(Swami Sivananda) The Bhagavad Gita

THE

i A6AVAD
ITA
TEXT, WORD-TO-WORD MEANING, TRANSLATION
AND COMMENTARY BY

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A DIVINE LIFE SOCIETY PUBLICATION

\
THE BHAGAVAD GITA
TEXT, WOPUD-TO-WORD MEANING, TRANSLATION
AND COMMENTARY BY
Szvami Sivananda
Tublisfied 'By
THE DIVINE LIFE SOCIETY

P.O. SHIV.^NANDANAGAR— 249 192
Distt. Tehri-Garhwal, Uttaranchal, Himalayas, INDIA
Price ] 2003 [ Rs. 200/-

Eleventh Edition: 2003
(10,000 Copies)
©The Divine Life Trust Society
ISBN 81-7052-000-2
Published by Swami Jivanmuktananda for The Divine Life

Society, Shivanandanagar, and printed by him at the
Yoga-Vedanta Forest Academy Press,
P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttaranchai,
Himalayas, India
Digitized by the Internet Archive
in 2010
http://www.archive.org/details/bhagavadgitatextOOsiva
BHAGAVAN SRI KRISHNA EXHORTS ARJUNA
(Dedicated
to
^hagavan Vyasa
and
Lord "KrisHna
Avatara of Lord Vishnu
Jtute-êarer of Vrindavana
Joy of^Devalq, beloved of %adhc{
Redeemer of the Jatkn
Jrimd of Arjuna
^Tht Ideal of the devotees
?
GURUDEV SWAMI SIVANANDAJI MAHARAJ
PREFACE
The Bhagavad Gita has been acclaimed to be a gospel of life.
It has been translated into almost all drawn

the languages and has
the attention of scholars, saints and mystics, the world over. The
importance of the Bhagavad Gita is in its offering satisfactory
solutions to the problems that beset mankind of all times. His
Holiness Sri Swami Sivanandaji Maharaj is one of the great

exponents of the philosophy, religion and the technique of the
Bhagavad Gita system, and his commentary is regarded as one of
the miost authoritative expositions available.
This work originally appeared, in the early days of the Divine

Life Society, as a series in six parts, pubhshed separately, which,
later on, was combined into a single volume and released for the
benefit of the students of Yoga. Having passed through several
editions, it is now once again being made available to the public,
after it ran out of print some time ago. It has been our endeavour to
bring out this edition in as neat a form as possible, which, we are
confident, will meet the demands of students as well as the public
in general, in an appreciable manner.
13th July, 2003 THE DIVINE LIFE SOCIETY

!
THE UNIVERSAL PRAYER

O Adorable Lord of Mercy and Love
Salutations and prostrations unto Thee.
Thou art Satchidananda.
Thou art Omnipresent, Omnipotent and Omniscient.
Thou art the Indweller of all beings.
Grant us an understanding heart,

Equal vision, balanced mind.
Faith, devotion and wisdom.
Grant us inner spiritual strength
To resist temptations and to control the mind.
Free us from egoism, lust, greed, hatred, anger and jealousy.
Fill our hearts with divine virtues.
Let us behold Thee in all these names and forms.

Let us serve Thee in all these names and forms.
Let us ever remember Thee.
Let us ever sing Thy glories.
Let Thy Name be ever on our lips.
Let us abide in Thee for ever and ever.
Swami Sivananda
vii
PRAYER TO BHAGAVAN VYASA
Salutations to Thee, O Vyasa, of broad intellect, with eyes

large like the petals of full-blown lotus, by whom the lamp of
knowledge, filled with the oil of the Mahabharata, has been
lighted.
PRAYER TO THE GURU
3?: ^gi^^ WW cT^ ^t^ ^- II
Guru is the Creator (Brahma); Guru is the Preserver (Vishnu);

Guru is the Destroyer (Mahesvara); Guru is verily the Supreme
Absolute. Prostration to That Guru.
'm^ 5^^- 1^11^ 3^- "^T^l

T|T^ j^^lcllcHJ ^qfen^ 3^: f^qr II
The Guru's Form is the root of meditation; the Guru's Feet

are the root of worship; the Guru's Word is the root of Mantra; the
Guru's Grace is the root of Liberation.
Vlll
PRAYER TO LORD SRI KRISHNA
Prostration, again and again, to Lord Sri Krishna, the son of

Vasudeva, the delighter of Devaki, the darling of Nandagopa, the
protector of the cows.
Thou art my sweet companion now. Thou hast a soft
Krishna!
corner for me in Thy heart. Teach me now the mysteries of Thy
divine play (Lilas) and the secrets of Vedanta. Thou sayest in the
Gita: "I am the Vedantakrit and the Vedavit (the author of Vedanta
and the knower of the Vedas)." Thou art my best teacher. Explain
to me the intricate problems of Vedanta. Give me easy lessons.
Kindly explain: why did Sukadeva, a Brahma Jnani who was
absorbed in Brahman (established in Advaita-Samadhi or the
highest non-dual state), teach the Bhagavata to Parikshit? What are
the differences in the experiences of a Bhakta who enjoys Sayujya
state (of union with his God), of a Yogi who is established in
Asamprajnata-Samadhi (the highest superconscious state) and of a
Jnani who has Advaita-Avastharupa-Samadhi (a state in which he
is firmly established in Oneness or Brahman)? What is the real
difference between Jivanmukti (liberation while living) and

Videhamukti (disembodied liberation), Turiya (transcendent state)
and Turiyatita (beyond the Turiya), Kshara-Purusha (mutable
Person), Akshara-Purusha (imperishable Person), and Purushottama
(Supreme Person)?
Let me be frank with Thee, O Krishna, because Thou art the
indweller of my heart, the witness of my
mind, and the Lord of my
Prana (life-breath). I cannot hide anything from Thee, because
Thou directly witnessest all the thoughts that emanate from my
mind. I have no fear of Thee. Thou art my friend now. Treat me as
Thou didst treat Aijuna. 1 shall sing and dance. You can play on the
flute. Let us eat butter and sugar-candy together. Let us sing. Teach
me the Gita. Let me hear it directly from Thy lips once more.
O Thou invisible One! O adorable and supreme One! Thou
permeatest and penetratest this vast universe from the unhmited
space down to the tiny blade of grass at my feet. Thou art the basis
ix
of all these names and forms. Thou art the apple ofmy eye, and the
Prema (divine love) of my heart, the very life of my life, the very
soul of my soul, the illuminator of my intellect and senses, the
sweet Anahata (mystic) music of my heart, and the substance of
my physical, mental and causal frames.
I recognise Thee alone as the mighty ruler of this universe
and the inner controller of my three bodies. I prostrate myself
again and again before Thee, my Lord! Thou art my sole refuge. I
trust Thee alone, O ocean of mercy and love! Elevate! Enlighten!
Guide! Protect! Remove the obstacles from my spiritual path.
Remove Avidya or the veil of ignorance. O Thou Jagadguru! I
cannot bear any longer, even for a second, the miseries of th's
body, this life and this Samsara. Meet me quickly. O Prabho! I am
pining, I am melting. Listen, listen, hsten to my fervent, Antarika
(innermost) prayer. Do not be cruel, my Thou art
Lord.
Dinabandhu (friend of the afflicted). Thou art Adhama-Uddharaka
(one who raises the down-trodden). Thou art Patitapavana (purifier
of the fallen).
OMagnificent Lord of love and compassion! O fountainhead
of bliss and knowledge! Thou art the eye of our eyes, the ear of our
ears, the Prana of our Pranas, the mind of our minds, and the soul
of our souls. Thou art the unseen seer, the unheard hearer, the
unthought thinker and the unknown knower. Pray, deliver us from
all temptations. Give us light, purity and knowledge.
O Prabho, Prananatha (Lord of my Prana), Vibhu-Visvanatha

(all-pervading Lord of the universe)! Accept our prayer. Guide us.
Lift us from the mire of Samsara. Enlighten us. Protect us. Thee
alone adore. Thee alone we worship, on Thee alone we
we
meditate, in Thee alone we have taken refuge.
INTRODUCTION
GLORY OF THE GITA
The Bhagavad Gita is a dialogue between Lord Krishna and
Arjuna, narrated in the Bhishma-Parva of the Mahabharata. It
comprises eighteen chapters of a total of 700 Sanskrit verses.

Considerable matter has been condensed and compressed within
these verses. On the battlefield of Kurukshetra, Lord Krishna,
during the course of His most interesting and instructive talk with
Arjuna, revealed the profound, sublime and soul-stirring spiritual
truths, and expounded to him the rare secrets of Yoga, Vedanta,
Bhakti and Karma. All the teachings of Lord Krishna were
subsequently recorded as the Song Celestial or the Bhagavad Gita
by Sri Bhagavan Vyasa for the benefit of humanity at large. The
world is under a great debt of gratitude to Sri Vyasa who has
presented this Celestial Song to humanity for their daily conduct in
life, spiritual uplift and Self-realisation. Only those who are
self-controlled and are endowed with faith can reap the full benefit
of the Gita, which is the Science of the Soul.
The Gita Jayanti day or the birthday of the Bhagavad Gita is
celebrated throughout India by all the admirers and lovers of this

unique book on the 11th day (Ekadasi) of the bright half of the
Margasirsha month according to the Hindu almanac. It was the day
on which this scripture was revealed to the world by Sanjaya.
whole world-literature there is no book so elevating and
In the
so inspiring as the Gita. The Gita expounds very lucidly the
cardinal principles or the fundamentals of the Hindu religion and
the Hindu Dharma. It is the source of all wisdom. It is your great
guide. It is your supreme teacher. It is an inexhaustible spiritual
treasure. It is a fountain of bliss. It is an ocean of knowledge. It is
full of divine splendour and grandeur.

The Gita is the cream of the Vedas. It is the essence of the
Upanishads. It is the universal scripture for all people of all
temperaments and for all times. It is a wonderful book with

sublime thoughts and practical instructions on Yoga, devotion,
Vedanta and action. It is a marvellous book, profound in thoughts
and sublime in heights of vision. It gives peace and solace to the
xi
souls who by the three fires (Taapas) of this mortal
are afflicted
world (Samsara), viz., Adhyatmika (afflictions caused by one's
own Dody), Adhibhautika (those caused by beings around one), and
Adhidaivika (those caused by the gods).
The Bhagavad Gita contains the divine nectar. It is the
Chintamani, Kalpataru and Kamadhenu (wish-fulfilling gem, tree
and cow respectively). You can milk out anything from it. It is a
book of eternity. It is not a catch-penny book which has a life like
that of a mushroom. The Gita has been my constant companion of
life. It is mecum for all. Peace, Bliss, Ananda, Happiness,
a vade
Wisdom, Atman, Brahman, Purusha, Dhama, Nirvana, Param
Padam, Gita are all only synonymous terms.
The Gita is It is an immortal
a boundless ocean of nectar.
celestial fruit of the tree of the Upanishads. In this unique book,
you will find an unbiased exposition of the philosophy of action,

devotion and knowledge, and a wonderful synthesis. The Bhagavad
Gita is a rare and splendid flower that wafts its sweet aroma
throughout the world. All the Upanishads represent the cows. Sri
Krishna is the milker of the Upanishad-cows; Partha (Arjuna) is
the calf who first tasted that milk of wisdom of the Self, which was
milked by the Divine Cowherd, Sri Krishna, for the benefit of
Arjuna and all humanity, as the Bhagavad Gita. It helps to solve
not only problems and doubts, but also the world
Arjuna's
problems and the problems and doubts of every individual. Glory
to Lord Krishna, the friend of the cowherds of Gokula, the Joy of
Devaki! He who drinks the nectar of the Gita through purification
of the heart and meditation, attains immortality, eternal bliss,
everlasting peace and perennial joy.
Just as the dark, unfathomed depths of the ocean contain most

precious pearls, so also the Gita contains spiritual gems of
incalculable value. You will deep into the depths of
have to dive
the ocean of the Gita with sincere attitude of reverence and faith.
Only then will you be able to collect the spiritual pearis of the
Gita. Only then will you be able to comprehend the profound and
subtle teachings of the Gita.
The Gita is a unique book for all ages. It is a book that comes
under the category of Prasthanatraya, the authoritative books of the
Hindu religion. The Gita is the Immortal Song of the Soul, which
bespeaks of the glory of life. The instructions that are inculcated by
Xll
Lord Krishna are for the whole world. It is a standard book on
Yoga for all. The language is as simple as it could be. Even a man
who has an elementary knowledge of Sanskrit can go through the
book. It deals with the four Yogas, viz., Karma Yoga, Bhakti Yoga,
Raja Yoga and Jnana Yoga.
There are countless com.mentaries on the Gita at the present
day. A volume can be written on each verse. A busy man with
Karmic tendencies will be benefited by the commentary of Sri Bala
Gangadhara Tilak (Gita Rahasya), a man of devotion by studying
Sridhara's commentary, and a man of reason by Sri Sankara's
commentary.
There are now hundreds of commentaries on this wonderful
book. The Gita is like an ocean. Sri Sankara, Sri Ramanuja and Sri
Madhva have given their own interpretations of the Gita and
established their own philosophy. Anyone can dive deep into this
ocean of the Gita, bring out the most precious pearls of divine
knowledge and give his own interpretation. Glory to the Gita!
Glory to the Lord of the Gita!
The teachings of the Gita are broad, universal and sublime. Its
teachings do not belong to any cult, sect, creed, particular age,

They are meant for the people of the whole world
place or country.
The teachings are based on the Upanishads, the ancient
at lajge.
wisdom of the seers (Rishis) and sages. It teaches a method which
is within the reach of ail. It has a message for the solace, peace,
freedom, salvation and perfection of all human beings.
The Gita is like the lake Manasasarovara for the Parama-

hamsas (monks and renunciates) and thirsting aspirants to sport in.
It is the ocean of bliss in which the seekers of Truth swim with joy
and ecstasy. If the philv^sopher's stone touches a piece of iron even

at one point, the whole of it is transformed into gold. Even so, if
you live in the spirit of even one verse, you will doubtless be
transmuted into divinity.
Study of the Gita alone is sufficient for the purpose of daily
Svadhyaya (scriptural study). You will find a solution here for all
your doubts. The more you study with devotion and faith, the more
you will get deeper knowledge, penetrative insight and clear right
thinking. Even if you live in the spirit of one verse of the Gita, all
your miseries will come to an end and you will attain the goal of
life —Immortality and Eternal Peace.
xiii
The Gita i» a gospel for the whole world. It is meant for the
generality of mankind. was given over five thousand years ago

It
on the battlefield of Kurukshetra, by Lord Krishna to Arjuna.

None but the Lord can bring out such an unprecedented and
marvellous book which gives peace to the readers, which helps and
guides them in the attainment of Supreme Bliss, which has
survived up to this time. This itself proves clearly that God exists,
that God an embodiment of knowledge and that one can
is attain
perfection or liberation by realising God alone.
The whole world is a big battlefield. The real Kurukshetra is

within you. The battle of Mahabharata is still raging within you.
Ignorance (Avidya) is Dhritarashtra. The individual soul is Arjuna.
The Indweller Who dwells in your heart is Lord Krishna, the
charioteer. The body is your chariot. The senses (Indriyas) are the
horses. The mind, egoism, senses, Samskaras (mental impressions),
Vasanas (latent tendencies), cravings, Raga-Dvesha (likes and
dislikes), lust, jealousy, greed, pride and hypocrisy are your dire
enemies.
GUIDE FOR STUDY

As the Gita contains subtle and profound teachings, you
should study the Gita under a qualified teacher — a Brahma-Nishtha
Guru (a preceptor who is established in the Absolute), with great
and intense faith, single-minded devotion and purity. Only then

will the truths of the Gita be revealed unto you like the fruit on the
palm of your hand. Good commentaries like those of Swami
Madhusudana Sarasvati, Swami Sankarananda, and Sri Sankara,
written by sages of Self-realisation, will be of immense help to
you.
Worldly-minded people, however intellectual they may be,

cannot grasp the essential teachings of the Gita. They will enter
into unnecessary discussions and useless debates. They will cavil
and carp at the teachings. Ignorant people only say: "There is no
intimate connection between the verses. They are thrown together
in a disorderly manner. There is a great deal of repetition." If they
study the Gita with reverence and faith under a qualified teacher,
all their doubts will vanish. They will reahse that there is a close
connection between the verses in all the chapters. Repetitions in

the Gita and the Upanishads are useful repetitions. They are
xiv
calculated to create a deep and indelible impression on the minds
of the aspirants.
Lord Krishna speaks from different levels of consciousness.
In the Gita, the term "Avyakta" sometimes refers to Mulaprakriti
(primordial Nature), sometimes also to Para Brahman (the
Absolute). Therefore, the help of a teacher is necessary if you wish
to know the right significance of the verses. In the Kathopanishad,
the term 'brick'is used to denote the Devata (god). In Hatha Yoga
it is "At the junction of the rivers Ganga and Yamuna, there is

said:
a young virgin." The esoteric meaning is: "There is the Sushumna-
Nadi between the Ida and the Pingala." You cannot understand the
real meaning of these terms without the help of a Master. Even so,
you cannot rightly comprehend the meaning of the verses of the
Gita without the help of a teacher. Otherwise, you will be like the
man who brought a horse before one who asked for "Saindhava",
when he was taking his food. "Saindhava" means "salt" as well as
"horse"!
HARMONY IN THE GITA

Man is a composite of three fundamental factors, viz.,
cognition, feeling and will. There are people with three kinds of
temperaments, viz., the active temperament, the emotional
temperament and the rational temperament. So, there are the three
Yogas, viz., Jnana Yoga for the man of enquiry and self-analysis or
rational temperament, Bhakti Yoga for the man of emotional
temperament, and Karma Yoga for the man of active temperament.
One Yoga is as efficacious as the other.
The Gita formulates the theory of the three Margas (paths),

viz., the Jnana Marga, the Bhakti Marga and theKarma Marga.
According to the teaching of the Gita, there is no conflict among
the three.The Gita harmonises wonderfully the philosophy of
action, devotion and knowledge. All the three must be
harmoniously blended if you wish to attain perfection. You should
have the head of Sri Sankara, the heart of Lord Buddha and the
hand of Raja Janaka. The three horses of this body-chariot action, —
—
emotion and intellect should work in perfect harmony. Only then
will this body-chariot move smoothly and you can reach the
destination safely and quickly. Only then can you rejoice in the
Self within. Only then can you sing the song of Soham (I am He).
XV
Only then can you be in tune with the Infinite. Only then can you
hear the soundless voice of the soul and enjoy the sweet internal
music of the Self.
The central teaching of the Gita is the attainment of the final

beatitude of life or perfection or freedom (Moksha) by doing the
duties of life or one's Svadharma. The Lord says to Arjuna:
"Therefore without attachment, do thou always perform action
which should be done; for by performing action without
attachment man reaches the Supreme."
The Gita is divided into three sections, illustrative of the three

terms of the Mahavakya or the Great Sentence of the Sama Veda,
Tat-Tvam-Asi, (That thou art). In accordance with this view, the
first six Karma Yoga and
chapters deal with the path of action or
the nature of "thou" or the Tvam-Pada. The next six chapters
explain the path of devotion or Bhakti Yoga and the nature of
"That", Tat-Pada. The last six chapters treat of the path of
knowledge or Jnana Yoga and the nature of the term "art" or
Asi-Pada which establishes the identity of the individual and the
Supreme Soul, Jiva-Brahma-Aikya.
The eighteen chapters of the Gita are noi woven in a
disconnected or discordant There is an intimate
manner.
relationship or vital connection between one chapter and another.
Aijuna became very despondent and the teachings of the second
chapter which bespeak of the immortality of the Soul, opened his
eyes and gave him strength and courage. Arjuna then understood
the technique of Karma Yoga and renunciation of the fruits of
actions. Then he learnt the methods to control the senses and the
mind and to practise concentration and meditation. Then Lord
Krishna gave a description of His various Vibhutis (manifestations)
in order to prepare him for the vision of the Cosmic Form or
Visvarupa-Darsana. Then Arjuna experienced the magnificent
Cosmic Vision. Then he understood the nature of a Jivanmukta or
Bhagavata. Then he had knowledge of the field and the knower of
the three Gunas and the Purushottama. Then he had knowledge of
the divine attributes and the tliree kinds of faith, and the essence of
Sannyasa Yoga in the end. Just as a student iscoached up in the
university, so also Arjuna was coached up by Lord Krishna for the
attainment of knowledge of the Self in the Adhyatmic (spiritual)
University. Arjuna had various kinds of doubts. Lord Krishna
xvi
cleared his doubts one by one. He pushed Arjuna up the ladder of
Yoga from one rung Arjuna placed his foot
to another. Ultimately
on the highest rung of the ladder, attained knowledge of the Self,
and then exclaimed in joy: "O my Lord! My delusion has been
destroyed. I have attained knowledge through Thy Grace. I am firm
now. My doubts have now vanished in toto. I will act according to
Thy word."
You can become a Jivanmukta by annihilating the ego, and
the two currents of Raga (likes) and Dvesha (dislikes). You can
become a liberated sage by annihilating the desires and cravings
and by destroying the residual potencies (Samskaras) and
Sankalpas (desireful thoughts). You can thus rest in your own
Satchidananda-Svarupa (essential nature as Existence-Knowledge-
Bliss Absolute) and still you can be active in the affairs of the
world like Raja Janaka. You will not be bound by Karmas. You
will not be tainted by the actions, because the idea of doership has
been destroyed by the attainment of knowledge of the Self or
Brahma- Jnana. This is the keynote of the Gita.
THE TWO WAYS

