-bhojanesu

eko ‘thavapy achyuta tat-samaksam

tat ksamaye tvam aham aprameyam [42]

ajanata–Not knowing; tava–Your; mahimanam–greatness; idam cha–and this (universal form); pramadat–inadvertantly; pranayena va api–and due to intimacy; sakha iti matva–thinking of You as a friend; yat uktam–whatever has been said; prasabham–rashly; maya–by me; iti–thus: he krsna–“O Krishna; he yadava–Yadava; he sakhe–my friend”; (he) achyuta–O infallible one; yat asat-krtah asi–whatever disrespect I have shown You; avahasa-artham–in jest; vihara-sayya-asana-bhojanesu–in recreation, resting, sitting, eating; ekah–alone; athava–or; api–even; tat-samaksam–in the presence of others; tat–for all this; aham–I; tvam aprameyam ksamaye–beg You, the inconceivable, to please forgive me.

Due to the familiarity of affection I have rashly addressed You, “Krishna,” “Yadava,” or “my friend,” ignorant of this Your greatness. O infallible Lord, whatever disrespect I have shown You-in jest, while relaxing, resting, sitting or eating, either alone with You or in company—I beg You, the inconceivable, to please forgive me for that.

pitasi lokasya characharasya

tvam asya pujyas cha gurur gariyan

na tvat-samo ‘sty abhyadhikah kuto ‘nyo

loka-traye ‘py apratima-prabhava [43]

tvam asi–You are; pita–the father; asya lokasya–of this universe; chara-acharasya–of moving and stationary beings; pujyah–the worshippable; gariyan–most glorious; guruh–teacher; cha–and; api–indeed; na asti–there is no one; tvat-samah–equal to You; loka-traye–within the three worlds; kutah–so how can; anyah–another; abhyadhikah–be superior; (he) apratima-prabhava–O Lord of unrivalled power!

You are the father of all living beings, the worshippable and most glorious teacher. You have no equal within these three worlds. How can there be anyone greater than You, O Lord of unrivalled power¡

tasmat pranamya pranidhaya kayam

prasadaye tvam aham isam idyam

piteva putrasya sakheva sakhyuh

priyah priyayarhasi deva sodhum [44]

(he) deva–O Lord; tasmat–therefore; kayam pranidhaya–prostrating my body; pranamya–in obeisance; aham prasadaye–I am propitiating; tvam–You; idyam–the worshippable; isam–Lord.iva–As; pita sakha priyah–a father, friend or lover (forgive); putrasya sakhyuh priyayah–(the mistakes) of a son, friend or beloved; (tvam)–You; (tatha) iva–similarly; arhasi–please; sodhum–forgive (me).

So I offer my prostrate obeisance unto You, my Lord and worshippable master, praying for Your mercy. Please excuse me as a father, friend or lover overlooks the mistakes of his son, companion or beloved.

adrsta-purvam hrsito ‘smi drstva

bhayena cha pravyathitam mano me

tad eva me darsaya deva rupam

prasida devesa jagan-nivasa [45]

(he) deva–O Lord; drstva–seeing; (idam) adrsta-purvam–this previously unseen universal form of Yours; hrsitah asmi–I am joyful; cha–and then again; me–my; manah–mind; bhayena pravyathitam–is distraught with fear. (he) deva-isa–O God of gods; (he) jagat-nivasa–O refuge of the universe; prasida–may You be gracious; darsaya–to show; me–me; tat eva rupam–that form You showed before.

O Lord, my heart is joyful to see Your hitherto unseen universal form. Yet, I am afraid. O God of gods, shelter of the universe, be gracious upon me and appear in the form I saw before.

kiritinam gadinam chakra-hastam

ichchhami tvam drastum aham tathaiva

tenaiva rupena chatur-bhujena

sahasra-baho bhava visva-murte [46]

aham–I; ichchhami–wish; drastum–to see; tvam–You; tatha eva–as previously; kiritinam–with crown; gadinam–club; chakra-hastam–and holding the disc. (he) sahasra-baho–O Lord with a thousand arms; (he) visva-murte–O universal form; bhava–may You appear; tena chatuh-bhujena rupena eva–in that form of four arms.

I wish to see You again wearing a crown and holding a club and disc. O thousand-armed Lord, O universal form, please appear in that four-armed form.

sri-bhagavan uvacha

maya prasannena tavarjunedam

rupam param darsitam atma-yogat

tejomayam visvam anantam adyam

yan me tvad-anyena na drsta-purvam [47]

sri-bhagavan uvacha–The Supreme Lord said: (he) arjuna–O Arjuna; prasannena–being satisfied; idam–this; tejah-mayam–effulgent; anantam–infinite; adyam–and primeval; param–supreme; visvam–universal; rupam–form; me–of Mine; yat–which; na drsta-purvam–was not seen previously; tvat-anyena–by anyone else; darsitam–has been shown; tava–to you; maya–by Me; atma-yogat–by My divine potency, Yoga-maya.

The Supreme Lord said: O Arjuna, to grant you My special favour I have today revealed this effulgent, universal, infinite and primeval form, by My divine potency. This supreme universal form has never been seen by anyone before.

na veda-yajnadhyayanair na danair

na cha kriyabhir na tapobhir ugraih

evam-rupah sakya aham nrloke

drastum tvad-anyena kuru-pravira [48]

(he) kuru-pravira–O most valiant of the Kauravas; nr-loke–in this human plane; na veda-yajna-adhyayanaih–neither by study of the Vedas or Vedic sacrifices; na danaih–nor by giving land, etc. in charity; na kriyabhih–nor by rituals; na cha tapobhih ugraih–nor by severe austerity; sakyah–can; aham–I; drastum–be seen; evamru pah–in such a (universal) form; tvat-anyena–by persons other than you.

O Arjuna, most valiant of the Kauravas, no one in this human plane can see this form of Mine that you have seen, neither by study of the Vedas, nor Vedic sacrifices, nor charity, nor rituals, nor severe austerity.

ma te vyatha ma cha vimudha-bhavo

drstva rupam ghoram idrn mamedam

vyapeta-bhih prita-manah punas tvam

tad eva me rupam idam prapasya [49]

te vyatha ma (astu)–Be not bewildered; drstva–seeing; mama rupam–My form; idrk idam ghoram–of such terrible feature; cha–and; ma (astu)–be not; vimudhabhavah–bewildered.vyapeta-bhih (san)–Being free of fear; prita-manah–and contented; tvam prapasya–behold; idam–this; tat rupam eva–four-armed form; me–of Mine; punah–again.

Be not bewildered by seeing this terrible aspect of Mine. Do not fear. Now, with a peaceful heart, behold My four-armed form once again.

sanjaya uvacha

ity arjunam vasudevas tathoktva

svakam rupam darsayamasa bhuyah

asvasayamasa cha bhitam enam

bhutva punah saumya-vapur mahatma [50]

sanjayah uvacha–Sanjaya said: uktva–speaking; iti–thus; arjunam–to Arjuna; vasudevah–Sri Krishna; bhuyah–again; darsayamasa–revealed; tatha svakam rupam–His own form; punah cha–and once again; bhutva–appearing; maha-atma–as the most merciful Sri Krishna; saumya-vapuh–of charming (human) feature, dressed in yellow as familiar to Arjuna; asvasayamasa–He pacified; enam bhitam–the fearful Arjuna.

Sanjaya said: Speaking thus to Arjuna, Krishna again revealed His own form. And once again, He revealed His charming personality-the most merciful Sri Krishna (of human feature, adorned with yellow cloth, Kaustubha jewel and Vaijayanti garland), thus reassuring the fearful Arjuna.

arjuna uvacha

drstvedam manusam rupam, tava saumyam janardana

idanim asmi samvrttah, sa-chetah prakrtim gatah [51]

arjunah uvacha–Arjuna said: (he) janardana–O Krishna; drstva–seeing; idam–this; saumyam–charming; manusam–human-featured; rupam–form; tava–of Yours; idanim–now; sa-chetah samvrttah–I am pacified; prakrtim gatah asmi–and composed again.

Arjuna said: O Janardana, seeing Your beautiful form of human feature I am calm and composed once again.

sri-bhagavan uvacha

sudurdarsam idam rupam, drstavan asi yan mama

deva apy asya rupasya, nityam darsana-kanksinah [52]

sri-bhagavan uvacha–The Supreme Lord said: idam rupam–this sach-chid-ananda form; mama–of Mine; yat–which; (tvam)–you; drstavan asi–are seeing before you; sudurdarsam–is very rarely seen. devah api–Even the demigods; nityam darsanakan ksinah–ever aspire for a glimpse; asya rupasya–of this form.

The Supreme Lord said: O Arjuna, it is very rare that anyone sees this My form which you now behold. Even the gods constantly aspire for a glimpse of this humanlike divine form.

naham vedair na tapasa, na danena na chejyaya

sakya evam-vidho drastum, drstavan asi yan mama [53]

na vedaih–Neither by study of the Vedas; na tapasa–nor by severe austerities such as the chandrayana vow; na danena–nor by giving land, etc. in charity; na ijyaya cha–nor by great sacrifices such as Agnistoma; (kaschit) sakyah–is anyone able; drastum aham–to see Me; evam-vidhah mama–in this eternal form of Mine, of human features; yat–which; (tvam)–you; drstavan asi–are seeing.

Neither by study of the Vedas, nor by austerity, charity, and sacrifice can anyone see My eternal humanlike form of the Sweet Absolute as you see Me.

bhaktya tv ananyaya sakya, aham evam-vidho ‘rjuna

jnatum drastum cha tattvena, pravestum cha parantapa [54]

(he) parantapa–O conqueror of the enemy; (he) arjuna–O Arjuna; tu–yet; evamvidhah–in this form; aham sakyah (asmi)–can I; jnatum–be known; tattvena–in truth; drastum cha–and be seen; pravestum cha–and My pastimes be entered into; ananyaya–by exclusive; bhaktya–devotion; (bhaktena)–by the pure devotee.

O Arjuna, conqueror of the enemy, only by pure devotion is it possible to know Me, see Me, and enter My divine pastimes.

mat-karma-krn mat-paramo, mad-bhaktah sanga-varjitah

nirvairah sarva-bhutesu, yah sa mam eti pandava [55]

(he) pandava–O son of Pandu; mat-bhaktah–My devotee; yah–who; mat-karmakr t–serves Me; mat-paramah–knowing Me as the supreme; (yah) sanga-varjitah–giving up all attachment to material objects; nirvairah–and free from enmity; sarvabhu tesu–towards all beings; sah–such a person; eti–attains; mam–Me.

O Arjuna, My devotee who gives up all attachments and whose heart is totally free from enmity to all beings, who serves Me wholeheartedly, knowing Me as the Supreme, reaches Me.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade visva-rupadarsana-

yogo namaikadaso ‘dhyayah [11]

End of Chapter Eleven

The Vision of the Universal Form

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER TWELVE

(Bhakti-yoga)
The Path of Devotion

arjuna uvacha

evam satata-yukta ye, bhaktas tvam paryupasate

ye chapy aksaram avyaktam, tesam ke yoga-vittamah [1]

arjunah uvacha–Arjuna said: ye bhaktah–Those devotees who; evam–thus; satatayuktah–constantly with exclusive devotion; paryupasate–worship; tvam–You, Syamasundara; cha api–or; ye–those who; (paryupasate)–worship; avyaktam–the unmanifest, impersonal; aksaram–imperishable, Brahman; tesam–of these two types of yogis (jnana-yogi and bhakti-yogi); ke–who; yoga-vittamah–is the best knower of yoga?

Arjuna inquired: Of those devotees who are constantly engaged in worshipping You (as Syamasundara, Your original humanlike form) with exclusive devotion, and those who worship the impersonal Brahman, who is the best knower of yoga?

sri-bhagavan uvacha

mayy avesya mano ye mam, nitya-yukta upasate

sraddhaya parayopetas, te me yuktatama matah [2]

sri-bhagavan uvacha–The Supreme Lord said: ye–Those who; sraddhaya upetah–with faith; paraya–transcendental to the mundane; avesya–have absorbed; manah–the mind; mayi–in thought of Me, Syamasundara; nitya-yuktah–always engaged in exclusive devotion; (iti)–thus; upasate–worship; mam–Me; te–they; yuktatamah–are the best knowers of yoga. (iti)–This is; me–My; matah–opinion.

The Supreme Lord said: In My opinion, those who with faith in the divine are absorbed in thought of Me, Syamasundara, and worship Me constantly with exclusive devotion, are the superior knowers of yoga.

ye tv aksaram anirdesyam, avyaktam paryupasate

sarvatra-gam achintyam cha, kutastham achalam dhruvam [3]

sanniyamyendriya-gramam, sarvatra sama-buddhayah

te prapnuvanti mam eva, sarva-bhuta-hite ratah [4]

ye tu–But those who; sanniyamya–fully control; indriya-gramam–all the senses; sama-buddhayah–with equanimity; sarvatra–for everything; ratah–(who are) dedicated; sarva-bhuta-hite–to the welfare of all beings; (iti)–and thus; paryupasate–worship; (me)–My; anirdesyam–indefinable; avyaktam–unmanifest, impersonal; sarvatra-gam–all-pervading; achintyam–inconceivable; kuta-stham–unchanging; achalam–immovable; dhruvam–eternal; aksaram cha–attributeless aspect of Brahman; te eva–they, too; prapnuvanti–attain; mam–Me (as My Brahman effulgence).

However, those who fully control their senses, who are equal-minded towards everything, who are dedicated to the welfare of all beings and thus worship My indefinable, impersonal, all-pervading, inconceivable, unchanging, immovable, eternal, attributeless aspect of Brahman—they, too, attain Me (as Brahman).

Commentary

The Lord’s statement, “The worshippers of Brahman also reach Me,” should not be misconstrued to mean that the impersonalists are on an equal footing with the devotees. The clue as to how the impersonalists can also reach Krishna has been given in the writings of Srila Bhakti Vinoda Thakur.

A person may progress on the path of selfless action up to the stage of meditation, as described in the first six chapters of the Gita. Then he may undergo great difficulty in searching for the Lord on the path of impersonalism. But when he progresses to the stage of dedicating himself to perform welfare work for others (sarva-bhuta-hite ratah), he may get the chance to render service to a pure devotee.

For example, if one engages in the general public welfare work of opening or running a hospital, if some service is even unknowingly rendered to a devotee of the Lord, a Vaisnava, one’s devotional merit begins (ajnata-sukrti). By association with a devotee (sadhu-sanga), one develops faith in the divine personal form of the Lord, and automatically abandons the attempt of attaining to the impersonal Brahman.

With such faith, one takes shelter of a bona fide Guru, engages in the devotional practices based on hearing and chanting the holy name and glories of the Lord, and progresses on the path back to home, back to Godhead. Thus Lord Krishna indicates: “I am the ultimate goal, and Brahman is only a relative position. It is not the final absolute, because the absolute position is Mine. Only if the impersonalists serve others they may thereby come to Me—because the only way to come to Me is through a Vaisnava.”

rahuganaitat tapasa na yati

na chejyaya nirvapanad grhad va

na chchhandasa naiva jalagni-suryair

vina mahat-pada-rajo ‘bhisekam

(Bhag. 5.12.12)

(The sage Jada Bharata said to King Rahugana:)

“O Rahugana, without bathing in the dust of the holy feet (service) of the pure devotees (mahabhagavata Vaisnavas), one cannot know the Supreme Lord by adopting the religious life of brahmacharya, grhastha, vanaprastha or sannyasa, or by worshipping the gods of water, fire, and sun, etc.”

naisam matis tavad urukramanghrim

sprsaty anarthapagamo yad arthah

mahiyasam pada-rajo ‘bhisekam

niskinchananam na vrnita yavat

(Bhag. 7.5.32)

(Prahlada Maharaj said:)

“As long as persons of mundane mentality have not been bathed by the dust of the feet of Lord Krishna’s surrendered devotees who are free from mundane attachment, they cannot have a touch of Krishna’s lotus feet, which are the destroyer of all obstacles.”

To consider that the Lord has taken the personal and impersonal aspects to be equal is a very commonly committed mistake. In reply to Arjuna’s doubt in this respect, the Lord has clearly stated that the personalists are superior to the impersonalists—yet, the impersonalists are also given a chance to reach Him, because without Him, no ultimate goal exists. Without coming to the path of devotion, the worshippers of impersonal Brahman will reach Brahman, the dazzling effulgence of the divine form of Lord Sri Krishna.

kleso ‘dhikataras tesam, avyaktasakta-chetasam

avyakta hi gatir duhkham, dehavadbhir avapyate [5]

tesam–For those; avyakta-asakta-chetasam–of minds attached to the unmanifest; (bhavati)–there is; adhikatarah–greater; klesah–struggle; hi–as; avyakta gatih–the way of attaining the unmanifest, the impersonal Brahman; avapyate–is attained; duhkham–with difficulty; dehavadbhih–by the embodied soul.

Persons whose minds are attached to the impersonal Brahman must undergo a greater struggle, as the path of attaining the impersonal Brahman is difficult for the embodied soul.

ye tu sarvani karmani, mayi sannyasya mat-parah

ananyenaiva yogena, mam dhyayanta upasate [6]

tesam aham samuddharta, mrtyu-samsara-sagarat

bhavami na chirat partha, mayy avesita-chetasam [7]

ye tu–But those who; sannyasya–offering; sarvani–all; karmani–actions; mayi–to Me; mat-parah–taking refuge in Me; mam dhyayantah–meditating on Me; ananyena yogena eva–with exclusive devotion; upasate–thus worship (Me); (he) partha–O Arjuna; aham–I; na chirat–without delay; bhavami–become; samuddharta–the deliverer; mrtyu-samsara-sagarat–from the deathly ocean of material suffering; tesam–of those persons; avesita-chetasam–whose hearts are absorbed in thought; mayi–of Me.

But those who offer all their actions to Me, take refuge in Me, their hearts absorbed in thought of Me in pure devotion and who thus worship and adore Me—O Partha, I swiftly deliver such dedicated souls from the deathly ocean of material suffering.

mayy eva mana adhatsva, mayi buddhim nivesaya

nivasisyasi mayy eva, ata urdhvam na samsayah [8]

adhatsva–Steady; manah–your mind; mayi eva–in Me alone. nivesaya–Repose; buddhim–your intelligence; mayi (eva)–in Me alone. nivasisyasi–You will abide; mayi eva–in Me; atah urdhvam–hereafter; na samsayah–there is no doubt.

So fix your mind in Me always and repose your intelligence in Me, Syamasundara, and you will ultimately abide in Me. Of this there is no doubt.

atha chittam samadhatum, na saknosi mayi sthiram

abhyasa-yogena tato, mam ichchhaptum dhananjaya [9]

(he) dhananjaya–O Arjuna; atha–if; na saknosi–you are unable; samadhatum–to establish; chittam–your mind; sthiram–resolutely; mayi–in Me; tatah–then; ichchha–seek; aptum–to attain; mam–Me; abhyasa-yogena–by the yoga of constant practice.

O Dhananjaya, and if you are unable to firmly fix your mind in Me, try to attain Me by the repeated practice of remembering Me.

abhyase ‘py asamartho ‘si, mat-karma-paramo bhava

mad-artham api karmani, kurvan siddhim avapsyasi [10]

(yadi)–If; (tvam) asi–you are; asamarthah–unable; abhyase api–to practise remembering Me, too; (tarhi)–then; mat-karma-paramah bhava–concentrate on offering your actions to Me. kurvan api–Also by performing; karmani–actions; mat-artham–for Me; avapsyasi–you will attain; siddhim–perfection.

If you cannot do that either, concentrate on offering your actions to Me. You will attain perfection through actions performed for Me.

athaitad apy asakto ‘si, kartum mad-yogam asritah

sarva-karma-phala-tyagam, tatah kuru yatatmavan [11]

atha–And if; etat api–this, too; asi–is; asaktah–not possible; kartum–to do; tatah–then; mat-yogam asritah (san)–taking shelter in My yoga; yata-atmavan (bhutva)–controlling your mind; sarva-karma-phala-tyagam kuru–give up, for Me, the fruits of all your actions.

And if you cannot do that, then resolve to give up, for Me, the fruits of your actions.

sreyo hi jnanam abhyasaj, jnanad dhyanam visisyate

dhyanat karma-phala-tyagas, tyagach chhantir anantaram [12]

hi–For; jnanam–Knowledge of Me; sreyah–is better; abhyasat–than practice; dhyanam–meditation on Me; jnanat visisyate–is better than knowledge. karmaphala-tyagah–Giving up, for Me, the fruits of action; dhyanat–comes from meditation. tyagat–From giving up, for Me, the fruits of action; santih–peace ensues; anantaram–thereafter.

For knowledge of Me is superior to mere practice, and meditation on Me is superior to knowledge alone; from meditation comes the selflessness of giving up, for Me, the fruits of action, following which peace ensues.

advesta sarva-bhutanam, maitrah karuna eva cha

nirmamo nirahankarah, sama-duhkha-sukhah ksami [13]

santustah satatam yogi, yatatma drdha-nischayah

mayy-arpita-mano-buddhir, yo mad-bhaktah sa me priyah [14]

yah–One who is; advesta–without hatred; maitrah–friendly; karunah eva cha–and compassionate; sarva-bhutanam–towards all beings; nirmamah–free from possessiveness; nirahankarah–free from ego; sama-duhkha-sukhah–equipoised in unhappy and happy circumstances; ksami–forgiving, tolerant; satatam santustah–ever content; yogi–a yogi; yata-atma–self-controlled; drdha-nischayah–of firm resolve; arpita-mano-buddhih–who has given his mind and intelligence; mayi–to Me; sah–such a person is; mat-bhaktah–My devotee; me priyah–dear to Me.

One who is without hatred, who is friendly and compassionate towards all, free from possessiveness and ego, equipoised in unhappy and happy circumstances, forgiving, always content, a self-controlled yogi of firm resolve who has given his mind and intelligence to Me—such a person is My devotee, and he is dear to Me.

yasman nodvijate loko, lokan nodvijate cha yah

harsamarsa-bhayodvegair, mukto yah sa cha me priyah [15]

yasmat–He by whom; lokah–anyone; na udvijate–is not disturbed; yah cha–and he who; na udvijate–is not disturbed; lokat–by anyone; yah cha–and who; muktah–is free; harsa-amarsa-bhaya-udvegaih–from elation, anger, fear and grief; sah–he is; priyah–dear; me–to Me.

One who causes no disturbance to anyone and who is not disturbed by anyone, who is free from elation, anger, fear and grief—he is dear to Me.

anapeksah suchir daksa, udasino gata-vyathah

sarvarambha-parityagi, yo mad-bhaktah sa me priyah [16]

yah–One who is; anapeksah–without expectation; suchih–clean-hearted; daksah–able; udasinah–impartial; gata-vyathah–fearless; sarva-arambha-parityagi–and a renouncer of all selfish undertakings; sah–he is; mat-bhaktah–My devotee; me priyah–dear to Me.

One who is without expectation, clean-hearted, able, impartial, fearless and a renouncer of all selfish undertakings—he is My devotee, he is dear to Me.

yo na hrsyati na dvesti, na sochati na kanksati

subhasubha-parityagi, bhaktiman yah sa me priyah [17]

yah–One who is; na hrsyati–neither elated; na dvesti–nor resentful; na sochati–neither laments any loss; na kanksati–nor hankers for the unattained; subha-asubhaparityagi–a renouncer of both auspicious and inauspicious acts; yah bhaktiman–and who is endowed with devotion; sah me priyah–he is dear to Me.