The seers of the Upanishads emphatically declare that the real
man is the all-pervading, immortal Soul which is the substratum of
this body, mind and world, which behind the five sheaths, viz.,
is
the food sheath, the vital sheath, the mental sheath, the intellectual
sheath and the blissful sheath.
The goal of life is the direct cognition or realisation of this
self-luminous Self which is hidden in this body like fire in wood,
and butter in milk. This Self (Atman) is the inner ruler or
Antaryamin. He is the unseen governor or hidden proprietor of this
house, the body.
Real religion is the attainment of this transcendental,
supreme, undying, undecaying Tattva or principle through constant
and profound meditation. Real life is life in the eternal Atman or
Soul. True life is identification with this Supreme Soul which
exists in the past, present and which has neither beginning,
future,
middle nor end, which has neither parts nor limbs, which is neither
subtle nor gross.
The Rishis of yore attained this mysterious and marvellous

Atman through the eye of intuition or the divine inner third eye
xvii
(Jnanachakshus) and then explained things of this world in the light
of their knowledge of the Self. This is the direct method of
Self-realisation.
You can ascend the summit of the hill of knowledge of the

Self through science, art. Nature, music, etc. This is the indirect
method. From the effect you go to the cause and ultimately reach
the causeless Cause or Para Brahman or the ultimate,
transcendental Truth. Our Western scientists will be groping in
utter darkness if their purpose is only to invent some things for our
physical comforts or convenient living. The goal of science is to
find out the one ultimate Truth which is the substratum of the
atoms, molecules, electrons, energy, motion and all physical and
mental phenomena and all the laws of Nature through enquiry,
observation, analysis, investigation and study of the laws of
Nature. A real scientist is only a Vedantin. His mode of approach to
the Truth only is different. The scientist who was saying
previously: "There is nothing beyond this world", proclaims now:
"The more I the phenomena, the more I am puzzled.
know of
Intellect is finite and cold. Behind these changing phenomena,
there is the unchanging Noumenon. Behind the rotating dynamic
electrons, there is the static, motionless something: or something
beyond the intellect and the world." The Brahman of the
Upani shads is the Atman of the Vedantins, Who is the Lord of
these laws of Nature. "My method of approach is a posteriori
method, from the effect to the cause. The Vedantins' method is the
a priori method, from the cause to the effect. The goal is the
same."
RECONCILIATION OF THE PATHS

In the Vishnu Purana, Bhagavan Vishnu is highly eulogised
and a secondary place is given to Lord Siva. In the Siva Purana,
Lord Siva is immensely praised and a secondary place is given to
Lord Hari. In Devi Bhagavatam, Devi is highly praised and a
secondary place is given to Lord Siva and Lord Hari. This is done
in order to create intense and unswerving faith in the aspirant for
his Ishta Devata or favourite deity. Siva, Hari and Devi aie one.
They are different aspects of the Lord. It is simply absurd if you
believe that Siva is inferior to Hari or Hari is inferior to Siva.
Even so, in one place Lord Krishna praises Karma Yoga.
xviii
—
''Karmasannyasat karmayogo visishyate —Yoga of action is verily
better than renunciation of action." (Ciiapter V. 2). In another place
He praises Yoga. "The Yogi is greater than the ascetic; he is
thought to be even greater than the wise; the Yogi is greater than
the man of action; therefore, become thou a Yogi, O Arjuna."
(Chapter VI. 46). In another place, the Lord praises Bhakti Yoga.
"He, the Highest Spirit, O Partha, may be reached by unswerving
devotion to Him alone." (Chapter VIII. 22). In another place. He
praises Jnana Yoga. "Noble are all these, but I hold the wise as
verily Myself; he, self-united, is fixed on Me, the highest path."
(Chapter VII. 18)
A neophyte will be confused when he comes across these
verses. But there is no room for any confusion if you think deeply.
Lord Krishna has praised each Yoga in order to create interest in
the aspirant in his particular Marga or path. You must remember
that the Gita is a book for the people of the world at large. It was
not meant for Arjuna alone. Each Yoga is as efficacious and potent
as the other.
ESSENCE OF THE GITA

The Gita emphasises again and again that one should cultivate
an attitude of non-attachment or detachment. It urges repeatedly
that one should hve in the world like the lotus-leaf, which is
unaffected by water. He who acts placing all actions in the Eternal,
abandoning attachment, is as unaffected by sin as a lotus-leaf by
water Padmapatramivambhasa. (Chapter V. 10)
Attachment is due to Moha. Attachment is the offspring of the

quality of Rajas. Non-attachment is bom of Sattva. Attachment is
an Asuri-Sampat, demoniacal quality. Non-attachment is a

Daivi-Sampat, divine attribute. Attachment is born of ignorance,
selfishness and passion. Attachment brings death. Non-attachment
is wisdom. Non-attachment brings freedom. Practice of detachment
is a rigorous discipline indeed. You will have to practise it again

and again. You may tumble down like a baby who is just learning
to walk, but you will have to rise up again with a smile and a
cheerful heart. Failures are not stumbling blocks, but stepping-
own Self Abide in
stones to success. Try to dwell always in your
your own Self. your centre. Think of the Self constanUy.
Abide in
All attachments will die automatically. Attachment to God or
xix
Atman is a potent antidote to annihilate all worldly attachments.
He who has no attachment can really love others. He has pure love
or divine Prema. Therefore, without attachment, constantly perform
action which is duty, for, by performing actions without
attachment, man verily reacheth the Supreme. (Chapter III. 19)
The thirteenth, fourteenth and fifteenth discourses deal with
Jnana Yoga. He who has knowledge of Prakriti and Purusha
(Nature and God), the three Gunas (qualities of Nature) and their
operation, and of the wonderful tree of Maya (illusory power) or
the Samsara-Vriksha, can transcend the Prakriti and the Gunas, and
cut this marvellous, deep-rooted tree with the sword of wisdom of
the Self or the axe of dispassion, and attain Atma-Sakshatkara or
direct Self-realisation which releases him from the round of births
and deaths. The fifteenth discourse is a soul-elevating one. It
contains the essence of Vedanta. He who rightly understands this

discourse will soon attain Moksha or the imperishable Seat of
Brahman. Get by heart the twenty verses and repeat them before
you take your food. All Sannyasins repeat them before they take
ifood.
The eighteenth chapter must be studied again and again. It
contains the quintessence of the whole Gita Sastra. It is the

supreme pinnacle on the magnificent hill of the knowledge of the
Gita. It is the crowning jewel in the priceless necklace and in it is
condensed the substance of those teachings found in the first
seventeen chapters.
Constant remembrance and practice of the teachings of verses
19, 20, 23, and 24 of chapter II will confer on you Immortality and
will remove fear and Dehadhyasa (identification of the Self with
the body).
Constant remembrance and practice of the teachings of verse

22 of chapter V: Ye hi samsparsaja bhogah verse 8 of chapter
,
XIII: Indriyartheshu vaimgyam and verse 38 of chapter XVIII:

Vishayendriya samyogat. will induce dispassion (Vairagya).
Life in the spirit of verses U. 71, and IV. 39, will give you
supreme peace. Verses V. 27, 28, VI. 11 to 14, and 26, VIII. 8, 12,
13 and 14, DC. 34, XII. 8 to 10, XVIII. 51 to 53, deal with Yoga
Sadhana or spiritual practice for Self-realisation. The philosophy of
the Gita begins from verse II. 11. Verse XVIII. 66 is the most
important one in the Gita: "Abandoning all duties, come unto Me
XX
alone for shelter; sorrow not; I will liberate thee from all sins."
Arjuna asks Lord Krishna: "My heart is overpowered by the taint
of pity; my mind is confused as to duty. I ask Thee: tell me
decisively what is good for me. I am Thy disciple. Instruct me who
has taken refuge in Thee." (Chapter II. 17) Lord Krishna gives
His answer to this question of Arjuna in verse XVni. 66. The
essence of the whole Gita is contained in verses 65 and 66 of
chapter XVIII.
Verse 65 of chapter XVIII contains the essence of

Navavidha-Bhakti or the nine modes of devotion. Here is the
Sadhana for perfect control of thoughts. By fixing the mind again
and again on the Lord, all worldly thoughts die by themselves.
Bhakti Yoga can hardly be separated from Raja Yoga. There is a
blending of these two Yogas. Patanjali Maharshi says that Samadhi
can be attained through devotion unto the Lord: Isvara-
pranidhanadva, or by self-surrender to the Lord. Self-surrender to
the Lord is an important item in the Kriya Yoga and Niyama of
Raja Yoga. Maivnana Bhava is merging the mind. It is a Raja Yoga
Sadhana. It is difficult to say where Bhakti Yoga ends and where
Raja Yoga begins. Raja Yoga is the fulfilment of Bhakti Yoga.
There is no hard and fast rule or line of demarcation between
Bhakti Yoga and Raja Yoga. A Raja Yogi is also a Bhakta. A
devotee is also a Raja Yogi. There is difference only in name. Lord
Krishna gives His word of assurance to Arjuna to encourage him as
-he is in a despondent and confused state of mind by saying: "Thou
shalt come even to Me. I pledge thee My Truth (word); thou art
dear to Me." Follow these instructions. He who has practised these
four vital instructions will be able to effect unconditioned,
unreserved self-surrender.
The next verse contains the essence of self-surrender. The

Advaita Vedantin explains the verse thus: "Give up the notion that
you are an individual soul. You will attain liberation. You will
become a Jivanmukta (a sage liberated while living)." An Acharya
(teacher) of the Bhakti cult explains it thus: "Surrender the fruits of
all actions and the actions themselves at the Feet of the Lord. The
Lord will give you liberation." Dharma here cannot signify the
Dharma of the senses, because even a Jivanmukta sees, hears,
tastes, and so forth; but, he stands as a witness; he does not identify
himself with the actions of the senses. In this verse, Lord Krishna
xxi
gives His definite answer to the query of Arjuna contained in the
verse: "My heart is overpowered by the taint of pity; my mind is
confused as to duty. I ask Thee: tell me decisively what is good for
me. I am Thy disciple. Instruct me who has taken refuge in Thee."
You need not study many books on Yoga and Vedanta. If you
can live in the true spirit of those two verses, you will attain the
summum bonum of existence, i.e., immortality, eternal bliss and
knowledge of the Self.
"Work without egoism, without expectation of fruits.
Surrender the actions and their fruits as offerings unto the Lord.
Divinise your life by melting the mind and the ego in the Lord.
Spiritualise your life by dedicating your mind and intellect to the

Lord {Macchitta, Yukta, Matparah). Fix the mind on the Lord. Be
devoted to Him. Be intent on the welfare of all beings,
sarvabhutahite ratah. Sacrifice everything unto the Lord. Then,
you will enter into His Being." This is the note ringing throughout
the Gita.
Sadhana in the Gita is explained in the following verses:
Karma Yoga: II. 48, IV. 20 to 22 and 24.
Bhakti Yoga: IX. 27, 34, XII. 8, XVIII. 52 to 54.

Japa Yoga: VIU. 14.
Abhyasa Yoga: XII. 9.
Hatha Yoga: VIH. 10, 12.
Raja Yoga: VI. 25, 26.

Jnana Yoga: III. 28, V. 8, 9.
IN DEFENCE
Some people study the Gita in order to find out loopholes in it
and criticise the teachings contained in it. The teachings of the Gita
can only be understood if you approach it with a reverential
attitude of mind and with intense faith.
Someone newspaper gave vent to the criticism thus: "The

in a
Gita is not a sacred book at all. It teaches violence. Lord Krishna
has asked Arjuna to kill even his dear relations and preceptors." It
seems that this critic has obviously no real knowledge of the Gita.
He is like Virochana who received spiritual instructions from
Prajapati and took the body for the Self on account of his perverted
intellect. He is obviously a follower of the philosophy ot the flesh.
xxii
He cannot comprehend the depths of the Gita philosophy as his
mind is callous and impervious to the reception of Truth. He has
read the Gita not for gaining spiritual knowledge, but for attacking
it! If he really understood the right significance of the three verses,
viz., "He who regardeth this as a slayer, and he who thinketh he is
slain, both of them are ignorant. He slayeth not, nor is He slain."

(Chapter II. 19). "Therefore, stand up. By Me they have already
been overcome. Be thou the outward cause." (Chapter XI. 33). "He
who is free from the egoistic notion, whose intellect is not affected,
though he slays these people, he slayeth not, nor is he bound."
—
(Chapter XVIII. 17) he would not have made this vain criticism.
The Universal Being transcends all parochial values.
Just as coloured water penetrates a piece of cloth freely and
nicely when it is pure white, so also the instructions of a sage can
penetrate and settle down in the hearts of aspirants only when their
minds are calm, when there are no desires for enjoyments and
when the impurities of their minds are destroyed. That is the reason
why an aspirant is expected to possess the qualifications of Viveka
(discrimination), Vairagya (dispassion), Sama (control of the
mind), Dama (control of -the senses), Uparati (turning away from
worldly attractions), before he could practise the threefold Sadhana
of hearing of the scriptures, reflection, and meditation on them.
Discipline and purification of the mind and the senses are the
prerequisites in the aspirants on the path of Truth and
God-realisation.
Even when the nature of God is explained, those who have

not been purged of their faults and impurities, either disbelieve or
misbelieve it, as was the case with Indra and Virochana. Therefore,
knowledge as inculcated arises only in him who has purified
himself by Tapas (austerity), etc., performed either in this or in a
previous birth. The Sruti (Upanishad) says: "To that high-souled
man whose devotion to his preceptor is as great as that to the Lord,
these secrets explained here become illumined."
Some people catch fish in the river Ganga for satisfying their
palate and quote the Gita to support their evil action: "Weapons
cleave him not, nor fire bumeth him." (Chap. 11. 23). Wonderful
philosophy indeed! Devils also can quote scriptures. These people
are also followers of the Virochana school. They are the evil-doing,
the deluded and the vilest of men. They cannot understand the
xxiii
teachings of the Gita as their wisdom has been destroyed by
illusion and as they have embraced the nature of demons. May the
Lord grant them subtle and pure intellect, inner spiritual strength
and right understanding to comprehend the teachings of the Gita in
their proper light and live in the spirit of the teachings.
Some ignorant people say: "Krishna is not God. He is not an
Avatara (incarnation). He was a passionate cow-herd who lustfully

played with the Gopis." What was the age of Lord Krishna at that
time? Was He not a boy of seven? Could there have been a tinge of
passion in Him? Who can understand the secret of Rasa Lila and
Madhurya Bhava (the lover-beloved relationship between the
devotee and God), the culmination of highest Bhakti, Aima-
nivedana or total surrender to the Lord. It is only Narada, Suka
Deva, Chaitanya, Mira, Hafiz, Ramananda, the Sakhis or the Gopis
ihat could understand the secret of Rasa Lila. The Sakhis only are
qualified for this. Did He not perform miracles when He was a
boy? Did He not show He was the Avatara of Lord Hari? Did
that
He not show His Cosmic Form to His mother when He was a
baby? Did He not subdue the Kaliya-serpent by standing on its
hood? Did He not multiply Himself as countless Krishnas? Who
were the Gopis? Were they not God-intoxicated beings who saw
Krishna alone everywhere, who saw themselves also as Krishna?
The sound of them in a state of divine
the Murali could throw
ecstasy or holy communion. They were above body-consciousness.
What is the fate of such people who cavil and carp against the
Lord? Just "Those devoid of reason think of Me, the
listen.
unmanifested, as having manifestation, knowing not My supreme

nature, imperishable, most excellent." (Chapter VIL 24) "The
foolish disregard Me, when clad in human semblance, ignorant of
My supreme namre, the great Lord of beings. Empty of hope,
empty of deeds, empty of wisdom, senseless, partaking of the
deceitful, brutal and demoniacal nature (chapter DC. 11, 12), they,
enwrapped in darkness, think wrong to be right, and see things in a
perverted light. These demoniacal men know neither action nor
renunciation, neither purity nor right conduct, neither truth nor
They do not know what ought to be done and what
uprightness.
ought not to be done. I ever throw them into demoniacal wombs.
Deluded birth after birth, not attaining Me, they sink into the
lowest depths." (Chapter XVL 19, 20)
xxiv
Some thoughtless people begin to entertain a doubt and say:
"How could the Gita have been taught to Aijuna on the battlefield
in such a short time? could not." This is wrong. It was all a
It
revelation to Arjuna. Lord Krishna gave Arjuna the divine eye of

intuition. The omniscient, omnipotent Lord can do anything. His
Grace can make the dumb man eloquent and the cripple a climber
of mountains.
SOLUTION FOR CONFLICTING VERSES

An opponent writes: "In the Gita, chapter III. 33, it is said,
'Even the man of knowledge behaves in conformity with his own
nature; beings follow Nature; what shall restraint do?' What is the
use of our attempt at controlling the senses and the mind when
Nature is all in all? When Nature is all-powerful and over-
whelming, how can Sadhana overcome it?"
Lord Krishna distinctly advises us to control

In the next verse,
Raga-Dvesha and dislikes). Nature can be subdued by
(likes
Sadhana. In the study of the Gita, you should not try to confine the
meaning to one verse alone. You will have to connect it with the
previous and succeeding verses of the same chapter and the verses
of the previous chapters. You will also have to make cross-
references. Only then will you get the right answer.
Those who disregard the Lord's commandment in HI. 30:

"Renouncing all actions in Me, with the mind centred in the Self,
free from hope and egoism, free from mental fever, do thou fight,"
and sit quiet renouncing their own duty will not derive any benefit
by such renunciation. This Maya is invincible by even wise men:
then how much more difficult will it be for worldly men to conquer
it! For them, renunciation of work without attainment of
knowledge is not desirable. They will be caught in the clutches of
Maya. Of what avail is their effort to control the senses or what
can restraint do in their case? These worldly men cannot escape the
clutches of Raga-Dvesha.
Even the residual Sattvic Vasanas (good tendencies) in Jnanis

which keep the body, work in accordance with the qualities of
Nature, viz., and Tamas. Even the wise men are
Sattva, Rajas
affected by the three Gunas when they are not actually in Samadhi.
They have no attachment to the body and other objects of
enjoyment and, therefore, they will not be affected mentally. They
XXV
will be self-contented and self-satisfied. They will not long for
objects not attained, nor weep over things lost.
The objector says: "In the Gita, chapter XVIII. 61, Lord
Krishna says: 'The Lord dwelleth in the hearts of all beings, O
Arjuna, by His illusive power, causing all beings to revolve, as
though mounted on a potter's wheel.' Is man then a perfect slave?
Is he like straw tossed about here and there? Has he not got free
will to act?"
Lord Krishna His level best to persuade Arjuna to do his

tries
duty. He wants work from Arjuna. So He speaks of his

to extract
utter helplessness. In chapter VI. 5, Lord Krishna preaches about
Purushartha or right exertion: "Uddharedatmanatmanam natma-
namavasadciyet —
Let him raise the self by the Self and let not the
self become depressed."
Being under the sway of Nature, the natural Karnias or duties
can never be forsaken. One's duty should in no case be ignored.
The Lord, the inner ruler, is the director of the individual soul. So
long as he is noi free from ignorance, he is bound to his own
Dharma. Lord Krishna wants to make Arjuna fight as he is a
Kshatriya. Elsewhere, the Lord has said: ''Sreyan svadhannah
— one's own duty is good.'" (XVIII. 47)
The opponent says: 'In chapter XV. 7, Lord Krishna says: 'A
portion of Mine own Self, transformed in the world of life into an
immortal spirit, draweth round itself the five senses with the mind
as the- sixth, veiled in matter.' It is quite clear that the Jiva
(individual soul) is an Amsa or part of Brahman, the Absolute.
How can we say that the Jiva is identical with Brahman? The
doctrine of Advaita (non-dualism) is wrong."
In chapter VII. 17, the Lord says: "I hold the wise as verily
Myself" Here He speaks of identity. The doctrine of non-dualism
is quite correct. Non-dualism is the highest realisation. The Lord
gives instructions according to the type of the Adhikari (qualified
aspirant). Advaita philosophy can be grasped only by the
microscopic few. So, He speaks of other kinds of philosophical
doctrines in other places, to suit different kinds of aspirants. There
is neither Jiva nor Self-realisation from the Absolute viewpoint.
Brahman alone exists in reality. Dvaita (dualism). Visishtadvaita

(qualified monism), Suddha Advaita (pure monism) are different
rungs in the ladder of realisation. The truth is that the Jiva and
xxvi
Brahman are One in essence. The Dvaitin and the Visishtadvaitin
eventually reach the Advaitic goal or Vedantic realisation of
Oneness. Do not be confused. Clarify your ideas and understand
things in their proper hght.
EPILOGUE
Indiais held in high esteem by the Westerners on account of
the Gita. Mahatnia Gandhi once visited one of the biggest libraries
in London and asked the librarian: "What spiritual book is most
often issued?" The librarian replied: 'Tt is the Gita." The Gita is
very popular throughout the world. All aspirants should try to get
the whole 18 chapters by heait. This can be done through daily
Svadhyaya (scriptural study) in about two years, by getting by
heart two verses daily.
Study of the Gita must be made compulsory schools and

in all
colleges of India: nay, of the whole world. Itmust become a
textbook for students of schools and colleges. It must be introduced
in their curriculum. It should find a very important place in every
scheme of education. Only that system of education wherein moral
and spirimal training is im.parted along with secular knov/ledge,
can be deemed sound, practical, sensible and perfect.
Everyone of you should study very carefully the Gita, a

sublime and soul-stirring book that can bestow on you supreme
peace, immortality and eternal bliss.
Hold the magnificent torch of faith. Let float high the unique
banner of peace. Carry the magnificent shield of dispassion. Wear
the marvellous armour of discrimination. Sing the immortal song
of Soham or Sivoham or Radhesyam or Sitaram. March boldly
with the band of Pranava, Om, Om. Blow the wonderful conch of
courage. Kill the enemies: doubt, ignorance, passion and egoism,
and enter the illimitable kingdom of Atman. Taste the divine
immortal essence. Drink the nectar of immortality.
My silent adorations to Lord Ganesa, Lord Subrahmanya,