One who is neither elated nor resentful, who neither laments nor hankers as he has renounced both auspicious and inauspicious endeavours, and who is endowed with devotion—he is dear to Me.

samah satrau cha mitre cha, tatha manapamanayoh

sitosna-sukha-duhkhesu, samah sanga-vivarjitah [18]

tulya-ninda-stutir-mauni, santusto yena kenachit

aniketah sthira-matir, bhaktiman me priyo narah [19]

(yah) narah–A person who; samah–sees with equality; satrau cha–an enemy; mitre cha–and a friend; tatha–and similarly; samah–is equipoised; mana-apamanayoh–in honour and dishonour; sita-usna-sukha-duhkhesu–and in the presence of cold, heat, pleasure and pain; sanga-vivarjitah–who has given up all attachment; tulya-nindastutih–and who considers abuse and praise equally; mauni–who is contemplative or of controlled speech; santustah–satisfied; yena kenachit–in any eventuality; aniketah–who has no attachment to hearth and home; sthira-matih–whose mind is peaceful; bhaktiman–and who is endowed with devotion; (sah) me priyah–he is dear to Me.

A person who sees with equality an enemy and a friend; who is equipoised in honour and dishonour, and in the presence of cold, heat, pleasure and pain; who has given up all attachment; who considers abuse and praise equally; who is contemplative; who is satisfied in all circumstances; who has no attachment to hearth and home; whose mind is peaceful, and who is endowed with devotion—he is dear to Me.

ye tu dharmamrtam idam, yathoktam paryupasate

sraddadhana mat-parama, bhaktas te ‘tiva me priyah [20]

ye tu sraddadhanah–Those faithful persons who; paryupasate–adore and follow; idam–this; dharma-amrtam–nectarine path; yatha-uktam–as described; mat-paramah–knowing Me as the supreme goal; te bhaktah–such devotees; ativa–are very; priyah–dear; me–to Me.

Those faithful devotees who, knowing Me as the supreme goal of life, wholeheartedly follow the nectarine path I have described, are very dear to Me.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade

bhakti-yogo nama dvadaso ‘dhyayah [12]

End of Chapter Twelve

The Path of Devotion

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER THIRTEEN

(Prakrti-purusa-viveka-yoga)
Distinction Between Matter and Spirit

arjuna uvacha

prakrtim purusam chaiva, ksetram ksetrajnam eva cha

etad veditum ichchhami, jnanam jneyam cha kesava [1]

arjunah uvacha–Arjuna said: (he) kesava–O Kesava; (aham)–I; ichchhami–wish; veditum–to know; etat–about these subjects: prakrtim–material nature; purusam cha eva–and the person; ksetram–the field; ksetra-jnam eva cha–and the knower of the field; jnanam–knowledge; jneyam cha–and the object of knowledge.

Arjuna said: O Kesava, I would like to know about material nature, the person, the field, the knower of the field, knowledge and the object of knowledge.

sri-bhagavan uvacha

idam sariram kaunteya, ksetram ity abhidhiyate

etad yo vetti tam prahuh, ksetrajna iti tad vidah [2]

sri-bhagavan uvacha–The Supreme Lord said: (he) kaunteya–O son of Kunti; idam sariram–this body; abidhiyate iti–is called; ksetram–ksetra, or the field. yah vetti–One who knows; etat–this field; tat vidah–the learned; prahuh–describe; tam–him; ksetra-jnah iti–as ksetrajna, the knower of the field.

The Supreme Lord said: O Arjuna, this body is known as the field. One who knows this field is described by the learned as the knower of the field.

ksetrajnam chapi mam viddhi, sarva-ksetresu bharata

ksetra-ksetrajnayor jnanam, yat taj jnanam matam mama [3]

(he) bharata–O descendant of the Bharata dynasty; api–further; cha–also; viddhi–know; mam–Me; sarva-ksetresu–within all bodies; ksetra-jnam–as ksetrajna, the knower of the field. yat jnanam–This knowledge; ksetra-ksetrajnayoh–of the field and the knower of the field; tat jnanam–is actual knowledge; mama matam–in My opinion.

O Bharata, you should also know Me as the knower of all fields. This knowledge, of the field and of the knower of the field, is true knowledge, in My opinion.

tat ksetram yach cha yadrk cha, yad vikari yatas cha yat

sa cha yo yat prabhavas cha, tat samasena me srnu [4]

srnu–Hear; me–from Me; tat samasena–briefly; yat tat ksetram–what that field is; cha–and; yadrk–how is it constituted; cha–and; yat vikari–what its transformations are; cha–and; yatah–wherefrom; yat–it develops; cha–and; yah–who is; sah–that knower of the field; cha–and; yat prabhavah–what his potency is.

Now hear from Me briefly what this field is, its constitution, transformations, causes and effects; and who the knower of the field is, and of his potency.

rsibhir bahudha gitam, chhandobhir vividhaih prthak

brahma-sutra-padais chaiva, hetumadbhir vinischitaih [5]

(tat)–That knowledge of ksetra and ksetrajna; gitam–is sung; vividhaih rsibhih–by many types of sages; bahudha eva–in many ways; prthak chhandobhih–by the different Vedas; brahma-sutra-padaih–and by the aphorisms of Vedanta; vinischitaih–with conclusive; hetumadbhih cha–logic.

This has been taught in many ways by various sages, the different Vedas and the aphorisms of the Brahma-sutra with its conclusive logic.

maha-bhutany ahankaro, buddhir avyaktam eva cha

indriyani dasaikam cha, pancha chendriya-gocharah [6]

ichchha dvesah sukham duhkham, sanghatas chetana dhrtih

etat ksetram samasena, sa-vikaram udahrtam [7]

maha-bhutani–The five primary elements; ahankarah–ego; buddhih–intelligence (mahat-tattva); avyaktam eva cha–the unmanifest material nature; dasa indriyani–the ten senses (the five senses of action—voice, hands, legs, anus and genital; and the five senses of perception—eye, tongue, skin, nose and ear); ekam cha–and the mind; pancha cha–and the five; indriya-gocharah–corresponding objects of the senses (form, taste, touch, smell and sound); ichchha–likes; dvesah–dislikes; sukham–happiness; duhkham–unhappiness; sanghatah–the aggregate, the gross body; chetana–consciousness; dhrtih–determination; etat–all these; udahrtam–are described; samasena–in brief; ksetram–as the field; sa-vikaram–with its transformations.

The five primary elements of ether, air, fire, water and earth; ego, intelligence, and the unmanifest material nature; the ten senses, the mind, and the five objects of the senses; likes, dislikes, happiness, unhappiness, the aggregate, consciousness and determination—all these are summarily known as the field and its transformations.

amanitvam adambhitvam, ahimsa ksantir arjavam

acharyopasanam saucham, sthairyam atma-vinigrahah [8]

indriyarthesu vairagyam, anahankara eva cha

janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam [9]

asaktir anabhisv-angah, putra-dara-grhadisu

nityam cha sama-chittatvam, istanistopapattisu [10]

mayi chananya-yogena, bhaktir avyabhicharini

vivikta-desa-sevitvam, aratir jana-samsadi [11]

adhyatma-jnana-nityatvam, tattva-jnanartha-darsanam

etaj jnanam iti proktam, ajnanam yad ato ‘nyatha [12]

etat jnanam–The following qualities denote knowledge: amanitvam–the quality of desirelessness for honour; adambhitvam–pridelessness; ahimsa–nonviolence; ksantih–forbearance; arjavam–straightforwardness and simplicity; acharya-upasanam–service to the spiritual master; saucham–purity; sthairyam–steadiness; atma-vinigrahah–self-control; indriya-arthesu vairagyam–detachment from the objects of the senses; anahankarah eva cha–absence of egoism; duhkha-dosa-anudarsanam–awareness of the miseries; janma-mrtyu-jara-vyadhi–of birth, death, infirmity and disease; asaktih–worldly detachment; anabhisu-angah–not to dote on; putra-dara-grha-adisu–children, wife, home, etc.; nityam sama-chittatvam cha–constant equanimity; ista-anista-upapattis u–in desirable or undesirable circumstances; cha–and; ananya-yogena–singleminded; avyabhicharini–undeviating; bhaktih–devotion; mayi–to Me; vivikta-desasevitam–residing in a solitary place; aratih–indifference; jana-samsadi–to mundane association; adhyatma-jnana-nityatvam–constancy in self-knowledge; tattva-jnanaartha-darsanam–and the vision of the goal of true knowledge; iti–thus; proktam–has been proclaimed; (rsibhih)–by the sages. yat–Anything; anyatha–contrary; atah–to this; ajnanam–is nescience.

Desirelessness for honour, pridelessness, nonviolence, forbearance, honesty, service to the spiritual master, purity, stability, self-control, detachment from the objects of the senses, absence of egoism, awareness of the miseries of birth, disease, old age and death; worldly detachment, absence of doting on children, wife, home, etc., constant equanimity in desirable or undesirable circumstances, undeviating pure devotion to Me, residing in a solitary place, indifference to mundane association, constancy in selfknowledge, and the vision of the goal of true knowledge—all these qualities have been said to denote knowledge. Anything contrary to this is to be considered ignorance.

jneyam yat tat pravaksyami, yaj jnatvamrtam asnute

anadi mat-param brahma, na sat tan nasad uchyate [13]

(aham) pravaksyami–I now describe; tat–that; yat–which; jneyam–is the object of knowledge; jnatva–realizing; yat–which; amrtam–the nectar of life; asnute–is attained. tat brahma uchyate–That is known as Brahma; anadi–beginningless, eternal; matparam–resting in Me; na sat–beyond being, beyond the material effect; na asat–and beyond non-being, beyond the material cause.

Now I shall describe the object of knowledge, realizing which one attains the nectar of life. Resting in Me, it is known as Brahman, eternal, neither being nor non-being.

sarvatah pani-padam tat, sarvato ‘ksi-siro-mukham

sarvatah srutimal loke, sarvam avrtya tisthati [14]

sarvatah–Everywhere; pani-padam–hands and feet; sarvatah–everywhere; aksi-sirah-mukham–eyes, heads and mouths; sarvatah–everywhere; srutimat–ears; tat–that object of knowledge; tisthati–exists; avrtya–pervading; sarvam–everything; loke–in the universe.

Everywhere are His hands and feet, everywhere are His eyes, heads, mouths and ears. He pervades the entire universe (as the Supersoul).

sarvendriya-gunabhasam, sarvendriya-vivarjitam

asaktam sarva-bhrch chaiva, nirgunam guna-bhoktr cha [15]

sarva-indriya-guna-abhasam–(He) illuminates all the senses and their functions; (tad api)–yet; sarva-indriya-vivarjitam–is without (material) senses. asaktam–(Although) aloof; sarva-bhrt cha–(He is) the maintainer of all. nirgunam cha–(Although) transcendental to the modes of nature; guna-bhoktr eva–(He is) the Lord of all qualities.

He illuminates all the senses and their functions, yet He is without material senses; He is completely aloof to everything, yet He is the maintainer of all (Visnu); He is transcendental to the three modes of material nature, yet He is the Lord of all qualities.

bahir antas cha bhutanam, acharam charam eva cha

suksmatvat tad avijneyam, durastham chantike cha tat [16]

tat–That knowable is; bahih cha–outside; antah–and inside; acharam–stationary; charam eva cha–and moving; bhutanam–beings. suksmatvat–Due to subtlety; tat–that; avijneyam–is difficult to comprehend; antike cha–near; dura-stham cha–yet far.

He is situated within and without all moving and stationary beings, near yet far, subtle and therefore most difficult to comprehend.

avibhaktam cha bhutesu, vibhaktam iva cha sthitam

bhuta-bhartr cha taj jneyam grasisnu prabhavisnu cha [17]

tat avibhaktam–That indivisible; sthitam–appears; vibhaktam iva cha–as divided; bhutesu–in the living beings. (tat eva)–He; jneyam–is to be known; prabha-visnu cha–as the manifestor; bhuta-bhartr cha–the maintainer; grasisnu cha–and the devourer.

Although indivisible, He appears as divided in all beings. He is to be known as the one who manifests, maintains, and devours all beings.

jyotisam api taj jyotis, tamasah param uchyate

jnanam jneyam jnana-gamyam, hrdi sarvasya dhisthitam [18]

tat–He; uchyate–is said to be; jyotih–the illuminator; jyotisam api–of the luminaries; param–beyond; tamasah–the darkness; (tat eva)–He is; jnanam–knowledge; jneyam–the object of knowledge; jnana-gamyam–reached by knowledge (verses 8-12); dhisthitam–situated as the Supersoul; hrdi–within the hearts; sarvasya–of all.

He is known as the illuminator of the luminaries, beyond darkness. Situated in the hearts of all beings, He is knowledge, the object of knowledge, reached by knowledge.

iti ksetram tatha jnanam, jneyam choktum samasatah

mad-bhakta etad vijnaya, mad-bhavayopapadyate [19]

iti–Thus; ksetram–the field; jnanam–knowledge; jneyam cha–and the object of knowledge (the Lord in His aspects of Brahman, Paramatman and Bhagavan); tatha uktam–are described; samasatah–in brief. etat vijnaya–Realizing this; mat-bhaktah–My devotee; upapadyate–attains; mat-bhavaya–love for Me.

The field, knowledge and the object of knowledge have been briefly described by Me. Realizing these truths, My devotee attains love for Me.

prakrtim purusam chaiva, viddhy anadi ubhav api

vikarams cha gunams chaiva, viddhi prakrti-sambhavan [20]

viddhi–Know; ubhau api–both; prakrtim–nature—Maya; purusam cha–and the jivatman, individual soul, described as ‘knower of the field’; anadi eva–to be beginningless. viddhi–Know; vikaran cha–the transformations—body, senses and their functions; gunan eva cha–and the transformations of the modes of nature, as happiness, unhappiness, sorrow and delusion, etc.; prakrti-sambhavan–as born of material nature.

Know that both material nature (Maya) and the person (individual soul) are beginningless, and know that the transformations (body, senses and their functions) and the transformations of the modes of nature (such as pleasure, pain, sorrow and delusion) are born of material nature.

karya-karana-kartrtve, hetuh prakrtir uchyate

purusah sukha-duhkhanam, bhoktrtve hetur uchyate [21]

prakrtih–Material nature (with the presence of purusa); uchyate–is said to be; hetuh–the cause; karya-karana-kartrtve–via the presiding demigods of the senses, of the production of the effect, as the body, and of the cause, as the senses. purusah–The person—jiva; uchyate–is said to be; hetuh–the cause; bhoktrtve–of the state of being an enjoyer or a sufferer; sukha-duhkhanam–of happiness and unhappiness.

Material nature is said to be the cause of the production of effect (the body) and cause (the senses); the person (in material bondage) is said to be the cause of the condition of being an enjoyer or a sufferer of happiness and unhappiness.

purusah prakrti-stho hi, bhunkte prakrti-jan gunan

karanam guna-sango ‘sya, sad-asad-yoni-janmasu [22]

prakrti-sthah–Situated within (the body which is an effect of) material nature; purusah hi–a person; bhunkte–enjoys; gunan–the modes; prakrti-jan–born of material nature. guna-sangah–Attachment to the modes (as body, senses, etc.); (bhavati)–is; karanam–the cause; asya–of that person’s; sat-asat-yoni-janmasu–births in higher and lower species.

Being situated within material nature, a person enjoys the modes born of material nature. His attachment to these modes is the cause of his repeated births in higher and lower species.

upadrastanumanta cha, bharta bhokta mahesvarah

paramatmeti chapy ukto, dehe ‘smin purusah parah [23]

parah purusah–The Supreme Person; upadrasta–witness; anumanta–sanctioner; bharta–support; bhokta–maintainer; maha-isvarah cha–and Supreme Lord; asmin dehe–within this body; api uktah–is also described; iti cha–as; paramatma–Paramatman, the Supersoul.

The Supreme Person—the witness, sanctioner, support, guardian, and almighty Lord within this body, is known as Paramatman, the Supersoul.

ya evam vetti purusam, prakrtim cha gunaih saha

sarvatha vartamano ‘pi, na sa bhuyo ‘bhijayate [24]

yah–One who; evam vetti–thus knows; purusam–the Supreme Person; prakrtim cha–and material nature; gunaih saha–with its modes; sah–he; vartamanah api–though present; sarvatha–in any situation; na abhijayate–is not born; bhuyah–again.

Thus, one who truly knows the Supreme Person and material nature with its modes, will never in any circumstances have to take birth again.

dhyanenatmani pasyanti, kechid atmanam atmana

anye sankhyena yogena, karma-yogena chapare [25]

kechit–Some; pasyanti–see; dhyanena–by meditation; atmana–by the pure consciousness; atmanam–the Supersoul; atmani–within the heart; anye–others; sankhyena yogena–bysankhya-yoga; apare cha–and yet others; karma-yogena–by karma-yoga.

With their pure consciousness, some persons see the Supersoul within the heart, in their meditation. Others perceive Him through enlightenment, and yet others by the yoga of selfless action.

anye tv evam ajanantah, srutvanyebhya upasate

te ‘pi chatitaranty eva, mrtyum sruti-parayanah [26]

anye tu–Yet others; ajanantah–not knowing; evam–of all these methods; upasate–worship; srutva–by hearing; anyebhyah–from others. te api–They too; sruti-parayanah (santah)–when their faith is deepened by hearing; atitaranti eva–surpass; mrtyum cha–death.

Further, there are those who, not knowing of these methods, engage in worship by hearing the scriptures. When their faith is deepened by such hearing, they, too, surpass the mortal plane.

yavat sanjayate kinchit, sattvam sthavara-jangamam

ksetra-ksetrajna-samyogat, tad viddhi bharatarsabha [27]

(he) bharatarsabha–O best of the Bharata dynasty; yavat kinchit–whatever; sthavarajan gamam–stationary or moving; sattvam–being; sanjayate–is born; viddhi–know; tat–that; ksetra-ksetrajna-samyogat–as born of the combination of the field and its knower.

O Arjuna, best of the Bharatas, whatever is born in the world, whether moving or stationary, know it to be manifest from the combination of the field and its knower.

samam sarvesu bhutesu, tisthantam paramesvaram

vinasyatsv avinasyantam, yah pasyati sa pasyati [28]

yah–One who; pasyati–sees; parama-isvaram–the Supreme Lord; tisthantam–situated; samam–equally; sarvesu bhutesu–in all beings; avinasyantam–as the imperishable; vinasyatsu–within the perishable; sah–such a person; pasyati–sees perfectly.

One who sees the Supreme Lord situated equally within all beings as the imperishable within the perishable—such a person sees perfectly.

samam pasyan hi sarvatra, samavasthitam isvaram

na hinasty atmanatmanam, tato yati param gatim [29]

(sah) hi–Such a person; pasyan–by seeing; samam–with equality; isvaram–the Lord; samavasthitam–dwelling alike; sarvatra–in every place; na hinasti–does not deceive, deprive; atmanam–himself; atmana–by himself; tatah–and therefore; yati–attains; param gatim–the supreme destination.

Such a person with the vision of equality, seeing the Lord dwelling in every place alike, does not deceive himself, and thus he attains the supreme destination.

prakrtyaiva cha karmani, kriyamanani sarvasah

yah pasyati tathatmanam, akartaram sa pasyati [30]

cha–And; yah–he who; pasyati–sees; tatha–that; sarvasah–all; karmani–actions; kriyamanani–are brought about; eva–only; prakrtya–by material nature; sah–such a person; pasyati–sees; atmanam–himself; akartaram–as non-doer.

He who sees that all actions are brought about only by material nature, sees himself as non-doer.

yada bhuta-prthag-bhavam, eka-stham anupasyati

tata eva cha vistaram, brahma sampadyate tada [31]

yada–When; (sah)–such a seer; anupasyati–can see; bhuta-prthak-bhavam–the different types of beings; eka-stham–situated in the one nature; cha–and; (bhutanam) vistaram–the projection of all beings; tatah eva–from that nature; tada–then; brahma sampadyate–the state of Brahman is reached.

When such an enlightened person realizes that the different types of beings are situated within the one nature and that all are made manifest from that nature, he attains realization of Brahman.

anaditvan nirgunatvat, paramatmayam avyayah

sarira-stho ‘pi kaunteya, na karoti na lipyate [32]

(he) kaunteya–O son of Kunti; anaditvat–because of eternality; nirgunatvat–and being transcendental to the material modes; avyayah–and inexhaustible; ayam–the; paramatma–Supersoul; sarira-sthah api–although present within the field; na karoti–neither acts; na lipyate–nor is affected by any action.

O Arjuna, since the Supersoul is beginningless, transcendental and inexhaustible, although also present within the field (with the individual soul), He neither acts nor is affected by any action.

yatha sarva-gatam sauksmyad, akasam nopalipyate

sarvatravasthito dehe, tathatma nopalipyate [33]

yatha–As; sarva-gatam–the all-pervading; akasam–space; na upalipyate–is not tainted by anything, is untouched; sauksmyat–due to its subtleness; tatha–similarly; atma–atman, the soul; avasthitah–situated; sarvatra–pervading; dehe–the body; na upalipyate–is not tainted or touched.

As the most subtle element of space pervades everything yet is not tainted by anything, similarly, the soul, though pervading the body, is not tainted by it.

yatha prakasayaty ekah, krtsnam lokam imam ravih

ksetram ksetri tatha krtsnam, prakasayati bharata [34]

(he) bharata–O Arjuna; yatha–as; ekah–the one; ravih–sun; prakasayati–illuminates; imam–this; krtsnam–entire; lokam–world; tatha–similarly; ksetri–the occupier of the field; prakasayati–illuminates; krtsnam–the entire; ksetram–field.

O Bharata, as the one sun illuminates the entire world, the occupier of the field illuminates the entire field.

ksetra-ksetrajnayor evam, antaram jnana-chaksusa

bhuta-prakrti-moksam cha, ye vidur yanti te param [35]

ye–Those who; jnana-chaksusa–through the eyes of knowledge; evam viduh–can thus know; antaram–the distinction; ksetra-ksetrajnayoh–between the field and its knower; cha–and (can thus know); bhuta-prakrti-moksam–the way of liberation of the living beings from material nature; te–they; yanti–attain; param–the Supreme.

Those who, through the eyes of knowledge, can thus distinguish between the field and the knower of the field, and who can thus know the path of liberation of the living beings from material nature—such persons attain the Supreme.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade prakrtipurus

a-viveka-yogo nama trayodaso ‘dhyayah [13]

End of Chapter Thirteen

Distinction between Matter and Spirit

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER FOURTEEN

(Gunatraya-vibhaga-yoga)
The Three Divisions of Material Nature

sri-bhagavan uvacha

param bhuyah pravaksyami, jnananam jnanam uttamam

yaj jnatva munayah sarve, param siddhim ito gatah [1]

sri-bhagavan uvacha–The Supreme Lord said: bhuyah–Again; (aham) pravaksyami–I shall speak; param–the supreme; jnanam–knowledge, teaching; uttamam–the highest; jnananam–of all fields of knowledge; jnatva–knowing; yat–which; sarve–all; munayah–the sages; gatah–attained; param–ultimate; siddhim–perfection; itah–beyond this mundane plane.

The Supreme Lord said: Again, I shall describe to you the supreme teaching, the highest of all fields of knowledge, knowing which the sages attained the ultimate perfection beyond this mundane plane.

idam jnanam upasritya, mama sadharmyam agatah

sarge ‘pi nopajayante, pralaye na vyathanti cha [2]

upasritya–Taking refuge in; idam–this; jnanam–knowledge; (jivah)–the living being; agatah (santah)–attaining; sadharmyam–the same (spiritual) nature; mama–as Mine; na upajayante–is neither born; sarge api–in the universal manifestation; na vyathanti–nor suffers; pralaye cha–in the universal dissolution.

By taking refuge in this knowledge, the soul attains to My nature. Then he is neither born in the cosmic manifestation, nor does he suffer (death) in the cosmic dissolution.

mama yonir mahad-brahma, tasmin garbham dadhamy aham

sambhavah sarva-bhutanam, tato bhavati bharata [3]

(he) bharata–O Arjuna; mahat-brahma–primordial matter; mama yonih–is My place of impregnation; tasmin–into which; aham–I; dadhami–cast; garbham–the seed. tatah–From there; sambhavah–the birth; sarva-bhutanam–of all living beings; bhavati–occurs.

O Bharata, I place the seed within My womb of primordial matter from which all living beings take birth.

sarva-yonisu kaunteya, murtayah sambhavanti yah

tasam brahma mahad yonir, aham bija-pradah pita [4]

(he) kaunteya–O son of Kunti; yah murtayah–of all forms which; sambhavanti–are born; sarva-yonisu–of the wombs of all species; tasam–their; yonih–womb; mahat brahma–is primordial matter; aham–and I; bija-pradah–the seed-giving; pita–father.

O Kaunteya, primordial matter is the original womb of all life-forms that are born of the wombs of all species, and I am the seed-giving father.

sattvam rajas tama iti, gunah prakrti-sambhavah

nibadhnanti maha-baho, dehe dehinam avyayam [5]

(he) maha-baho–O mighty hero; gunah–the qualities; sattvam rajah tamah iti–known as goodness, passion, and ignorance; prakrti-sambhavah–manifest from material nature; nibadhnanti–bind; avyayam–the immutable; dehinam–resident of the body; dehe–within the body.

O mighty hero, Arjuna, the three modes of goodness, passion, and ignorance, born of material nature, bind the immutable spirit soul within the body.

tatra sattvam nirmalatvat, prakasakam anamayam

sukha-sangena badhnati, jnana-sangena chanagha [6]

(he) anagha–O sinless one; tatra–among these three; nirmalatvat–due to purity; sattvam–the mode of goodness; prakasakam–illuminating; anamayam–and wholesome; badhnati–binds; (dehinam)–the embodied living being; sukha-sangena–with happiness; jnana-sangena cha–and knowledge.

O sinless one, of these three modes, due to its purity, the mode of goodness is illuminating and wholesome, conditioning one to happiness and knowledge.

rajo ragatmakam viddhi, trsna-sanga-samudbhavam

tan nibadhnati kaunteya, karma-sangena dehinam [7]

(he) kaunteya–O son of Kunti; viddhi–know; rajah–the mode of passion; ragaatmakam–as the embodiment of desire; trsna-sanga-samudbhavam–born of hankering and attachment. tat–That rajo-guna mode of passion; nibadhnati–binds; dehinam–the embodied; karma-sangena–by action.

O son of Kunti, know the mode of passion to be the embodiment of desire. Born of hankering and attachment, it conditions one to action.

tamas tv ajnana-jam viddhi, mohanam sarva-dehinam

pramadalasya-nidrabhis, tan nibadhnati bharata [8]

(he) bharata–O Arjuna; viddhi tu–and know; tamah–the mode of ignorance; ajnanajam–born of darkness; mohanam–the delusion; sarva-dehinam–of all the embodied beings; tat–that; nibadhnati–binds; (dehinam)–the living being; pramada-alasyanidrabhih–with delusion, laziness and sleep.

And, O Bharata, know the mode of ignorance, born of darkness, to be the ignorance of all the embodied beings, conditioning them to delusion, laziness and slumber.

sattvam sukhe sanjayati, rajah karmani bharata

jnanam avrtya tu tamah, pramade sanjayaty uta [9]

(he) bharata–O Arjuna; sattvam–the mode of goodness; sanjayati–dominates; (dehinam)–the embodied living being; sukhe–with happiness; rajah–and the mode of passion; karmani–with action; tu–but; tamah–the mode of ignorance; avrtya–covering; jnanam–knowledge; sanjayati uta–binds one; pramade–with illusion.

O Arjuna, the mode of goodness conditions the embodied being to happiness, and the mode of passion conditions him to action. But the mode of ignorance covers his knowledge and traps him in illusion.

rajas tamas chabhibhuya, sattvam bhavati bharata

rajah sattvam tamas chaiva, tamah sattvam rajas tatha [10]

(he) bharata–O Arjuna; sattvam–the mode of goodness; bhavati–appears; abhibhu ya–defeating; rajah tamah cha–the modes of passion and ignorance. rajah–The mode of passion; (bhavati)–appears; (abhibhuya)–defeating; sattvam tamah eva cha–goodness and ignorance too. tatha–Similarly; tamah–ignorance; (abhibhuya bhavati)–defeats; sattvam rajah–goodness and passion.

O Bharata, goodness overcomes passion and ignorance, passion overcomes goodness and ignorance, and ignorance overcomes goodness and passion. Each mode in turn defeats the others in an unending battle for supremacy.

sarva-dvaresu dehe ‘smin, prakasa upajayate

jnanam yada tada vidyad, vivrddham sattvam ity uta [11]

yada–When; prakasah–illumination; jnanam–of knowledge; upajayate–appears; sarva-dvaresu–in the gateways (the senses); asmin dehe–of this body; tada–then; vidyat iti uta–know by that symptom; sattvam–the mode of goodness; vivrddham–has increased.

When the gateways of the body are illuminated with knowledge, know this to be the manifestation of the mode of goodness.

lobhah pravrttir arambhah, karmanam asamah sprha

rajasy etani jayante, vivrddhe bharatarsabha [12]

(he) bharatarsabha–O most noble of the Bharata dynasty; rajasi vivrddhe–with a predominance of the mode of passion; etani–all these symptoms; jayante–are manifest: lobhah–greed; pravrttih–exertion; arambhah–undertaking; karmanam–of activities; asamah–unrest; sprha–and hankering.

O Arjuna, most noble of the Bharata dynasty, know that when the mode of passion predominates in a person, greed, exertion, undertaking of activities, unrest and hankering become manifest.

aprakaso ‘pravrttis cha, pramado moha eva cha

tamasy etani jayante, vivrddhe kuru-nandana [13]

(he) kuru-nandana–O descendant of Kuru; tamasi vivrddhe–by the force of the mode of ignorance; etani–all these symptoms; jayante–are manifest: aprakasah–dullness; apravrttih cha–inactivity; pramadah–delusion; mohah eva cha–and bewilderment.

O Kurunandana, by the influence of the mode of ignorance, all the symptoms of dullness, inactivity, delusion and bewilderment become manifest.

yada sattve pravrddhe tu, pralayam yati deha-bhrt

tadottama-vidam lokan, amalan pratipadyate [14]

yada–When; deha-bhrt–the embodied; pravrddhe (sati)–having developed; sattve–goodness; yati–reaches; pralayam–death; tada tu–then; amalan–the pure; lokan–planes; uttama-vidam–of persons of higher knowledge (worshippers of Hiranyagarbha [Brahma], etc.); pratipadyate–are attained.

If a person dies in a state of the mode of goodness, he goes to the pure planes where those who have higher knowledge reside.

rajasi pralayam gatva, karma-sangisu jayate

tatha pralinas tamasi, mudha-yonisu jayate [15]

(jivah) pralayam gatva–When a person dies; rajasi (pravrddhe)–with a predominance of the mode of passion; jayate–he is born; karma-sangisu–as a human attached to action. tatha–Similarly; pralinah (san)–dying; tamasi (vivrddhe)–when the mode of ignorance predominates; jayate–one takes birth; mudha-yonisu–in the lower species.

When a person dies in the mode of passion, he takes birth as a human attached to worldly activity. If one dies in the mode of ignorance, he takes birth in the lower species.

karmanah sukrtasyahuh, sattvikam nirmalam phalam

rajasas tu phalam duhkham, ajnanam tamasah phalam [16]

(panditah)–The learned; ahuh–proclaim; phalam–the fruit; sukrtasya karmanah–of good works; nirmalam–is pure; sattvikam–and of the nature of goodness; tu phalam–and the fruit; rajasah–of passionate action; duhkham–is sorrow; phalam (cha)–and the fruit; tamasah–of ignorant action; ajnanam–is ignorance.

It is said by the learned that good actions result in purity, passionate actions result in sorrow, and ignorant actions lead to darkness.

sattvat sanjayate jnanam, rajaso lobha eva cha

pramada-mohau tamaso bhavato ‘jnanam eva cha [17]

sattvat–From goodness; jnanam–knowledge; cha eva–and; rajasah–from passion; lobhah–greed; sanjayate–is born; tamasah (cha)–and from ignorance; pramadamohau–delusion and bewilderment; bhavatah–arise; ajnanam eva cha–and a lack of knowledge; (bhavati)–ensues.

From the mode of goodness, knowledge arises; from the mode of passion, greed; and from the mode of ignorance, delusion, bewilderment and a lack of knowledge ensue.

urdhvam gachchhanti sattva-stha, madhye tisthanti rajasah

jaghanya-guna-vrtti-stha, adho gachchhanti tamasah [18]

sattva-sthah–Persons situated in the mode of goodness; gachchhanti–go; urdhvam–up (to Satyaloka). rajasah–Those in the mode of passion; tisthanti–remain; madhye–in the middle (as humans). tamasah–Persons in the mode of ignorance; jaghanya-gunavr tti-sthah–tending to lower qualities; gachchhanti–go; adhah–down (suffer).

Persons in goodness ascend (up to Satyaloka), those in passion remain in the middle (as humans), and the unfortunate, ignorant persons fall to the lower planes (of suffering).

nanyam gunebhyah kartaram, yada drastanupasyati

gunebhyas cha param vetti, mad-bhavam so ‘dhigachchhati [19]

yada–When; drasta–the living being, the witness; anupasyati–sees; na anyam–nothing else; gunebhyah–but the three modes of nature; kartaram–as the doer; cha–and; vetti–is able to know; param–the Lord, transcendental; gunebhyah–to the modes; (tada)–then; sah–he; adhigachchhati–attains; mat-bhavam–My nature (My bhava-bhakti).

When a person sees the three modes to be the only impetus of this world, and knows the Supreme Lord, transcendental to the modes, then he comes to love Me with devotion.

gunan etan atitya trin, dehi deha-samudbhavan

janma-mrtyu-jara-duhkhair, vimukto ‘mrtam asnute [20]

dehi–The embodied living being; atitya–transcending; etan trin gunan–these three modes of nature; deha-samudbhavan–that appear in the body; vimuktah (san)–being liberated; janma-mrtyu-jara-duhkhaih–from the miseries of birth, death and old age; asnute–knows the joy of; amrtam–immortality, love transcendental (nirguna-prema).

Transcending these modes manifest in the body, he is liberated from the miseries of birth, death and old age, and knows the joy of immortality.

arjuna uvacha

kair lingais trin gunan etan, atito bhavati prabho

kim acharah katham chaitams, trin gunan ativartate [21]

arjunah uvacha–Arjuna said: (he) prabho–O Lord; kaih lingaih–by what symptoms; bhavati (jneyah)–can be known; atitah–a person who has transcended; etan–these; trin–three; gunan–modes? kim acharah–How does he behave? katham cha–and how; ativartate–does he transcend; etan–these; trin gunan–three modes?

Arjuna said: O Lord, what are the symptoms of a person transcendental to these three modes of material nature? How does he behave, and how does he transcend the modes?

sri-bhagavan uvacha

prakasam cha pravrttim cha, moham eva cha pandava

na dvesti sampravrttani, na nivrttani kanksati [22]

udasinavad asino, gunair yo na vichalyate

guna vartanta ity evam, yo ‘vatisthati nengate [23]

sama-duhkha-sukhah svasthah, sama-lostrasma-kanchanah

tulya-priyapriyo dhiras, tulya-nindatma-samstutih [24]

manapamanayos tulyas, tulyo mitrari-paksayoh

sarvarambha-parityagi, gunatitah sa uchyate [25]

sri-bhagavan uvacha–The Supreme Lord replied: (he) pandava–O son of Pandu; yah–one who; na dvesti–neither resents; prakasam cha–illumination (the effect of goodness); pravrttim cha–activation (the effect of passion); moham eva cha–and delusion (the effect of ignorance); sampravrttani–when they appear; na kanksati–nor hankers for them; nivrttani–when they disappear; yah–one who; asinah (san)–remaining; udasina-vat–as unconcerned; na vichalyate–is not perturbed; gunaih–by the modes; avatisthati–remains poised; na ingate–without wavering; iti evam (jnatva)–knowing that; gunah–the modes; vartate–are engaged in their functions; (yah)–one who; samaduh kha-sukhah–is equipoised in happiness and unhappiness; sva-sthah–is situated within the self; sama-lostra-asma-kanchanah–with the vision of equality towards earth, stone, or gold; tulya-priya-apriyah–equipoised in desirable and undesirable circumstances; dhirah–wise; tulya-ninda-atma-samstutih–balanced with regard to abuse and praise; tulyah mana-apamanayoh–balanced in honour and dishonour; tulyah–balanced; mitra-ari-paksayoh–toward friend and foe; sarva-arambha-parityagi–and is a renouncer of all mundane endeavours; sah–that person; uchyate–is described; gunaati tah–as transcendental to the modes of material nature.

The Supreme Lord replied: O Pandava, it is said that a person who has transcended the three modes of material nature neither resents illumination, activation, and delusion when they appear, nor does he hanker for them when they withdraw. Poised in the knowledge that the modes are engaging, he is not distracted by them; he remains unperturbed, unconcerned. Remaining self-satisfied, he sees joy and sorrow equally; he sees earth, rock or gold with the vision of equality; he is wise, equipoised in desirable and undesirable circumstances, abuse and praise, honour and dishonour; he behaves fairly with friend and foe alike, and he renounces all mundane endeavours.

mam cha yo ‘vyabhicharena, bhakti-yogena sevate

sa gunan samatityaitan, brahma-bhuyaya kalpate [26]

yah–One who; bhakti-yogena–by the yoga of devotion; avyabhicharena–without deviation; sevate–renders service; mam cha–unto Me (the Supreme Lord Syamasundara); sah–that person; samatitya–transcending; etan–these; gunan–modes; kalpate–becomes qualified; brahma-bhuyaya–to know his internal divine identity (chit-svarupa-siddhi).

A person who, without deviation, serves Me with devotion, transcends the three modes of material nature and becomes qualified to know his internal divine identity.

brahmano hi pratisthaham, amrtasyavyayasya cha

sasvatasya cha dharmasya, sukhasyaikantikasya cha [27]

hi–For; aham pratistha–I am the basis; brahmanah–of the Absolute Truth; avyayasya cha–and of the inexhaustible; amrtasya–nectar; sasvatasya cha–and of the eternal; dharmasya–divine pastimes; aikantikasya sukhasya cha–and of the ultimate ecstasy of divine love.

I am the basis of the Absolute Truth, the inexhaustible nectar, the eternal pastimes and the ultimate ecstasy of divine love.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade gunatrayavibhaga-

yogo nama chaturdaso ‘dhyayah [14]

End of Chapter Fourteen

The Three Divisions of Material Nature

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER FIFTEEN

(Purusottama-yoga)
The Supreme Person

sri-bhagavan uvacha

urdhva-mulam adhah-sakham, asvattham prahur avyayam

chhandamsi yasya parnani, yas tam veda sa veda-vit [1]

sri-bhagavan uvacha–The Supreme Lord said: prahuh–It is said in the scriptures (when describing this material world): urdhva-mulam–“The roots are uppermost as it is rooted in aversion to the highest principle, the Supreme Lord; adhah-sakham–the branches face downwards, representing all beings from Lord Brahma down to the lowest species; avyayam–and it is endless (for those who desire the independence to enjoy the fruits of their actions); asvattham–yet transient; (for a person with devotion to the Lord) it will be ‘gone tomorrow’. chhandamsi–The ritualistic verses of the Vedas; parnani–are represented by the protective leaves; yasya–of the Asvattha or Peepul tree of this material world.” yah–One who; veda–knows; tam–that tree; sah–he; veda-vit–is a knower of the Vedas.

The Supreme Lord said: It is said in the scriptures that this material world is like a Peepul tree, roots up, branches down, endless yet transient. Its leaves represent the nourishing verses of the Vedas. One who knows this tree is a knower of the Vedas.

Commentary

The roots of the tree of this world are said to face upwards—its root cause is the highest plane. It is manifest by the potency of the Supreme Lord. However, it is rooted in aversion to the Lord. Its branches are said to face downwards since according to the law of karma all species of life from the highest to the lowest branch out from it. It is known as an Asvattha tree. The word asvattha means ‘ephemeral,’ or ‘that which does not remain in the same state for even a day.’ Yet, it is endless* in the sense that it constantly appears in the natural flow of cause and effect. The leaves of the tree represent the fruitive verses of the Vedas(karma-kanda). As the leaves of a tree nourish and beautify it, these verses similarly encourage and illuminate the world.

The external potency of the Lord, Maya, is eternal, and it manifests this world. Yet the world itself is perishable inasmuch as it again becomes unmanifest. Although the fruitive verses of the Vedas provide its nourishment, their underlying purpose is rather to enlighten the conditioned souls to take shelter of the Supreme Lord who is transcendental to the mundane. Thus, one who knows these fundamental principles is a knower of the true essence of the Vedas.

*The Peepul tree is known for its longevity.

adhas chordhvam prasrtas tasya sakha

guna-pravrddha visaya-pravalah

adhas cha mulany anusantatani

karmanubandhini manusya-loke [2]

tasya sakhah–Its branches, representing the living beings; visaya-pravalah–with shoots, representing the objects of the senses; guna-pravrddhah–nourished by the three modes of nature; adhah prasrtah–extend downwards as the planes of human, animal and lower species; urdhvam cha–and upwards, as the planes of higher celestial beings. karma-anubandhi ni–According to religious and irreligious actions; mulani–some roots, as aerial roots; anusantatani–as a secondary causal factor, as the search to enjoy the fruits of actions, have extended; adhah cha–downwards also; manusya-loke–in the human plane.

Some of its branches extend upwards (as the planes of the demigods and celestial beings), some of the branches extend downwards (as the planes of the humans, animals, and lower species), and nourished by three modes of nature, its shoots are the objects of the senses. Some aerial roots also extend downwards, to take root in the land of karma, within the human plane.

Commentary

Within the expansive manifestation of this ‘perishable yet endless’ world, some of the living beings are nourished by the mode of goodness, and they wander throughout the upper planes, in the ego of gods and celestial beings. Others, influenced by the modes of passion and ignorance, are wandering throughout the planes of the humans, animals, trees and lower species, assuming the identities of those species. The shoots of the tree of this world represent the objects of the senses-sound, smell, touch, taste, and form, as transformations of the five primary subtle elements (pancha-tanmatra) produced from the ego of the living beings.

The principal roots face upwards, inverted, indicating aversion to the Supreme Lord. Further, some aerial roots face downward, entering the land of karma in the human plane. These represent the humans’ attempt to enjoy the fruits of their actions, and these aerial roots nourish the tree as a separate, secondary cause.

na rupam asyeha tathopalabhyate

nanto na chadir na cha sampratistha

asvattham enam suvirudha-mulam

asanga-sastrena drdhena chhittva [3]

tatah padam tat parimargitavyam

yasmin gata na nivartanti bhuyah

tam eva chadyam purusam prapadye

yatah pravrttih prasrta purani [4]

iha–Within this world; tatha rupam–that inverted form; asya–of the Asvattha tree representing this world; na upalabhyate–cannot be realized (through any method except Vedic knowledge); (asya) antah na–nor its end; adih cha na–nor its origin; sampratist ha cha na–nor its continuance. chhittva–Cutting down; enam suvirudhamu lam–this stubbornly rooted (in aversion to the Supreme Lord); asvattham–perishable tree of the material world; drdhena–with the sharp; asanga-sastrena–axe of detachment acquired from sadhu-sanga, association of saints; tatah–and thereafter; yasmin gatah (santah)–having reached that plane from which; (kechid api)–one; na nivartanti–does not return; bhuyah–again; parimargitavyam–one should approach for shelter; tat padam–the holy feet of Lord Visnu; (ekanta bhaktya)–with exclusive devotion; (iti evam)–in this way: prapadye–“I surrender unto; tam eva cha–Him alone; adyam–the original; purusam–Supreme Person; yatah–from whose illusory energy; (esa)–this; purani–perpetual; pravrttih–manifestation; prasrta–has appeared.”

In the human plane, this inverted form of the Peepul tree of this material world is inconceivable (without Vedic knowledge)-neither its beginning, nor its middle, nor its end can be perceived. From the association of devotees, one acquires the sharp axe of detachment from the mundane. Using this weapon to cut down that illusory tree of one’s mundane existence which is stubbornly rooted in aversion to the Supreme Lord, one attains to the plane of no return, which is the lotus feet of the Lord. With pure devotion, one should approach the holy lotus feet of the Supreme Lord Visnu for shelter, and pray, “I surrender unto the Original Person, the Supreme Lord of all, by whose illusory potency (Maya) this perpetual tree of the material world has appeared.”

nirmana-moha jita-sanga-dosa

adhyatma-nitya vinivrtta-kamah

dvandvair vimuktah sukha-duhkha-samjnair

gachchhanty amudhah padam avyayam tat [5]

nirmana-mohah (santah)–Having become free from pride and delusion; jita-sangados ah–free from the defect of unholy association; adhyatma-nityah–dedicated to selfrealization; vinivrtta-kamah–completely free from desire; vimuktah–completely liberated; dvandvaih–from the dualities; sukha-duhkha-samjnaih–known as joy and sorrow; amudhah–thus undeluded; (te)–those surrendered souls; gachchhanti–reach; tat–that; avyayam–eternal; padam–goal.

Free from vanity and delusion, aloof to unholy association, dedicated to self-realization, desireless, liberated from the duality of joy and sorrow, undeluded, those surrendered souls reach the eternal goal.

na tad bhasayate suryo, na sasanko na pavakah

yad gatva na nivartante, tad dhama paramam mama [6]

tat mama–That is My; paramam–all-illuminating; dhama–holy abode; gatva–having reached; yat–which; (prapannah)–the surrendered souls; na nivartante (tatah)–never return from there. suryah–The sun; na bhasayate–cannot illuminate; tat–that; na sasankah–nor the moon; na pavakah–nor fire.

The surrendered souls reach My eternal abode, never to return to this world. Neither sun, nor moon, nor fire—nothing can illuminate that all-illuminating supreme abode.

mamaivamso jiva-loke, jiva-bhutah sanatanah

manah sasthanindriyani, prakrti-sthani karsati [7]

eva–Certainly; jiva-bhutah–the spirit soul living being is; mama–My; sanatanah–eternal; amsah–particle, potency. jiva-loke–In this world; karsati–it attracts, adopts; prakrti-sthani–the mundane; manah sasthani indriyani–six perceptual senses including the mind.

The soul is a particle (potency) of Mine. Although it is eternal, for worldly existence it adopts the five mundane senses and the mind, which is the sixth.

sariram yad avapnoti, yach chapy utkramatisvarah

grhitvaitani samyati, vayur gandhan ivasayat [8]

yat sariram–Regarding any body which; isvarah–the soul, as master of the body; avapnoti–obtains; yat cha api–and from which; utkramati–it departs; (tada)–then; grhitva–taking; etani–these six senses; vayuh iva–as the wind; gandhan–carries fragrance; asayat–from its source, such as a flower; (sarirantaram) samyati–it goes to enter another body.

The soul is the master of the body. When it departs the body, it goes to enter another, carrying these (subtle) senses, as the wind carries fragrance from its source.

srotram chaksuh sparsanam cha, rasanam ghranam eva cha

adhisthaya manas chayam, visayan upasevate [9]

adhisthaya–Presiding over; srotram–the ear; chaksuh–eye; sparsanam–skin; rasanam cha–tongue; ghranam eva cha–and nose; manah cha–and also the mind; ayam–this soul; upasevate–enjoys; visayan–the objects of the senses—sound, etc.