Lord Rama, Bhagavan Vyasa, Sri Adi
Sita Devi, Sri Sarasvati, Sri
Sankaracharya, Padmapadacharya,
Hastamalakacharya, Trotak-
acharya, Suresvaracharya, Sri Jnanadeva, Sri Swami Vishvananda,
Sri Swami Vishnudevananda, all the Brahma Vidya Gurus, Saints,
Acharyas, all commentators on the Bhagavad Gita, through whose
xxvii
grace and blessings alone I was able to write a commentary on the
Bhagavad Gita. May their blessings be upon you all.
Glory, glory to the Gita. Glory to Lord Krishna Who has

placed the Gita before men of this world for attaining Sreyas or
Moksha. May His blessings be upon you all! May the Gita be your
centre, ideal and goal! Blessed is the man who studies the Gita
daily. Twice blessed is he who lives in the spirit of the Gita. Thrice
blessed he who has realised the knowledge of the Gita,
is
Atmajnana or Self-knowledge!
Om Tat Sat
Om Santih, Santih, Santih
XXVlll
CONTENTS
Page
Preface v
Universal Prayer vii
Prayer to Bhagavan Vyasa viii
Prayer to the Guru viii
Prayer to Lord Sri Krishna ix

Introduction xi
Glory of the Gita xi

Guide for Study xiv
Harmony in the Gita xv
The Two Ways xvii
Reconciliation of the Paths xviii
Essence of the Gita xix

In Defence xxii
Solution for Conflicting Verses xxv
Epilogue xxvii
ÎJlldlHIÎci^H. xxxi
ÎjildlîlR-^m: xxxvi
^rt^TMT^ xxxvii
Chapter:
I. The Yoga of the Despondency of Arjuna . . 3
II. Sankhya Yoga 19
III. The Yoga of Action 57
IV. The Yoga of the Division of Wisdom .... 80
V. The Yoga of Renunciation of Action .... 104
VI. The Yoga of Meditation 122
VII. The Yoga of Wisdom and Realisation .... 156
VIII. The Yoga of the Imperishable Brahman ... 176
IX. The Yoga of the Kingly Science and the
Kingly Secret . 200
X. The Yoga of the Divine Glories . . . . . , 232
XI. The Yoga of the Vision of the Cosmic Form . 260
XII. The Yoga of Devotion 295
xxix
Page
XIII. The Yoga of the Distinction between
the Field and the Knower of the Field . . 313
XIV. The Yoga of the Division of the Tliree Gunas . 355
XV. The Yoga of the Supreme Spirit 379
XVI. The Yoga of the Division between the
Divine and the Demoniacal 406
XVII. The Yoga of the Division of the
Threefold Faith 433
XVIII. The Yoga of Liberation by Renunciation . . . 460
Appendices
1. The Lord's Commandments in the Gita 525
2. To Aid Remembrance 530
3. Saptasloki Gita 533
4. Ekasloki Gita 533
5. Pratijna Gita 533
6. Gita Anushthana 535
indexes
1. Index to Slokas 542
2. Index to Subjects 572
XXX
#toHM?^
GLORY OF THE GITA
(To be read at the end of the day's Gita-study)
^ VlTM ^: II ^ J?Nldt'ÎH ^: II
W^ y^HH^ ^ ^T^ t W^ \\l II
Mother Earth said:

1. O
Bhagavan! The Supreme Lord! How can unflinching
devotion arise in him who is immersed in his Prarabdha Karmas
(worldly life), O Lord?
^ grF: ^ g# ^ ^P^
The Lord Vishnu
Hmfd^^
said:
IRil
2. Though engaged in the perform.ance of worldly duties, one

who is regular in the study of the Gita, becomes free. He is the
happy man in this world. He is not bound by Karma.
h^nniRhniPh %nw^ ^^ ^ i
3. Just as the water stains not the lotus-leaf, even so, sins do
not taint him who is regular in the recitation of the Gita.
4. All the sacred places of pilgrimage like Prayaga and others,

dwell in that place where the book, the Gita, is kept, and where the
Gita is read.
^ ^^m 1^ ^tFR: W^\^ %

*
I
%T1W itfWF HKÎcS^cimif^: imi|
XXXI
5. All the gods, sages, Yogins, divine serpents, Gopalas,
Gopikas (friends and devotees of Lord Krishna), Narada, Uddhava
and others (dwell here).
^ %Tf^^nw "^ m3^ ^^ I
6. Help comes quickly where the Gita is recited and, O Earth,

I dwell at all times where the Gita is read, heard, taught and
contemplated upon.
7. I reside in the Gita and the Gita is My best abode. I protect

the three worlds with the knowledge of the Gita.
%T ^ WIT f^ m^m ^ tm- I
8. The Gita is My highest science, which is, without doubt, of
theform of Brahman, the eternal, the Ardhamatra (of the Pranava

Om), the ineffable splendour of the Self.
9. It was spoken by the blessed Krishna, the all-knowing, with

His own mouth to Arjuna. It contains the essence of the three
Vedas, the knowledge of the Reality. It is full of supreme bliss.
10. He who recites the eighteen chapters of the Gita daily,

with a pure, unshaken mind, attains perfection in knowledge and
reaches the highest state or supreme goal.
^ J|1<H^' 3^ "^ ^ ^TTPT- MUM

11. If a complete reading is not possible, even if only half of
xxxii
it is read, he attains the benefit of giving a cow as a gift. There is
no doubt about this.
12. He who recites one-third part of it achieves the merit of a

bath in the sacred Ganga, and who recites one-sixth of it attains the
merit of pe;rforming a Soma-sacrifice (a ritual).
13. That person who reads one chapter with great devotion
attains the world of Rudra and, having become a Gana (attendant
of Lord Siva), lives there for many years.
3T?^ Vd|chm< ^ fTc^ ^^ ^ ^: I
one reads a chapter or even a part of a verse daily, he, O

14. If
human body till the end of a Manvantara (71
Earth, retains a
Mahayugas or 308,448,000 years).
t ii^ ^^ ^dl4>Hi ^: T^: IRmi
T^mmmi^
15. 16. He who
# ^rgw ^tci; ii^îi
repeats ten, seven, five, four, three, two verses
or even one or half of a verse, attains the region of the moon and
lives there for 10,000 years. Accustomed to the daily study of the
Gita, a person, after death, is bom again as a human being.
TftcTMT^ JT: fK^ ePT^ yRb^TlHIH, I
Tft^rg^^lK^tgr^ fWPft
17. By
^ el^ 11^
repeated study of the Gita, one attains the highest

van
liberation. Uttering "Gita" at the time of death, he attains the Goal

(of life).
Jlldl^^cjuii^^ HÎMIM^dlsfq ^ I
xxxiii
18. Though full of sins, one vyho is ever intent on hearing the
meaning of the Gita, goes to the kingdom of God and rejoices with
Lord Vishnu.
19. He who meditates on the meaning of the Gita, having

performed a great number of good actions, attains the supreme
Goal after death. Such a man should be known as a Jivanmukta (a
person liberated while living).
Hdrnnf^H jet v^ld^lH f^ f^ I
20. A daily bath in water cleanses people of their bodily dirt;

a bath taken once in the waters of the Gita cleanses them of the dirt
of Samsara.
ft^dcheHtil qTI% ^ ^rT?TT:
21. In this world, taking refuge in the Gita

^ Wl, IRÎI
many kings like
Janaka and others have reached the highest state or goal, purified
of all sins. It is so sung.
22. Those who hear or read day and night the scripture Gita
should not be regarded as human beings; they are verily gods.
^T^ HIÎHNlPd îldlMlin T^Wm, IRÎI

23. All sins whether committed knowingly or unknowingly,
through senses or otherwise, get destroyed instantaneously by a
constant study of the Gita.
24. Fie on the learning, conduct, observances, activity,
xxxiv
austerity and renown of that person who has not studied the Gita;
he is lowly indeed.
25. He who wishes to cross the fearful ocean of Samsara

reaches its other shore easily by mounting on the boat of the Gita.
^ TOt ^#Tf^ M TJ^ f^[lW: il^^ll
26. He who fails to read this Glory of the Gita (the Gita
Mahatmyam), after having read the Gita, loses the benefit thereby,
and the effort alone remains.
This and confirm the faith of the reader in the Gita.

is to test
It is Word of God and should therefore be
not a mere book but the
studied with great faith and devotion which this Mahatmyam
generates in one 's heart.
¥ dcM^d^ciiHTd gcN JlPdHiy-MIrt^ IRVsll
27. One who studies the Gita, together with this Glory of the
Gita, attains the fruit mentioned above and reaches the state which
is otherwise very difficult to be attained.
Hl^l^^dc^îldMI: W^ ^ ^HldHH, I
%T^ ^ ^?%^ '^^ cf?7^ ei^ IRÎI

Suta said:
28. This greatness or Glory of the Gita which is eternal, as
narrated by me, should be read at the end of the study of the Gita
and the fruits mentioned therein will be obtained.
Thus ends the Glory of the Gita, contained in the Varaha

Purana.
Om Santih, Santih, Santih.
XXXV
#fPfrfPT ^: II #fteTf^JIR ^: II
^ 3^^ ^l^<JM<J|ldmMm^^ ^J|c||^<c^|^ ^: I
373f^^^: I %5^: WTTM ^^?fT 3T#S2nT^#TO^ II
M^lcJKi^ mqt ifir '^tWl ^cfitji^f^^ qRc^^ TH^ YRot

I ^
^ TrfiTJ: II 37^ M 'M^^l^'^ft ^TtBjf^Wlft" ^ "^pf: ^RT
^?to^ I ^ fe^Rl TMf^ ^ ^^ ^TT^ fr^PJ^l^ ^: II
^ #T c^<^'T>*^m1 ^ ^ll^^Pd TTIM # cT^^^lt TfT: II
3T^^5^PT^5^5Ti?^^57[t^ T?;^ ^ ^ ^^^^0^ ^: ||
PM: ¥^: Wgr^S^ WM^ ^?^RlfW«Tt ^: ^7^ ^ II
^ ?TcT#52T W^^
^^^^TTf^ ^5fqfe^Jr«lt ^- ^Mf^^ ffir II
ft^TTPr HM|clU|fcJ>dirH ^ ^ ch<ddcb<4»^l"«Tt ^: II ^

^R^'M: II 3^ ^c^^lft-^l^: II ^ fo<Pd "^T^TffW ^ ^^
^rm^^f^^M^: II ^#T ^^^:^R^ ? ?ft^^ ttt;^ ifrf
iTRt ^^m II 3r^^5^!TOTWt5^5pT^^5?TtTSZT T^^ ^ ^

gri; I
Ti^ TT ^ ?^^nf^ ?m#52T W^^ Ifcf ^^^PTPT ^^^ II
^rt^^TTPr f^:snf^ HUMuilc^dirH ^ ffir arw^ ^^^ ii
XXXVl
MEDITATION ON THE GITA
^ Wh 3tM1w W\^[^ HKIûl^ :^^7]T[^
^ Om (the monosyllable indicative Supreme

of the
Brahman), wf(^ '^f^[^\f^m\ with which Partha (Arjuna) was
illumined, W\^^ by the Lord, WP^ by Narayana, ^^^^
Himself, ^?TTt^ by Vyasa, irfwi; composed, ^TMJ^ by the
ancient Muni, ^H^mKd^ in the midst of Mahabharata,
3TtcTPJcT^rf¥%; the showerer of the nectar of Advaita, ^^NdX the
Divine Mother, 3T?T^^llwf^nt^ in the form of eighteen chapters,
^S{^ affectionate Mother, ^^ Thee, Î^^'M-^îPh I meditate,
^rnw^ O Bhagavad Gita, ^T^tf^^ destroyer of rebirth.
1. Om, O Bhagavad Gita, with which Partha (Arjuna) was
illumined by Lord Narayana Himself and which was composed in
the middle of the Mahabharata by the ancient sage Vyasa, O Divine
Mother, the destroyer of rebirth, the showerer of the nectar of
Advaita (teaching on the Oneness of all things) and consisting of
eighteen chapters —
upon Thee, O Bhagavad Gita! O affectionate
mother! I meditate.
^ ?^^ ^Kd^d'jû[: Sjv3c|irdd1 WW^' '^- IRII

^: salutation, 3T^ be, rt unto thee, ÎRT (O) Vyasa,
PclVIM^c^ of broad intellect, êdKpci-^MdM:!^:! with eyes like the
petals of a full-blown lotus, "^ by which, '^^^ by thee,
^TRcT^cT^: full of the oil of the Mahabharata, M^lPdd: lighted,
IRM: consisting of wisdom, 3r^: lamp.
2. Salutations unto thee, O Vyasa of broad intellect and with
xxxvu
eyes like the petals of full-blown lotus, by whom the lamp of
knowledge, filled with the oil of the Mahabharata, has been
hghted.
MM5<MlR'3|ldN the Parijata, or the .Kalpataru, the bestower of

all desires, for those who take refuge in Him, al:>^5«*Mi"i«l who
holds a whip in one hand, WÎJ^ the holder of knowledge-
symbol, fW^ to Krishna, "te^^^ the milker of the Gita
Nectar, ^: salutation.
3. Salutations to Krishna, the Parijata tree or the Kalpataru or

the bestower of all desires for those who take refuge in Him, the
holder of the whip in one hand, the wielder of the symbol of
knowledge, and the milker of the nectar of the Bhagavad Gita.
^0#Tf^: all the Upanishads, '^- the cows, ^\J^ the

milker, itNTcTT^: Krishna, the cowherd boy, '^- Arjuna, '^^^
the calf, ^: (man) of purified intellect, ^te the drinker, 5^
the milk, ^ Gita, aTTJcfT^ nectar, "R^the great.
4. All the Upanishads are the cows; the Milker is Krishna, the
cowherd-boy; Partha (Arjuna) is the calf; men of purified intellect
are the drinkers, the milk is the great nectar of the Gita.
M^^ci^dH, the son of Vasudeva,

destoryer of Kamsa and Chanura,
^ God, ^J^T^TF^TiT^ the
^qq^M^HM^^M, the Supreme
bliss of Devaki (mother of Krishna), fJ^ to Krishna, '^ I
salute, '^rr^^^the world-teacher.

5. I salute Lord Krishna, the world-teacher, the son of
Vasudeva, the destroyer of Kamsa and Chanura, the supreme bliss
of Devaki.
xxxviu
i^!c-4iÎ^cjd) fM ^^ ^=^ ^dl^dl I
3|?|ÎHrc|c+)U[MKHch<l d^f^^NldHl
#rW ^ W^ Jm^ %^?fe: %YT^: ll^ll
^lti^sf)uHcll with Bhishma and Drona as the banks, sPT^^rsrcTT
with Jayadratha as the water, îi-îK-ficilrMcii with the king of

Gandhara as the blue water-lily, ^Tc^TJn^^ with Salya as the
crocodile, fi^ ^^ with Kripa as the current, "^^ êiiêii with

Kama as the billow, 3^^c^hM+u[m)<H+<I with Asvatthama and
Vikama as terrible alligators, ^^^^TRf^ with Duryodhana as
'^'
the whirlpool, that, 3#JTf crossed over, 75^ indeed, Hi^sq: by
Pandavas, T^Wl" the battle-river, %^^: the helmsman, ^^T^:
Kesava (Krishna).
6. With Kesava as the helmsman, verily was crossed by the
Pandavas, the battle-river whose banks were Bhishma and Drona,
whose water was Jayadratha, whose blue lotus was the king of
Gandhara, whose crocodile was Salya, whose current was Kripa,
whose billow was Karna, whose terrible alligators were
Asvatthama and Vikama, whose whirlpool was Duryodhana.
Mi<iî4q^*^<l>3iH,bom in the lake of the words of the son of

Parasara (Vyasa), îHciH, spotless, ^niiÎî-^c^d+i^ sweet with the
fragrance of the meaning of the Gita, '^TRR^M^^^TT'^ with many
stories as its stamens, ^R^wi^^^qlîiq-lfâH: fully opened by the
discourses on Hari, ^Tt% in the world, ^^-iqdH^: by the bees of
good men, 3T^T^: day by day, ^^TtoR^dmnk, 5^ joyously, ^J^
may be, ^McHf^the lotus of the Mahabharata, ^femeT^r?^!^ the
destroyer of the dirt of Kali age, ^: to us, ^^ for the supreme
good.
XXXIX
7. May
this lotus of the Mahabharata, bom in the lake of the
words of Vyasa, sweet with the fragrance of the meaning of the
Gita, with many stories as its stamens, fully opened by the
discourses on Hari, the destroyer of the sins of the Kali age, and
drunk joyously by the bees of good men in the world, day by day,
become the bestower of good to us.
^;^ the dumb, ^^ makes, qNi^H, eloquent, 1^ the

cripple, eif^ci enables to climb, frff^ mountain, "^r^ whose
grace, ^ that, 3?^ I, ^ salute, ~
M<HH<;HmqH, Madhava, the
source of supreme Bliss.
8. I salute that Madhava, the source of supreme bliss, whose
grace makes the dumb man eloquent and the cripple cross
mountains.
ÎW^ ^ %: gn^FM "^ ^ ^: ll^ll
^whom, sl^Nûj'S^'bs^H'bd : Brahma, Varuna, Indra, Rudra

and Maruts, ^^-^^Pa praise, f^: divine, '^: with hymns, ^:
with the Vedas, WN^^JiM^: with their Angas in the Pada and
Krama methods and by the Upanishads, Wtf^ sing, "^ whom,
WTIT: the Sama-chanters, ^MNR4qdd<J|clH ^T^RTT with the mind
absorbed in Him through meditation, W^ see, '^ whom,
^tfn^: the Yogins, "W^ whose, 3T^ end, ^ not, %: know,
^<I^<J|U||: the hosts of Devas and Asuras, ^^FT to God, cR^ that,
^: salutation.
9. Salutations to that God Whom

Brahma, Varuna, Indra,
Rudra and the Maruts praise with divine hymns, of Whom the
Sama-chanters sing by the Vedas and their Angas, in the Pada and
the Krama methods, and by the Upanishads, Whom the Yogins see
with their minds absorbed in Him through meditation, and Whose
end the hosts of Devas and Asuras know not.
xl
THE BHAGAVAD GITA
The word-for-word meaning follows the
order in which the words occur in the
verse, whereas the prose order is adopted
in the running translation which follows it.
35)
Om Sri Sadguru Paramatmane Namah
FIRST DISCOURSE
THE YOGA OF THE DESPONDENCY OF ARJUNA
^^ ^^ ^H^dl 35c^- I
?;T#I on the holy plain, f^^ in Kurukshetra, ^H^di:

assembled together, ^^ryq: desirous to fight, HH=hi: my people,
W^^: the sons of Pandu, ^ and, "O;^ also, f^ what, 3TfJ^ did do,
¥>5PT O Sanjaya.
Dhritarashtra said:
1. What people and the sons of Pandu do when
did my
they had assembled together eager for battle on the holy plain of
Kurukshetra, O Sanjaya?
Commentary: Dharmakshetra — that place which protects
Dharma is Dharmakshetra. Because it was in the land of the
Kurus, it was called Kurukshetra.
Sanjaya is one who has conquered likes and dislikes and
who is impartial.
^^ 3
3TM^^gTO^T^
qiu^cinH ^ 5^fe^?T^
TM ^^RHWÎRII
I
(3)
4 THE BHAGAVAD GITA
^'^
having seen, 5 indeed, HiusqulqiH, the army of the
Pandavas, ^^^ drawn up in battle-array, ^^Jfe^: Duryodhana, cT^
then, 3TM^the teacher, B^R?^^ having approached, ^M\ the king,
^^R^ speech, 3i5)q]q^said.
Sanjaya said:
2. Having seen the army of the Pandavas drawn up in
battle-array, King Duryodhana then approached his teacher
(Drona) and spoke these words.
^T7^ behold, TTcH^this, MluîHuilHôf the sons of Pandu, 3^1^

O Teacher, TT^cft^ great, W^ army, ^=5^ arrayed, "g^T^3^ son of
Drupada, cT^ U\^^\ by your disciple, '^t^^ wise.
3. "Behold, O Teacher! this mighty army of the sons of
Pandu, arrayed by the son of Drupada, thy wise disciple.
^ here, ^- heroes, H^^cimi: mighty archers, ^']*ii^^<^Mi:
equal to Bhima and Arjuna, "^f^ in battle, '^^^' Yuyudhana,

f^TTH": Virata, "^ and, f^: Drupada, "^ and, H^\<^ of the great car.
4. "Here are heroes, mighty archers, equal In battle to

Bhima and Arjuna, Yuyudhana (Satyaki), Virata and Drupada, of
the great car (mighty warriors).
Commentary: Technically, maharatha means a warrior

who is proficient in the science of war and who is able to fight
alone with ten thousand archers.
^^%5: Dhrishtaketu, ^P+dM: Chekitana, +in^KM: king of

Kasi, ^ and, ^^J^ valiant, ^Î^Purujit, ff^^^: Kuntibhoja, ^
and, ^©q": son of Sibi, "^ and, ^<^f\^ the best of men.
FIRST DISCOURSE 5
5. "Dhrishtaketu, Chekitana and the valiant king of Kasi,

Purujit and Kuntibhoja and Saibya, the best of men.
^^Ff: Yudhamanyu, ^ and, feRf: the strong, BrPfeT:

Uttamaujas, '^ and, ^t^f^the brave, WT^: the son of Subhadra,
jÎh^-hi: the sons of Draupadi, ^ and, ^ all, '^ even, W^: great
car-warriors.
"The strong Yudhamanyu and the brave Uttamaujas, the

6.
son Subhadra (Abhimanyu, the son of Subhadra and Arjuna),
of
and the sons of Draupadi, all of great chariots (great heroes).
^M^ ^ ^^^^ m^ dHcJlPH ^ IIV3II
those,
3TW^ ours,
P{^ know
5 also,
(thou),
M^-
Pa^HH (O) best
the best, % who (those),
among the twice-born
^
ones, W^- the leaders,W^ my, ^-^^ of the army, tw^ for
information, '^them, '^^\f^ speak, ^ to thee.
7. "Know also, O best among the twice-born! the names of
those who are the most distinguished amongst ourselves, the
leaders of my army; these f name to thee for thy information.
3W?TM f^Û Îh^RIW^ W ll<ill