Presiding over the ear, eye, skin, tongue and nose, and also the mind, the living entity enjoys the sense objects of sound, form, touch, taste and smell.

utkramantam sthitam vapi, bhunjanam va gunanvitam

vimudha nanupasyanti, pasyanti jnana-chaksusah [10]

vimudhah–Those thus deluded; na anupasyanti–cannot see; (jivam)–the soul; utkramantam–when departing the body; sthitam va api–or residing in the body; bhunjanam va–or enjoying; guna-anvitam–in association with the senses and their objects. jnana-chaksusah–Persons with the eyes of wisdom; pasyanti–see.

Those who are thus deluded cannot see the soul when it is departing the body, residing in the body or when enjoying through the senses in the body. Those with the eyes of wisdom can see.

yatanto yoginas chainam, pasyanty atmany avasthitam

yatanto ‘py akrtatmano, nainam pasyanty achetasah [11]

cha–And; yatantah–the perseverent, sincere; yoginah–yogis—seekers; pasyanti–see; enam–this soul; avasthitam–situated; atmani–within. yatantah api–But despite endeavouring; achetasah–those of poor understanding; akrta-atmanah–lacking self-control; na pasyanti–cannot see; enam–this soul.

And the sincere seekers see the soul present within. But persons of poor understanding and lacking in self-control cannot see the soul, despite their endeavours.

yad aditya-gatam tejo, jagad bhasayate ‘khilam

yach chandramasi yach chagnau, tat tejo viddhi mamakam [12]

yat tejah–That effulgence which; aditya-gatam–emanates from the sun; bhasayate–and illuminates; akhilam jagat–the entire universe; yat chandramasi cha–and which is in the moon; yat agnau (cha)–and which is in fire; viddhi–know; tat tejah–that effulgence; mamakam–as Mine.

The light of the sun that illuminates the entire universe, the light of the moon and the radiance of fire—know that to be Mine.

gam avisya cha bhutani, dharayamy aham ojasa

pusnami chausadhih sarvah, somo bhutva rasatmakah [13]

avisya cha–Entering; gam–the earth; aham–I; dharayami–maintain; bhutani–the living beings; ojasa–by My potency. bhutva cha–And becoming; rasa-atmakah–the essential; somah–moon; (aham) pusnami–I nourish; sarvah–all; ausadhih–crops.

Entering the earth, I maintain all beings by My potency; and in the form of the life-giving moon, I nourish the crops.

aham vaisvanaro bhutva, praninam deham asritah

pranapana-samayuktah, pachamy annam chatur-vidham [14]

bhutva–Becoming; vaisvanarah–the power of digestion; aham–I; asritah–entering into; praninam deham–the bodies of the living beings; pachami–digest; chatuh-vidham annam–the four types of foodstuffs; prana-apana-samayuktah–through the agency of the ascending and descending vital airs.

Entering into the bodies of the living beings as the power of digestion, I digest the four types of eatables (chewed, sucked, licked and drunk), through the agency of the ascending and descending vital airs.

sarvasya chaham hrdi sannivistho

mattah smrtir jnanam apohanam cha

vedais cha sarvair aham eva vedyo

vedanta-krd veda-vid eva-chaham [15]

aham cha sannivistah–I am situated as the indwelling monitor, the Supersoul; hrdi–within the heart; sarvasya–of all beings. (jivasya)–The living being’s; smrtih–remembrance; jnanam–knowledge; apohanam cha–and the disappearance of both; mattah–arise from Me; aham eva cha vedyah–and I alone am the object to be known; sarvaih vedaih–by means of all the Vedas. aham eva vedanta-krt–In the form of Vedavyasa, I am the revealer of the Vedanta; veda-vit cha–and the knower of the meaning of the Vedas.

I am situated (as the Supersoul) within the heart of all souls, and from Me arises the soul’s remembrance, knowledge, and forgetfulness (according to his actions). I alone am the Sweet Absolute to be known through all the Vedas. I am the revealer of the Vedanta—Vedavyasa, and I am the knower of the Vedas.

dvav imau purusau loke, ksaras chaksara eva cha

ksarah sarvani bhutani, kutastho ‘ksara uchyate [16]

loke–In the fourteen worlds; imau dvau eva–only these two types of; purusau–conscious entities; (sthah)–exist: ksarah cha–the perishable; aksarah cha–and the imperishable. (tayoh)–Of the two; sarvani bhutani–all beings, from Lord Brahma down to the lowest stationary beings; uchyate–are described; ksarah–as perishable, as they are fallen from their true nature; kuta-sthah–and the associates of the Lord, situated in their eternally perfect nature; (uchyate)–are described; aksarah–as imperishable; (vidvadbhih)–by the knowledgeable.

In this world, there are two types of beings: the perishable and the imperishable. All beings from Lord Brahma down to the lowest stationary life-forms are known as perishable (as they are fallen from their true nature). But those who are situated in their eternal, spiritual nature are known as imperishable (eternal associates of the Lord).

uttamah purusas tv anyah, paramatmety udahrtah

yo loka-trayam avisya, bibharty avyaya isvarah [17]

anyah tu–But otherwise; uttamah–the Supreme; purusah–Person; udahrtah–is described; iti–as; paramatma–the Supersoul, aksara-purusa or the Supreme Imperishable Personality; isvarah–the Lord: yah–who; avisya–entering; loka-trayam–the three worlds; avyayah–in His eternal form; bibharti–is maintaining all beings.

But completely distinct from both these types of beings is the Supreme Person, who is known as Paramatman, the Supersoul. He is the Supreme Lord. Entering the three worlds in His eternal form, He maintains all beings in the universe.

yasmat ksaram atito ‘ham, aksarad api chottamah

ato ‘smi loke vede cha, prathitah purusottamah [18]

yasmat–Because; aham atitah–I am transcendental to; ksaram–the perishable beings; cha–and; (aham) uttamah–I am superior; aksarat api–to the liberated souls, too; atah–therefore; prathitah asmi–I am glorified; loke–in the world; vede cha–and in the Vedas; purusottamah–as Purusottama, the Supreme Person.

Because I am transcendental to the perishable beings and also superior to My imperishable eternal associates, My glories are sung in the world and in the scriptures as Purusottama, the Supreme Person.

yo mam evam asammudho, janati purusottamam

sa sarva-vid bhajati mam, sarva-bhavena bharata [19]

(he) bharata–O descendant of Bharata; yah–one who; asammudhah (san)–being free from delusion; janati–knows; mam–Me; evam purusottamam–as the Supreme Person; sah sarva-vit–that knower of complete essential truth; bhajati–worships; mam–Me; sarva-bhavena–in all ways (in all spiritual relationships).

O Bharata, one who is free from delusion and knows Me as the Supreme Person of eternal, all-conscious, ecstatic form, is the perfect knower of full-fledged theism, and he worships Me in all ways (in the spiritual relationships of tranquillity, servitorship, friendship, parenthood, and consorthood).

iti guhyatamam sastram, idam uktam mayanagha

etad buddhva buddhiman syat, krta-krtyas cha bharata [20]

(he) anagha–O sinless one; iti–in this way; idam–this; guhyatamam–most hidden; sastram–purport of all the scriptures; uktam–has been described; maya–by Me. (he) bharata–O Bharata; etat buddhva–taking this to heart; buddhiman–the intelligent persons of fine theistic temperament; krta-krtyah cha syat–attain their goal.

O pure-hearted Arjuna, I have thus explained to you this most hidden treasure of all the scriptures. O Bharata, embracing this in their hearts, the persons of fine theistic intelligence attain the perfection of their endeavours.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade purusottamayogo

nama panchadaso ‘dhyayah [15]

End of Chapter Fifteen

The Supreme Person

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER SIXTEEN

(Daivasura-sampad-vibhaga-yoga)
The Godly and Ungodly Natures

sri-bhagavan uvacha

abhayam sattva-samsuddhir, jnana-yoga-vyavasthitih

danam damas cha yajnas cha, svadhyayas tapa arjavam [1]

ahimsa satyam akrodhas, tyagah santir apaisunam

daya bhutesv aloluptvam, mardavam hrir achapalam [2]

tejah ksama dhrtih saucham, adroho natimanita

bhavanti sampadam daivim, abhijatasya bharata [3]

sri-bhagavan uvacha–The Supreme Lord said: (he) bharata–O Arjuna; (ete gunah) bhavanti–these are the qualities; abhijatasya–of a person born to a destiny; daivim sampadam–blessed with godliness: abhayam–fearlessness; sattva-samsuddhih–graciousheartedness; jnana-yoga-vyavasthitih–absorption in the yoga of knowledge (13:8-12); danam–generosity; damah cha–sense-control; yajnah cha–sacrifice; svadhyayah–study of the Vedas; tapah–austerity; arjavam–straightforwardness; ahimsa–nonviolence; satyam–truthfulness; akrodhah–freedom from anger; tyagah–worldly detachment; santih–mental control, tranquillity; apaisunam–freedom from finding fault in others; daya–compassion; bhutesu–for all beings; aloluptvam–absence of greed; mardavam–gentleness; hrih–modesty; achapalam–steadfastness; tejah–vigour; ksama–forgiveness; dhrtih–patience; saucham–external and internal purity; adrohah–freedom from malice; na ati-manita–and freedom from conceit.

The Supreme Lord said: O Bharata, these are the qualities of a person born of a godly nature: fearlessness, gracious-heartedness, absorption in self-knowledge, generosity, sense-control, sacrifice, study of the Vedas, austerity, sincerity, nonviolence, truthfulness, freedom from anger, worldly detachment, tranquillity, disinclination to see the faults of others, compassion, freedom from greed, gentleness, modesty, steadfastness, vigour, forgiveness, patience, purity, and freedom from malice and egoism.

dambho darpo ‘bhimanas cha, krodhah parusyam eva cha

ajnanam chabhijatasya, partha sampadam asurim [4]

(he) partha–O son of Kunti; (ete gunah bhavanti)–these are the (impure) characteristics; abhijatasya–of a person born to a destiny; asurim sampadam–of the ungodly nature: dambhah–pride (of religiosity, etc); darpah–conceit (on account of one’s knowledge, wealth, or high birth); abhimanah cha–considering oneself worshippable; krodhah–anger; parusyam eva cha–mercilessness; ajnanam cha–and ignorance.

O Partha, these are the qualities of a person born of an ungodly nature: pride, conceit, egoism, anger, cruelty and ignorance.

daivi sampad vimoksaya, nibandhayasuri mata

ma suchah sampadam daivim, abhijato ‘si pandava [5]

daivi sampat–The godly qualities; mata–are described; vimoksaya–as the cause of liberation; asuri (cha)–and the demoniac qualities; nibandhaya–as the cause of bondage. (he) pandava–O son of Pandu; (tvam)–you; abhijatah asi–are born to a destiny; daivim sampadam–of the godly and virtuous qualities; ma suchah–so do not fear.

The godly qualities have been described as the cause of liberation, and the ungodly qualities have been described as the cause of bondage. O Pandava, do not fear, for you are born of a godly nature.

dvau bhuta-sargau loke ‘smin, daiva asura eva cha

daivo vistarasah prokta, asuram partha me srnu [6]

(he) partha–O Arjuna; dvau eva bhuta-sargau–these two natures of beings; (drsyate)–are seen; asmin loke–in this material world: daivah–the godly nature; asurah cha–and the ungodly. daivah–The godly nature; proktah–has been described; vistarasah–elaborately. srnu–Now hear; me–from Me; asuram–of the ungodly nature.

O Partha, in this world the living beings are of two natures—the godly and the ungodly. I have elaborately described the godly nature to you, so now hear from Me about the ungodly:

pravrttim cha nivrttim cha, jana na vidur asurah

na saucham napi chacharo, na satyam tesu vidyate [7]

asurah janah–Persons of demoniac nature; na viduh–do not know; pravrttim cha–right action; nivrttim cha–and wrong action. na vidyate–There is neither; saucham–purity; na–nor; acharah api–good practices; na satyam cha–nor truthfulness; tesu–in them.

The ungodly cannot distinguish between right and wrong action. No purity, good practices or truthfulness can be found in them.

asatyam apratistham te, jagad ahur anisvaram

aparaspara-sambhutam, kim anyat kama-hetukam [8]

te–They, the persons of demoniac nature; ahuh–say: jagat asatyam–“The world is without truth; apratistham–baseless; anisvaram–godless; aparaspara-sambhutam–and everything is born of male and female union. kama-hetukam–The reason for existence is lust alone. kim anyat–What is there beyond this?”

The persons of ungodly nature say the world is without truth, baseless, godless, and that everything is born of male and female union. They say that life has no purpose beyond lust.

etam drstim avastabhya, nastatmano ‘lpa-buddhayah

prabhavanty ugra-karmanah, ksayaya jagato ‘hitah [9]

avastabhya–Holding; etam–such; drstim–a view; (asurah)–the demons; nastaatmanah–depraved; alpa-buddhayah–of low intelligence; ugra-karmanah–of cruel acts; ahitah–of inauspicious nature; prabhavanti–become powerful; ksayaya–for the destruction; jagatah–of the world.

Holding such a view, the demons, depraved and of low intelligence, become powerful and engage in cruel, inauspicious acts for the destruction of the world.

kamam asritya duspuram, dambha-mana-madanvitah

mohad grhitvasad-grahan, pravartante ‘suchi-vratah [10]

asritya–Giving themselves up to; duspuram–insatiable; kamam–desire; (te)–such demons; dambha-mana-mada-anvitah–full of vanity, pride and arrogance; mohat–deluded; asat-grahan grhitva–by eagerness for mundane enjoyment; pravartante–engage; asuchi-vratah–in grave malpractices.

Giving themselves up to the delusion of insatiable desires for mundane enjoyment, such demons, full of vanity, pride and arrogance, engage in grave malpractices.

chintam aparimeyam cha, pralayantam upasritah

kamopabhoga-parama, etavad iti nischitah [11]

asa-pasa-satair baddhah, kama-krodha-parayanah

ihante kama-bhogartham, anyayenartha-sanchayan [12]

pralaya-antam–Until death; upasritah–overwhelmed with; aparimeyam cha–unlimited; chintam–cares; (te)–they; nischitah iti–consider that; etavat–only; kamaupabhoga-paramah–enjoyment of desires is the ultimate. baddhah–Bound; asa-pasasataih–by the snares of hundreds of wishes; kama-krodha-parayanah–overcome with desire and anger; (te) ihante–they try; artha-sanchayan–to amass wealth; anyayena–unlawfully; kama-bhoga-artham–for the fulfillment of their desires.

Until death they remain burdened with endless cares. They think that mundane enjoyment is the goal of life. Bound by hundreds of wishes and overcome with desire and anger, they endeavour to amass wealth unlawfully to fulfill their desires.

idam adya maya labdham, idam prapsye manoratham

idam astidam api me, bhavisyati punar dhanam [13]

adya–“Today; idam–this; labdham–was gained; maya–by me; (punah)–and again; prapsye–I will get; idam manoratham–this other desirable object. idam–This wealth; asti me–is mine; punah–and again; idam api dhanam–more wealth; bhavisyati–will be; (me)–mine.”

The ungodly persons say, “Today I got what I wanted, and tomorrow I will also get what I want. All this is my wealth, and I will have even more in the future.”

asau maya hatah satrur, hanisye chaparan api

isvaro ‘ham aham bhogi, siddho ‘ham balavan sukhi [14]

asau–“This; satruh–enemy; hatah–has been destoyed; maya–by me; api cha–and again; hanisye–I will destroy; aparan–others. aham isvarah–I am the lord; aham bhogi–I am the enjoyer; aham siddhah–I am successful; balavan–powerful; sukhi–and happy.”

“I have destroyed one enemy, and I will destroy others. I am successful, powerful, and happy.”

adhyo ‘bhijanavan asmi, ko ‘nyo ‘sti sadrso maya

yaksye dasyami modisya, ity ajnana-vimohitah [15]

(aham) asmi–“I am; adhyah–rich; abhijanavan–and high-born. kah asti–Who is; anyah–another; maya sadrsah–like me? (aham)–I; yaksye–will perform sacrifice; dasyami–give charity; modisye–and enjoy.” iti–Thus; ajnana-vimohitah–they are deluded by ignorant notions.

“I am wealthy and aristocratic. Who can compare with me? I shall perform sacrifice, give charity and enjoy myself.” Thus they are deluded by ignorance.

aneka-chitta-vibhranta, moha-jala-samavrtah

prasaktah kama-bhogesu, patanti narake ‘suchau [16]

aneka-chitta-vibhrantah–Their minds full of many vain thoughts; moha-jala-samavr tah–caught in the net of illusion; prasaktah–engrossed; kama-bhogesu–in mundane enjoyment; patanti–they fall; asuchau–to a foul; narake–hell, like Vaitarani.

Their minds full of vain thoughts, caught in the net of illusion and engrossed in mundane enjoyment, such ungodly persons fall to a foul hell.

atma-sambhavitah stabdha, dhana-mana-madanvitah

yajante nama-yajnais te, dambhenavidhi-purvakam [17]

atma-sambhavitah–Conceited; stabdhah–obstinate; dhana-mana-mada-anvitah–intoxicated by wealth and pride; te–those demons; avidhi-purvakam–ignoring the scriptural injunctions; dambhena–hypocritically; yajante–perform sacrifices; nama-yajnaih–in name only (pseudo-sacrifices).

Conceited, obstinate and intoxicated by wealth and grandeur, ignoring the scriptural injunctions, these demons make a hypocritical show of sacrifices.

ahankaram balam darpam, kamam krodham cha samsritah

mam atma-para-dehesu, pradvisanto ‘bhyasuyakah [18]

samsritah–Given to; ahankaram–egoism; balam–power; darpam–pride; kamam–lust; krodham cha–and anger; (te bhavanti)–they are; pradvisantah–resentful; mam–of Me; (sthitam)–who am situated; atma-para-dehesu–within their own and others’ bodies; abhyasuyakah–and they ascribe faults to the good qualities of the saintly persons.

Given to egoism, pomp and power, lust and anger, they are resentful of Me, who am situated in their own and others’ bodies as the Supersoul, and they ascribe faults to the good qualities of the saintly persons.

tan aham dvisatah kruran, samsaresu naradhaman

ksipamy ajasram asubhan, asurisv eva yonisu [19]

aham–I; ajasram–continually; ksipami–cast; tan–these; dvisatah–resentful; kruran–cruel; asubhan–inauspicious; naradhaman–decadent persons; samsaresu–into the cycle of birth and death; asurisu yonisu eva–in the wombs of the demoniac.

I continually cast these resentful, cruel, inauspicious and decadent persons into the demoniac species, in the cycle of birth and death.

asurim yonim apanna, mudha janmani janmani

mam aprapyaiva kaunteya, tato yanty adhamam gatim [20]

(he) kaunteya–O son of Kunti; apannah–taking; janmani janmani–birth after birth; asurim–in demoniac; yonim–species; mudhah–these deluded persons; aprapya eva–not reaching; mam–Me; yanti gatim–suffer a fate; tatah adhamam–worse than that.

O Kaunteya, repeatedly taking birth in the demoniac species, these deluded persons cannot come to Me, and they descend to lower and lower planes.

tri-vidham narakasyedam, dvaram nasanam atmanah

kamah krodhas tatha lobhas, tasmad etat trayam tyajet [21]

idam tri-vidham–These three kinds of; dvaram–doors; narakasya–of hell; atmanah nasanam–lead to self-destruction: kamah–lust; krodhah–anger; tatha lobhah–and greed; tasmat–so; etat trayam–these three; tyajet–must be abandoned.

Lust, anger and greed are the three doors of hell leading to self-destruction, so they must be abandoned.

etair vimuktah kaunteya, tamo-dvarais tribhir narah

acharaty atmanah sreyas, tato yati param gatim [22]

(he) kaunteya–O Kaunteya; narah–a person; vimuktah–liberated; etaih–from these; tribhih tamah-dvaraih–three doors of darkness; acharati–acts; sreyah–for the benefit; atmanah–of the soul. tatah–By that; yati–he reaches; param–the supreme; gatim–goal.

O Kaunteya, one who is liberated from these three doors of darkness strives for the benefit of the soul, by which he attains the supreme destination.

yah sastra-vidhim utsrjya, vartate kama-charatah

na sa siddhim avapnoti, na sukham na param gatim [23]

sah yah–He who; utsrjya–disregarding; sastra-vidhim–the injunctions of the scriptures; vartate kama-charatah–acts according to his own desires; avapnoti–attains; na siddhim–neither perfection, purification; na sukham–nor happiness; na param gatim–nor the supreme destination.

One who acts according to his own desires, disregarding the scriptural injunctions, cannot attain perfection, happiness, or the supreme destination.

tasmach chhastram pramanam te, karyakarya-vyavasthitau

jnatva sastra-vidhanoktam, karma kartum iharhasi [24]

tasmat–Therefore; sastram–the scriptural injunctions; karyakarya-vyavasthitau–concerning duty and non-duty; te pramanam–are your authority. jnatva–Knowing; sastravidhana-uktam–scripturally enjoined; karma–duty; iha–in this world of action; (tvam) arhasi–you ought; (tat) kartum–to act accordingly.

Therefore, the scriptural injunctions for duty and non-duty are your authority. Knowing your duty in this world according to the scriptures (to act only for the Lord’s pleasure), you should act accordingly.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade daivasurasampad-

vibhaga-yogo nama sodaso ‘dhyayah [16]

End of Chapter Sixteen

The Godly and Ungodly Natures

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER SEVENTEEN

(Sraddhatraya-vibhaga-yoga)
The Three Types of Faith

arjuna uvacha

ye sastra-vidhim utsrjya, yajante sraddhayanvitah

tesam nistha tu ka krsna, sattvam aho rajas tamah [1]

arjunah uvacha–Arjuna said: (he) krsna–O Krishna; ka–what; nistha–is the position; tesam–of those; ye–who; utsrjya–ignore; sastra-vidhim–the scriptural injunctions; tu–yet; sraddhaya-anvitah (santah)–faithfully; yajante–worship? (sa kim)–Is that; sattvam–in goodness; aho rajah–or passion; (uta) tamah–or ignorance?

Arjuna inquired: O Krishna, what is the position of those who worship with faith, but ignore the injunctions of the scriptures? Is their faith in the mode of goodness, passion, or ignorance?

sri-bhagavan uvacha

tri-vidha bhavati sraddha, dehinam sa svabhava-ja

sattviki rajasi chaiva, tamasi cheti tam srnu [2]

sri-bhagavan uvacha–The Supreme Lord said: sraddha eva–Faith; dehinam–of the living beings; bhavati–is; tri-vidha iti–of these three types: sattviki–good; rajasi cha–passionate; tamasi cha–and ignorant. sa–That faith; sva-bhava-ja–is born of their own nature acquired from impressions of previous lives. tam srnu–Now hear of that.

The Supreme Lord said: Faith is of three types, born of the embodied soul’s acquired nature, whether good, passionate, or ignorant. Now hear of this:

sattvanurupa sarvasya, sraddha bhavati bharata

sraddhamayo ‘yam puruso, yo yach chhraddhah sa eva sah [3]

(he) bharata–O descendant of Bharata; sraddha–the faith; sarvasya–of all living beings; bhavati–is; sattva-anurupa–according to their consciousness. ayam purusah–The living being; sraddha-mayah–possesses faith by constitution. sah–He; sah eva–is that; yah yat sraddhah–which his faith is.

O Bharata, the faith of all living beings is governed by their consciousness. The living being possesses faith by constitution. He is that which his faith is.

yajante sattvika devan, yaksa-raksamsi rajasah

pretan bhuta-ganams chanye, yajante tamasa janah [4]

sattvikah–Those with faith of the nature of goodness; yajante–worship; devan–demigods of the nature of goodness. rajasah–Those of passionate faith; yajante–worship; yaksa-raksamsi–the Yaksa demigods and Raksasa demons of passionate nature. anye–Others; tamasah janah–who possess ignorant faith; (yajante)–worship; pretan bhuta-ganan cha–the ghosts and spirits of the nature of ignorance.

Persons with faith of the nature of goodness worship the demigods, persons with faith of a passionate nature worship the Yaksa demigods and Raksasa demons, while those with faith of the nature of ignorance worship the ghosts and spirits.

asastra-vihitam ghoram, tapyante ye tapo janah

dambhahankara-samyuktah, kama-raga-balanvitah [5]

karsayantah sarira-stham, bhuta-gramam achetasah

mam chaivantah sarira-stham, tan viddhy asura-nischayan [6]

achetasah–Ignorant; janah–persons; ye–who; tapyante–perform; ghoram–severe; tapah–austerities; asastra-vihitam–unsanctioned by the scriptures; dambha-ahankarasam yuktah–full of pride and egoism; kama-raga-bala-anvitah–and impelled by desire, attachment and power; karsayantah–torture; bhuta-gramam–the five basic material elements; sarira-stham–in the body; (karsayantah) mam cha eva–and also torment Me, in the form of My particle, the spirit soul, the jivatman; antah sarira-stham–in the body. viddhi–Know; tan–them; asura-nischayan–to be of demoniacal conviction.

Full of pride and egoism, motivated by ambition, attachment and power, ignorant persons perform severe austerities unsanctioned by the scriptures and torture the body’s natural elements and the soul within. Know them to be of demoniacal faith.

aharas tv api sarvasya, tri-vidho bhavati priyah

yajnas tapas tatha danam, tesam bhedam imam srnu [7]

(guna bhedat)–According to the three modes of material nature; bhavati tu api–there are also; tri-vidhah aharah–three kinds of food; priyah–pleasing; sarvasya–to everyone. tatha–There are similarly; (tri vidham)–three kinds; yajnah–of sacrifice; tapah–austerity; danam–and charity.srnu–Now hear of; imam–this; bhedam–classification; tesam–of them.

According to the three modes of material nature, there are also three kinds of food preference. In the same way, there are three kinds of sacrifice, three kinds of austerity, and three kinds of charity. Now hear of these:

ayuh-sattva-balarogya-sukha-priti-vivardhanah

rasyah snigdhah sthira hrdya, aharah sattvika-priyah [8]

aharah–Foods; ayuh-sattva-bala-arogya-sukha-priti-vivardhanah–that increase longevity, vitality, strength, health, happiness and loving kindness; rasyah–tasty; snigdhah–succulent; sthirah–wholesome; hrdyah–and pleasant; (bhavati)–are; sattvika-priyah–dear to persons of the nature of goodness.

Foods that increase longevity, vitality, strength, health, happiness and loving kindness, and which are tasty, succulent, wholesome and pleasant, are dear to persons of the nature of goodness.

katv-amla-lavanaty-usna-tiksna-ruksa-vidahinah

ahara rajasasyesta, duhkha-sokamaya-pradah [9]

aharah–Food; katu-amla-lavana-ati-usna-tiksna-ruksa-vidahinah–that is too bitter, too sour, too salty, too hot, too pungent, too dry, and overheating; duhkha-sokaamaya-pradah–and which cause pain, sorrow and illness; (bhavati)–are; istah–dear; rajasasya–to the passionate.

Foods dear to persons of passionate nature are too bitter (nimba, etc.), too sour, too salty, too hot, too pungent (chilli pepper, etc.), too dry (dry-roasted chickpeas, etc.), and too heating (mustard seed, etc.). Such foods cause pain, sorrow and illness.

yata-yamam gata-rasam, puti paryusitam cha yat

uchchhistam api chamedhyam, bhojanam tamasa-priyam [10]

yat bhojanam–That food which is; yata-yamam–cooked, but left to become cold; gata-rasam–tasteless; puti–odoriferous; paryusitam cha–putrid; uchchhistam api–remnants (other than that of worshippable persons); amedhyam cha–and impure foods unofferable in sacrifice (meat, wine and onions, etc.); (tat bhavati)–such food is; tamasa-priyam–dear to the ignorant.

Dear to the ignorant are foods that are stale, tasteless, foul-smelling or were cooked the day before, remnants (other than that of worshippable persons), and impure foods (such as meat, wine, and onions).

aphalakanksibhir yajno, vidhi-disto ya ijyate

yastavyam eveti manah, samadhaya sa sattvikah [11]

sah yajnah–That sacrifice; yah ijyate–which is performed; vidhi-distah–according to scriptural injunctions; aphala-akanksibhih–by one who does not hanker for its fruit; manah samadhaya–with the firm conviction; yastavyam eva iti–and dutifully; sattvikah–is sacrifice of the nature of goodness.

That sacrifice which is in accordance with scriptural injunctions and faithfully performed by a person free from fruitive desire, is sacrifice of the nature of goodness.

abhisandhaya tu phalam, dambhartham api chaiva yat

ijyate bharata-srestha, tam yajnam viddhi rajasam [12]

tu–But; (he) bharata-srestha–O Bharata; yat–that which; ijyate–is performed; abhisandhaya–motivated by; phalam–remuneration; dambha-artham api cha eva–and which is a show of pomp and grandeur; viddhi–know; tam yajnam–that sacrifice; rajasam–to be of a passionate nature.

But, O Bharata, know that sacrifice which is performed in fruitive expectation and as a display of pomp and grandeur, is sacrifice of the nature of passion.

vidhi-hinam asrstannam, mantra-hinam adaksinam

sraddha-virahitam yajnam, tamasam parichaksate [13]

vidhi-hinam–Non-scriptural; yajnam–sacrifice; asrsta-annam–without the distribution of food, etc.; mantra-hinam–without mantra; adaksinam–without appropriate offerings to the priests; sraddha-virahitam–and without faith; parichaksate–is called; tamasam–ignorant.

And that sacrifice which ignores the injunctions of the scriptures, which is performed without the distribution of foodstuffs, without uttering the appropriate mantras, without offerings to the priests and without faith, is known as sacrifice in ignorance.

deva-dvija-guru-prajna-, pujanam saucham arjavam

brahmacharyam ahimsa cha, sariram tapa uchyate [14]

deva-dvija-guru-prajna-pujanam–Worship of the deity, the brahmana, the guru, and the enlightened soul; saucham–internal and external purity; arjavam–simplicity; brahmacharyam–celibacy; ahimsa cha–and nonviolence; uchyate–are called; sariram–bodily; tapah–austerity.

Worship of the deity, the brahmana, the spiritual master and the enlightened soul, purity, simplicity, celibacy and nonviolence-these all constitute austerity of the body.

anudvega-karam vakyam, satyam priya-hitam cha yat

svadhyayabhyasanam chaiva, vanmayam tapa uchyate [15]

satyam–Truthful; vakyam–speech; yat–which; anudvega-karam–does not disturb; priya-hitam cha–and is pleasing yet beneficial; svadhyaya-abhyasanam cha eva–and regular recitation of the Vedas; uchyate–is called; vak-mayam–verbal; tapah–austerity.

Speech which does not disturb others, which is truthful, pleasing yet beneficial, as well as regular recitation of the Vedas-all these are known as verbal austerity.

manah prasadah saumyatvam, maunam atma-vinigrahah

bhava-samsuddhir ity etat, tapo manasam uchyate [16]

iti etat–All these; uchyate–are called; manasam–mental; tapah–austerity: manah prasadah–self-satisfaction; saumyatvam–benevolence; maunam–stability; atma-vinigrahah–mental control; bhava-samsuddhih–and pure-heartedness.

Self-satisfaction, benevolence, stability, mental control and pure-heartedness are all known as mental austerity.

sraddhaya paraya taptam, tapas tat tri-vidham naraih

aphalakanksibhir yuktaih, sattvikam parichaksate [17]

taptam–When practised; yuktaih–by the devout; aphala-akanksibhih–desireless; naraih–person; paraya–with deep; sraddhaya–faith; tat–that; tri-vidham tapah–threefold austerity (bodily, verbal, and mental); parichaksate–are designated as; sattvikam–being of the nature of goodness.

When performed by a desireless, devout soul with deep faith in the Supreme Lord, this threefold austerity of thought, word and deed is of the nature of goodness.

satkara-mana-pujartham, tapo dambhena chaiva yat

kriyate tad iha proktam, rajasam chalam adhruvam [18]

tat–That; chalam–unenduring; adhruvam–transitory; tapah–austerity; yat–which; kriyate–is performed; satkara-mana-puja-artham–for the sake of gain, worship, and fame; dambhena cha eva–and performed with great pride; iha proktam–is designated in this world as; rajasam–passionate austerity.

That unenduring, transitory austerity which is proudly performed for the sake of gain, worship, name and fame, is known as austerity of the nature of passion.

mudha-grahenatmano yat, pidaya kriyate tapah

parasyotsadanartham va, tat tamasam udahrtam [19]

tat tapah–That austerity; yat–which; kriyate–is performed; mudha-grahena–with dubious intent; pidaya–causing pain; atmanah–to oneself; va–or; utsadana-artham–for harming; parasya–others; udahrtam–is described as; tamasam–ignorant.

That austerity which is performed with dubious intent, causing self-torture or meant to harm others, is known as austerity of the nature of ignorance.

datavyam iti yad danam, diyate ‘nupakarine

dese kale cha patre cha, tad danam sattvikam smrtam [20]

danam–The gift; yat–which; diyate–is given; anupakarine iti–without expectation of return; dese–at an auspicious or holy place; kale cha–at an astrologically auspicious time; patre–to a qualified recipient; datavyam cha–and with the conviction that it ought to be given; tat danam–that gift; smrtam–is considered; sattvikam–to be of the nature of goodness.

The gift which is given without expectation of return, with the conviction that it ought to be given, at an appropriate place and time, and to an appropriate recipient, is considered to be of the nature of goodness.

yat tu praty-upakarartham, phalam uddisya va punah

diyate cha pariklistam, tad danam rajasam smrtam [21]

yat tu–And that which; diyate–is given; prati-upakara-artham–with expectation of return; va–or; phalam uddisya–for the purpose of a reward; punah cha–and moreover; pariklistam–(is given) begrudgingly; tat danam–that gift; smrtam–is considered; rajasam–to be of the nature of passion.

Otherwise, the gift begrudgingly given in expectation of gaining something in return, or with a desire for a reward (such as the attainment of heaven), is considered to be of the nature of passion.

adesa-kale yad danam, apatrebhyas cha diyate

asatkrtam avajnatam, tat tamasam udahrtam [22]

yat danam–That gift which; diyate–is given; asat-krtam–disrespectfully; avajnatam cha–and scornfully; adesa-kale–at an improper place and time; apatrebhyah–to an undeserving recipient; tat–that gift; udahrtam–is described as; tamasam–being of the nature of ignorance.

The gift given disrespectfully and scornfully to an unworthy recipient at an improper place and time is considered to be of the nature of ignorance.

om-tat-sad iti nirdeso, brahmanas tri-vidhah smrtah

brahmanas tena vedas cha, yajnas cha vihitah pura [23]

iti–These; tri-vidhah–three words: om-tat-sat–Om Tat Sat; smrtah–are known in the scriptures as; nirdesah–indicating; brahmanah–Brahman, the Supeme Spirit. pura–In ancient times, at the universal manifestation; brahmanah–the brahmanas; vedah cha–the Vedas; yajnah cha–and sacrifices; vihitah–were manifested; tena–by these three words.

The scriptures say that the words Om Tat Sat indicate Brahman, the Supreme Spirit. At the time of the universal manifestation, the brahmanas, the Vedas and sacrifices were manifested by these three words.

tasmad om ity udahrtya, yajna-dana-tapah-kriyah

pravartante vidhanoktah, satatam brahma-vadinam [24]

tasmat–Therefore; vidhana-uktah–scripturally prescribed; yajna-dana-tapah-kriyah–duties of sacrifice, charity and austerity; brahma-vadinam–of the followers of the Vedas; satatam pravartante–are always initiated; udahrtya–uttering; om iti–the syllable Om, representing Brahman, the Absolute.

Thus the followers of the Vedas always utter the syllable Om representing Brahman, the Absolute, to initiate their prescribed duties of sacrifice, charity and austerity.

tad ity anabhisandhaya, phalam yajna-tapah-kriyah

dana-kriyas cha vividhah, kriyante moksa-kanksibhih [25]

moksa-kanksibhih–Persons aspiring for liberation; (udahrtya)–uttering; tat iti–the word Tat, representing Brahman, the Absolute; kriyante–perform; vividhah yajnatapah-kriyah–acts of various kinds of sacrifice and austerity; dana-kriyah cha–and acts of charity; anabhisandhaya–without motivation; phalam–for the fruits.

Persons aspiring for liberation utter the word Tat, representing Brahman, the Absolute, to invoke the performance of various acts of sacrifice, charity and austerity without motivation for the results.

sad-bhave sadhu-bhave cha, sad ity etat prayujyate

prasaste karmani tatha, sach chhabdah partha yujyate [26]

(he) partha–O son of Kunti; sat iti–the word Sat, representing Brahman, the Absolute; prayujyate–is used; sat-bhave–to indicate truth, the nature of Brahman; sadhu-bhave cha–and persons dedicated to the truth, knowers of Brahman. tatha–Therefore; etat satsabdah–this word Sat; yujyate–is uttered; prasaste karmani–during auspicious activities.

O Partha, the word Sat, representing Brahman, the Absolute, indicates the truth and persons dedicated to the truth. Therefore, the word Sat is uttered to invoke the performance of auspicious activities.

yajne tapasi dane cha, sthitih sad iti chochyate

karma chaiva tad-arthiyam, sad ity evabhidhiyate [27]

sthitih–The eternality; yajne–in sacrifice; tapasi–austerity; dane cha–and charity; uchyate–is described; sat iti cha–by this word Sat. karma cha eva–And action; tatarthi yam–for the satisfaction of the Supreme Lord; abhidhiyate–is designated; sat iti eva–by the word Sat.

The word Sat is said to indicate the eternality of sacrifice, austerity and charity. And action for the satisfaction of the Supreme Lord is called Sat—truth.

asraddhaya hutam dattam, tapas taptam krtam cha yat

asad ity uchyate partha, na cha tat pretya no iha [28]

(he) partha–O Arjuna; yat–whatever; hutam–sacrifice is offered; dattam–charity is given; tapah taptam–austerity is endured; cha–and; krtam–action is performed; asraddhaya–without faith; tat–that; uchyate–is described; asat iti–as asat, untruth; (yatah tat)–because that; (phalati)–fructifies; na u iha–neither in this world; na cha pretya–nor the next.

O Partha, sacrifice, charity and austerity or any action performed without faith in the Supreme is known as asat, or untruth. Such works cannot bring an auspicious result, either in this world or the next.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade sraddhatraya-

vibhaga-yogo nama sapta-daso ‘dhyayah [17]

End of Chapter Seventeen

The Three Types of Faith

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

CHAPTER EIGHTEEN

(Moksa-yoga)
The Path of Liberation

arjuna uvacha

sannyasasya maha-baho, tattvam ichchhami veditum

tyagasya cha hrsikesa, prthak kesinisudana [1]

arjunah uvacha–Arjuna said: (he) maha-baho–O mighty hero; (he) hrsikesa–O Lord of all senses; (he) kesinisudana–O slayer of the Kesi demon; ichchami–I wish; veditum–to understand; tattvam–the subject; sannyasasya–of renunciation; tyagasya cha–and detachment; prthak–separately.

Arjuna said: O almighty Lord, slayer of the demon Kesi, I wish to understand the subject of renunciation (sannyasa) and detachment (tyaga), separately.

sri-bhagavan uvacha

kamyanam karmanam nyasam, sannyasam kavayo viduh

sarva-karma-phala-tyagam, prahus tyagam vichaksanah [2]

sri-bhagavan uvacha–The Supreme Lord said: kavayah–the learned; vichaksanah–enlightened personalities; viduh–know; nyasam–renunciation; karmanam–of actions; kamyanam–that are motivated by fruitive desires; sannyasam–as sannyasa, renunciation; prahuh–and they say that; sarva-karma-phala-tyagam–the renunciation of the fruits of all actions, whether daily, incidental, or fruitive; tyagam–is detachment.

The Supreme Lord said: Learned, enlightened persons know the giving up of fruitive action as renunciation, and the giving up of the fruits of all action as detachment.

tyajyam dosavad ity eke, karma prahur manisinah

yajna-dana-tapah-karma, na tyajyam iti chapare [3]

eke manisinah–Some scholars (generally the Sankhyas); prahuh–declare that; karma–action; tyajyam–should be given up; dosavat iti–as imperfect (due to violence, etc.); apare cha–and others (generally the Mimamsakas); iti (prahuh)–say that; yajna-danatapah-karma–(scripturally enjoined) action of the nature of sacrifice, charity and austerity; na tyajyam–should not be abandoned.

Some philosophers hold that action should be renounced as imperfect. Others hold that action of the nature of sacrifice, charity and austerity should never be given up.

nischayam srnu me tatra, tyage bharata-sattama

tyago hi purusa-vyaghra, tri-vidhah samprakirtitah [4]

(he) bharata-sattama–O best of the Bharatas; srnu–hear; me–My; nischayam–perfect conclusion; tatra tyage–concerning tyaga, detachment, or the quality of renunciation; hi–since; (he) purusa-vyaghra–O best of men; tyagah–the quality of renunciation; sampraki rtitah–has been clearly described (in the scriptures); tri-vidhah–to be of three types.

O best of the Bharatas, hear My perfect conclusion concerning detachment, the quality of renunciation, since, O best of men, it has been clearly established that the quality of renunciation is of three types.

yajna-dana-tapah-karma, na tyajyam karyam eva tat

yajno danam tapas chaiva, pavanani manisinam [5]

yajna-dana-tapah-karma–Duties of sacrifice, charity and austerity, etc.; na tyajyam–should not be given up. tat–They; eva–certainly; karyam–must be performed; (yatah)–because; yajnah–sacrifice; danam–charity; tapah cha–and austerity; (bhavanti)–are; pavanani eva–the purifiers; manisinam–of the wise.

Actions of the nature of sacrifice, charity and austerity should never be abandoned. They must be performed for they are the purifiers of the wise.

etany api tu karmani, sangam tyaktva phalani cha

kartavyaniti me partha, nischitam matam uttamam [6]

(he) partha–O son of Kunti; api tu–but even; etani–these; karmani–actions; kartavyani–must be performed; tyaktva–renouncing; sangam–attachment; phalani cha–and desire for the results. iti–This is; me–My; nischitam–definite; uttamam–supreme; matam–perfect conclusion (siddhanta).

But even these actions must be performed abandoning attachment and fruitive desire. O Partha, know this to be My perfect, supreme conclusion.

niyatasya tu sannyasah, karmano nopapadyate

mohat tasya parityagas, tamasah parikirtitah [7]

tu–But; sannyasah–renunciation; niyatasya–of obligatory; karmanah–duties; na upapadyate–cannot be justified. parityagah–Abandonment; tasya–of those duties; mohat–out of delusion; parikirtitah–is called; tamasah–renunciation of the nature of ignorance.

Renunciation of one’s obligatory duties is wrong. The delusion of giving up these duties is called false renunciation, or renunciation of the nature of ignorance.

duhkham ity eva yat karma, kaya-klesa-bhayat tyajet

sa krtva rajasam tyagam, naiva tyaga-phalam labhet [8]

(yah)–That person who; iti (matva)–thinks that; yat karma–such obligatory duties; duhkham eva–are troublesome; tyajet–and renounces them; kaya-klesa-bhayat–out of fear of physical discomfort; sah–that person; krtva–by performing; tyagam–renunciation; rajasam–of the nature of passion; na labhet eva–cannot attain; tyaga-phalam–the fruit of detachment—enlightenment.

One who abandons his obligatory duties out of fear of physical discomfort, considering them troublesome, performs renunciation of the nature of passion. Thus, he does not attain the fruit of true detachment.

karyam ity eva yat karma, niyatam kriyate ‘rjuna

sangam tyaktva phalam chaiva, sa tyagah sattviko matah [9]

(he) arjuna–O Arjuna; niyatam–obligatory; karma–duties; yat–which; kriyate–are performed; karyam iti eva–as a matter of duty; tyaktva–abandoning; sangam–attachment; phalam eva cha–and fruitive desire; sah tyagah sattvikah–constitute renunciation of the nature of goodness; (me) matah–in My consideration.

O Arjuna, performance of obligatory works as a matter of duty while abandoning attachment and fruitive desire, is renunciation of the nature of goodness. This is My opinion.

na dvesty akusalam karma, kusale nanusajjate

tyagi sattva-samavisto, medhavi chhinna-samsayah [10]

medhavi–The wise; tyagi–renunciate; sattva-samavistah–absorbed in the nature of goodness; chhinna-samsayah–having slashed all doubts; na dvesti–neither resents; akusalam–troublesome; karma–duties; na anusajjate–nor is attached to; kusale–duties which bestow happiness.

The wise renunciate who is absorbed in the nature of goodness, and who has slashed all doubts, neither resents disagreeable duties nor is attached to agreeable works.

na hi deha-bhrta sakyam, tyaktum karmany asesatah

yas tu karma-phala-tyagi, sa tyagity abhidhiyate [11]

deha-bhrta–The embodied soul; na sakyam hi–can never; asesatah–fully; tyaktum–renounce; karmani–actions; tu–however; abhidhiyate–it is said; iti–that; yah sah karma-phala-tyagi–one who renounces the fruits of action; tyagi–is a renunciate.

It is not possible for the embodied soul to fully renounce actions. However, one who renounces the fruits of his actions is a true renunciate.

anistam istam misram cha, tri-vidham karmanah phalam

bhavaty atyaginam pretya, na tu sannyasinam kvachit [12]

tri-vidham phalam (iti)–These three kinds of fruits; karmanah–of action; bhavati–remain; pretya–after death; atyaginam–for those who desire material enjoyment: anistam–undesirable (low or hellish birth); istam–desirable (high or godly birth); misram cha–and mixed (human birth); tu–but; na (bhavati)–these fruits do not ensue; kvachit–at any time; sannyasinam–for those who are sannyasi, renounced.

After death, the three kinds of fruits of actions—good, bad and mixed—accrue to those who have worldly desires, but never to those who are renounced.

panchaitani maha-baho, karanani nibodha me

sankhye krtante proktani, siddhaye sarva-karmanam [13]

(he) maha-baho–O mighty hero; nibodha–know; me–from Me; etani–these; pancha–five; karanani–causes; siddhaye–of the accomplishment; sarva-karmanam–of all actions; proktani–described; krtante–in the conclusive knowledge of action; sankhye–in the Vedanta scripture.

O mighty hero, know from Me of the five causes of the accomplishment of all actions as described in the conclusive teachings of the scripture known asSankhya or Vedanta:

adhisthanam tatha karta, karanam cha prthag-vidham

vividhas cha prthak chesta, daivam chaivatra panchamam [14]

adhistanam–(1) The basis, the body; tatha–and; karta–(2) the ‘doer’, the ego of the knot of spirit and matter; prthak-vidham–(3) the separate, various; karanam cha–senses—eyes, ears, etc., as the instrument; vividhah–(4) the various; prthak cha–and separate; chesta–endeavours or functions of the vital airs; atra panchamam–and the fifth factor; daivam eva cha–(5) is the Divine, the Supersoul.

(All actions are accomplished by these five causes:) The body, the performer (ego, a knot of spirit and matter), the instrument (the senses), the various endeavours, and the Divine (the Supersoul).

sarira-vanmanobhir yat, karma prarabhate narah

nyayam va viparitam va, panchaite tasya hetavah [15]

yat karma–Whatever action; narah–a man; prarabhate–performs; sarira-vak-manobhih–with his body, speech and mind; nyayam va–whether lawful; viparitam va–or unlawful; ete pancha–these five; tasya–are its; hetavah–causes.