^M^yourself, ^^: Bhishma, ^ and, ^: Kama, ^ and, ^
Kripa, "^ and, ^Tf^TfcPSPT: victorious in war, 3T^^?TRr Asvatthama,
the son of Dronacharya, f^^: Vikarna, "^ and, ^Wrf: the son of
Somadatta, cM thus, "O;^ even, "^ and.
8. "Thyself and Bhishma, and Kama and also Kripa, the
victorious in war, Asvatthama, Vikama, and also Bhurisrava, the
son of Somadatta.
3T^ ^ ^^: :^ i^ c^T^?Rtf^: I
HHIVI^^^<U||: ;cjf ^^g^f^ÎR^: ||<^||

6 THE BHAGAVAD GITA
3F% Others, "^ and, '^^- many, "^JO": heroes, "^T^ for my sake,
rqTti^lPqtii: who are ready to give -ap their Hves, -iHRK^tM^^"!!:
armed with various weapons and missiles, ^ all, ô&fqîKqi:
well-skilled in battle.
9. "And also many other heroes who are ready to give up

their lives for my sake, armed with various weapons and
missiles, all well-skilled in battle.
^^(i^ f^^^^[^ ^ #fTTM^rcF^ liôll
3T^Ffeq; insufficient, cfcj; that, 37W^ ours, "êR; army,

^fh3#RfOTl^ marshalled by Bhishma, H^\'<\\ sufficient, f while,
^^this, U.clt|IH,their, ^ârmy, ##ITfOTi; marshalled by Bhima.
10. "This army of ours marshalled by Bhishma is
insufficient, whereas that army of theirs marshalled by Bhima is
sufficient.
Commentary: The verse is differently interpreted by

different commentators. Sridhara Swami takes the word
aparyaptam to mean 'insufficient'. Ananda Giri takes it to mean
'unlimited'.
^rN-^^TlWFg ^^^^: ^ TT^ f^ 11^^ II
3T^ in the arrays (of the army), ^

according to division, 3T^fWT: being stationed, ^^^ri^ Bhishma,
and, ^ in all, ^^NHIH,
T?;^ alone, 37tw^ protect, ^^^^: ye, ^ all, '^ even, f^ indeed.
11. "Therefore, do ye all, stationed in your respective

positions, in the several divisions of the army, protect Bhishma
alone."
ftTFTT^ PclHÎ^: Tlf ^ ^dNciiH^ ||^;^||
^TFT his (Duryodhana's), ^^T^PFT^ causing, '^\ joy, ^<>«|^:
oldest of the Kurus, tWT^: grandfather, f^TFTT^ lion's roar, 1^^

HRST DISCOURSE 7
having sounded, 3^: loudly, "Îg^T^ conch, ^W blew, MdiMqii^the
glorious.
12. His glorious grandsire (Bhishma), the oldest of the

Kauravas, in order to cheer Duryodhana, now roared like a lion,
and blew his conch.
cRf: -^^ ^^ MU|c|HchJ|1y^|: I
'H^^cjl'ui^^^ ^ ^K^ydlS^^ 11^ ^11
M: then, Y^- conches, ^ and, ^- kettledrums, "^ and,

tabors, drums and cow-horns,
HU|c(Mch^?l^<ai: quite W^ '^
suddenly, 3qv|^^^ blared forth, ^- that, "^T^: sound, JJeT:
tremendous, 3T5T^was.
13.Then (following Bhishma), conches and kettledrums,

tabors,drums and cow-horns blared forth quite suddenly (from
the Kaurava side) and the sound was tremendous.
TTm^: qiR:î^ f^ ^ 3T^^: IRXII
M: then, %^: (with) white, '^' horses, ^ yoked, ^R^

magnificent, FR^ in the chariot, f^^ seated, W^' Madhava,
mu^cj: Pandava,-the son of Pandu, "^ and, "^ also, fô^ divine,
71^ conches, 3^^^: blew.
14.Then, also, Madhava (Krishna) and the son of Pandu

yoked with white
(Arjuna), seated in the magnificent chariot,
horses, blew their divine conches.
^\W^ I^t%# ^^ '^R^'

^^
I
W?Tf #T^ f^: IRMI

Mi^^'^H^(the conch named) Panchajanya, fff%^: (the Lord
of the senses) Krishna, ^^îR^ (the conch named) Devadatta,
^RW^- (the victor of wealth) Arjuna, hV^h, (the conch named)
Poundra, ^«ft blew, W?T§^ great conch, ^1mW doer of terrible
deeds, ^;^t^: (having the belly of a wolf) Bhima.
8 THE BHAGAVAD GITA
15. Hrishikesha blew the Panchajanya and Arjuna blew the

Devadatta and Bhima (the wolf-bellied), the doer of terrible
deeds, blew the great conch Paundra.
^^- W^^ g^t^Tpgn^ ll^^ll
37TTrf^^3PTT^(the conch named) Anantavijayam, TM the king,
fRfl^?: son of Kunti, ^M^: Yudhishthira, ^RfJef: Nakula, W^:

Sahadeva, "^ and, ^^^^rf^TJ^^T^ (tlie conches named) Sughosha
and Manipushpaka.
16. The king Yudhishthira, the son of Kunti, blew the
Anantavijaya; Nakula and Sahadeva blew the Sughosha and the
Manipushpaka.
îT^: Kasya, the king of Kasi, "^ and, H<<^tî^: an excellent

archer, f^JWt Sikhandi, ^ and, tt^M: mighty car- warrior, ^1^:
Dhrishtadyumna, f^TIH": Virata, "^ and, ^TTc^: Satyaki, "^ and,
3iM<ipjia: unconquered.
17. The king of Kasi, an excellent archer, Sikhandi, the
mighty car-warrior, Dhrishtadyumna and Virata and Satyaki, the
unconquered,
§^ ^^^ ^^T%: ^jM^ I
^ ^^^ TT^RIl: ^l|K^- ^F^^^P^ IIUH

^: Drupada, s^1m^^|: the sons of Draupadi, ^ and, "^T^: all,
^t^raW O Lord of the earth, ^^t^- the son of Subhadra

(Abhimanyu), "^ and, Hîîi^: the mighty-arm.ed, TIJT^ conches,
^: blew, "^^ ^^ separately.
18. Drupada and the sons of Draupadi, O Lord of the earth,
and the son of Subhadra, the mighty-armed, blew their conches
separately.
Commentary: This blowing of conches announced the

commencement of the battle.
FIRST DISCOURSE 9
^^ Yf^-^f M gJeTT ÎJ^TT^^ HUM

¥: that, ^: uproar, ^l^<l^|U|IHôf Dhritarashtra's party, i<^\U
hearts, ^T^R^rent, ^: sky, ^ and, ^fÎ^ earth, "^ and, tt^ also,
55^: tumultuous, os^g^n^^ resounding.

19. That tumultuous sound rent the hearts of (the members
of) Dhritarashtra's party, making both the heaven and the earth
resound.
3^" now, oijcin^dH^ standing arrayed, ^^ seeing, «mfn^

Dhritarashtra's party, ^rM"^^ : monkey-ensigned, x<|% about to
begin, î<3i^mcl discharge of weapons, ^- bow, 'SUT^t having taken
up, W^: the son of Pandu, I^t%?F^to Hrishikesha, cT^ then,
cllcKJH^word, ^^this, 371^ said, "Rf^ O Lord of the earth.
20. Then, seeing the people of Dhritarashtra's party

standing arrayed and the discharge of weapons about to begin,
Arjuna, the son of Pandu, whose ensign was a monkey, took up
his bow and said the following to Krishna, O Lord of the earth.
^M^dlpTiil^S^ 4logchHMc|r^dl'i^ I
^^: 3^: of both, '^ in the middle, W^car,

of the armies,
^srnr^T place, ^ my, 3^^ O Achyuta (O changeless, Krishna), "^TT^
while, TTcTFi; these, M^ behold, 3fÎ, 4l<^=hlHH^ desirous to fight,
37^1WR; standing, %: with whom, ^PTT by me, together, W <il<&oqn,
must be fought, 3#qîn this, T^TOJ^ eve of battle.

10 THE BHAGAVAD GITA
Arjuna said:
21, 22. In the middle between the two armies, place my

chariot, O
Krishna, so that I may behold those who stand here
desirous to fight, and know with whom I must fight, when the
battle is about to commence.
4)rWHMH^with the object of fighting, 3T^ observe, 3^1, %

who, "Q;^ those, 3T? here (in this Kurukshetra), ^HMidi: assembled,
^mf^r^FT of the son of Dhritarashtra,
wishing to please.
^f^: of the evil-minded, ^
in battle, fJT^lf^^H^-
23. For I desire to observe those who are assembled here

to fight, wishing to please in battle the evil-minded Duryodhana
(the son of Dhritarashtra).
TT^p^ '^^t^ 3^T%^ Ws\ I
TT^thus, 3tTJ: addressed, I^t%?T: Hrishikesha, 3^1%^ by

Gudakesha (the conqueror of sleep, Arjuna), W^ O Bharata
(descendant of king Bharata, Dhritarashtra), ^^- of the armies,
3^: of both, "R^ in the middle, ^NP^ctil having stationed, T^trTH^
best of chariots.
Sanjaya said:
24, Thus addressed by Arjuna, Krishna, having stationed
that best of chariots, O Dhritarashtra, in the midst of the two
armies,
3^^ ^ qi^^dl-HH^dl-^^rnrd IRMI

^1tHû|S|i^^d: in front of Bhishma and Drona, ^îfôf all, ^
and, "iT^tlHiRTni^ rulers of the earth, 3^1^ said, Ô Partha, W^
behold, "QicTR; these, ^m^^gathered, fF^Kurus, ^thus.
nRST DISCOURSE 11
25. In front of Bhishma and Drona, and all the rulers of the
earth, said: "O Arjuna (son of Pritha), behold these Kurus
gathered together."
cR" there, 3Ttr?^ saw, f^^^n; stationed, '^- Partha, f^

fathers, ^^ also, fWW^^ grandfathers, ^\^m\\ teachers, Hl^dH^
maternal uncles, ^17^ brothers, ^^sons, "'ft^ grandsons, -yial-i^
friends, ^M too.
26. Then, Arjuna (son of Pritha) saw there (in the armies)
stationed, fathers and grandfathers, teachers, maternal uncles,
brothers, sons, grandsons and friends too.
cTRmte^ ^ ^^^: ^c([H^^Hc|r^dH^ :i^V9||
^^JTR; fathers-in-law, ^: friends, ^ and, V^ also, ^^: in

armies, 3^: (in) both, 3TPt also, rfn; those, W^ having seen, ^:
he, ^f^- Kaunteya, "rfâll, ^^ relatives, 37^tWTFi; standing
(arrayed), f^^T^ by pity, ^K^ deep, 37Tfe: filled, Mt^

sorrowfully, ^^this, 3i5i41ci^said.
27. (He saw) fathers-in-law and friends also in both the

armies. The son of Kunti, Arjuna, seeing all those kinsmen thus
standing arrayed, spoke this, sorrowfully filled with deep pity.
^^ :î^ ^pr 55^5 ^Ffg^rf^^TcTR; ir<îi
'^^ having seen, fH^ these, ^^^5Ri^ kinsmen, f^ O Krishna

(the dark one.
arrayed.
He who attracts), M^ eager to fight, ^f^Mf^dM,
Arjuna said:
28. Seeing these, my kinsmen, O Krishna, arrayed, eager
to fight,
.
#^ fail, ^ my, W[\f^ limbs, ^;^mouth, ^ and, MR^J^^Pd is

parching, %^" shivering, "^ and, ?Rft in body, ^ my, Tt^T^:
horripilation, "^ and, ^fTM arises.
29. My limbs fail and my mouth is parched, my body

quivers and my hair stands on end,
^ ^ ÎcHlwicl^ W^ W ^ ^: llôjl
'
"HF^t^Gandiva, "m^ "^M^from (my) hand, c^ (my)
slips,
skin, ^ and, ttc{ also, hRc;^^ burns all over, ? not, ^ and, î^Th (I)
am able, ST^^^n^to stand, rtcf ^ seems whirling, "^ and, ^ my,
^: mind.
30. The (bow) Gandiva slips from my hand, and also my
skin burns all over; I am unable even to stand and my mind is
reeling, as it were.
Wmf^ omens, ^ and, "T?^ I see, rcl^ddiPH adverse, ^TR" O

Kesava, ^ not, ^ and, ^- good, a^JT^^Tlf^ (I) see, "^c^ killing,
^^^Rôur people, 3TT^ in battle.
31 And I see adverse omens, O Kesava. I do not see any

good in killing my kinsmen in battle.
Commentary: Kesava means 'he who has fine or luxuriant

hair'.
^ not, ^5T^ (I) desire, f^^spp^ victory, f^ o Krishna, ^ not, "^
and, <i^*i^ kingdom, ^<aiPi pleasures, ^

t^what, ^: to us,
and,
TF3^ by kingdom, iTtf^ O Govinda, f^what, ^: by pleasures,
^^tt^ life, ^ or.
—
FIRST DISCOURSE 13
32. desire not victory, O Krishna, nor kingdom, nor

I
pleasures. Of what avail is dominion to us, O Krishna, or

pleasures or even life?
cf ^^ciR^dl 5^ s||U|i^cKtii ^rtPt ^ ll^^ll
^Wôf whose, ^ sake, ^5Tf|^RT^(is) desired, ^: by us, TTj^tj^

'^
kingdom, ^frni: enjoyment, ^ÎM pleasures, "^ and, '^ they,
these, 3Tcft^?TcTT: stand, "5^ in battle, WW\ life, c^T^^ having

abandoned, ^Hlt^ wealth, "^ and.
33. Those for whose sake we desire kingdom, enjoyments

and pleasures, stand here in battle, having renounced life and
wealth.
3TNFrf: fW: JÔT^ ^ fWT^- I
37M^: teachers, fW: fathers, 3^: sons, rr?7T thus, "O;^ also, ^
and, pMciiHî: grandfathers, Hiêii: maternal uncles, ^^^^
fathers-in-law, "^: grandsons, Y^^M- brothers-in-law, ¥i^ff^:
relatives, ^M as well as.
34. Teachers, fathers, sons and also grandfathers, maternal

uncles, fathers-in-law, grandsons, brothers-in-law and other
relatives,
T?7TPi; these, ^ not, ^p^to kill, ^^t#T (I) wish, "^^-^ even if
they kill me, '^^W^ O Madhusudana (the slayer of Madhu, a

demon), 3^ even, 5cii^<i^<^ dominion over the three worlds,
t^: for the sake of, f^how, ^ then, H^f)ci for the sake of the
earth.
35. These do not wish to kill, though they kill me,

I O
Krishna, even for the sake of dominion over the three worlds;
leave alone killing them for the sake of the earth.
MN^c||ij|ijc;4rHl^r^dHlddir^H: ll^^ll
fi^rq having slain, ^^HcfTr^sons of Dhritarashtra, ?: to us, ^

what, 1TI1%: pleasure, Wc[^may be, 'SRT^ O Janardana, "^FP^sin, "O;^
only, 37T5!r^ would take hold, 37W^to us, ^M having killed, "Q^n^
these, 3TRfcnto: felons.
36. By killing these sons of Dhritarashtra, what pleasure

can be ours, O Janardana? Only sin will accrue to us from killing
these felons.
Commentary: 'Janardana' means 'one who is worshipped

by all for prosperity and salvation' —Krishna.
He who house of another, who gives poison,
sets fire to the
who runs with sword to who has plundered wealth and
kill,
lands, and who has taken hold of the wife of somebody else is an
atatayi. Duryodhana had done all these evil actions.
d^MI^[ ^^ mck^R^^RI^ I
^^^ ft ^ ^M gfe?: "^m W^ ll^^ll
^TW^ therefore, ? (are) not, 3T^: justified, ^^we, F^^to

kill, Îcfll^l-l^ the sons of Dhritarashtra, ^^^T^«l^ our relatives,
W-cjUH^ kinsmen, 1% indeed, ^5^ how, F^ having killed, ff^:
happy, FTFT may (we) be, W^ O Madhava.
37. Therefore, we should not kill the sons of Dhritarashtra,
our relatives; for how can we be happy by killing our own people,
O Madhava (Krishna)?
JeT^T^TfKt ^ ft^ ^ TTRT^ ll^<ill
^raf^ though, T^;^ these, ? not, MJ^^Pd see, Înââ^: with

intelligence overpowered by greed, îeRiPTfKT^ in the destruction
of families, ^tT^ evil, fH5^ in hostility to friends, "^ and, HicichH,
sin. ,
FIRST DISCOURSE 15
38. Though they, with intelligence overpowered by greed,

see no evil in the destruction of farRiJies, and no sin in hostility to
friends,
feT^RfKf ^ SJMV^fe4Hlc{H ll^<^||
^5^ why, ^ not, t^ should be learnt, 3iF#r: by us, WTT^

from sin, 3TFTTcI^ this, Piqla^M^ to turn away, 5JcRiPTfKff[^ in the
destruction of families, ^t'P^êvil, iHY^lf^: clearly seeing, <^'i\i^
O Janardana.
39. Why should not we who clearly see evil in the
destruction of families, learn to turn away from this sin, O
Janardana (Krishna)?
Commentary: Ignorance of law is no excuse; but wanton
sinful conduct is a grave crime, unworthy of us, who are wiser.
fel^ WW^ ^m^' WM^\: I
??f ^ fet fK^Wimfsft^q^g^ live II
fêRJ^ in the destruction of a family, "SfUR^rf^ perish, ^JcT^:

family religious rites, tiim-ii: immemorial, ^ spirituality, '^
being destroyed, '^>^^ <j>ow*i^ the whole family, 3^: impiety,
3^rf^T^^^ overcomes, 3cf indeed.
40. In the destruction of a family, the immemorial religious
rites of that family perish; on the destruction of spirituality,
impiety, indeed, overcomes the whole family.
Commentary: Dharma —the duties and ceremonies prac-

tised by the family in accordance with the injunctions of the
scriptures.
3T^T#nT^ from the prevalence of impiety, f^ O Krishna,

become corrupt, fjeffef: the women of the family, '^^ in
ii^'^Pti
women, ^^
(being) corrupt, ^M'T O Varshneya, 'W^ arises,
ciul'y|;<: caste-admixture.
41. By the prevalence of impiety, O Krishna, the women of

the family become corrupt; and, women being corrupted, O
Varshneya (descendant of Vrishni), there arises intermingling of
castes.
^T?ff^ fwt %m gc^rfWiW^: ll^^ll
^TfT: confusion of castes, h<^n for the hell, "O;^ also, ^dHHIH,
of the slayers of the family, êi-w of the family, "^ and, '^TcTf^ fall,
fW: the forefathers, 1% verily, W their, '^^<TftTT^t^[^feTT: deprived

of the offerings of rice-ball and water.
42. Confusion of castes leads to hell the slayers of the

family, for their forefathers fall, deprived of the offerings of
rice-ball and water (libations).
6^\i\^ ofltWff: feRTrf^ ^rranr: ll^^ll
^: by evil deeds, tr^: (by) these, ^dHHIHôf the family

destroyers, "^îîî^Ki: causing intermingling of castes, drym-fl
are destroyed, ^JUlWTf : religious rites of the caste, ^lei^nl: family
religious rites, "^ and, îi^di: eternal.
43. By these evil deeds of the destroyers of the family,

which cause confusion of castes, the eternal religious rites of the
caste and the family are destroyed.
3c^T^f)^T?^T^WTH^ whose family religious practices are

destroyed, h^>^|uiih^ of the men, W^ O Janardana, ^ in hell,
^Pi<Ma for unknown period, '^\^- dwelhng, ^Î^ is, ^ thus,
î^J^J^H we have heard.
44. Wehave heard, O

Janardana, that inevitable is the
dwelling for an unknown period in hell for those men in whose
families the religious practices have been destroyed.
FIRST DISCOURSE 17
3# ^ alas, "R^great, 'qFR^sin, ^sfÎ^to do, o^T^to: prepared,

^^we, "^that, <.i^'y<a<^^by the greed of pleasure of kingdom,
F^^to kill, w<snM^ kinsmen, 3?M: prepared.
45. Alas! We are involved in a great sin, in that we are

prepared to kill our kinsmen, through greed for the pleasures of
a kingdom.
^
??TcfTT^
if,
T^ ^^5^ ^jm ^
W{^ me, 3T3T(ft^^ unresisting, ^^mw^ unarmed,
11x^11
?r^RnW' with weapons in hand, îcf<iî: the sons of Dhritarashtra,
T^ in the battle, ^- should slay, cTcl^that, "^ of me, ^TRTRii; better,
^T^ would be.
46. If the sons of Dhritarashtra with weapons in hand

should slay me in battle, unresisting and unarmed, that would be
better for me.
ft"^^ '^mt W^ iîlch^TclHHM^: IIXV3II
^^thus, 3^t^ having said, 3T^: Arjuna, ^t^ in the battle,
^^^M*«l on the seat of the chariot, ^qjf^^sat down, Pcj^^ having

cast away, ^î<*i,with arrow, WT^T^bow, ^^Rtf^FmFW: with a mind
distressed with sorrow.
Sanjaya said:
47. Having thus spoken in the midst of the battlefield,
Arjuna, casting away his bow and arrow, sat down on the seat of
the chariot with his mind overwhelmed with sorrow.
Thus in the Upanishads of the glorious Bhagavad Gita, the

science of the Eternal,the scripture of Yoga, the dialogue
between Sri Krishna and Arjuna, ends the first discourse entitled:
The Yoga of the Despondency of Arjuna.
.
m fgMssm:
SECOND DISCOURSE
SANKHYA YOGA
cFi; to him, cl^ thus, f)^T^ with pity, 3TTf^^ overcome,

with eyes filled with tears and agitated, [qql^'^M^
despondent, ^^ this, <\^\ speech, 3^R spoke, 'Tg^:
Madhusudana.
Sanjaya said:
1 To him who was thus overcome with pity and who was
despondent, with eyes full of tears and agitated, Madhusudana
(the destroyer of Madhu) or Krishna spoke these words:
5>^: whence, "^ upon thee, «t)^HQiH^ dejection, f^this, f^^

in perilous strait, 'y^sfâM^ comes, 3nF%^ unworthy (un-aryan-
like), 3T^^T^ heaven-excluding, a^qFtfTOî; disgraceful, 3T^ O
Arjuna.
The Blessed Lord said:

2. Whence is this perilous strait come upon thee, this
dejection which unworthy of you, disgraceful, and which
is will
close the gates of heaven upon you, O Arjuna?
(19)
^^^ impotence, ttT FT M: do not get, "^ O Partha, ^ not,
ii;^ this, c^ in thee, ^^^ is fitting, ^^ mean, ^<^<14<^M,

weakness of the heart, rq^Kqi having abandoned, 3fTO stand up,
H<fiH O scorcher of the foes.
3. Yield not to impotence, O Arjuna, son of Pritha. It does

not befit thee. Cast off this mean weakness of the heart! Stand
up, O scorcher of the foes!
^3SP{ how, ît^Bhishma, 3^1, t^ in battle, "^W^Drona, ^

and, '^^^^ O Madhusudana, f^pT: with arrows, ^ffcf%??^ shall
fight, ^^^\§ worthy to be worshipped, 3iR^c;i O destroyer of
enemies.
Arjuna said:
4. How, O Madhusudana, shall fight in battle with arrows I
against Bhishma and Drona, who are fit to be worshipped, O

destroyer of enemies?
M ^ ^m^% ^ I .
31k ^fr^ ^frof^î^ m I II
^p^the Gurus (teachers), 37^c^ instead of slaying, t% indeed,

H^yHNH^most noble, ^- better, ^^t^J^l^to eat, ^îâlms, even, ^
^ here, '^!t% in the world, "^^ having slain, 3T?taTT^ desirous of
wealth,^ indeed, ^J?^ Gurus, ^
here, T^ also, ^^^T enjoy, ^tNr;
enjoyments, ^^nR^'ÎH^ stained with blood.