Whether lawful or unlawful, whatever action a man performs with his body, mind or speech, is caused by these five elements.

tatraivam sati kartaram, atmanam kevalam tu yah

pasyaty akrta-buddhitvan, na sa pasyati durmatih [16]

tatra–In this respect; evam sati tu–despite this; yah–whoever; pasyati–sees; kevalam–only; atmanam–the living being; kartaram–as the doer; sah durmatih–that ignorant person; akrta-buddhitvat–due to impure intelligence; na pasyati–does not see.

But an ignorant person who sees only himself as the doer does not actually see, due to his impure intelligence.

yasya nahankrto bhavo, buddhir yasya na lipyate

hatvapi sa imaoel lokan, na hanti na nibadhyate [17]

yasya–He within whom; bhavah–the mentality; ahankrtah–of considering oneself a doer; na–does not occur; yasya–and he whose; buddhih–intelligence; na lipyate–is not attached to the fruits of actions; sah–such a person; hatva api–even if he kills; iman lokan–the entire world; na hanti–he neither kills anyone; na nibadhyate–nor is he bound by action.

He who is free from egoism (aversion to the Absolute), and whose intelligence is not implicated in worldly action—even if he kills the entire world, he neither kills nor is he bound by action.

jnanam jneyam parijnata, tri-vidha karma-chodana

karanam karma karteti, tri-vidhah karma-sangrahah [18]

tri-vidha iti–These three are; karma-chodana–the driving force of action: jnanam–knowledge; jneyam–the knowable; parijnata–the knower. tri-vidhah (iti)–These three are; karma-sangrahah–the constitution of action: karanam–the instrument, the senses; or the practice to attain the objective (sadhana); karma–the action; karta–the performer.

These three are the driving force of action: knowledge, the knowable and the knower. These three are the constitution of action-the instrument, the action and the performer.

jnanam karma cha karta cha, tridhaiva guna-bhedatah

prochyate guna-sankhyane, yathavach cchrnu tany api [19]

guna-sankhyane–In the Sankhya scripture; jnanam–knowledge; karma cha–action; karta cha–and the performer; (ete) prochyate–are mentioned; tri-dha eva–in three divisions; guna-bhedatah–according to the three modes of material nature. srnu–now hear; tani api–of these, too; yathavat–as it is.

In the Sankhya scripture, knowledge, action and the performer have each been classified according to the three modes of material nature. Now hear of these from Me:

sarva-bhutesu yenaikam, bhavam avyayam iksate

avibhaktam vibhaktesu, taj jnanam viddhi sattvikam [20]

viddhi–You should know; tat jnanam–that knowledge; yena–by which; ekam–one; avibhaktam–undivided; avyayam–imperishable; bhavam–nature; iksate–is seen; vibhaktes u sarva-bhutesu–within all the diverse living beings; sattvikam–as knowledge of the nature of goodness.

That knowledge by which the one imperishable and undivided principle (My superior divine potency) is seen to be present in all the diverse living beings is to be known as knowledge of the nature of goodness.

prthaktvena tu yaj jnanam, nana-bhavan-prthag-vidhan

vetti sarvesu bhutesu, taj jnanam viddhi rajasam [21]

yat jnanam–That knowledge by which; vetti–one experiences; sarvesu–within all; bhutesu–living beings; prthaktvena–separately; nana-bhavan–many natures; prthakvidhan–engaged in many pursuits; viddhi–know; tat jnanam tu–that knowledge; rajasam–to be of the nature of passion.

That knowledge in which one experiences in the plane of living beings many separate (independent) entities engaged in many separate (clashing) pursuits is to be known as knowledge of the nature of passion.

yat tu krtsnavad ekasmin, karye saktam ahaitukam

atattvarthavad alpam cha, tat tamasam udahrtam [22]

tat–That; yat tu–which; saktam–is attached; ekasmin karye–to the peripheral only, such as the body; krtsnavat–as everything; ahaitukam–(and which is) irrational; atattvaarthavat–not seeking the truth—without spiritual or scriptural conception; alpam cha–and trivial; udahrtam–is said to be; tamasam–knowledge of the nature of ignorance.

And that ideology which is stubbornly attached to the peripheral only, considering it to be all in all, without spiritual or scriptural conception, without seeking the truth, and based on trivialities alone, is said to be knowledge of the (animalistic) nature of ignorance.

niyatam sanga-rahitam, araga-dvesatah krtam

aphala-prepsuna karma, yat tat sattvikam uchyate [23]

tat karma yat–That action which is; niyatam–constantly; krtam–performed; sangarahitam–without attachment; aphala-prepsuna–by a person without fruitive desire; araga-dvesatah–unbiased by likes and dislikes; uchyate–is called; sattvikam–action of the nature of goodness.

That obligatory action which is faithfully executed without attachment by a person who does not seek its rewards and who is unbiased by likes and dislikes, is said to be action of the nature of goodness.

yat tu kamepsuna karma, sahankarena va punah

kriyate bahulayasam, tad rajasam udahrtam [24]

punah–Again; tat karma yat tu–that action which is; kriyate–performed; kama-ipsuna–by one desiring the result; va–or; sa-ahankarena–by an egotistic person; bahula-ayasam–with great endeavour; udahrtam–is said to be; rajasam–of the nature of passion.

And that action which is performed with great endeavour by an egotistic person desiring its fruits, is said to be action of the nature of passion.

anubandham ksayam himsam, anapeksya cha paurusam

mohad arabhyate karma, yat tat tamasam uchyate [25]

tat karma yat–That action which; arabhyate–is undertaken; mohat–due to delusion; anapeksya–without considering; anubandham–consequence; ksayam–loss; himsam–harm to others; paurusam cha–and one’s capability of performing it; uchyate–is called; tamasam–action of the nature of ignorance.

And that work which is undertaken out of delusion, without consideration for its consequences, its loss, harm to others and one’s capability of performing it, is called action of the nature of ignorance.

mukta-sango ‘nahamvadi, dhrty-utsaha-samanvitah

siddhy-asiddhyor nirvikarah, karta sattvika uchyate [26]

mukta-sangah–Unattached; anaham-vadi–without ego; dhrti-utsaha-samanvitah–patient, enthusiastic; karta–the worker; nirvikarah–who is unaffected; siddhi-asiddhyoh–in success or failure; uchyate–is called; sattvikah–a worker of the nature of goodness.

The worker who is unattached, without ego, patient, enthusiastic and unaffected in success or failure, is known as a worker of the nature of goodness.

ragi karma-phala-prepsur, lubdho himsatmako ‘suchih

harsa-sokanvitah karta, rajasah parikirtitah [27]

ragi–The attached; karma-phala-prepsuh–desirer of the fruits of action; lubdhah–covetous; himsa-atmakah–cruel-natured; karta–worker; asuchih–engaged in unscriptural or abominable practices; harsa-soka-anvitah–and always subject to joy and sorrow; parikirtitah–is called; rajasah–a worker of the nature of passion.

The worker who is attached, desirous of the fruits of action, covetous, cruel, engaged in abominable practices not sanctioned by the scriptures and always subject to joy and sorrow, is known as a worker of the nature of passion.

ayuktah prakrtah stabdhah, satho naiskrtiko ‘lasah

visadi dirgha-sutri cha, karta tamasa uchyate [28]

ayuktah–The uncontrolled; prakrtah–vulgar; stabdhah–stubbornly arrogant; sathah–deceitful; naiskrtikah–offensive; alasah–lazy; visadi–despondent; dirgha-sutri cha–procrastinating; karta–worker; uchyate–is called; tamasah–a worker of the nature of ignorance.

The worker who is uncontrolled, vulgar, arrogant, deceitful, offensive, lazy, despondent and a procrastinator is known as a worker of the nature of ignorance.

buddher bhedam dhrtes chaiva, gunatas tri-vidham srnu

prochyamanam asesena, prthaktvena dhananjaya [29]

(he) dhananjaya–O Arjuna; srnu–hear; prochyamanam–as I describe; asesena–fully; prthaktvena–and distinctly; tri-vidham bhedam–the three types; buddheh–of intelligence; dhrteh cha eva–and determination; gunatah–according to the modes of nature.

O Dhananjaya, now listen attentively. I shall clearly describe the three types of intelligence and determination, according to the modes of nature:

pravrttim cha nivrttim cha, karyakarye bhayabhaye

bandham moksam cha ya vetti, buddhih sa partha sattviki [30]

(he) partha–O son of Kunti; sattviki buddhih–intelligence of the nature of goodness; sa ya–is that which; vetti–distinguishes; pravrttim cha–virtuous engagement; nivrttim cha–and abstinence from vice; karya-akarye–duty and non-duty; bhaya-abhaye–danger and safety; bandham moksam cha–and bondage and liberation.

O Partha, intelligence of the nature of goodness is that which can distinguish (virtuous) engagement and abstinence (from vice), duty and non-duty, danger and safety, and bondage and liberation.

yaya dharmam adharmam cha, karyam chakaryam eva cha

ayathavat prajanati, buddhih sa partha rajasi [31]

(he) partha–O Partha; rajasi buddhih–intelligence of the nature of passion; sa yaya–is that by which; dharmam–religion; adharmam cha–and irreligion; karyam cha–and duty; akaryam eva cha–and non-duty; prajanati ayathavat–are misunderstood.

O Partha, intelligence of the nature of passion is that which causes an erroneous perception of religion, irreligion, duty and non-duty.

adharmam dharmam iti ya, manyate tamasavrta

sarvarthan viparitams cha, buddhih sa partha tamasi [32]

(he) partha–O Partha; tamasi buddhih–intelligence of the nature of ignorance; avrta–covered; tamasa–by the mode of ignorance; sa ya–is that which; manyate–considers; adharmam–vice; dharmam–virtue; sarva-arthan cha–and all knowable objects; viparitan iti–contrary to what they are.

Intelligence of the nature of ignorance is covered by illusion, whereby vice is considered virtue, and everything is taken to be the opposite of the reality.

dhrtya yaya dharayate, manah-pranendriya-kriyah

yogenavyabhicharinya, dhrtih sa partha sattviki [33]

(he) partha–O Partha; yaya avyabhicharinya dhrtya–that unwavering determination which; yogena–with single-minded concentration; dharayate–controls; manah-prana-indriya-kriyah–the functions of the mind, life forces and senses; sa dhrtih sattviki–is determination of the nature of goodness.

O Partha, determination of the nature of goodness is that determination which unfailingly and with singleminded concentration controls the functions of the mind, the life-airs and the senses.

yaya tu dharma-kamarthan, dhrtya dharayate ‘rjuna

prasangena phalakanksi, dhrtih sa partha rajasi [34]

tu–But; (he) partha arjuna–O Partha, Arjuna; yaya dhrtya–determination by which; dharma-kama-arthan–religiosity, desire and wealth; dharayate–are held (pradhanyena)–foremost; prasangena–by the contact of which; (bhavati)–one becomes; phala-akanksi–desirous of their fruits; sa dhrtih–that determination; rajasi–is of the nature of passion.

O Partha, O Arjuna, determination of the nature of passion is that fruitive, attached determination which adheres to religiosity for the purpose of amassing wealth to fulfill mundane desires.

yaya svapnam bhayam sokam, visadam madam eva cha

na vimunchati durmedha, dhrtih sa tamasi mata [35]

sa dhrtih–That determination; yaya–by which; durmedhah–a foolish person; na vimunchati–never leaves; svapnam–sleep; bhayam–fear; sokam–sorrow; visadam–depression; madam eva cha–pride, arrogance; mata–is considered; tamasi–determination of the nature of ignorance.

Determination of the nature of ignorance is that by which a foolish person does not give up sleep, fear, sorrow, depression and arrogance.

sukham tv idanim tri-vidham, srnu me bharatarsabha

abhyasad ramate yatra, duhkhantam cha nigachchhati [36]

yat tad agre visam iva, pariname ‘mrtopamam

tat sukham sattvikam proktam, atma-buddhi-prasada-jam [37]

(he) bharatarsabha–O best of the Bharatas; idanim tu–now; srnu–hear; me–from Me; tri-vidham sukham–about the three kinds of happiness: yatra–that in which; ramate–one delights; abhyasat–through his practices; nigachchhati cha–and attains; duhkha-antam–the cessation of unhappiness; yat tat–and that which; agre–initially; visam iva–is like poison; pariname–and subsequently; amrta-upamam–like nectar; tat sukham–such happiness; atma-buddhi-prasada-jam–born of the purity of selfrealization; proktam–is called; sattvikam–happiness of the nature of goodness.

O Bharatarsabha, now hear from Me about the three kinds of happiness: That state in which one is joyful through his practices while attaining the cessation of all unhappiness, and which in the beginning is like poison but ultimately like nectar, and which is born of the purity of self-realization—that happiness is said to be of the nature of goodness.

visayendriya-samyogad, yat tad agre ‘mrtopamam

pariname visam iva, tat sukham rajasam smrtam [38]

tat yat–That which; (jayate)–is born; visaya-indriya-samyogat–from the contact of the senses with their objects; agre–and in the beginning; amrta-upamam–is like nectar; pariname–and subsequently; visam iva–like poison; tat sukham–that happiness; smrtam–is called; rajasam–happiness of the nature of passion.

That happiness which is born of the contact of the senses with their objects, and which is like nectar in the beginning but poison in the end, is said to be happiness of the nature of passion.

yad agre chanubandhe cha, sukham mohanam atmanah

nidralasya-pramadottham, tat tamasam udahrtam [39]

nidra-alasya-pramada-uttham–Born of sleep, laziness and illusion; yat sukham–that happiness which; agre cha–in the beginning; anubandhe cha–and in the end; atmanah mohanam–is self-deception; tat–such happiness; udahrtam–is called; tamasam–happiness of the nature of ignorance.

That happiness which is self-deception from beginning to end, and which arises from sleep, laziness and illusion, is called happiness of the nature of ignorance.

na tad asti prthivyam va, divi devesu va punah

sattvam prakrti-jair muktam, yad ebhih syat tribhir gunaih [40]

prthivyam va–Either on earth; (manusyadisu)–amongst the humans, etc.; va punah–or again; divi–in the heavenly plane; devesu–amongst the demigods; na asti–there is no; tat sattvam–such entity; yat–which; muktam syat–can be free; ebhih tribhih gunaih–from these three modes; prakrti-jaih–born of material nature.

Amongst all species on earth including the humans or amongst even the celestial gods in the heavenly plane, there is no entity that can be free from these three modes which are born of material nature.

brahmana-ksatriya-visam, sudranam cha parantapa

karmani pravibhaktani, svabhava-prabhavair gunaih [41]

(he) parantapa–O vanquisher of the enemy; karmani–the duties; brahmana-ksatriyavisam–of the brahmana, ksatriya and vaisya; sudranam cha–and sudra sections; pravibhaktani–are appropriately classified; gunaih–according to the qualities of goodness, passion and ignorance; svabhava-prabhavaih–born of their natures.

O Parantapa, according to their natures, the duties of the brahmanas, ksatriyas, vaisyas and sudras are appropriately classified.

samo damas tapah saucham, ksantir arjavam eva cha

jnanam vijnanam astikyam, brahma-karma svabhava-jam [42]

(etani)–All these; (bhavati)–are; svabhava-jam–the natural; brahma-karma–duties of the brahmanas: samah–internal sense-control; damah–external sense-control; tapah–austerity; saucham–external and internal purity; ksantih–forbearance; arjavam eva cha–straightforwardness; jnanam–scriptural knowledge; vijnanam–realization of essential truth; astikyam–theistic mentality or firm faith in the teachings of the scriptures.

Internal and external sense-control, austerity, purity, forbearance, straightforwardness, knowledge, realization and theistic mentality-these are the natural duties of the brahmanas.

sauryam tejo dhrtir daksyam, yuddhe chapy apalayanam

danam isvara-bhavas cha, ksatram karma svabhava-jam [43]

(etani)–All these; (bhavati)–are; svabhava-jam–the natural; ksatram karma–duties of the ksatriyas: sauryam–prowess; tejah–valour; dhrtih–endurance; daksyam–dexterity; apalayanam–never retreating; yuddhe cha api–in battle; danam–generosity; isvarabhavah cha–and regality.

Prowess, valour, endurance, dexterity, never retreating in battle, generosity and regality—these are the characteristic duties of the ksatriyas.

krsi-goraksya-vanijyam, vaisya-karma svabhava-jam

paricharyatmakam karma, sudrasyapi svabhava-jam [44]

(etani)–All these; (bhavati)–are; svabhava-jam–the natural; vaisya-karma–functions of the vaisyas: krsi-go-raksya-vanijyam–agriculture, cow protection and trade. karma api–The duty; paricharya-atmakam–of service to the brahmanas, ksatriyas and vaisyas; svabhava-jam–is natural; sudrasya–for the sudra section.

Agriculture, cow protection and trade are the natural work of the vaisyas; and natural to the sudras is service to the brahmanas, ksatriyas and vaisyas (assisting them in their various works).

sve sve karmany abhiratah, samsiddhim labhate narah

svakarma-niratah siddhim, yatha vindati tach chhrnu [45]

narah–The man; abhiratah–devoted; sve sve karmani–to his own appropriate duty; labhate–attains; samsiddhim–perfection in self-knowledge. srnu tat–Now hear; yatha–how; sva-karma-niratah–one dedicated to executing his prescribed duty; vindati–attains; siddhim–perfection.

One who devotes himself to his own duty attains perfection in self-knowledge. Now hear from Me how a person attains perfection through devotion to his own duty:

yatah pravrttir bhutanam, yena sarvam idam tatam

svakarmana tam abhyarchya, siddhim vindati manavah [46]

manavah–A man; vindati–attains; siddhim–perfection; abhyarchya–by worshipping; sva-karmana–through his appropiate, prescribed duty; tam–that Supreme Lord; yatah–from whom occurs; pravrttih–the manifestation or impetus; bhutanam–of all living beings; yena–and by whom, individually and collectively; idam–this; sarvam–entire universe; tatam–is pervaded.

A man achieves perfection by worshipping, through his prescribed duties, the Supreme Lord from whom all beings originate, by whom all beings are engaged, and who (individually and collectively) pervades the entire universe.

sreyan sva-dharmo vigunah, para-dharmat svanusthitat

svabhava-niyatam karma, kurvan napnoti kilbisam [47]

sva-dharmah–One’s own prescribed duty; vigunah–though imperfect; sreyan–is better; para-dharmat–than another’s duties; su-anusthitat–executed well. kurvan–By doing; karma–the duty; svabhava-niyatam–prescribed according to his nature; (manavah)–a man; kilbisam na apnoti–does not incur sin.

One’s own duty, though imperfect, is better than another’s executed well. Sin is never incurred by a man fullfilling the duty prescribed according to his nature.

saha-jam karma kaunteya, sa-dosam api na tyajet

sarvarambha hi dosena, dhumenagnir ivavrtah [48]

(he) kaunteya–O son of Kunti; sa-dosam api–although imperfect; karma–action; saha-jam–prescribed according to one’s nature; na tyajet–must not be given up; hi–for; sarva-arambhah–all undertakings; avrtah–are covered; dosena–by defects; agnih iva–as fire is covered; dhumena–by smoke.

O Kaunteya, even though it may be imperfect, one should not give up the duty prescribed according to his nature. Verily, all action (karma) is (generally) covered by imperfection, as fire is covered by smoke.

asakta-buddhih sarvatra, jitatma vigata-sprhah

naiskarmya-siddhim paramam, sannyasenadhigachchhati [49]

asakta-buddhih–One with the wisdom of detachment; sarvatra–from all mundane objects; jita-atma–the self-controlled; vigata-sprhah–person whose desires have gone; adhigachchhati–attains to; paramam naiskarmya-siddhim–the higher state, of transcending all duties; sannyasena–by renouncing the fruits of his actions.

One who has the wisdom of detachment from all mundane objects, who is self-controlled and whose desires have gone-such a person attains the perfection of transcending all duties in the world by renouncing the fruits of his actions.

siddhim prapto yatha brahma, tathapnoti nibodha me

samasenaiva kaunteya, nistha jnanasya ya para [50]

(he) kaunteya–O son of Kunti; yatha–how; siddhim praptah–the person who has achieved the state of transcending all duties; apnoti–attains to; brahma–Brahman, the Absolute; ya para nistha–the ultimate state; jnanasya–of knowledge; tatha nibodha–now understand that; samasena eva–in brief; me–from Me.

O Kaunteya, now know from Me in brief how the person who has attained transcendence of all duties reaches the transcendental plane of the Absolute, the ultimate state of knowledge (spiritual awakening):

buddhya visuddhaya yukto, dhrtyatmanam niyamya cha

sabdadin visayams tyaktva, raga-dvesau vyudasya cha [51]

vivikta-sevi laghv-asi, yata-vak-kaya-manasah

dhyana-yoga-paro nityam, vairagyam samupasritah [52]

ahankaram balam darpam, kamam krodham parigraham

vimuchya nirmamah santo, brahma-bhuyaya kalpate [53]

yuktah (san)–A person possessing; visuddhaya buddhya–intelligence of the nature of goodness; niyamya cha–and controlling; atmanam–the mind; dhrtya–through determination of the nature of goodness; tyaktva–rejecting; visayan–the sense objects; sabdadin–of sound, touch, etc.; vyudasya cha–abandoning; raga-dvesau–attachment and aversion—likes and dislikes; vivikta-sevi–remaining free from the association of materialistic persons; laghu-asi–a temperate eater; yata-vak-kaya-manasah–disciplining the body, mind and speech; nityam–and constantly; dhyana-yoga-parah–absorbed in meditation on the Supreme Lord; vairagyam samupasritah–fully detached from the mundane; vimuchya–giving up; ahankaram–ego—considering oneself ‘the doer’; balam–power; darpam–vanity; kamam–desire; krodham–anger; parigraham–possessiveness; santah–being at peace; nirmamah–not thinking of anything as ‘mine’; kalpate–is qualified; brahma-bhuyaya–for spiritual realization.

Endowed with intelligence of the nature of goodness, mentally controlled through determination of the nature of goodness, rejecting the sense objects of sound, touch, form, taste and smell, abandoning attachment and aversion, free from the association of materialistic persons, a temperate eater, disciplining the body, mind and speech, constantly absorbed in thought of the Supreme Lord and fully detached from the mundane world; giving up ego, power, vanity, desire, anger and possessiveness, not thinking of anything as ‘mine’; being at peace-such a person is qualified for spiritual realization.

brahma-bhutah prasannatma, na sochati na kanksati

samah sarvesu bhutesu, mad-bhaktim labhate param [54]

prasanna-atma–The joyful, enlightened soul; brahma-bhutah–who has attained his divine nature; na sochati–neither sorrows; na kanksati–nor desires. samah–Being of equal vision; sarvesu–for all; bhutesu–living beings (considering My superior potency to be in everything); labhate–he attains; param–transcendental; mat-bhaktim–devotion for Me.

The joyful-hearted, enlightened soul who has attained his divine nature neither sorrows nor desires. Seeing all beings equally, he comes to attain transcendental loving devotion for Me.

bhaktya mam abhijanati, yavan yas chasmi tattvatah

tato mam tattvato jnatva, visate tad-anantaram [55]

bhaktya–Through devotion; (sah)–he; abhijanati–can well know; mam–Me; tattvatah–in reality; yavan–as far as being the Master of all opulences; yah cha (aham) asmi–and that which I am. jnatva–Thus knowing Me; tattvatah–in truth; (sah)–he; tatanantaram–thereafter; tatah–by the potency of that devotion; visate–enters; mam–My eternal pastimes (nitya-lila), non-different from Me.

Through devotion, he realizes that I am the Lord of all potencies and the Sweet Absolute. Then, realizing his divine relationship with Me, he enters the company of My intimate associates who are non-different from My very Self.

sarva-karmany api sada, kurvano mad-vyapasrayah

mat-prasadad avapnoti, sasvatam padam avyayam [56]

api–Although; sada–ever; kurvanah–active; sarva-karmani–in all duties; matvyapasrayah–My surrendered souls; avapnoti–attain; sasvatam–the eternal; avyayam–immutable (flourishing); padam–plane (of service); mat-prasadat–by My grace.

Although ever active in all duties, those who have taken refuge in Me attain, by My grace, the eternal, indestructible plane (of service).

chetasa sarva-karmani, mayi sannyasya mat-parah

buddhi-yogam upasritya, mach-chittah satatam bhava [57]

sannyasya–Offering; chetasa–whole-heartedly; sarva-karmani–all actions; mayi–to Me; mat-parah–keeping Me as the supreme objective; upasritya–and taking refuge; buddhi-yogam–in dedicating your intelligence to Me; bhava–be; satatam–ever; matchittah–devoted to Me.

Whole-heartedly offering your every action to Me, keeping Me as the supreme objective and fully dedicating your intelligence to Me (being unattached to worldly action), be ever devoted to Me.

mach-chittah sarva-durgani, mat-prasadat tarisyasi

atha chet tvam ahankaran, na srosyasi vinanksyasi [58]

mach-chittah–Giving your heart to Me; tvam–you; tarisyasi–will cross; sarvadurgan i–all obstacles; mat-prasadat–by My grace. atha chet–Yet, if; ahankarat–out of pride; na srosyasi–you do not heed (My words); (tarhi)–then; vinanksyasi–you will perish.

Giving your heart to Me, you will be able to overcome all obstacles by My grace. But if out of pride you do not heed My words, you will perish.

yad ahankaram asritya, na yotsya iti manyase

mithyaiva vyavasayas te, prakrtis tvam niyoksyati [59]

asritya–Resorting to; ahankaram–pride; yat manyase iti–you are thinking; na yotsya–“I shall not fight”; (esah)–but such; vyavasayah–a decision; te–of yours; (bhavisyati)–will be; mithya eva–only in vain. prakrtih–The nature befitting a ksatriya; niyoksyati–will compel; tvam–you.

Out of pride you are thinking, “I shall not fight.” But your decision will be in vain, for your nature (as a ksatriya) will compel you to fight.

svabhava-jena kaunteya, nibaddhah svena karmana

kartum nechchhasi yan mohat, karisyasy avaso ‘pi tat [60]

(he) kaunteya–O son of Kunti; nibaddhah (san)–being bound; svena–by your; karmana–duty; sva-bhava-jena–born of your nature; tat api–that very action; yat–which; mohat–out of delusion; (tvam)–you; na ichchhasi–do not wish; kartum–to perform; karisyasi–you will do; avasah (san)–inevitably.

O Kaunteya, being bound by the duty born of your nature, that very action which out of delusion you are now avoiding will be inevitably executed by you.

isvarah sarva-bhutanam, hrd-dese ‘rjuna tisthati

bhramayan sarva-bhutani, yantrarudhani mayaya [61]

(he) arjuna–O Arjuna; sarva-bhutanam–for all beings; isvarah–the Supreme Lord as the Supersoul; tisthati–is situated; hrd-dese–in region of the heart. mayaya–By His illusory potency; sarva-bhutani bhramayan–He causes all beings to revolve (through many existences); yantra-arudhani (iva)–as though riding a carousel.

O Arjuna, the Supreme Lord is situated in the hearts of all beings, and by His deluding potency He causes them to revolve (through many existences) like puppets riding a carousel.

tam eva saranam gachchha, sarva-bhavena bharata

tat prasadat param santim, sthanam prapsyasi sasvatam [62]

(he) bharata–O Bharata; (atah)–therefore; saranam gachchha–surrender; sarvabhavena–whole-heartedly; tam eva–unto Him, alone. tat-prasadat–By His grace; prapsyasi–you will attain; param–the supreme; santim–peace; sasvatam–the eternal; sthanam–abode.

O Bharata, whole-heartedly surrender to Him. By His grace you will attain the supreme peace and the eternal abode.

iti te jnanam akhyatam, guhyad guhyataram maya

vimrsyaitad asesena, yathechchhasi tatha kuru [63]

iti–Up to this point; guhyat–from profound; guhyataram jnanam–to more profound knowledge; akhyatam–has been disclosed; maya–by Me; te–to you. asesena–Fully; vimrsya–considering; etat–that; kuru–do; yatha–as; ichchhasi–you wish; tatha–accordingly.

I have now revealed more and more profound teachings to you. Duly consider this, and then do as you wish.

sarva-guhyatamam bhuyah, srnu me paramam vachah

isto ‘si me drdham iti, tato vaksyami te hitam [64]

bhuyah–Again; srnu–hear; me–My; paramam–supreme; vachah–teaching. sarva-guhyatamam–most profound of all. (tvam)–You; asi–are; drdham–extremely; istah–dear; me–to Me; iti tatah–so; vaksyami–I am speaking; te–to you; hitam–for your benefit.

Now again hear My supreme teaching, the most hidden treasure of all. I tell you this for your benefit as you are most dear to Me.

Commentary

According to Srila Bhakti Vinoda Thakur (Vidvad-ranjan Commentary 9.1), the wisdom of self-realization in the second and third chapters of Sri Gita are the profound (guhyam) teachings of Lord Sri Krishna. The Lord’s descriptions of Himself as the Supreme in the seventh and eighth chapters are more profound (guhyataram), as such knowledge gives birth to devotion. In chapter nine, the most profound (guhyatamam) teachings begin as the Lord describes the symptoms of exclusive devotion (kevala-bhakti).

Because His devotee Arjuna is very dear to Him, the Lord now repeats His secret teaching for Arjuna’s benefit. This time, however, He reveals His most hidden of all hidden treasures (sarva-guhyatamam), His most affectionate advice: “Arjuna, you are most dear to Me, so I will now divulge the whole truth to you.”

man-mana bhava mad-bhakto, mad-yaji mam namaskuru

mam evaisyasi satyam te, pratijane priyo ‘si me [65]

bhava–Be; mat-manah–of mind dedicated to Me; mat-bhaktah–devoted to Me; mat-yaji–be My worshipper; namaskuru–and offer obeisance—offer yourself; mam–to Me; (tarhi)–then; eva–certainly; esyasi–you will come; mam–to Me. satyam–Truly; pratijane–I promise this; te–to you; (yatah tvam)–as you; asi–are; priyah–dear; me–to Me.

Think of Me always, devote yourself to Me, worship Me and bow to Me, and surely you will come to Me. I promise you this, because you are dear to Me.

sarva-dharman parityajya, mam ekam saranam vraja

aham tvam sarva-papebhyo, moksayisyami ma suchah [66]

parityajya–Totally rejecting; sarva-dharman–all kinds of religion; saranam vraja–take shelter; mam–of Me; ekam–alone. aham–I; moksayisyami–will liberate; tvam–you; sarva-papebhyah–from all kinds of sins; ma suchah–do not despair.

Give up all kinds of religion and surrender to Me alone. I will liberate you from all sins, do not despair.

Commentary

Here, the glory of the hidden purpose in the Bhagavad-gita is sung (gita-gudartha-gauravam): “Give up all engagements and come to Me. You won’t have to repent, Arjuna, because I am everything to you, and you are everything to Me. This is the most hidden of all hidden truths. What more can I say? And you will find this in Vraja.”

There is a literary ornament in Sanskrit called dhvani, echo, by which a word ‘echoes’, suggests, an additional meaning. Here, such a hint is given. Mam ekam saranam ‘vraja’ [in the verse, vraja means ‘go’, and Vraja is also a name of Vrndavana]: “You may ‘go’ to ‘Vraja’, and there you will find the most hidden of all hidden truths (sarva-guhyatamam). The deepest secret of the inner loving heart has been fully revealed there: I am beyond all conceptions of religion, society, friends—everything. My position is above everything, and in the heart of the heart of everything. In the eternal land of Vraja, you will experience the whole conception of beauty. Dismiss all other engagements and prospects, and come to Me alone. Your inner hankering will be fulfilled beyond your expectations. You will find such dignity in Me that you will be beyond reaction and repentance.” This is the deepest meaning of the highest glory.

If one comes to this conception, everything else will be seen as sin (aham tvam sarva-papebhyo, moksayisyami). Everything conceived of as duty or purity in this material world will be seen as sinful, and all conceptions of religiosity will be reduced to the level of sin. In the absolute plane, everything and everyone belongs wholly to Krishna, and the slightest deviation from this ideal is no better than committing sin. Mere self-forgetfulness leads to impersonalism and culminates in deep slumber. But self-forgetfulness (sarva-dharman parityajya) in Krishna’s service (mam ekam saranam vraja) is positive and living. It is the full, absolute plane of life.

The hidden treasure attracts our hearts. We have been deprived of our heart’s deepest interest. Though we have a natural claim to it, it has been hidden from us (srutibhir vimrgyam). In an unparalleled way, Sri Gita considers all these aspects and directs us to the correct meaning and conclusion of all the Upanisads. From this point, the Srimad Bhagavatam begins.

idam te natapaskaya, nabhaktaya kadachana

na chasusrusave vachyam, na cha mam yo ‘bhyasuyati [67]

te–You; kadachana na vachyam–should never disclose; idam–this; atapaskaya–to one devoid of self-sacrifice; na abhaktaya–nor to a non-devotee; asusrusave na cha–nor to one who is averse to My service; yah na cha–nor to one who; abhyasuyati–is resentful; mam–towards Me.

You should never disclose this hidden treasure to one devoid of self-sacrifice, to the non-devotee, to the faithless, to one who is averse to My service or to one who is resentful towards Me.

ya imam paramam guhyam, mad-bhaktesv abhidhasyati

bhaktim mayi param krtva, mam evaisyaty asamsayah [68]

yah–One who; abhidhasyati–sings the glories of; imam–this; paramam–supreme; guhyam–secret; mat-bhaktesu–to My devotees; (sah)–such a person; krtva–attaining; param–transcendental; bhaktim–devotion; mayi–for Me; esyati–will reach; mam eva–Me; asamsayah–without a doubt.

One who reveals the glories of this supreme secret to My devotees will attain transcendental devotion for Me and reach Me without a doubt.

na cha tasman manusyesu, kaschin me priya-krttamah

bhavita na cha me tasmad, anyah priyataro bhuvi [69]

manusyesu–In human society; na cha kaschit–no one; me priya-krttamah–pleases Me more by his actions; tasmat–than he (the preacher of Bhagavad-gita); cha–and; na bhavita–there will not be; anyah–any other; priyatarah–dearer; me–to Me; tasmat–than he; bhuvi–in the world.

In the entire human society there is no one who pleases Me by his actions more than he (who preaches the glories of the Bhagavad-gita), nor will there ever be anyone in the world dearer to Me than he.

adhyesyate cha ya imam, dharmyam samvadam avayoh

jnana-yajnena tenaham, istah syam iti me matih [70]

yah cha–And for he who; adhyesyate–studies; imam–this; dharmyam–holy; sam- vadam–conversation; avayoh–of ours; aham–I; syam–shall be; istah–worshipped; tena–by that (by him); jnana-yajnena–by the ‘knowledge-sacrifice’. iti–That; me matih–is My opinion.

And one who studies with devotion this holy conversation of ours will worship Me by the ‘knowledge-sacrifice’. This is My conclusion.

sraddhavan anasuyas cha, srnuyad api yo narah

so ‘pi muktah subhaoel lokan, prapnuyat punya-karmanam [71]

sah narah api–That person, too; sraddhavan–possessing faith; anasuyah cha–and without resentment; yah–who; srnuyat api–only hears; muktah (san)–shall be liberated; (papat)–from sin; prapnuyat–and will reach; subhan–the auspicious; lokan–abodes; (prapya)–attainable; punya-karmanam–by the performers of virtuous acts.

Simply by hearing this with an open heart, a faithful person is liberated and attains to the auspicious abodes of the virtuous souls.

kachchid etach chhrutam partha, tvayaikagrena chetasa

kachchid ajnana-sammohah, pranastas te dhananjaya [72]

(he) partha–O son of Kunti; kachchit–has; etat–this Gita; srutam–been heard; tvaya–by you; ekagrena–with your single-minded; chetasa–attention? (he) dhananjaya–O Arjuna; kachchit te–has your; ajnana-sammohah–ignorance and delusion; pranastah–been dispelled?

O Partha, have you listened to this with your undivided attention? O Dhananjaya, are you now free from the darkness of your delusion?

arjuna uvacha

nasto mohah smrtir labdha, tvat prasadan mayachyuta

sthito ‘smi gata-sandehah, karisye vachanam tava [73]

arjunah uvacha–Arjuna said: (he) achyuta–O Sri Krishna; tvat prasadat–by Your grace; (me)–my; mohah–delusion; nastah–is dispelled. smrtih–Self-remembrance; labdha–is regained; maya–by me. sthitah asmi–I am steady. gata-sandehah–My doubts have gone. karisye–I shall follow; tava–Your; vachanam–instructions.

Arjuna said: O infallible one, by Your grace my delusion is now gone, I can now remember who I am, my doubts are destroyed and I am firm in my resolve. I shall follow Your instructions.

sanjaya uvacha

ity aham vasudevasya, parthasya cha mahatmanah

samvadam imam asrausam, adbhutam roma-harsanam [74]

sanjayah uvacha–Sanjaya said: iti–thus; aham–I; asrausam–heard; imam–this; adbhutam–wonderful; roma-harsanam–thrilling; samvadam–conversation; mahaatmanah vasudevasya–of the Supreme Soul Vasudeva; parthasya cha–and Arjuna.

Sanjaya said: Thus, I heard this wondrous conversation of the Supreme Soul Vasudeva and the son of Pritha, Arjuna, which arouses ecstasy in the hearts of all.

vyasa-prasadach chhrutavan, imam guhyam aham param

yogam yogesvarat krsnat, saksat-kathayatah svayam [75]

vyasa-prasadat–By the grace of Sri Vyasadeva; aham–I; srutavan–heard; imam–this; param–supreme; guhyam–secret; yogam–yoga (yoga of action, knowledge and devotion); saksat-kathayatah–spoken directly; yogesvarat–by the Lord of yoga; krsnat svayam–Krishna Himself.

By the mercy of Sri Vyasadeva I heard this supreme secret teaching of yoga, sung directly by the Supreme Lord of yoga, Lord Sri Krishna Himself.

rajan samsmrtya samsmrtya, samvadam imam adbhutam

kesavarjunayoh punyam, hrsyami cha muhur muhuh [76]

(he) rajan–O King Dhrtarastra; samsmrtya samsmrtya–ever remembering; imam adbhutam–this miraculous; punyam–sacred; samvadam–conversation; kesava-arjunayoh–of Sri Krishna and Arjuna; hrsyami–my heart thrills; muhuh muhuh cha–repeatedly.

O King, ever remembering this miraculous, sacred conversation of Lord Sri Krishna and Arjuna, my heart thrills over and over again.

tach cha samsmrtya samsmrtya, rupam atyadbhutam hareh

vismayo me mahan rajan, hrsyami cha punah punah [77]

(he) rajan–O King; samsmrtya samsmrtya cha–and repeatedly remembering; tat–that; ati-adbhutam–most miraculous; rupam–universal form; hareh–of the Lord, Sri Hari; me–my; mahan–great; vismayah–wonder; (bhavati)–occurs; cha–and; hrsyami–and I thrill with ecstasy; punah punah–again and again.

And remembering, O King, I marvel at that astonishing, almighty universal form of the Supreme Lord Hari, and my whole being thrills with ecstasy.

yatra yogesvarah krsno, yatra partho dhanur-dharah

tatra srir vijayo bhutir, dhruva nitir matir mama [78]

yatra–Where there is; yoga-isvarah–the Lord of yoga, the objective of yoga; krsnah–Lord Krishna; yatra–where there is; dhanuh-dharah-parthah–Arjuna with bow in hand, the winner of wealth; tatra–there; dhruva–prevails; srih–fortune; vijayah–victory, Jayasri; bhutih–prosperity; nitih–and virtue. (iti)–This is; mama–my; matih–opinion.

Where there is Yogesvara Krishna, and where there is Arjuna, the winner of wealth with bow in hand, there prevails fortune, victory, prosperity and virtue. This is my opinion.

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam

bhisma-parvani srimad-bhagavad-gitasupanisatsu brahmavidyayam

yoga-sastre sri-krsnarjuna-samvade moksayogo

namastadaso ‘dhyayah [18]

End of Chapter Eighteen

The Path of Liberation

from the conversation

of Sri Krishna and Arjuna

in Srimad Bhagavad-Gita Upanisad,

the Yoga Scripture of Transcendental Knowledge

in Bhisma Parva of Sri Mahabharata, the Holy Scripture

revealed by Srila Vyasadeva in a hundred thousand verses.

The Glories of the Gita

gita-sastram idam punyam, yah pathet prayatah puman

visnoh padam avapnoti, bhaya-sokadi-varjitah [1]

This Bhagavad-gita scripture is the bestower of all good. One who regularly studies it with devotion will attain to the holy abode of Lord Visnu, the plane of freedom from all distress, fear and sorrow.

gitadhyayana-silasya, pranayama-parasya cha

naiva santi hi papani, purva-janma-krtani cha [2]

For a self-controlled person who seriously studies this Bhagavad-gita scripture, not a trace of sin from this life or even from the previous life remains, as all the sins of such a person are burnt to ashes.

malanir mochanam pumsam, jala-snanam dine dine

sakrd-gitambhasi snanam, samsara-mala-nasanam [3]

As a person bathes every day to cleanse the body, similarly, by bathing only once in the waters of the Bhagavad-gita (reading the Gita once with devotion) all the dirt of painful material existence is washed away.

gita sugita kartavya, kim anyaih sastra-vistaraih

ya svayam padma-nabhasya, mukha-padmad vinihsrta [4]

The Gita should always be sung with devotion. This divine song emanated from the holy lotus mouth of the Supreme Lord Himself, Lord Sri Krishna. What more can any other scriptures give?

bharatamrta-sarvasvam, visnor vaktrad vinihsrtam

gita-gangodakam pitva, punar janma na vidyate [5]

By drinking the Ganges waters of the Gita (by singing the Gita with devotion), the nectar of the Mahabharata emanating from the lotus mouth of Lord Visnu, one will never take birth in the material world again.

sarvopanisado gavo, dogdha gopala-nandanah

partho vatsah sudhir bhokta, dugdham gitamrtam mahat [6]

All the Upanisads are as the cow, and the milker of the cow is Sri Krishna, the son of Nanda. Arjuna is the calf, the nectar of the Gita is the milk, and the fortunate devotees are the enjoyers of the milk.

ekam sastram devaki-putra-gitam

eko devo devaki-putra eva

eko mantras tasya namani yani

karmapy ekam tasya devasya seva [7]

There need be only one scripture—the holy Gita sung by Sri Krishna; only one worshippable Lord—Sri Krishna; only one mantra—His holy names; and only one work—devotional service to the Supreme Lord, Sri Krishna.

The Glories of Srimad Bhagavad-gita from Sri Vaisnaviya-tantra-sara

rsir uvacha

gitayas chaiva mahatmyam, yathavat suta me vada

pura narayana-ksetre, vyasena muninoditam [1]

The sage said: O Suta, please tell us of the glories of Srimad Bhagavad-Gita, as expressed long ago at Narayana Ksetra by the great sage Srila Vyasadeva.

suta uvacha

bhadram bhagavata prstam, yaddhi guptatamam param

sakyate kena tad vaktum, gita-mahatmyam uttamam [2]

Suta Goswami said: O venerable one, your request is most auspicious. Indeed, who can describe the transcendental glories of Sri Gita, the most hidden of all treasures?

krsno janati vai samyak, kinchit kunti-sutah phalam

vyaso va vyasa-putro va, yajnavalkyo ‘tha maithilah [3]

Certainly Lord Sri Krishna is in full knowledge of those glories; and so Arjuna, the son of Kunti, knows of them; and Vyasadeva, Sukadeva, Yajnavalkya and the saintly King Janaka, too.

anye sravanatah srutva, lesam sankirtayanti cha

tasmat kinchid vadamy atra, vyasasya syan maya srutam [4]

Others too, who have heard but a little of the glories of Sri Gita are engaged in singing them. And so I shall now speak of the glories of Sri Gita as I heard them from Vyasadeva:

sarvopanisado gavo, dogdha gopala-nandanah

partho vatsah sudhir bhokta, dugdham gitamrtam mahat [5]

All the Upanisads are personified as the cow, Sri Krishna is milker of the cow, Arjuna is the calf, the nectar of the Gita is the milk, and the fortunate devotees are the enjoyers of the milk.

sarathyam arjunasyadau, kurvan gitamrtam dadau

loka-trayopakaraya, tasmai krsnatmane namah [6]

I first offer my obeisances unto Lord Sri Krishna who accepted the position of the chariot driver of Arjuna, just to distribute this nectar of the Gita for the benefit of the three worlds.

samsara-sagaram ghoram, tartum ichchhati yo narah

gita-navam samasadya, param yati sukhena sah [7]

A person desiring to cross over the treacherous ocean of material suffering can do so very easily by taking refuge in the boat of the Bhagavad-gita.

gita-jnanam srutam naiva, sadaivabhyasa-yogatah

moksam ichchhati mudhatma, yati balaka-hasyatam [8]

A foolish person who desires liberation by constant yoga practice without hearing the wisdom of the Gita, is to be considered childish.

ye srnvanti pathanty eva, gita-sastram ahar nisam

na te vai manusa jneya, deva-rupa na samsayah [9]

Persons who day and night hear and sing the Gita are never to be taken as mere human beings. Without doubt, they are as gods in this world.

gita-jnanena sambodham, krsnah praharjunaya vai

bhakti-tattvam param tatra, sa-gunam vatha nirgunam [10]

To enlighten Arjuna with the wisdom of the Gita, Lord Krishnachandra has revealed the supremacy of devotion, either in this world or in the transcendental plane.

sopanastadasair evam, bhukti-mukti-samuchchhritaih

kramasas chitta-suddhih syat, prema-bhakty adi karmasu [11]

Thus, the wisdom of the Gita is a ladder of eighteen chapters, ascending which one rises above sense enjoyment and liberation (bhukti-mukti), and gradually attains purification of the heart and the qualification of loving devotional service to the Supreme Lord.

sadhor gitambhasi snanam, samsara-mala-nasanam

sraddha-hinasya tat karyam, hasti-snanam vrthaiva tat [12]

Bathing in the pure waters of the Gita, the devotees are liberated from the contamination of the mundane world. However, persons lacking faith in the Lord may attempt this, but in vain, like an elephant’s bathing. (The elephant immediately rolls in the dust after bathing).

gitayas cha na janati, pathanam naiva pathanam

sa eva manuse loke, mogha-karma-karo bhavet [13]

A person who knows nothing of learning and teaching the Gita fails in the duty of the human being.

tasmad gitam na janati, nadhamas tat paro janah

dhik tasya manusam deham, vijnanam kula-silatam [14]

Therefore, there is none more fallen than he who is ignorant of the teachings of the Gita. Shame on his human birth, his learning, his dignity and his entire family.

gitartham na vijanati, nadhamas tat paro janah

dhik sariram subham silam, vibhavantad grhasramam [15]

There is none more fallen than he who is ignorant of the meaning of the Gita. Shame on his bodily beauty, his character, his wealth and his home.

gita-sastram na janati, nadhamas tat paro janah

dhik prarabdham pratistham cha, pujam danam mahattamam [16]