5. Better it is, indeed, in this world to accept alms than to
slay the most noble teachers. But if kill them, even in this world
I
SECOND DISCOURSE 21
all my enjoyments of wealth and fulfilled desires will be stained

with (their) blood.
"^ ^^ ^ r^4ircitiH-
? not, "^ and, Q5Ri;^this, f^^ (we) know, cRR?!^ which, ^: for us,
^#^: better, ^that, ^ or, ^[%T we should conquer, '^ if, ^ or, ^:
us, ^r%5' they should conquer, "^n^whom, "Q^ even, ^?^ having
slain, "T not, f^T^tf^TM: we wish to live, ^ those, 3Tîwr: (are)
standing, "^^ in face, ?TRkl^: sons of Dhritarashtra.
6. can hardly tell which will be better, that we should

I
conquer them or that they should conquer us. Even the sons of
Dhritarashtra, after slaying whom we do not wish to live, stand
facing us.
r^jt^'kist ?TTf^ m ?^ 3R^ ||\s||
c+,|iju<q<)t})q^cJ^'iM: with nature overpowered by the taint of

pity, 'i^îPH I ask, M^Thee, ^4^\s^vii: with a mind in confusion
about duty, "^T^ which, ^' good, FTRt^may be, f^l^^ decisively,
ffl say, ^that, "^ for me, f^' disciple, ^ Thy, 3TÎ, Ynt^ teach,
^me, c^to Thee, 3IWR;^ taken refuge.
7. My heart is overpowered by the taint of pity; my mind fs
confused as to duty. ask Thee: Tell me decisively what is good
I
for me. am Thy disciple. Instruct me who has taken refuge in

I
Thee.
^ fl w^^nPr HHN:iî-
^^1chi^^^qu|rHRij|U|IH, I
Tm ^m\H\^ ^^^Tc^ \\6\\
^ H not, WW^ W\ my, 3^^^^ would remove,

I see, "^Tri^that,
ifl^ grief, 3^)^W^ drying up, ^f^^TMT^ of my senses, 37^M

having obtained, ^ on the earth, 3T^TWT^ unrivalled, ^s^
prosperous, <i<j^h, dominion, ^TM^ over the gods, 3^ even, "^
and, 37Tfw^ lordship.

8. do not see that it would remove this sorrow that burns
I
up my senses, even if should attain prosperous and unrivalled

I
dominion on earth or lordship over the gods.
T^;^ thus, cJ^Kî having spoken, ^ql^îH^ to Hrishikesha,

3^T%?r: Arjuna (the conqueror of sleep), h<'C1H destroyer of foes, ^
%^ I will not fight, ffcT thus, "jftf^^to Govinda, 3^M having
said, <3^cui]H, silent, «njcr ^ became.
Sanjaya said:
9. Having spoken thus to Hrishikesha (the Lord of the
senses), Arjuna (the conqueror of sleep), the destroyer of foes,
said to Krishna, "I will not fight" and became silent.
cT^to him, 3^T^ spoke, "pt^^T: Hrishikesha, 3f^^ smiling, ^

as it were, W^ O Bharata, ^^^: of 3^: (of)
the armies, both,
^ in the middle, fMt^^ despondent, ^^this, ^: word.
10. To him who was despondent in the midst of the two
armies, Krishna, as if smiling, O Bharata, spoke these words.
^TRfrgwr^^ ny^D^Pd #5?tt: nun

SECOND DISCOURSE 23
3i^?l^ 11^ those who should not be grieved for, 37^^?Tt^: hast
grieved, c^ thou, "sqiM^ words of wisdom, "^ and, "^TP^
speakest, ^TcTT^ the dead, 3FT?n^ the living, ^ and, ^ 3g#5ff^
grieve not, Mpusai: the wise.
11. Thou hast grieved for those that should not be grieved
for, yet thou speakest words of wisdom. The wise grieve neither
for the living nor for the dead.
Commentary: The philosophy of the Gita begins from this

verse.
Bhishma and Drona deserve no grief because they are

eternal in their real nature and they are virtuous men who
possess very good conduct. Though you speak words of wisdom,
you areunwise because you grieve for those who are really
eternal and who deserve no grief. They who are endowed with
the knowledge of the Self are wise men. They will not grieve for
the living or for the dead because they know well that the Self is
immortal and that It is unborn. They also know that there is no
such a thing as death, that it is a separation of the astral body
from the physical, that death is nothing more than a
disintegration of matter and that the five elements of which the
body is composed return to their source. Arjuna had forgotten
the eternal nature of the Soul and the changing nature of the
body. Because of his ignorance, he began to act as if the
temporary relations with kinsmen, teachers, etc., were
permanent. He forgot that his relations with this world in his
present life were the results of past actions. These, when
exhausted, end all relationship and new ones crop up when one
takes on another body.
The result of past actions is known as karma and that

portion of the karma which gave rise to the present incarnation is
known as prarabdha karma.
? C%^ ^^ ^ ^ ^ ^3RTfW: I
^T^ ^ ^ftwiH: ^ ^^qiT^: Wl^ll^^ll

? not, 5 indeed, tt^ also, 37^1, ^

at any time, ? not, 3M\
was, ^ not, c^thou, not, |^ these, ^spTltW" rulers of men, ^ not,

"R"
^ and, IT^ also, ^ not, ^Pct'^H: shall be, "^ all, ^^we, 3Trf: from
this time, WI^ after.
12. Nor at any time indeed was not, nor thou, nor these
I
rulers of men, nor verily shall we ever cease to be hereafter.

Commentary: Lord Krishna speaks here of the immortality
of the Soul or the imperishable nature of the Self (Atman). The
Soul exists in the three periods of time (past, present and future).
Man continues to exist even after the death of the physical body.
There is life beyond.
cim ^^RfwP<!#:5^ ? gufir nun

^fW^: of the embodied (soul), 3rfFf^ in this, "^M as, ^ in
body, ^H\i^ childhood, "^ff^^ youth, WI old age, Wn so also,

^^RR^nf^: the attaining of another body, ^^ the firm, "^ thereat,
^ not, 3lrf^ grieves.
13. Just as in this body the embodied (soul) passes into

childhood, youth and old age, so also does it pass into another
body; the firm man does not grieve thereat.
Commentary: Just as there is no interruption in the passing

of childhood into youth and youth into old age in this body, so
also there is no interruption by death in the continuity of the ego.
The Self is not dead at the termination of the stage, viz.,
childhood. It is certainly not born again at the beginning of the
second stage, viz., youth. Just as the Self passes unchanged from
childhood to youth and from youth to old age, so also the Self
passes unchanged from one body into another. Therefore, the
wise man is not at all distressed about it.
HnitHîI: contacts of senses with objects, J indeed, w%^ O

Kaunteya (son of Kunti), îlaVi ^03:^5^: producers of cold and
SECOND DISCOURSE 25
heat, pleasure and pain, 37FFTMf^: with beginning and end,

3Tf??^: impermanent, W^ them, RlPdyW bear (thou), W^ O
Bharata.
The contacts of the senses with the objects, O son of
14.
Kunti,which cause heat and cold, pleasure and pain, have a
beginning and an end; they are impermanent; endure them
bravely, O Arjuna.
Commentary: Cold is pleasant at one time and painful at
another. Heat is pleasant in winter but painful in summer. The
same object that gives pleasure at one time gives pain at another
time. So the sense-contacts that give rise to the sensations of heat
and cold, pleasure and pain come and go. Therefore, they are
impermanent in nature. The objects come in contact with the
senses or the Indriyas, viz., skin, ear, eye, nose, etc., and the
sensations are carried by the nerves to the mind which has its
seat in the brain. It is the mind that feels pleasure and pain. One
should try to bear patiently heat and cold, pleasure and pain and
develop a balanced state of mind. (Cf. V. 22)
^^5:^^55^#( ^:>iid^M w^ ii^mi

^whom, 1% surely, ^ '^W^ afflict not, "O;^ these, 3^^man,
3^1^ chief among men, ^Ff^-â^â^^same in pleasure and pain,
?^firm man, ^- he, aT^JcR^FT for immortality, ^f^ is fit.
15. That firm man whom, surely, these afflict not, O chief
among men, to whom pleasure and pain are the same, is fit for
attaining immortality.
Commentary: Dehadhyasa or identification of the Self

with the body is the cause of pleasure and pain. The more you
are able to identify yourself with the immortal, all-pervading
Self, the less willyou be affected by the pairs of opposites
(Dvandvas, pleasure and pain, etc.)
Titiksha or the power
endurance develops the
of
will-power. Calm endurance and pain, and heat and
in pleasure
cold is one of the qualifications of an aspirant on the path of
Jnana Yoga. It is one of the Shatsampat or sixfold virtues. It is a
condition of right knowledge. Titiksha by itself cannot give you
Moksha or liberation, but still, when coupled with discrimination

and dispassion, it becomes a means to the attainment of
Immortality or knowledge of the Self. (Cf. XYUl. 53)
^ not, 3TW: of the unreal, f^ is, W(-- being, 1 not, 31^M:
non-being, f^^ is, W: of the real, 3^: of the two, 3^ also, ^•

(has been) seen, 37^: the final truth, J indeed, 3T^: of these,
^t^T^Wt: by the knowers of the Truth.
The unreal hath no being; there is no non-being of the

16.
real;the truth about both has been seen by the knowers of the
Truth (or the seers of the Essence).
Commentary: The changeless, homogeneous Atman or the

Self always exists. It is the only solid Reahty. This phenomenal
world of names and forms is ever changing. Hence it is unreal.
The sage or the Jivanmukta is fully aware that the Self always
exists and that this world is like a mirage. Through his
Jnanachakshus or the eye of intuition, he directly cognises the
Self. This world vanishes for him like the snake in the rope, after
it has been seen that only the rope exists. He rejects the names
and forms and takes the underlying Essence in all the names and
forms, viz., Asti-Bhati-Priya or Satchidananda or Existence-
Knowledge-Bhss Absolute. Hence he is a Tattvadarshi or a
knower of the Truth or the Essence.
What is changing must be unreal. What is constant or

permanent must be real.
f^^n^TR^T^TFTT^ ? ^Jffen; ch^H^Pd II^V3||
sferf^ indestructible, ^ indeed, ?R!;That, fsffe know (thou),
^ by which, ^^T^ all, ^^ this, ^^ is pervaded, PqHUîH,
destruction, 3T^TÎFT 3TFT of this Imperishable, ^ not, ^Jfe^ anyone,

î^to do, 37^ is able.
SECOND DISCOURSE l7
17. Know That to be indestructible, by Which all this Is

pervaded. None can cause the destruction of That, the
Imperishable.
Commentary: Brahman or Atman pervades all the objects

like ether. Even if the pot is broken, the ether that is within and
without the pot cannot be destroyed. Even so, if the bodies and
all other objects perish, Brahman or the Self that pervades them
cannot perish. It is the living Truth, Sat.
Brahman has no There cannot be either increase or

parts.
diminution in Brahman. People are ruined by loss of wealth. But
Brahman does not suffer any loss in that way. It is inexhaustible.
Therefore, none can bring about the disappearance or destruction
of the Self. It always exists. It is always all-full and self-
contained. It is Existence Absolute. It is immutable.
3nrf^53f^?T^ d^l^^^ W:^ NUN

î-nqti: having an end, '^ these, ^- bodies, Pioq^ of the
everlasting, 3tF)T: are said, îdRî: of the embodied, 3Fnf?R: of the
indestructible, îi^-M^ of the immeasurable, cRTT^ therefore,
f«2i^ fight, Ws\ O Bharata.
18. These bodies of the embodied Self, Which is eternal,
indestructible and immeasurable, are said to have an end.
Therefore fight, O Arjuna.
Commentary: Lord Krishna explains to Arjuna the nature
of the all-pervading, immortal Self in a variety of ways and thus
induces him to fight by removing his delusion, grief and
despondency v/hich are bom of ignorance.
^ Ti?t tfrf F?nt ^t^ w^ ^cFi; I
^: he who, "OTFl^this (Self),

t^ thinks, FR;
^ knows, "F^TR^ slayer, '^-
he
who, ^ and, T??Fi;this, slain, 3^ both, ^ those, ^
not, fq<iiMlci: know, 1 not, ^T^this, ^f% slays, ^ not, F^ is slain.
19. He who takes the Self to be the slayer and he who

thinks It is slain, neither ofthem knows. It slays not, nor is It
slain.
Commentary: The Self is non-doer (Akarta) and as It is
immutable, It is neither the agent nor the object of the act of

slaying. He who thinks "I slay" or "I am slain" with the body or
the Ahamkara (ego), he does not really comprehend the true
nature of the Self. The Self is indestructible. It exists in the three
periods of time. It is Sat (Existence). When the body is
destroyed, the Self is not destroyed. The body has to undergo

change in any case. It is inevitable. But the Self is not at all
affected by it. Verses 19, 20, 21, 23 and 24 speak of the
immortality of the Self or Atman. (Cf. XVIII. 17)
^ not, W^ is ^ or, ^J^lfât any time, ? not,

bom, ftPit dies,
3T^this (Self), ^M having been, '^Tta will be, W or, not, '^^ "^T
(any) more, 3T^: unborn, f^: eternal, WS^- changeless, W^

this, JTIW: ancient, ^ not, W^ is killed, 5-hhi^ being killed, ?Rft in
body.
20. It is not born, nor does It ever die; after having been, It
again ceases not to be; unborn, eternal, changeless and
ancient, It is not killed when the body is killed.
Commentary: This Self (Atman)

is destitute of the six
types of transformation or Bhava-Vikaras such as birth,

existence, growth, transformation, decline and death. As It is
indivisible (Akhanda), It does not diminish in size. It neither
grows nor does It decline. It is ever the same. Birth and death are
for the physical body only. Birth and death cannot touch the
immortal, all-pervading Self.
SECOND DISCOURSE 29
^ knows, 3rTfgqTf^RT^ indestructible, f^lr^TH^ eternal, ^- who,

TT^this (Self), ^r3rR;unborn, 3To^Pînexhaustible, ^P5?T^how, ¥: he
(that), 3^: man, W^ O Partha (son of Pritha), ^whom, tjM^Pd
causes to be slain, #^ kills, ^whom.

21. Whosoever knows It to be indestructible, eternal,
unborn and inexhaustible, how can that man slay, O Arjuna, or
cause to be slain? •
Commentary: The enlightened sage who knows the

îmmutable and indestructible Self through direct cognition or
spiritual Anubhava (experience) cannot do the act of slaying. He
cannot cause another to slay also.
cllîRl clothes, #^ worn out, WU as, f^^ having cast

away, '=1^ new, JiûiiPd takes, "RT: man, 3NTlf^ others, ^M so,
?Rh#r bodies, fÎ^R having cast away, ^lîIPi worn-out, 3Fnf^

others, W^ enters, "^T^lf^ new, ^ the embodied (one).
22. Just as a man casts off worn-out clothes and puts on

new ones, so also the embodied Self casts off worn-out bodies
and enters others which are new.
^ not, TTq^this (Self), fo^Pd cut, ^TÎTtW weapons, "7 not, TOT,
this, ^^ bums, W(^-- fire, "^ not, ^ and, TOT. this, ^HriqqPa wet,
3TFT: waters, ^ not, J^ll^^Pd dries, ^RTM: wind.
23. Weapons cut It not, fire burns It not, water wets It not,
wind dries It not.
Commentary: The Self is indivisible. It has no parts. It is

extremely subtle. It is infinite. Therefore, sword cannot cut It;
fire cannot bum It; water cannot wet It; wind cannot dry It.
37^^: cannot be cut, 3T^this (Self), 37^Tir: cannot be burnt,

3T^this, 37^F^: cannot be wetted, 377fN": cannot be dried, "Q^
also, ^ and, f^: eternal, ^^^^- all-pervading, ^^H^^ stable, 3Têf:
immovable, 3T^this, ¥^TTcR: ancient.
24. This Self cannot be cut, burnt, wetted, nor dried up. It is
eternal, ail-pervading, stable, immovable and ancient.
Commentary: The Self is very subtle. It is beyond the
reach of speech and mind. It is very difficult to understand this
subtle Self. So Lord Krishna explains the nature of the immortal
Self in a variety of ways with various illustrations and examples,
so that It can be grasped by the people.
Sword cannot cut this Self. So It is eternal. Because It is
etemal. It is all-pervading. Because It is all-pervading, It is
stable like a statue. Because It is stable. It is immovable. It is
everlasting. Therefore, It is not produced out of any cause. It is
not new. It is ancient.
d^l^ci pclRc^H Hi^^HR^H^Nd ll^mi

3ToqTf?: unmanifested, 3T^this (Self), ^^f^R^: unthinkable,
3T^ this, srfepf: unchangeable, 3T^ this, 3^ is said, cfW^
therefore, "Q^^ thus, M^M having known, TJ^P^ this, ^ not,
3g^Ttf^^to grieve, 3T#T (thou) oughtest.

25. This (Self) is said to be unmanifested, unthinkable and
unchangeable. Therefore, knowing This to be such, thou
shouldst not grieve.
Commentary: The Self is not an object of perception. It
can hardly be seen by the physical eyes. Therefore, the Self is
unmanifested. That which is seen by the eyes becomes an object
of thought. As the Self cannot be perceived by the eyes, It is
unthinkable. Milk when mixed with buttermilk changes its form.
The Self cannot change Its form like milk. Hence, It is
changeless and immutable. Therefore, thus understanding the
SECOND DISCOURSE 31
Self, thou shouldst not mourn. Thou shouldst not think also that
thou art their slayer and that they are killed by thee.
3T?T now, "^ and, T^ this (Self), P-ic^îdH^ constantly born,
f^T?^ constantly, ^ or, ^fRT^ thinkest, ÔT^dead, W^ even then,

^thou, H^Hi^ mighty-armed, W not, Ti^thus, YlPl^^to grieve,
3Tf^ (thou) oughtest.
26. But even if thou thinkest of It as being constantly born
and constantly dying, even then, O mighty-armed, thou shouldst
not grieve.
Commentap^: Krishna here, for the sake of
Lord
argument, takes up the popular supposition. Granting that the
Self is again and again born whenever a body comes into being,
and again and again dies whenever the body dies, O
mighty-armed (O Arjuna of great valour and strength), thou
shouldst not grieve thus, because birth is inevitable to what is
dead and death is inevitable to what is born. This is the
inexorable or unrelenting Law of Nature.
d'WKqRî^s^ ? -^ Yfff%^ iRîi

^5IKT^ of the born, ^ for, ^: certain, ^: death, p^certain,
W^ birth, ^^?TFT of the dead, ^ and, WW^ therefore, 3T^fef

inevitable, ^
in matter, ^ not, "^thou, îlh^H^to grieve, 3T^
(thou) oughtest.
27. For certain is death for the born, and certain is birth for
the dead; therefore, over the inevitable thou shouldst not grieve.
Commentary: Birth is sure to happen to that which is
dead; death is sure to happen to that which is born. Birth and

death are certainly unavoidable. Therefore, you should not
'
grieve over an inevitable matter.
3ioHcKii<{lfi unmanifested in the beginning, ^JITf^ beings,

o^T^tTWrrf^ manifested in their middle state, W:^ O Bharata,
3M^RfeRTf^ unmanifested again in the end, '^ also, cR" there, ^
what, mR^^HI grief.
28. Beings are unmanifested in their beginning, manifested

in their middle state, O
Arjuna, and unmanifested again in their
end. What is there to grieve about?
Commentary: The physical body is a combination of the

five elements. seen by the physical eyes only after the five
It is
elements have entered into such combination. After death, the

body disintegrates and the five elements go back to their source;
itcannot be seen. Therefore, the body can be seen only in the
middle state. The relationship as son, friend, teacher, father,
mother, wife, brother and sister is formed through the body on
account of attachment and Moha (delusion). Just as planks unite
and separate in a river, just as pilgrims unite and separate in a
public inn, so also fathers, mothers, sons and brothers unite and
separate in this world. This world is a very big public inn.
People unite and separate.
There is no pot beginning and in the end. Even if you
in the
see the pot in the middle, you should think and feel that it is
illusory and does not really exist. So also there is no body in the
beginning and in the end. That which does not exist in the
beginning and in the end must be illusory in the middle also. You
must think and feel that the body does not really exist in the
middle as well.
He who thus understands the nature of the body and, all
human relationships based on it, will not grieve.
^S4cl^<rd cT^ ^^TP^: I
g^l^H ^ ^ ^ ^^ IRÎI
3M^f^ as a wonder, W^ sees, "^^^ some one, tt^tH^ this
(Self), 3TT^^fâs a wonder, ^^ speaks of, ^M so, ^ also, ^ and.