There is none more fallen than he who is ignorant of the scripture Bhagavad-gita. Shame on his undertakings, his reputation, his worship, his charity and his honour.

gita-sastre matir nasti, sarvam tan nisphalam jaguh

dhik tasya jnana-dataram, vratam nistham tapo yasah [17]

A person who does not care for the Gita scripture is to be known as a failure in all respects. Shame on his teacher, his vows, his faith, his austerity and his renown.

gitartha-pathanam nasti, nadhamas tat paro janah

gita-gitam na yaj jnanam, tad viddhy asura-sammatam

tan mogham dharma-rahitam, veda-vedanta-garhitam [18]

There is none more fallen than he who does not study the purport of the Gita; and that knowledge which is not glorified in the Gita should be known as demoniac, futile, unvirtuous, and rejected by the Vedas and the Upanisads.

tasmad dharma-mayi gita, sarva-jnana-prayojika

sarva-sastra-sara-bhuta, visuddha sa visisyate [19]

Therefore, the holy Gita is universally respected as the compilation of the essence of all scriptures and the source of all wisdom.

yo ‘dhite visnu-parvahe, gitam sri-hari-vasare

svapan jagrat chalan tisthan, satrubhir na sa hiyate [20]

One who studies the Gita on the holy festival days of the advent of the Supreme Lord, and on the holy fasting days, especially Ekadasi—such a person, whether awake or asleep, moving or still, is never defeated by enemies.

salagrama-silayam va, devagare sivalaye

tirthe nadyam pathed gitam, saubhagyam labhate dhruvam [21]

One who sings the Gita before the Salagram-sila deity, or in a temple of the Supreme Lord, or in a temple of Lord Siva, at a holy place of pilgrimage or on the bank of a holy river—certainly such a person attains to all good fortune.

devaki-nandanah krsno, gita-pathena tusyati

yatha na vedair danena, yajna-tirtha-vratadibhih [22]

Neither the singing of the Vedas, nor the performance of charity, sacrifice, pilgrimage, or vows, can bring such satisfaction to Krishna, the son of Devaki, as does the singing of the Gita.

gitadhita cha yenapi, bhakti-bhavena chetasa

veda-sastra-puranani, tenadhitani sarvasah [23]

The study of the Vedas and Puranas, verily the study of all the scriptures, is fulfilled in all respects by one who studies the Gita with devotion.

yoga-sthane siddha-pithe, silagre sat-sabhasu cha

yajne cha visnu-bhaktagre, pathan siddhim param labhet [24]

The highest perfection of life is attained by one who sings the Gita at a place of yoga meditation, at a place of worship, before the Salagram-sila, in the association of saintly persons, during a sacrifice, and before a devotee of Visnu.

gita-patham cha sravanam, yah karoti dine dine

kratavo vajimedhadyah, krtas tena sa-daksinah [25]

One who daily hears and sings the Gita is to be considered as having accomplished the performance of all sacrifices such as the Asvamedha and others, including the receiving of the sacrificial gifts.

yah srnoti cha gitartham kirtayaty eva yah param

sravayech cha parartham vai, sa prayati param padam [26]

One who attentively hears and sings the glories of the purport of the Gita, or reiterates it to others, attains to the supreme destination.

gitayah pustakam suddham, yo ‘rpayaty eva sadarat

vidhina bhakti-bhavena, tasya bharya priya bhavet [27]

One who, with respect and devotion, and according to scriptural directives makes a gift of this holy book, the Gita—such a person’s wife will be devoted.

yasah saubhagyam arogyam, labhate natra samsayah

dayitanam priyo bhutva, paramam sukham asnute [28]

And without a doubt, he shall enjoy fame, fortune and good health. He shall enjoy the affection of those dear to him, he shall know the highest happiness.

abhicharodbhavam duhkham, vara-sapagatam cha yat

nopasarpati tatraiva, yatra gitarchanam grhe [29]

The sorrow caused by a terrible curse or black rites can never enter the home where the Gita is worshipped.

tapa-trayodbhava pida, naiva vyadhir bhavet kvachit

na sapo naiva papam cha, durgatir narakam na cha [30]

In that house there is never suffering of the threefold miseries, nor fear of any illness, curse, sin, misfortune or hellish existence.

visphotakadayo dehe, na badhante kadachana

labhet krsna-pade dasyam, bhaktim chavyabhicharinim [31]

In that house, no one is ever afflicted with infectious diseases, and the residents attain undeviating devotion in service to the lotus feet of Lord Sri Krishna.

jayate satatam sakhyam, sarva-jiva-ganaih saha

prarabdham bhunjato vapi, gitabhyasa-ratasya cha [32]

A person devoted to singing the Gita acquires a friendly disposition to all living beings, despite the desirable or undesirable reactions of his previous actions.

sa muktah sa sukhi loke, karmana nopalipyate

maha-papati-papani, gitadhyayi karoti chet

na kinchit sprsyate tasya, nalini-dalam-ambhasa [33]

He is liberated, he is happy. He is never implicated by his actions. Even if perchance that person who studies the Gita commits terrible sin, he is as unaffected as the lotus leaf that remains untouched by even a drop of water.

anacharodbhavam papam, avachyadi-krtam cha yat

abhaksya-bhaksajam dosam, asprsya-sparsajam tatha [34]

jnanajnana-krtam nityam, indriyair janitam cha yat

tat sarvam nasam ayati, gita-pathena tat-ksanat [35]

Whether the inauspiciousness of wrong action or malevolent speech, of eating unacceptable food or touching the untouchable, or sin knowingly or unknowingly contracted through the senses in the course of daily activities—all evils are immediately dispelled by singing the Gita with devotion.

sarvatra pratibhokta cha, pratigrhya cha sarvasah

gita-patham prakurvano, na lipyeta kadachana [36]

One sincerely devoted to singing the Gita is never implicated despite accepting food in all places or gifts in all kinds of circumstances.

ratna-purnam mahim sarvam, pratigrhyavidhanatah

gita-pathena chaikena, suddha-sphatikavat sada [37]

One who takes unlawful possession of the entire earth full of jewels—he, too, will be innocent; by singing the Gita but once, his heart will be as clear as crystal.

yasyantahkaranam nityam, gitayam ramate sada

sa sagnikah sada japi, kriyavan sa cha panditah [38]

A person whose heart is ever joyfully absorbed in the Gita is to be considered fully accomplished in sacrifices, always in prayer, perfect in his actions, and truly learned.

darsaniyah sa dhanavan, sa yogi jnanavan api

sa eva yajniko yaji, sarva-vedartha-darsakah [39]

All are benefitted simply by seeing him. He is glorious, he is a yogi, and he is wise. He is a knower of sacrifice, he is engaged in sacrifice, and he is a knower of the purport of all the Vedas.

gitayah pustakam yatra, nitya-pathas cha vartate

tatra sarvani tirthani, prayagadini bhutale [40]

All the holy places in this world, such as Prayag and others, are present wherever the holy book of the Gita is present and sung constantly.

nivasanti sada dehe, deha-sese ‘pi sarvada

sarve devas cha rsayo, yogino deha-raksakah [41]

For one who constantly studies the Gita, the demigods, sages and yogis all preside as guardians in the body, even at the time of death.

gopalo bala-krsno ‘pi, narada-dhruva-parsadaih

sahayo jayate sighram, yatra gita pravartate [42]

Wherever the Gita is sung, the gracious cowherd boy Sri Krishna swiftly appears as a friend, accompanied by His associates Narada, Dhruva and others.

yatra gita-vicharas cha, pathanam pathanam tatha

modate tatra sri-krsno, bhagavan radhaya saha [43]

Wherever the Gita scripture is discussed, studied and taught, the Supreme Lord Sri Krishna comes with great joy, accompanied by Srimati Radharani.

sri-bhagavan uvacha

gita me hrdayam partha, gita me saram uttamam

gita me jnanam aty ugram, gita me jnanam avyayam [44]

The Supreme Lord said, O Partha, the Gita is My heart, the Gita is My supreme essence, and the Gita is the most powerful, imperishable knowledge of Me.

gita me chottamam sthanam, gita me paramam padam

gita me paramam guhyam, gita me paramo guruh [45]

The Gita is My supreme place, the Gita is My supreme plane, the Gita is My most hidden treasure, the Gita is My supreme teacher.

gitasraye ‘ham tisthami, gita me paramam grham

gita-jnanam samasritya, trilokim palayamy aham [46]

I am present within the Gita, and the Gita is My supreme abode. I maintain the three worlds by the eternal wisdom of the Gita.

gita me parama-vidya, brahma-rupa na samsayah

ardha-matra-hara nityam, anirvachya-padatmika [47]

The Gita is My transcendental wisdom, My own Self, conveyed by every letter and comprised of eternally ineffable verses.

gita-namani vaksyami, guhyani srnu pandava

kirtanat sarva-papani, vilayam yanti tat-ksanat [48]

O Pandava, I shall tell you the holy names of the Gita. By singing these names, one is immediately absolved of all sins. Hear now those confidential names from Me:

ganga gita cha savitri, sita satya pativrata

brahmavalir brahma-vidya, tri-sandhya mukta-gehini [49]

ardha-matra chidananda, bhava-ghni bhranti-nasini

veda-trayi parananda, tattvartha-jnana-manjari [50]

Ganga, Gita, Savitri, Sita, Satya, Pativrata, Brahmavali, Brahmavidya, Trisandhya, Mukta-gehini, Ardhamatra, Chidananda, Bhavaghni, Bhranti-nasini, Vedatrayi, Parananda and Tattvartha-jnana-manjari.

ity etani japen nityam, naro nischala-manasah

jnana-siddhim labhen nityam, tathante paramam padam [51]

One who, with unflickering mind regularly chants these confidential holy names, achieves perfection in divine knowledge, and finally reaches the supreme destination.

pathe ‘samarthah sampurne tad ardham patham acharet

tada go-dana-jam punyam, labhate natra samsayah [52]

If one is unable to sing the entire Gita, half of it should be sung. Then, without doubt, the piety gained by making a gift of cows will be attained.

tri-bhagam pathamanas tu, soma-yaga-phalam labhet

sad-amsam japamanas tu, ganga-snana-phalam labhet [53]

One will achieve the fruit of the Soma sacrifice by singing one third of the Gita, and the result of bathing in the Ganges is achieved by chanting a sixth of it.

tathadhyaya-dvayam nityam, pathamano nirantaram

indra-lokam avapnoti, kalpam ekam vased dhruvam [54]

One who unfailingly sings two of its chapters every day will surely attain residence in the abode of Lord Indra for one millenium.

ekam adhyayakam nityam, pathate bhakti-samyutah

rudra-lokam avapnoti, gano bhutva vasech chiram [55]

One who sings with devotion one chapter daily will be recognized as an associate of Lord Siva, and he will attain residence in the abode of Lord Siva for immeasurable time.

adhyayardham cha padam va, nityam yah pathate janah

prapnoti ravi-lokam sa, manvantara-samah satam [56]

A person who daily sings one half or only one quarter of a chapter will achieve residence in the abode of the sun for the time of one hundred Manus.

gitayah sloka-dasakam, sapta pancha chatustayam

tri-dvy-ekam-ardham athava, slokanam yah pathen narah

chandra-lokam avapnoti, varsanam ayutam tatha [57]

A person who faithfully sings ten, seven, five, four, three, two verses, one or only half a verse of the Gita, will attain residence on the moon for ten thousand years.

gitardham eka padam cha, slokam adhyayam eva cha

smarams tyaktva jano deham prayati paramam padam [58]

One who, at the time of leaving the body, remembers half the Gita, a quarter of the Gita, one chapter or only one verse of the Gita—he reaches the supreme destination.

gitartham api patham va, srnuyad anta-kalatah

maha-pataka-yukto ‘pi, mukti-bhagi bhavej janah [59]

By singing or hearing the purport of the Gita at the time of death even a greatly sinful person qualifies for liberation.

gita-pustaka-samyuktah, pranams tyaktva prayati yah

sa vaikuntham avapnoti, visnuna saha modate [60]

One who is touching the holy book of the Gita at the time of leaving the body will attain to Vaikuntha and joyfully reside in the association of the Supreme Lord Visnu.

gitadhyaya-samayukto, mrto manusatam vrajet

gitabhyasam punah krtva, labhate muktim uttamam [61]

One whose concentration is intent on just one chapter of the Gita will attain a human birth after death. Then, again studying the Gita, he achieves the ultimate liberation.

gitety-uchchara-samyukto, mriyamano gatim labhet [62]

One who utters the word ‘Gita’ at the time of death attains his life’s fulfillment.

yad yat karma cha sarvatra, gita-patha-prakirtimat

tat tat karma cha nirdosam, bhutva purnatvam apnuyat [63]

All actions performed along with the singing of the Gita become purified and successful.

pitrn-uddisya yah sraddhe, gita-patham karoti hi

santustah pitaras tasya, nirayad yanti svargatim [64]

A person who sings the Gita during the performance of obsequial ceremonies satisfies his forefathers, who, being liberated from a hellish existence, ascend to heaven.

gita-pathena santustah, pitarah sraddha-tarpitah

pitr-lokam prayanty eva, putrasirvada tat parah [65]

Satisfied by the offerings accompanied by the singing of the Gita, the ancestors offer their descendant their blessings and ascend to the heavenly plane known as Pitr-loka.

gita-pustaka-danam cha, dhenu-puchchha-samanvitam

krtva cha tad dine samyak, krtartho jayate janah [66]

A person who makes a gift of a book of the Gita with a yak-tail whisk achieves success in all his endeavours that day.

pustakam hema-samyuktam, gitayah prakaroti yah

dattva vipraya viduse, jayate na punar bhavam [67]

One who makes a gift of a book of the Gita along with a presentation of gold to a learned brahmana, never takes birth in the material world again.

sata-pustaka-danam cha, gitayah prakaroti yah

sa yati brahma-sadanam, punar-avrtti-durlabham [68]

One who makes a gift of one hundred copies of the Gita attains to the plane of the Absolute wherefrom rebirth practically never occurs.

gita-dana-prabhavena, sapta-kalpa-mitah samah

visnu-lokam avapyante, visnuna saha modate [69]

By the potency of making a gift of the Gita, one attains residence in the abode of Lord Visnu for seven millenniums and joyfully associates with the Supreme Lord Visnu.

samyak srutva cha gitartham, pustakam yah pradapayet

tasmai pritah sri-bhagavan, dadati manasepsitam [70]

One who attentively hears the purport of the Gita and makes a gift of that book to a brahmana—he brings satisfaction to the Supreme Lord, who blesses him with the fulfillment of all his aspirations.

na srnoti na pathati gitam-amrta-rupinim

hastat tyaktvamrtam praptam, sa naro visam asnute [71]

A person who neither sings nor hears the nectarean Gita is like one who has nectar in his hand yet leaves it aside to drink poison.

janah samsara-duhkharto, gita-jnanam samalabhet

pitva gitamrtam loke, labdhva bhaktim sukhi bhavet [72]

When persons suffering in this world of death discover the wisdom of the Gita and drink the nectar of the Gita, they take refuge in devotion for the Supreme Lord and become truly happy.

gitam asritya bahavo, bhu-bhujo janakadayah

nirdhuta-kalmasa loke, gatas te paramam padam [73]

Many saintly kings such as King Janaka and others took shelter in the wisdom of the Gita, and becoming purified of all sins, achieved the supreme destination.

gitasu na viseso ‘sti, janesuchchavachesu cha

jnanesv eva samagresu, sama brahma-svarupini [74]

Neither high nor low birth qualifies or disqualifies a faithful person in the singing of the Gita, since of all kinds of knowledge, the Gita is the embodiment of Brahman and equal to all.

yo ‘bhimanena garvena gita-nindam karoti cha

sa yati narakam ghoram, yavad ahuta-samplavam [75]

A person who out of egoism and pride blasphemes the Gita will have to reside in terrible hell up to the time of the universal annihilation.

ahankarena mudhatma, gitartham naiva manyate

kumbhi-pakesu pachyeta, yavat kalpa-ksayo bhavet [76]

That foolish person who, deluded by egoism disregards the purport of the Gita must remain boiling in oil in the hell known as Kumbhipaka until the annihilation at the end of the millennium.

gitartham vachyamanam yo, na srnoti samasatah

sa sukara-bhavam yonim, anekam adhigachchhati [77]

One who makes much of speaking about the purport of the Gita yet never properly hears about it, repeatedly takes birth as a hog.

chauryam krtva cha gitayam, pustakam yah samanayet

na tasya saphalam kinchit, pathanam cha vrtha bhavet [78]

A person who obtains the book of Gita by theft is unsuccessful in all his endeavours, and even his attempt to sing the Gita will be in vain.

yah srutva naiva gitam cha, modate paramarthatah

naiva tasya phalam loke, pramattasya yatha sramah [79]

One who, hearing the Gita, does not experience spiritual joy—his life is fruitless, like the labour of one deluded.

gitam srutva hiranyam cha, bhojyam pattambaram tatha

nivedayet pradanartham, pritaye paramatmanah [80]

To please the Supreme Lord, after hearing the Gita one should offer gold, food and silken cloth to a Vaisnava brahmana.

vachakam pujayed bhaktya, dravya-vastrady upaskaraih

anekair bahudha pritya, tusyatam bhagavan harih [81]

To satisfy the Supreme Lord Hari, one must worship the speaker of the Gita with devotion, offering him cloth and many worshipful presentations.

suta uvacha mahatmyam etad gitayah, krsna-proktam puratanam

gitante pathate yas tu, yathokta-phala-bhag bhavet [82]

Suta Goswami said: These eternal glories of the Gita are sung by the Supreme Lord, Sri Krishna Himself. One who sings the glories of the Gita on completion of singing the Gita can partake of the fruits of the Gita as mentioned herein.

gitayah pathanam krtva, mahatmyam naiva yah pathet

vrtha patha-phalam tasya, srama eva udahrtah [83]

The attempt to sing the Gita is but fruitless labour for a person who neglects to conclude with singing the glories of the Gita.

etan mahatmya-samyuktam, gita-patham karoti yah

sraddhaya yah srnoty eva, paramam gatim apnuyat [84]

One who with heart’s faith hears or sings the Gita, complete with the glories of the Gita, reaches the supreme destination.

srutva gitam artha-yuktam, mahatmyam yah srnoti cha

tasya punya-phalam loke, bhavet sarva-sukhavaham [85]

One who with faith hears this meaningful Gita—Song Divine, and hears in conclusion the glories of the Gita, shall reap the fruits of virtue in this world, and his life will be filled with joy.

iti sri-vaisnaviya-tantra-sare srimad-bhagavad-

gita-mahatmyam sampurnam.

sampurno ‘yam granthah.

sri krsnarpanam astu.

Thus is completed The Glories of Sri Gita

from the Sri-Vaisnaviya-tantra-sara.

Thus is completed Srimad Bhagavad-gita,

The Hidden Treasure of the Sweet Absolute.

May Sri Krishna mercifully accept this offering.

• • •

The Logo of Sri Chaitanya Saraswat Math

By His Divine Grace
Srila Bhakti Sundar Govinda Dev-Goswami Maharaj￼

Sri Chaitanya Saraswat Math, where sankirtan is always going on, is inside Krishna’s flute, and the sound om, which is the very gist meaning of gayatri, comes from Sri Chaitanya Saraswat Math, radiating merciful rays. Srila B.R. Sridhar Dev-Goswami Maharaj explains that everything is found within om—coming from Krishna’s flute, its meaning is “Gayatri muralista-kirtana-dhanam Radha-padam dhimahi. Krishna’s flute does not make any other sound except for the glorification of Srimati Radharani.” That is the real meaning and gist of the gayatri mantram.

The position of the guru is like water; the servitors of Sri Chaitanya Saraswat Math are like lotuses; and the Supreme Personality of Godhead, worshipped in His divine form of Radha-Krishna (om), is the sun. The sun’s merciful rays nourish the lotus, but if there is no water—if one cannot take shelter of Sri Guru and His grace—then the lotus becomes burnt by the rays of the sun.

Sri Chaitanya Saraswat Math’s Mission

srimach-chaitanya-sarasvata-mathavara-udgita-kirtir jaya-srim

bibhrat sambhati ganga-tata-nikata-nabadwipa-koladri-raje

yatra sri-gaura-sarasvata-mata-nirata-gaura-gatha grnanti

nityam rupanuga sri-krtamati-guru-gauranga-radha-jitasa

‘At this supremely enchanting divine ashram, destitute and spiritually loving devotees of Sri Gaura-Saraswati, who are expert at favourable practices of Krishna consciousness, constantly chant within their hopeful hearts the glories of Lord Sri Sri Gaurasundar, the greatly magnanimous source of all incarnations of the Lord, following in strict adherence the line of Sri Sri Rupa-Raghunath, the inexhaustible storehouse of the wealth of divine ecstatic consorthood love, and being eternally eager to engage in the loving service of Sri Sri Guru Gauranga Gandharva Govindasundar and Their associates. This effulgent and supremely worshippable King among all temples, Sri Chaitanya Saraswat Math, is situated within Koladwip, which is non-different from Sri Govardhan, the King of Mountains, on the enchanting bank of the revered Bhagirathi River, who rescues all fallen souls, in Sri Nabadwip Dham, a holy abode of touchstones, non-different from Sri Vrindavan. Capturing Jayasri (the Goddess of Victory – Srimati Radharani), it exists eternally, leaving the entire creation of moving and non-moving entities astonished in the extremely cooling and loving shade of the soaring victory flag of its ever-increasing celebrated renown.’

(The translation of the verse is rendered from the original Bengali translation written by Srila B.S. Govinda Dev-Goswami Maharaj.)

Headquarters
of Sri Chaitanya Saraswat Math

Sri Chaitanya Saraswat Math

Sri Chaitanya Saraswat Math Road,

Kolerganj, W.Bengal, 741302

Sri Chaitanya Saraswat Math

Bhanjipur, Tarakeshwar,

Hooghly, West Bengal, 712410

Phone: +91 96093 02310

Please see scsmathinternational.com for other addresses in India and worldwide.

Books and Publications of Sri Chaitanya Saraswat Math

(English language)

(Available at scsmathinternational.com)

By Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj:

Search for Sri Krishna Reality the Beautiful

Sri Guru and His Grace

The Golden Volcano of Divine Love

Subjective Evolution of Consciousness

Loving Search for the Lost Servant

Centenary Anthology

Divine Aspiration

Exclusive Guardianship

Golden Staircase

Heart and Halo

Holy Engagement

Home Comfort

Inner Fulfillment

Ocean of Nectar

Sri Sri Prapanna-jivanamaritam

Sri Sri Prema-dhama-devam Stotram

Sermons of the Guardian of Devotion – Volumes I, II, III, IV

By Srila Bhakti Sundar Govinda Dev-Goswami Maharaj:

Divine Servitor

Dignity of the Divine Servitor

Divine Guidance

Golden Reflections

The Benedictine Tree of Divine Aspiration

Affectionate Guidance

Life’s Destination

In Search of the Original Source

Nectarean Glories of Sri Nityananda Prabhu

Religion of the Heart

Revealed Truth

By Srila Bhakti Nirmal Acharya Maharaj:

Guidance – Volumes I, II, III, IV

Guidance (Issues 1–30): collections of lectures (electronic)

Sri Nabadwip Dham Mahatmya-mukta-mala

By Srila Bhaktivinod Thakur:

Saranagati

Sri Nabadwip Dham Mahatmya

Dasa-mula Tattva

The Bhagavata

Other scriptures:

Sri Gaudiya Gitanjali (Kirtan Guide)

Holy Name and Offences to Be Avoided

Service Life

Srimad Bhagavad-gita

Sri Sri Prema-vivarta

Sri Brahma-samhita

(Many more publications in various languages are available at Sri Chaitanya Saraswat Math in India and abroad. Please contact any of the Mission’s temples for further information.)