SECOND DISCOURSE 33
"^
3PT: another, STTS'^fâs a wonder, and, "OTT^this, 3T^: another,
^pftfrf hears, fM having heard, ^ even, lathis, %^ knows, T
not, "^ and, "QcT also, ^Jâny one.
One sees This (the Self) as a wonder; another speaks
29.
of as a wonder; another hears of It as a wonder; yet having
It
heard, none understands It at all.
Commentary: The verse may also be interpreted in this

manner. He that sees, hears and speaks of the Self is a wonderful
man. Such a man is very rare. He is one among many thousands.
Thus the Self is very hard to understand.
d^lc^c|[ru| ^prf^ ^ -^ TTtfÎJTTf^ llôll
^ indweller, f^Tr^ always, 37^^: indestructible, 37^ this,

^ in the body, "^^ of all, WJ^ O Bharata, cTW?i; therefore, ^^T*
(for) all, ^JfHf^ creatures, ^ not, ^thou, i^DR^H^to grieve, 3T#^
(thou) shouldst.
30. This, the Indweller in the body of everyone, is ever

indestructible, O
Arjuna; therefore, thou shouldst not grieve for
any creature.
Commentary: The body of any creature may be destroyed
but the Self cannot be killed. Therefore you should not grieve
regarding any creature whatever, Bhishma or anybody else.
"^^[^^ own duty, 3Tf^ also, ^ and, 3#8r5T looking at, "^ not,
FcJchr^^H^to waver, 3?^ (thou) oughtest, ?P^than righteous, f^
indeed, "^^J^ than war, ^: higher, 37^ other, ^^^^ of a

Kshatriya, "^ not, f^^ is.
31. Further, having regard to thy duty, thou shouldst not
waver, for there is nothing higher for a Kshatriya than a
righteous war.
Commentary: Lord Krishna now gives to Arjuna worldly

reasons for fighting. Up to this time, He talked to Arjuna on the
[*TTo 2]
immortality of the Self and gave him philosophical reasons.

Now He says to Arjuna, "O Arjuna! Fighting is a Kshatriya's
own duty. You ought not to swerve from that duty. To a
Kshatriya (one born in the warrior or ruling class) nothing is
more welcome than a righteous war. warrior should fight." A
-^^^^^l of itself, ^ and, ^^Vm^ come, wfeR^ the gate of

heaven, ^TTTf^T^ opened, 'gf^: happy, ^ff^: Kshatriyas, Ô
Partha, W{^ obtain, ^^batde, f^^such.
32. Happy are the Kshatriyas, O Arjuna! who are called
upon to fight in such a battle that comes of itself as an open door
to heaven.
Commentary: The scriptures declare that if a Kshatriya

dies for a righteous cause on the battlefield, he at once goes to
heaven.
3T8r ^T^M ^^ tm ^ ^fmf^ i
3T2r
warfare,
%ci;
?
but if, ^
not, +RwjRh will do,
thou, Wi;-this, ^T^^f^ righteous,
M: then, Ê^^#i;own duty, ^^tf^
mm^
fame, '^ and, f^M having abandoned, W^ sin, 3iqi^^Ri shall
incur.
33. But if thou wiltnot fight this righteous war, then having
abandoned thine own duty and fame, thou shalt incur sin.
Commentary: The Lord reminds Arjuna of the fame he

had already earned and which he would now lose if he refused to
fight. Arjuna had acquired great fame by fighting with Lord
Siva. Arjuna proceeded on a pilgrimage to the Himalayas. He
fought with Siva Who appeared in the guise of a mountaineer
(Kirata) and got from Him the Pasupatastra, a celestial weapon.
Wf^cR^ ^|chlfcl4<u||c;rdR^c) II^VII

SECOND DISCOURSE 35
SichlfSn. dishonour, ^ and, ^ also, ^JrfTf^ beings, ^r^f^^pTl

will tell, ^ thy, SToq^ everlasting, îPcld-W of the honoured, ^
and, 37^: dishonour, TTT^than death, 3TfMt^ exceeds.
34. People, too, will recount thy everlasting dishonour; and

to one who has been honoured, dishonour is worse than death.
Commentary: The world also will ever recount thy infamy

which will survive thee for a long time. Death is really
preferable to disgrace to one who has been honoured as a great
hero and mighty warrior with noble qualities.
^T^from fear, T^^from the battle, 3^R?R^ withdrawn, H^-^

will think, c^thee, H^\<>^\- the great car- warriors, "Wlôf whom,
^ and, "^thou, ^|M: much thought of, ^JM having been, "m-wF^
will receive, efM^lightness.
35. The great car-warriors will think that thou hast

withdrawn from the battle through fear; and thou wilt be lightly
held by them who have thought much of thee.
Commentary: Duryodhana and others will certainly think

that you have from the battle from fear of Kama and others,
fled
but not through compassion and reverence for elders and
teachers. Duryodhana and others who have shown great esteem
to you on account of your chivalry, bravery and other noble
qualities, will think very lightly of you and treat you with
contempt.
3T^T^2M^^ ^^ clR'^Pd dcllP^dl: I
31 cii^qic;!-!^ words that are improper to be spoken, "^ and, ^^

many, '^f^'^qf^ will say, cT^ thy, 3feT: enemies, f^R^: cavilling,
M thy, ÎM^H, power, M: than this, 5:'?I?T^ more painful, 5

indeed, f^what.
36. Thy enemies also, cavilling at thy power, will speak
many abusive words. What is more painful than this?
Commentary: There is really no pain more unbearable and

tormenting than that of slander thus incurred.
W: ^ or, Mm^P^ (thou) wilt obtain, ^5^^ heaven, f^R^

slain,
having conquered, ^ or, ^^t^8i^ (thou) wilt enjoy, ^Rft^^the earth,

cTFTRi; therefore, 3fTO stand up, ^^ O son of Kunti, 5^g[PT for
fight, fKlf^T^: resolved.
37. Slain, thou wilt obtain heaven; victorious, thou wilt enjoy
the earth; therefore, stand up, O son of Kunti, resolved to fight.
Commentary: In either case you will be benefited.

Therefore, stand up with the firm resolution: "I will conquer the
enemy or die."
^^:^ pleasure and pain, ^ same, fK^ having made,

eTNMl^ gain and loss, WM^ victory and defeat, M: then, 3pgJ^
for battle, ^^W engage thou, "^ not, "Qi^thus, ""TT^sin, 3T^FPTf^
shalt incur.
38. Having made pleasure and pain, gain and loss, victory
and defeat the same, engage thou in battle for thesake of battle;
thus thou shalt not incur sin.
Commentary: This is the Yoga of equanimity or the

doctrine of poise in action. If anyone does any action with the
above mental attitude or balanced state of mind he will not reap
the fruitsof his action. Such an action will lead to the
purification of his heart and freedom from birth and death. One
has to develop such a balanced state of mind through continuous
struggle and vigilant efforts.
SECOND DISCOURSE 37
W this, ^ to thee. 3tW|?TT (is) declared. ^^TT^ in Sankhya,

ffe: wisdom, "^ in the Yoga. '§, indeed, '^^this, ^ hear, f^s^
with wisdom, '^- endowed with, WU which, Ô Partha,
^J^f^^bondage of Karma, "Sf^R^ (thou) shalt cast off.
39. This, which has been taught to thee, is wisdom

concerning Sankhya. Now listen to wisdom concerning Yoga,
endowed with which, O Arjuna. thou shalt cast off the bonds of
action.
Commentary: Lord Krishna taught Jnana (knowledge) to

Arjuna till now. (Sankhya Yoga is the path of Vedanta or Jnana
Yoga, which treats of the nature of the Atman or the Self and the
methods to attain Self-reahsation. It is not the Sankhya
philosophy of sage Kapila.) He is now going to teach Arjuna the
technique or secret of Karma Yoga endowed with which he (or
anybody else) can break through the bonds of Karma. The
Karma Yogi should perform work without expectation of fruits
of his actions, without the idea of agency (or the notion "I do
this"), without attachment, after annihilating or going beyond all
the pairs of opposites such as heat and cold, gain and loss,
victor}' and defeat, etc. Dharma and Adharma, or merit and
demerit will not touch that Karma Yogi who works without
attachment and egoism. The Karma Yogi consecrates all his
works and their fruits as offerings unto the Lord (Is\'ararpanam)
and thus obtains the grace of the Lord {Isvaraprasada).
WeM^^^ ?ri^ ^TO TTWT ^™^ Mô II
^ not, ^ in this, 3TfWR?T: loss of effort, 3#T is, W^^^:

production of contrary results, "^ not, t^^ is, ^c^*i^very little, 3Tfq"
even, 3;?^ of this, ??^ duty, W^ protects, "^T^: (from) great, W^

fear.
40. In this there is no loss of effort, nor is there any harm

(production of contrary results or transgression). Even a little of
this knowledge (even a little practice of this Yoga) protects one
from great fear.
Commentary: If a religious ceremony is left uncompleted,

it is a wastage as the performer cannot realise the fruits. But it is
not so in the case of Karma Yoga because every action causes

immediate purification of the heart.
In agriculture there is uncertainty. The farmer may till the

land, plough and sow the seed; but he may not get a crop if there
is no rain. This is not so in Karma Yoga. There is no uncertainty
at all. Further, there is no chance of any harm coming out of it.

In the case of medical treatment great harm will result from the
doctor's injudicious treatment if he uses a wrong medicine. But
it is not so in the case of Karma Yoga. Anything done, however
little it may be, in this path of Yoga, the Yoga of action, saves
one from great fear of being caught in the wheel of birth and
death. Lord Krishna here extols Karma Yoga in order to create
interest in Arjuna in this Yoga.
o^lcj^MiRi^chl gR^^ ^^^<^ I
^T^^TFnfc'T^ one-pointed, ff^: determination, V^ single, f^

here, 5^^T^ O joy of the Kurus, ^^YTP§T: many-branched, f^
indeed, 37^^: endless, ^ and, f^g[^: thoughts, 3T^5T^*RTôf the

irresolute.
41. Here, O joy of the Kurus, there is but a single

one-pointed determination; many-branched and endless are the
thoughts of the irresolute.
Commentary: Here, in this path to Bliss there is only one
thought of a resolute nature; there single-minded determi-
is
nation. This single thought arises from the right source of

knowledge. The student of Yoga collects all the dissipated rays
of the mind. He gathers all of them through discrimination,
dispassion and concentration. He is free from wavering or
vacillation of the mind.
The worldly-minded man who is sunk in the mire of

Samsara has no single-minded determination. He entertains
mind is always unsteady and vacillating.
countless thoughts. His
If thoughts cease, Samsara also ceases. Mind generates
endless thoughts and this world comes into being. Thoughts, and
SECOND DISCOURSE 39
names and forms are inseparable. If the thoughts are controlled,

themind is controlled and the Yogi is liberated.
^<cl|«d|: ^ HM^^Td ^Tf^: 11^^ II
^TR;which, WR^ this, ^NdlH^ flowery, ^T^ speech, ^<i<[^

utter, 3fîq^: the unwise, 5c;qic;<di: taking pleasure in the
eulogising words of the Vedas, Ô Partha, "^ not, 37^ other,
37fw is, ^ thus, ^Tf^: saying.
42.Flowery speech is uttered by the unwise, taking

pleasure in the eulogising words of the Vedas, O Arjuna, saying,
"There is nothing else."
Commentary: Unwise people who are lacking in
discrimination lay great stress upon the Karma Kanda or the
ritualistic portion of the Vedas, which lays down specific rules
for specific actions for the attainment of specific fruits and extol
They are highly enamoured of
these actions and rewards unduly.
such Vedic passages which prescribe ways for the attainment of
heavenly enjoyments. They say that there is nothing else beyond
the sensual enjoyments in Svarga (heaven) which can be
obtained by performing the rites of the Karma Kanda of the
Vedas.
There are two main divisions of the Vedas Karma Kanda —
(the section dealing with action) and Jnana Kanda (the section
dealing with knowledge). The Karma Kanda comprises the
Brahmanas and the Samhitas. This is the authority for the
Purvamimamsa school founded by Jaimini. The followers of this
school deal with rituals and prescribe many of them for attaining
enjoyments and power here and happiness in heaven. They
regard this as the ultimate object of human existence. Ordinary
people are attracted by their panegyrics. The Jnana Kanda
comprises the Aranyakas and the Upanishads which deal with
the nature of Brahman or the Supreme Self.
Life in heaven is also transitory. After the fruits of the good

actions are exhausted, one has to come back to this earth-plane.
Liberation or Moksha can only be attained by knowledge of the
Self but not by performing a thousand and one sacrifices.
Lord Krishna assigns a comparatively inferior position to

the doctrine of the Mimamsakas of performing Vedic sacrifices
for obtaining heaven, power and lordship in this world as they
cannot give us fmal liberation.
cFTRRTR: full of desires, ^'[h<i: with heaven as their highest
goal, "^R^j^fefsr^ leading to (new) births as the result of their

works, fî^'TTf^fft'T^f^n^ exuberant with various specific actions,
^'1^4îRiM^ 3rf^ for the attainment of pleasure and lordship.
43. Full of desires, having heaven as their goal, (they utter
speech which is directed to ends) leading to new births as the
result of their works, and prescribe various methods abounding

in specific actions, for the attainment of pleasure and power.
^5R^^TRTfcq^ ffe: W^ ^ f^#T^ 11X^11
^'l^^n-ycKiMiMôf the people deeply attached to pleasure and

lordship, cRT by that, 3iM5<iâ<Hi*i^ whose minds are drawn away,
^T^^TPTffc'TcFT determinate, ffe: reason, W^ in Samadhi, ? not,
f^#T^ is fixed.
44. For those who are attached to pleasure and power,

whose minds are drawn away by such teaching, that
determinate reason is not formed which is steadily bent on
meditation and Samadhi (superconscious state).
Commentary: Those who cling to pleasure and power

cannot have steadiness of mind. They cannot concentrate or
meditate. They are ever busy in planning projects for the
acquisition of wealth and power. Their minds are ever resdess.
They have no poised understanding.
^jju^jpciq^l: deal with the three attributes, ^- the Vedas,

fi<r5^"<4: without these three attributes, ^ be, 37^ O Arjuna,
SECOND DISCOURSE 41
f^T^: free from the pairs of opposites, f^TrTOi^^: ever remaining

in the Sattva (goodness), f^T^JW^: free from (the thought of)
acquisition and preservation, îi^qiiêstablished in the Self.
45. The Vedas deal with the three attributes (of Nature); be
thou above these three attributes. O Arjuna, free yourself from
the pairs of opposites, and ever remain in the quality of Sattva
(goodness), freed from (the thought of) acquisition and
preservation, and be established in the Self.
Commentary: Guna means attribute or quaUty. It is
substance as well as quality. Nature (Prakriti) is made up of three

Gunas, viz., Sattva (purity, light or harmony). Rajas (passion or
motion) and Tamas (darkness or inertia). The pairs of opposites
are heat and cold, pleasure and pain, gain and loss, victory and
defeat, honour and dishonour, praise and censure. He who is
anxious about new acquisitions or about the preservation of his
old possessions cannot have peace of mind. He is ever restless.
He cannot concentrate or meditate on the Self. He cannot
practise virtue. Therefore, Lord Krishna advises Arjuna that he
should be free from the thought of acquisition and preservation
ofthings. (C/IX. 20, 21)
^TM^ as much, 3T?f: use, csc;hi^ in a reservoir, ^^f^-
everywhere, <Hâlc;^ being flooded, '^M^so much (use), "^T^ in
all, ^^ in the Vedas, ^T^^R^ of the Brahmana, Pq^Ma: of the

knowing.
46. To the Brahmana who has known the Self, all the Vedas
are of as much use as is a reservoir of water in a place where
there is a flood.
Commentary: Only for a sage who has realised the Self,

the Vedas are of no use, because he is in possession of the
infinite knowledge of the Self. This does not, however, mean
that the Vedas are useless. They are useful for the neophytes or
the aspirants who have just started on the spiritual path.
All the derivable from the proper

transient pleasures
performance of enjoined in the Vedas are
all actions
comprehended in the infinite bliss of Self-knowledge.
^fÊffbr in work, V^ only, ^ thy, 'TT not, "^TJ^ in the

3?fîl^^: right,
fruits, <T»<;i^'i at any time, ^ not, ^nfel^: ^: let not the fruits of
action be thy motive, ^ not, ^ thy, ^: attachment, 3T^ let (there)
be, 3?frifftir in inaction.
47. Thy right is to work only, but never with its fruits; let not
the fruits of action be thy motive, nor let thy attachment be to
inaction.
Commentary: When you perform actions have no desire

for the fruits thereof under any circumstances. If you thirst for
the fruits of your actions,you have to take birth again and
will
again to enjoy them. Action done with expectation of fruits
(rewards) brings bondage. If you do not thirst for them, you get
purification of heart and you will get knowledge of the Self
through purity of heart and through the knowledge of the Self
you will be freed from the round of births and deaths.
Neither let thy attachment be towards inaction thinking
"what is the use of doing actions when I cannot get any reward
for them?"
In a broad sense Karma means action. It also means duty

which one has to perform according to his caste or station of life.
According to the followers of the Karma Kanda of the Vedas
(the Mimamsakas) Karma means the rituals and sacrifices
prescribed in the Vedas. It has a deep meaning also. It signifies
the destiny or the storehouse of tendencies of a man which give
rise to his future birth.
i\*\^'' steadfast in Yoga, 5>^ perform, ^j'rffor actions, Î^

attachment, rqqrqi having abandoned, «R^ O Dhananjaya,
^
to^îffe^: in success and
SECOND DISCOURSE 5^
failure,
^^^ .^^
W^- the same,
^ Nd^^^^T
^^
V^ 43^^
having"^
become, tiHcq^^ evenness of mind, %T: Yoga, 3^ is called.
\^
48. Perform action, O Arjuna, being steadfast in Yoga,
abandoning attachment and balanced in success and fajlure.
Evenness of mind is called Yogar-^ rtA'TOK^ra- tV^v^"^^ -
Commentary: Dwelling in union with the Divine perform

actions merely for God's sake with a balanced mind in success
and failure. Equilibrium is Yoga, The attainment of the
knowledge of the Self through purity of heart obtained by doing
actions without expectation of fruits is success (Siddhi). Failure
is the non-attainment of knowledge by doing actions with

expectation of fruit. (C/. HI. 9; IV. 14; IV. 20)
^ W ^ ^k4lJ|l«^H;§l^ I
5^ VKU|Hr'<:|r^ fm\: ^^d^dcj: ||X<ÎI
^'JT by far, ft indeed, 37^7^1^ inferior, ^ action or work,
^fe4l Nathan the

J
Yoga of wisdom, «R^ O Dhananjaya, 5^ in
wisdom, WW{^ refuge, 3lrf^^ seek, f^M- wretched, H)ciâq:

seekers after fruits.
49. Far lower than the Yoga of wisdom is action, O Arjuna.

Seek thou refuge in wisdom; wretched are they whose motive is
the fruit.
Commentary: Action done with evenness of mind is Yoga

of wisdom. The Yogi who is established in the Yoga of wisdom
is not affected by success or failure. He does not seek fruits of
his actions. He has poised reason. His. reason is rooted in the

Self. Action performed by one who expects fruits for his actions,
is far inferior to the Yoga of wisdom wherein the seeker does not
seek fruits; because the former leads to bondage and is the cause
of birth and death. (C/. VIE. 18)
5^5^' endowed with wisdom, '^f^ casts off, ^ in this
life, 3^ both, IfK^^^ good and evil deeds, ^TWcl^ therefore, %M

.
44 THE BHA^mA^:dsnA^^f^jS^
to Yoga, ^^w devote tl>êlf, ^: Yoga, ^5% in actions, *1j^MH,

skill.
50. Endowed Jîth wisdom (evenness of mind), one casts

off in this life botlVgood and evil deeds; therefore, devote thyself
to Yoga; Yoga is skill in action.
Commentary: Work performed with motive towards fruits

only can bind a man. It and the performer of
will bring the fruits
the action will have to take birth again in this mortal world to
enjoy them. If work is performed with evenness of mind (the
Yoga of wisdom, i.e., united to pure Buddhi, intelligence or
reason) with the mind resting in the Lord, it will not bind him; it
will not bring any fruit; it is no work at all. Actions whichâre of

a binding nature lose that nature when performed with
equanimity of mind, or poised reason. The Yogi of poised reason
attributes all actions to the Divine Actor within (Isvara or God).
«t)4<Ji*i^ action-bom, ^H&^tm : possessed of knowledge, 1%

indeed, ^TJcT^the fruit, rq^Kqi having abandoned, ^Rtf^: the wise,
v3i-H«<'tirqri^«Kii: freed from the fetters of birth, "^T^ the abode,
Jj^r-rl go, 3fTm^ beyond evil.
51 The wise, possessed of knowledge, having abandoned

the fruits of their actions, and being freed from the fetters of
birth, go to the place which is beyond all evil.
Commentary: Clinging to the fruits of actions is the cause

of rebirth. Man takes a body to enjoy them. If anyone performs
actions for the sake of God in fulfilmentof His purpose without
desire for the fruits, he is released from the bonds of birth and
attains to the blissful state or the immortal abode.
Sages who possess evenness of mind abandon the fruits of
their actions and thus escape from good and bad actions.
Buddhi referred 50 and 51 may be
to in the three verses 49,
the wisdom of knowledge of the Self or
the Sankhyas, i.e., the
Atma-Jnana which dawns when the mind is purified by Karma
Yoga.
SECOND DISCOURSE 45
^ when, ^ thy, ^Rt^^#fcT^ mire of delusion, ife: intellect,
oqRiaR^^rd crosses beyond, "^ then, ^WlR] thou shalt attain, M^

to indifference, ^lao^^ of what has to be heard, frTFT what has
been heard, "^ and.
52. When thy intellect crosses beyond the mire of delusion,

then thou shalt attain to indifference as to what has been heard
and what has yet to be heard.
Commentary: The mire of delusion is the identification of

the Self with the not-Self. The sense of discrimination between
the Self and the not-Self is confounded by the mire of delusion
and the mind runs towards the sensual objects and the body is
taken as the pure Self. When you attain purity of mind, you will
attain to indifference regarding things heard and yet to be heard.
They will appear to you to be of no use. You will not care a bit
for them. You will entertain disgust for them. (Cf. XVI. 24)
^Hmic|T:jdi ^few<i %rm^r=F?Tftr imîi
ff(Tf^3rfcfM perplexed by what thou hast heard, ^ thy, "^T^
when, î^Pd shall stand, f^TêTT immovable, WT^ in the Self,

3T^^ steady, ffe: intellect, cT^ then, "^n^ Self-realisation,
3T^R2TiTT (thou) shalt attain.
53. When thy intellect, which is perplexed by the Veda text,

which thou hast read, shall stand immovable and steady in the
Self, then thou shalt attain Self-realisation.
Commentary: When your intellect which is tossed about

by the conflict of opinions regarding the Pravritti Marga (the
path of action) and the Nivritti Marga (the path of retirement or
renunciation) has become immovable without distraction and
doubt and firmly established in the Self, then thou shalt attain
Self-realisation or knowledge of the Self (Atma-Jnana).
ft2T?mt:
R«i<i>i^^
t^ 3n#c[ Mmld
of the (sage of) steady wisdom,
^ feq; imvii
^ what, ^M
description, ^n#RSR^ of the (man) merged in the superconscious
state, %7T^ O Kesava, fTO^ft: the sage of steady wisdom, f^what

(how), Wi^ speaks, f^what (how), 3Trat(T sits, W^ walks, f^
what (how).
Arjuna said:
54. What, O Krishna, is the description of him who has

steady wisdom, and is merged in the superconscious state?
How does one of steady wisdom speak, how does he sit, how
does he walk?
Commentary: Arjuna wants to know from Lord Krishna
marks of one who is estabhshed in the Self in
the characteristic
Samadhi; how he speaks, how he sits, how he moves about.
The characteristic marks of the sage of steady wisdom and
the means of attaining that steady knowledge of the Self are
described in the verses from 55 to 72 of this chapter.
Steady wisdom is settled knowledge of one's identity with

Brahman attained by direct realisation. {Cf. XTV. 21, 27)
Mval^lPd casts off, ^ when, ^JM^ desires, ^raf^ all, Ô

Partha, HH)J|dHôf the mind, 3TIrqf^ in the Self, Tf^ only, 3|R»rTr by
the Self, 5?: satisfied, f^TcT^rf: of steady wisdom, ^ then, 3^
(he) is called.

55. When a man completely leasts offT Arjuna, all theO
desires of the mind and isâtisfiedJnlhe^SejTDy the Self, then is
he said to be one of steady wisct^ffh'^'^^'^^
U^l+^ t^\- Op CAS <sm (silsOSSlS dho^Sit^ (^^\^ ^

SECOND DISCOURSE 47
Commentary: In this verse Lord Krishna gives His answer

to the first part of Arjuna's question.
If anyone gets sugarcandy will he crave for black-sugar?

Certainly not. If anyone can attain the supreme bliss of the Self,
will he thirst for the sensual pleasures? No, not at all. The
S
sum-total of all the pleasures of the world will seem worthless
for the sage of steady wisdom who is satisfied in the Self
m. 17; VI. 7, 8)
^^^^^-^,oîi^^ ^
bj;)Jrua>caios^\\(
5-'^ in adversity, 3iji&HH'ii: of unshakefi iiiin
pleasure, Pq^m^^^: without hankering, 4tcRFPFT^: ftee

attachment, fear and anger, f^7?f«^: of steady wisdoip; jf^: sage,
3^ (he) is called. cMGS^^^JS^^"* .-c
56. He whose mind ôt shaken bvâd versJty^ whôeso^
is
notlianker after pleasures, and isjree fromattachment.êaând

nger) is called a sage of steady wIj
êc^
^^^.
J
Commentary: Lord Krishna gives His answer -w, v..^ .-^ ^r^r
^/isecond part of Arjuna's question as to the conduct of a sage of ^^^
steady wisdom in the 56th, 57th and 58th verses.
The mind of a sage of steady wisdom is not distressed in

calamities. He is not affected by the three afflictions (Taapas)
—Adhyatmika (arising from diseases or disorders in one's own
body), Adhidaivika (arising from thunder, lightning, storm,
flood, etc.), and Adhibhautika (arising from scorpions, cobras,
tigers, etc.). When he is placed in an affluent condition he does
not long for sensual pleasures. (Cf. TV. 10)
^TTPtT^ ^ tfe ^T^ W ^Pdfedl imîi

^: he who, ^T^ everywhere, 3T^Tf^T^: without attachment,
^ that, ^ that, 3TM having obtained, "^p^^J^ good and evil, T

not, 3Tfî'<;Ri rejoices, '^ not, tf^ hates, W^ of him, wisdom, W
MfdR^Jdl is fixed.
48 ] THE BHAGAVAD GITA ^«">ge^ - Tn^d^J
57. He who is everywhere without attachment, on meeting

with anything good or bad, who neither rejoices nor hates, his
wisdom is fixed.
Commentary: The sage possesses poised understanding or
evenness of mind. He does not rejoice in pleasure nor is he
averse to pain that may befall him. He is quite indifferent as he is
rooted in the Self. He has no attachment even for his life or body
as he identifies himself with Brahman or the Supreme Self. He
will not praise anybody when the latter does any good to him nor
censure anyone when one does him any harm. This is the answer
given by the Lord to Arjuna's query: "How does a sage of steady
wisdom talk?"
^ when, ^t^ withdraws, "^ and, 3T^T^ this (Yogi), '^

tortoise, 3T^ limbs, ^ like, '^^- everywhere, ^f^^^TTf^ the
senses, '^f^TTT^: from the sense-objects, (T^ of him, W wisdom,

MPdrîdl is steadied.
58. When, like the tortoise which withdraws on all sides its
limbs, he withdraws his senses from the sense-objects, then his

wisdom becomes steady.
Commentary: Withdrawal of the senses is Pratyahara or

abstraction. The mind has a natural tendency to run towards
external objects. The Yogi again and again withdraws the mind
from the objects of the senses and fixes it on the Self. A Yogi
who is endowed with the power of Pratyahara can enter into
Samadhi even in a crowded place by withdrawing his senses

within the twinkling of an eye. He is not disturbed by
tumuhuous sounds and noises of any description. Even on the
battlefield he can rest in his centre, the Self, by withdrawmg his
senses. He who practises Pratyahara is dead to the world. He will
not be affected by the outside vibrations. At any time by mere
willing he can bring his senses under his perfect control. They
are his obedient servants or instruments.
Ti
— ^ -^ -
__^ .
/^ SECOND DISCOURSE . 49,,^
T^^ wts-^^T^ ^ 7^^ ftf^ imVrB vSu-j—

tWTT: the objects of senses, f^f^T^cf^ turn away, hli^K^
abstinent, ^f^: of the man, T^T^^ leaving the longing, T^: loving ^
(taste), 37f^ even, 3?^ of his, TO^the Supreme, ^'^ having seen, ^.^
[ic|^^ turns away. e)^^
59. The objects of the senses turn away from the abstinent^
man leaving the longing (behind); but his longing also turns "^^
away on seeing the Supreme. ValP'
Commentary: Knowledge of the Self alone can destroy in jo^

toto the subtle Vasanas (latent tendencies) and all the subtle
desires, all subtle attachments and even the longing for objects. \\^
By practising severe austerities, by abandoning the sensual
objects, the objects of the senses may turn away from the ascetic
but the relish or taste or longing for the objects will still remain.
W^ UPT ^t^ 3^^FT f^^qfecf: I
i[<^\[^\ ^TTT^ftft" ^TPtT ira^ ^: llôll
'TcRf : of the striving, ft indeed, 3Tf^ even, ^^<\ O Kaunteya

(son of Kunti), 3?WT of man, f^M: (of the) wise, i[<^\[^\ the
senses, "SFn^ftf^ turbulent, Wf^ carry away, M^violendy, "^: the
mind. ^_
,60. the turbulent senses, O Arjuna, do violently carry away
the mtrra of a wise man though he be striving (to control them).
Commentary: The aspirant should first bring the senses

under his control. The senses are like horses. If you keep the
horses under your perfect control you can reach your destination
safely. Turbulent horses will throw you down on the way. Even
so the turbulent senses will hurl you down into the objects of the
senses and you cannot reach your spiritual destination, viz.,
Param Dhama (the supreme abode) or the abode of eternal peace
and immortality or Moksha (final liberation). (C/". IE. 33; V. 14)
^ them, ^qlP"! all, W^ having restrained, 5^: joined,

3TT#cr should sit, WR- intent on Me, ^ under control, t^ indeed,
"W^ whose, ^f^^nP"! senses, ^P^ his, W wisdom, siRiP^di is settled.
61. Having restrained them all he should sit steadfast,

intent on Me; his wisdom is steady whose senses are under
control.
Commentary: He should control the senses and sit

focussed on Me as the Supreme, with a calm mind. The wisdom
of the Yogi who thus seated has brought all his senses under
subjugation is doubtless quite steady. He is established in the
Self. Sri Sankaracharya explains Asita Matparah as "He should
sit contemplating: 'I am no other than He'." {Cf. II. 64)
GIPRT: thinking, fTO]^(on) objects of the senses, j^: of a
man, ^: attachment, % in them, 3^RT^ arises, ^Tfl^ from

attachment, ¥5IFT^ is born, ^JR: desire, 'W^ from desire, '^'^
anger, 3TfeT^ arises.

_____
62. thinks of thqi^êgs^yach menj)or them
When a man
arises; from attachment desire is bornfTfoffrjaesire ôflir arises.
^
Commentary: When a man thinks of the beaSty ana the
pleasant and alluring features of the sense-objects he becomes
attached to them. He then regards them as something worthy of
acquisition and possession and hankers after them. He develops
a strong desire to possess them. Then he endeavours his level
best to obtain them. When his desire is frustrated by some cause
or other, anger arises in his mind. If anybody puts any
obstruction in his way of obtaining the objects he hates him,
fights with him and develops hostility towards him. {Cf. H. 64)
^#mT^5f^RT# ffe^T^TKW^^ ll^^ll
^t^from anger, ^T^rf^T comes, ¥Rt?: delusion, ^te^from

delusion, ^^jf^TfWT: loss of memory, ^^fclW^ from loss of
SECOND DISCOURSE 51
memory, ^Hsmî: the destruction of discrimination, ^feiRiiq^

from the destruction of discrimination, ii"R<iRi (he) perishes.
63. From anger comes geiusio^ from dekision loss of

jTiemory; from loss of memory the destruction of discrimination;
from the destruction of discrimination he perishes.
Commentary: From anger arises delusion. When a man

becomes angry he loses his power of discrimination between
right and wrong. He will speak and do anything he likes. He will
be swept away by the impulse of passion and emotion and will
act irrationally.
TFlti^rf^l^^t^ PcJtlîrHM^ I
Sii^civlraîjl^l 3Rn^TrtWS>fcf ll^Vil
TFTip5rf^3^- fr^ from attraction and repulsion, J but, ?^^*^\\
objects, ^f^: with senses, "^T^ moving (amongst), 3ii^q^*|:

self-restrained, f^<<iwi the self-controlled, 3T53T^ to peace,
37to^f^ attains.
man, moving among the objects

64. But the self -controlled
with the senses undeLrestraint and free from attraction and
repulsiqn, attains fb peace. v^^ftCM
^ Commentary: The mind and the senses are naturally
endowed with two currents of attraction and repulsion.
the
Therefore, the mind and the senses like certain objects and
dislike certain other objects. But the disciplined man moves
among sense-objects with the mind and the senses free from
attraction and repulsion and mastered by the Self, attains to the
peace of the Eternal. The senses and the mind obey his will, as
the disciplined self has a very strong will. The disciplined self
takes only those objects which are quite necessary for the
maintenance of the body without any love or hatred. He never
takes those objects which are forbidden by the scriptures.
In this verse Lord Krishna gives the answer to Arjuna's

fourth question, "How does a sage of steady wisdom move
about?" (C/. m. 7, 19, 25; XVffl. 9)
2. ^RH^ in peace, ^T%:"^§R^(of) all pains, '^- destruction, 37^

X. of him, 3^M^ arises (or happens), 3RT?f%rRT: of the tranquil-
minded, 1% because, 3TT^ soon, ^fe: intellect (or reason), ^T^McT^

Q
o becomes steady.
A S5. In that peace all pains are destroyed; for the intellect of
^ the tranquil-minded soon becomes steady.
[
^^— Commentary: When the mental
- peace is attained, there is
di "ô hankering after sense-objects. The Yogi has perfect mastery
2 . over his reason. The intellect abides in the Self. It is quite steady.
"^The miseries of the body and the mind come to an end.
§ ? not, 3#cT is, ^: knowledge (of the Self), a^^rR^ of the
Qj £ unsteady, ^ not, '^ and, ^T^rFFT of the unsteady, ^TT^^ meditation, "R"
§ -^ not, ^ and, 3^^^: of the unmeditated, 7nf%: peace, 3T?TRTFT of
^ 5 the peaceless, 5^: whence, ^^3^ happiness.

1, ^ There is no knowledge of the Self to the unsteady and
66.
^ "^to the unsteady no meditation is possible, and to the
%3 ^ unmeditative there can be no peace, and to the man who has no
^ 5 peace, how can there be happiness?
^ -5
- s^ Commentary: The man who cannot fix his mind m
meditation cannot have knowledge of the Self. The unsteady
\ man cannot practise meditation. He cannot have even intense
devotion to Self-knowledge nor can he have buming longing for
liberation or Moksha. He who does not practise meditation
cannot possess peace of mind. How can the man who has no
peace of mind enjoy happiness?
Desire or Trishna (thirsting for sense-objects) is the enemy
of peace. There cannot be an iota or tinge of happiness for a man
who is thirsting for sensual objects. The mind will be ever
restless, and will be hankering for the objects. Only when this
SECOND DISCOURSE 53
thirsting dies, does man enjoy peace. Only then can he meditate
and rest in the Self.
^f^[^TM^ senses, fl for, ^«iiH^wandering, "^ which, W^- mind,

ai^f^Wt^ follows, cT^ that, 3TPT his, '^ carries away, '^(Wi^
discrimination, ^: the wind, "^TT^boat, ^ like, 3T«:ff^ in the
water.
fi7. For the mind, which follows in the wake of the
wandering senses, carries away his discrimination, as the wind
(carries away) a boat on the waters.
Commentary: The mind which constantly dwells on the

moves in company with the senses destroys
sensual objects and
wind carries
altogether the discrimination of the man. Just as the
away a boat from its course, so also the mind carries away the
aspirant from his spiritual path and tums him towards the objects
of the senses.
^mi\¥\ W^ rHJJÎdlPH ^T%: I
^p5^<il|uiir'5^<4I^^W^ W ^rdPt^dl ll^<:il
^TW^ therefore, 'W^ whose, ^^T^T^ O mighty-armed, f^Pjt*

restrained, ^T^: completely, ^f^^^#T the senses, ^f^^^TT^: from
the sense-objects, '^T^ his, W knowledge, ^rirffWT is steady.
it. Therefore, Omighty-armed Arjuna, his knowledge is

steady whose senses are completely restrained from
sense-objects.
Commentary: When the senses are completely controlled,
themind cannot wander wildly in the sensual grooves. It be-
comes steady like the lamp in a windless place. The Yogi is now
established in the Self and his knowledge is steady. (Cf. HI. 7)
^Tw wi^ ^jnPr ^ Pm w^ g^: ii^îi

^ which, fro night, ^<l\dHIH^ of all beings, 'W^ in that,
W^ wakes, Wft the self-controlled, "5!^^^ in which, Wi^ wake.

54 THE BHAGAVAD GITA >i£^'^^^ v^L^
^5nf^ all beings, ^ that, fOT night, ^JS'lf: (of the) seeing, 3^: of
the Muni.
89. That which is^^ght to all beings, in that the
self-controlled, man is av^ke; when all beings are awake, that is
night for the Muni (sage) who sees. L_:>ccrajjoi\v'\rc^,GNc
Commentary: That which is real for the worldly-minded
people is illusion for the sage, and vice versa. The sage hves in
is day for him. He is unconscious of the worldly
the Self. This
phenomena. They are night for him, as it were. The ordinary
man unconscious of his real nature. Life in the spirit is night
is
for him. He is experiencing the objects of sensual enjoyment.

This is day for him. The Self is a non-entity for him! For a sage
this world is a non-entity.
The worldly-minded people are in utter darkness as they

have no knowledge of the Self. What is darkness for them is all
light for the sage. The Self, Atman or Brahman is night for the
worldly-minded persons. But the sage is fully awake. He is
directly cognising the supreme Reality, the Light of lights. He is
full of illumination and Atma-Jnana or knowledge of the Self.
S^ji^^HluiH^diirdtî
d^^lHI ^ ^PcJ^lPd ^ ,
^ VIlPdHNTd ^ chlHchlHl IIVsoll
^n^^^ta^ filled from all sides, î^dMPd^yiH, based in stillness,
^Tp^ ocean, 3TFT: water, 3rf^^Tf^ enter, "^^ as, cT5?T; so, ^n\^\'
desires, "^l^whom, i\?<m\\k enter, "^ all, ¥: he, "^TTf^peace, 3Tr=TtfcT
attains, ^ not, ^JPTOTt desirer of desires.
70. He attains peace into whom all desires enter as waters

enter the ocean which, filled from all sides, remains unmoved;
but not the man who is full of desires.
Commentary: Just as the ocean filled with waters from all
sides remains unmoved, so also the sage who is resting in his

own Svarupa or the Self is not a bit affected though desires of all
sorts enter from all sides. The sage attains peace or liberation but
SECOND DISCOURSE 55
not he who longs for objects of sensual enjoyment and entertains

various desires. (C/ XVin. 53, 54)
f^^ abandoning, ^JRR; desires, '^- that, ^Tâll, J^man,

^^ moves about, f?:^: free from longing, f^^- devoid of
'mine-ness', fTO^JR: without egoism, ^: he, ?TTf^ to peace,
3lfijJ|T:^Rl attains.
71. That man attains peace who, abandoning all desires,

moves about without longing, without the sense of mine and
without egoism.
Commentary: That man who lives destitute of longing,

abandoning all desires, without the senses of T and 'mine', who
with the bare necessities of life, who does not care
is satisfied
even for those bare necessities of life, who has no attachment

even for the bare necessities of life, attains Moksha or eternal
peace. (Cf. II. 55)
T^ ^T^ fWcf: ^ ^ 3fM f^Jfft I
V^ this, Wt of Brahmic, f^^: state, "^ O Partha, ? not,

T^^ this, W^ having obtained, f^Ppifcf is deluded, f^Tr^ being
established, 3T^PTTH^ in this, 37^rT^ at the end of life, 3^ even,
s^^PiqûiM^ oneness with Brahman, ^v^jf^ attains.
72. Thisthe Brahmic seat (eternal state), O son of Pritha.

is
Attaining to this, none is deluded. Being established therein,

even at the end of life, one attains to oneness with Brahman.
Commentary: The state described in the previous
verse —
to renounce everything and to live in Brahman is the —
Brahmic state or the state of Brahman. If one attains to this state
one is never deluded. He attains Moksha if he stays in that state
even at the hour of his death. It is needless to say that he who
gets established in Brahman throughout his life attains to the
state of Brahman or Brahma-Nirvana. (Cf. VIE. 5, 6)
Maharshi Vidyaranya says in his Panchadasi that Antakala

or mutual super-
here means "the moment at which Avidya
imposition of the Self and the not-Self ends."
w'^^lî) wr rsirdh^M' II
Thus Upanishads of the glorious Bhagavad Gita, the

in the
of Yoga, the dialogue
science of the Eternal, the scripture
ends the second discourse
between Sri Krishna and Arjuna,
entitled:
The Sankhya Yoga.
THIRD DISCOURSE
THE YOGA OF ACTION
rff^ ^Jiffur ^ TTt PhÎ^^R] %^T^ II? II
^N-yl superior, "^ if, "^^'^ than action, ^ by Thee, "iTcTr
thought, ff^: knowledge, ^3RT^ Q Janardana, cRI^then, f^why,

^J#T in action, ^ terrible, iTT^me, t^T%5PTf^ Thou engagest, %?T^
O Kesava.
Arjuna said:
1. If Thou thinkest that knowledge is superior to action, O
Krishna, why then, O Kesava, dost Thou ask me to engage in
this terrible action?
Commentary: 50 and 5 1 of chapter n. Lord

In verses 49,
Krishna has spoken very highly about Buddhi Yoga. He again
asks Arjuna to fight. That is the reason why Arjuna is perplexed
now.
o^lMul<=l ^T^ ffe %^TOk ^ I
cT^ ^ ftf^?^ ^ ^SFTFJ^ IRII

^^hiIhûi perplexing, ^ as it were, qiîî with speech, ^HsiH,
understanding, î^rf^ (Thou) confusest, ^ as it were, ^ my, "^

that, QM.one, ^ tell, M^:^ for certain, "^ by which, ^- bliss
(the good or the highest), 3TF1Î, arpj^may attain.
2.With this apparently perplexing speech, Thou confusest,

as it were, my understanding; therefore tell me that one way for
certain by which I may attain bliss.
(57)
Commentary: Arjuna says to Lord Krishna, "Teach me one

of the two, knowledge or action, by which I may attain to the
highest good or bUss or Moksha." {Cf. V. 1)
fPPTt^ W&m ch44lJlH 41PHIH, 11^ M
^ in world, aqfwi; in this,
previously, "^t^^ said, W^ by Me, 3Tq^

flf^
O
twofold,
sinless one,
f^ path, ^TT
IR^t^ by
the path of knowledge, î^MIHôf the Sankhyas, *44)j1h by the
path of action, ÎPHIMôf the Yogins.
3. In this world there is a twofold path, as said before, O

I
sinless one; the path of knowledge of the Sankhyas and the path
of action of the Yogins.
Commentary: The path of knowledge of the Sankhyas

(Jnana Yoga) was described by Lord Krishna in chapter n,
verses 1 1 to 38; the path of action (Karma Yoga) from 40 to 53.
Pura Prokta may also mean "In the beginning of creation

the twofold path was given by Me to this world."
Those who are endowed with the four means and who have
sharp, subtle intellect and bold understanding are fit for Jnana
Yoga. Those who have a tendency or inclination for work are fit
for Karma Yoga. {The fourmeans are discrimination, dispassion,
sixfold virtues, and longing for liberation. The sixfold virtues
are: control of the mind, control of the senses, fortitude
(endurance), turning away from the objects of the world, faith
and tranquillity.)
It is not possible for a man to practise the two Yogas

simultaneously. Karma Yoga is a means to an end. It purifies the
heart and prepares the aspirant for the reception of knowledge.
The Karma Yogi should take up Jnana Yoga as soon as his heart
is purified. Jnana Yoga takes the aspirant direcdy to the goal
without any extraneous help. (Cf. V. 5)
THIRD DISCOURSE 59
1" not, ch4"iiH, of actions, 3fTP75:rR!^ from non-performance,

^cct)«[*i^ actionlessness, 3^' man, 37^^^ reaches, ^ not, "^ and,
^RRFTTci; from renunciation, '^ only, M^ perfection, -ynf^î^Ri

attains.
Not by non-performance of actions does man reach

4.
actionlessness; nor by mere renunciation does he attain to
perfection.
Commentary: Actionlessness (Naishkarmyam) and perfec-

tion (Siddhi) are synonymous. The sage who has attained to
perfection or reached the state of actionlessness rests in his own
essential nature as Existence-Knowledge-Bliss Absolute (Satchid-
ananda Svarupa). He has neither necessity nor desire for action
as a means to an end. He has perfect satisfaction in the Self.
One attains to the state of actionlessness by gaining the

knowledge of the Self. If a man simply sits quiet by abandoning
action you cannot say that he has attained to the state of
actionlessness. His mind will be planning, scheming and
speculating. Thought is real action. The sage who is free from
affirmative thoughts, wishes, and likes and dislikes, who has the
knowledge of the Self can be said to have attained to the state of
actionlessness.
No one can reach perfection or freedom from action or

knowledge of the Self by mere renunciation or by simply giving
up activities without possessing the knowledge of the Self. (Cf.
XVIII. 49)
^ not, 'îf^ anyone, ^î^ a moment, 3lft" even, ^ verily,
Pd'^Ri remains, ST^jrffK^^ without performing action, W^ is made

to do, f^ for, 37^7r: helpless, ^ action, ^- all, "sfff^: born of
Prakriti, J^- by the qualities.
60 ^^p^# THE BHAGAVAD GITA
5. Verily none can ever remain for even a moment without

performing action; for everyone is made to act helplessly indeed
by the qualities born of Nature.
Commentary: The Gunas (qualities of Nature) are three,

viz., Sattva, Rajas and Tamas. Sattva is harmony or light or
purity; Rajas is passion or motion; Tamas is inertia or darkness.
Sattvic actions help a man to attain to Moksha. Rajasic and
Tamasic actions bind a man to Samsara.
These qualities cannot affect a man who has knowledge of

the Self. He has crossed over these qualities. He has become a
Gunatita (one who has transcended the qualities of Nature). The
ignorant man who has no knowledge of the Self and who is
swayed by Avidya or nescience is driven helplessly to action by
the Gunas. (C/ IV. 16, XVIII. 11)
W^ ^ 3TR^ ^PFM ¥TT^

^^J^fe^TTfur I
^fT57p#^Tj^KqT PmRR: ^3^ ll^ll
ch*T[^<Miru| organs of action, W^ restraining, "T: who, 371^

sits, "^rrar by the mind, ^^R^ remembering, fl^57TT#^ sense-objects,
['i^\^\ of deluded understanding, fWPTR: hypocrite, W- he, 3^

is called.
6. He who, restraining the organs of action, sits thinking of

the sense-objects in mind, he of deluded understanding is called
a hypocrite.
Commentary: The five organs of action. Karma Indriyas,
are Vak (organ of speech), Pani (hands), Padam (feet), Upastha
(genitals) and Guda (anus). They are born of the Rajasic portion
of the five Tanmatras or subtle elements; Vak from the Akasa
Tanmatra (ether), Pani from the Vayu Tanmatra (air), Padam
from the Agni Tanmatra (fire), Upastha from the Apas Tanmatra
(water), and Guda from the Prithivi Tanmatra (earth). That man
who, restraining the organs of action, sits revolving in his mind
thoughts regarding the objects of the senses is a man of sinful
conduct. He is self-deluded. He is a veritable hypocrite.
The organs of action must be controlled. The thoughts

should also be controlled. The mind should be firmly fixed on
THIRD DISCOURSE 61
the Lord. Only then will you become a true Yogi. Only then will
you attain to Self-realisation.
^T: whose, ^ but, if^^^^Tlf^ the senses, ^R^M by the mind, fw^
controUing, 3TR^ commences, 37^ O Arjuna, ^J^fet: by the
organs of action, ^nt^^t^ Karma Yoga, 37^1^: unattached, '^: he^,<J^
fsf^T^ excels.
^ -^
But whosoever, controllina,tl=»€'^nses by the mind, O
7.
^^^•^^'^
Arjuna, engages himself injiêrfma Yoga with the organs of

action, without attachmentffie excels.
Commentary: If anyone performs actions with his organs

of action (viz., hands, feet, organ of speech, etc.) controlling the
organs of knowledge by the mind, and without expectation of the
fruits of the actions and without egoism, he is certainly more
worthy than the other who is a hypocrite or a man of false
conduct. (C/. n. 64, 68; IV. 21)
The five organs of knowledge are the eyes, the ears, the
nose, the skin and the sense of taste (tongue).
?RtW^ ^ t ? ^Rd.^<ch4u|: lldll
fror^bounden (prescribed or obligatory), ^ perform, ^

action, c^thou, ^
action, ^'M: superior, f^ for, 3iq^4"i: than
inaction, î<1<'HIî maintenance of the body, 3#T even, "^ and, t thy,
^ not, 'SltTO^ would be possible, 3T^^: by inaction.

8. Do thou perform (thy) bounden duty, for action is
superior to inaction and even the maintenance of the body would
not be possible for thee by inaction.
Commentary: Niyatam Karma an obligatory duty which

is
one is bound to perform. The non-performance of the bounden

duties causes demerit. The performance of the obligatory duties
is not a means for the attainment of a specific result. The
performance does not cause any merit.
S^ 62 ^
^^v^5^^^' THE BHAGAVAD GITA © S^slM'^CêV^CS^'^
—5 jLivmg itself involves several natural and unavoidable

'^ "
actions which have to be performed by all. It is ignorance to say.
S *^^7^^^ ^^^^ doing nothing."

3c?7
J-Hg ^TfT^rfci; for the sake of sacrifice, ^^M- of action, 3FT?

"-^^ otherwise, ^t^: the world, 3T^this, ^J^feR: bound by action,
^^cT^^for that sake, ^ action, ^^^ O Kaunteya, ^^^RFT: free

pm attachment, WW^ perform.
The world bound by actions other than those
is
pe rfo r m e^Hgr t he sake do thou, therefore, O son o f

of sacrifice;
Kunti (Ariuna). Cperform action for that sake (for sacrifice alon^ ,
free from attachment.
Commentary: Yajna means sacrifice or religious rite or

any unselfish action done with a pure motive. It means also
Isvara. The Taittiriya Samhita (of the Veda) says "Yajna verily is
Vishnu" (1-7-4). If anyone does actions for the sake of the Lord,
he is not bound. His heart is purified by performing actions for
the sake of the Lord. Where this spirit of unselfishness does not
govern the action, it will bind one to Samsara however good or
glorious it may be. {Cf. n. 48)
W^TfT: 3r5[T: ^^^ JTt^R ^f^PTRT: I
WWf: together with sacrifice, "51^: mankind, '^^^ having

created, ^TT in the beginning, 3^R said, "SfWrfcT: Prajapati, 3#r by
this, "SRli^^T?^ shall ye propagate, "Q^T: this, '^'-
your, 3T^ let be,
^S^hiH^ milch cow of desires.
10. The Creator, having in the beginning (of creation)

created mankind together with sacrifice, said, "By this shall ye
propagate; let this be the milch cow of your desires (the cow
which yields all the desired objects)."
Commentary: Prajapati is the Creator or Brahma.

Kamadhuk is another name for the cow Kamadhenu.
TfflRD DISCOURSE 63
Kamadhenu is the cow of Indra from which everyone can milk
whatever one desires. (C/ VHI. 4; DC. 24, 27; X. 25)
^^the gods, m^M nourish (ye), 31^ with this, ^ those, ^

gods, ^TR^ may nourish, you, H<'!rH<H, one another, îq<qti:
'^'-
nourishing, ^- good, "^the highest, 37^R^ shall attain.
11. With this do ye nourish the gods and may those gods
nourish you; thus nourishing one another, ye shall attain to the
highest good.
Commentary: Deva literally means "the shining one." By

this sacrifice you nourish The gods shall
the gods such as Indra.
nourish you with rain, The highest good is the attainment of
etc.
the knowledge of the Self which frees one from the round of
births and deaths. The highest good may mean the attainment of
heaven also. The fruit depends upon the motive of the aspirant.
^c{t1M^<|^"^ ^ g^ ^ Ti^ ^: ll^^ll
^^ desired, ^Tt^ objects, f^ so, '^: to you, ^'- the gods,

g^-^ will give, ^^îPcicii: nourished by sacrifice, ^- by them, '^<^!\\.
give, 3T^T^PT without offering, '^- to them, ^: who, ^^^ enjoys,

#T: thief, TT^ verily, ^: he.
12. The gods, nourished by the sacrifice, will give you the
desired objects. So, he who enjoys the objects given by the
gods without offering (in return) to them, is verily a thief.
Commentary: When the gods are pleased with your

sacrifices, they willbestow on you all the desired objects such as
children, cattle, property, etc. He who enjoys what has been
given to him by the gods, i.e., he who gratifies the cravings of
his own body and the senses without offering anything to the
gods in return is a veritable thief. He is really a dacoit of the
property of the gods.
"H^RjikiRm: who eat the remnants of the sacrifice, W^- the

righteous, 5^^ are freed, ^4f^fe«iq: from all sins, ^^ eat, ^
those, 5 indeed, 31^ sin, W^- sinful ones, % who, H^Pd cook,
37Tcq^RtiTR!;for their own sake.
13. The righteous who eat the remnants of the sacrifice are
freed from all sins; but those sinfulones who cook food (only) for
their own sake verily eat sin.
Commentary: Those who, after performing the five great

remnants of the food are freed from all the sins
sacrifices, eat the
committed by these five agents of insect slaughter, viz., (1) the
pestle and mortar, (2) the grinding stone, (3) the fireplace, (4) the
place where the water-pot is kept, and (5) the broom. These are
the five places where injury to life is daily committed. The sins
are washed away by the performance of the five Maha-Yajnas or
great sacrifices which every Dvija (twice-born or the people
belonging to the first three castes in Hindu society, especially the
Brahmin) ought to perform:
1. Deva-Yajna: Offering sacrifices to the gods which will
satisfy them,
2. Brahma-Yajna or Rishi-Yajna: Teaching and reciting the

scriptures which will satisfy Brahman and the Rishis,
3. Pitri-Yajna: Offering libations of water to one's ancestors

which will satisfy the manes,
4. Nri-Yajna: The feeding of the hungry and the guests, and,
5. Bhuta-Yajna: The feeding of the sub-human species, such

as animals, birds, etc,
37^ from food, ^T^ come forth, ^cTlf^ beings, H^-qiq^from
rain, 3T^^^P^: production of food, "W^from sacrifice, ^1^ arises,

^7^^: rain, '^'- sacrifice^ ^J^f^^^^^ bom of action.
TfflRD DISCOURSE 65
14. From food come forth beings; from rain food is

produced; from sacrifice arises rain and sacrifice is born of
action.
Commentary: Here Yajna means "Apurva" or the subtle

principle or the unseen form which a sacrifice assumes between
the time of its performance and the time when its fruits manifest
themselves.
^ action, W^!^^ arisen from Brahma, f°rfe know, W

Brahma, 3T5i<<H^«\S\ciH^ arisen from the Imperishable, d-wiq^ there-
fore, -ycf^mH^ all-pervading, W^ Brahma, f^Trêver, "^ in sacrifice,
3lfcTfe^(is) established.
15. Know thou that action comes from Brahma and Brahma
comes from the Imperishable. Therefore, the all-pervading
(Brahma) ever rests in sacrifice.
Commentary: Brahma may mean "Veda." Just as the

breath comes out of a man, so Veda is the breath of the
also the
Imperishable or the Omniscient. The Veda ever rests in the
sacrifice, i.e., it deals chiefly with sacrifices and the ways of
their performance. (C/ IV. 24 to 32)
Karma: Action, Brahmodbhavam: arisen from the injunc-

tions of the Vedas.
a^^ngftP^îRRt ^^^ ^^Wcf ii^îi
T^;^ thus, MclfcidH, set revolving, "^^ wheel, 1 not, aiJ^^WcT
follows, ^ here, '^- who, SM^: living in sin, ^f^-HKin: rejoicing in

the senses, "^Ttîn vain, W^f O Partha, ¥: he, ^sfMcT lives.
16. He who does not follow here the wheel thus set
revolving, who is of sinful life, rejoicing in the senses, he lives in
vain, O Arjuna.
Commentary: This is the wheel of action set in motion by
the Creator on the basis of the Veda and sacrifice. He. who does
not follow the wheel by studying the Vedas and performing the
nftclTo 3]
sacrifices prescribed therein but who indulges only in sensual

pleasures lives in vain. He is wasting his life. He is leading a
worthless life indeed.
One who does not live in accordance with this law and who
is selfish commits sin. He violates the law of the Creator and that
is the worst sin.
^: who, 5 but, 3iirH<Ri: who rejoices in the Self, "^ only, FTT^
may be, 3TIc^T^: satisfied in the Self, "^ and, W^- the man, ^TH'Tf^
in the Self, V^ only, "^ and, ^TfS": contented, "^TFT his, ^JPf^work to
be done, ? not, f^?I^ is.
17. But for that man who rejoices only in the Self, who is
satisfied with the Self and who is content in the Self alone, verily
there is nothing to do.
Commentary: The sage does not depend on external

objects for his happiness. He is quite satisfied with the Self. He
finds his joy, blissand contentment within his own Self For
such a sage who has knowledge of the Self, there is nothing to
do. He has already done all actions. He has satisfied all his
desires. He has complete satisfaction. (Cf. 11. 55)
^ wp\ "^^^ '^^[^^wm^- nun

^ not, ^ even, cT^ of him, fJ^ by action, ^- concern, ^
not, 3Tfi^ by actions not done, W here, ^J?PT any, ? not, "^ and,
3T^ of this man, ^4"^^^ in all beings, "^^ any, 3q?foZTqraPT:
depending tor any object.

18. For him there no interest whatever in what is done or
is
what is not done; nor does he depend on any being for any
object.
Commentary: The sage who is thus rejoicing in the Self

does not gain anything by doing any action. For him really no
purpose is served by any action. No evil (Pratyavaya Dosha) can
touch him from inaction. He does not lose anything from
THIRD DISCOURSE 67
inaction. He need not depend upon anybody to gain a particular

object. He need not exert himself to get the favour of anybody.
ar^r^ ^m<^4 q^HiHlPd ^: null

dfHI^ therefore, 3TOtF: without attachment, ^RT^ always,
^T^ which should be done, ^ action, 'HHN< perform, 31^^:
without attachment, ft because, 3;pfT^ performing, ^ action, W^^

the Supreme, 37F^tfcr attains, ^JM: man.
19. Therefore without attachment, do thou always perform
action which should be done; for by performing action without
attachment man reaches the Supreme.
Commentary: If you perform actions without attachment,

for the sake of the Lord, you will attain to Self-realisation
through purity of heart. (Cf. II. 64; IV. 19, 23; XVIH. 49)
^^^ f^ ^T^feHlR^M ^Hch|<4: I
^^ by action, t^ only, ft verily, 'WRdkH.perfection, a^lf^qm:
attained, ^H^wc^q: Janaka and others, ^t^J^fWI^ protection of the

masses, i^qiPn only, ^N?^ having in view, ^jJH^to perform, 3Tff^
thou shouldst.
20. Janaka a nd others attained p erfection veril:\^ by action

OqJY; even with aC yiew to the'^^protectiorT^rThemaSiScthou
shouldst perform action.
Commentary: Samsiddhi is Moksha (perfection or libera

tion). Janaka, (Asvapati) and others had perfect knowledge of a
the Self, and yet they performed actions in order to set an ^
example to the masses. They worked for the guidance of men. ^'
¥ ^^HV^\ f^ d]chWcyc|<f^ ji;^^ II

J J
W?i; whatsoever, ^n^Rf^ does, ^ : the best, ^f^that, "^ only, <^
J
^: the other, ^: people, W- he (that great man), ^what, W^ ^
9:1
fOrl
.
Standard (authority, demonstration), ^^ does, cTt^: the world

(people), cT?[^that, Sl^^cf^ follows.
21 Whatsoever a great man does, that the other men also

do; whatever he sets up as the standard, that the world
(mankind) follows.
Commentary: Man is a social animal. He is an imitating
animal too. He takes his ideas of right and wrong from those
whom he regards as his moral superior. Whatever a great man
follows, the same is considered as an authority by his followers.
They try to follow him. They endeavour to walk in his footsteps.
^ not, Tt my, "^ O Partha, ^Tf^ is, ^Kfozrî^to be done (duty),

f^ in the three, '^t%5 worlds, 'fe^ anything, 1 not, 3fM^
unattained, îqimoqî^to be attained, ^ am, ^ also, "^ and, ^^#T in
action.
22. There is nothing in the three worlds, O Arjuna, that

should be done by Me, nor is there anything unattained that
should be attained; yet engage Myself in action.
I
Commentary: I am the Lord of the universe and therefore I
have no personal grounds to have

engage Myself in action. I
nothing to achieve as I have all divine wealth, as the wealth of
the universe is Mine, and yet I engage Myself in action.
Why do you not follow My
example? Why do you not
endeavour to prevent the masses from following the wrong path
by setting an example yourself? If you set an example, people
will follow you as you are a leader with noble qualities.
T^ cirHl^JclJ^ :R3^: t^ ^g%: ||;^^||
^ if, 1% surely, 3T^Î, ^ not, ^t^ engage Myself in action,

^ ever, ^J#T in action, 3TcTt^: unwearied, W^ My, ^ path,
3g^lf^ follow, igTszTT: men, Ô Partha, ^^^- in every way.

23. For, should I not ever engage Myself in action,
unwearied, men would in every way follow My path, O Arjuna.
THIRD DISCOURSE 69
Commentary: If I remain inactive, people also will imitate

Me and keep quiet. They will all become Tamasic and pass into a
state of inertia.
<iry1^^: would perish, ^ these, '^^- worlds, ^ not, fJ^T;
would do, ^ action, "îf, STÎ, ^T^TFT of confusion of castes, ^

and, W^ author, "Fn'i;^ would be, viM^-qiH^ would destroy, W- these,
WT: beings.
24. These worlds would perish if did not perform action;

I I
should be the author of confusion of castes and destruction of

these beings.
Commentary: If I did not engage in action, people would

also be inactive. They would not do their duties according to the
Vamasrama Dharma (code of morals governing their own order
and stage of life). Hence confusion of castes would arise. I
would have to destroy these beings.
^T^^: attached, '^^^ to action, afera": the ignorant, ^^T^TT as,
f^ act, W^ O Bharata, =prf^ should act, fel^the wise, "^M so,

3T^TtF: unattached, f^'^f: wishing, ^TtOTJl^ the welfare of the
world.
25. As the ignorant men act from attachment to action, O

Bharata (Arjuna), so should the wise act without attachment,
wishing the welfare of the world. Wa^v
<>- C^T^cidhO ^ ^ ,, <
^ Commentary: The ignorant man works m expectation of ooOj/^

fruits. He says, "I will do such and such work and will get such
and such fruit." But the wise man who knows the Self, serves
not for his own
end. He should so act that the world, following
his example, would attain peace, harmony, purity of heart, divine
light and knowledge. A wise man is one who knows the Self.
(C/ n. 64; m. 19; XVm. 49)
'
\
: ? not, ^fe^^ unsettlement in the mind, ^3R^ should

produce, 3TfRF[ôf the ignorant, ^^^fîiMôf the persons attached
^
r
J to actions, %^^ should engage, ^4*^^"! all actions, f^5I^ the
f » wise, '^l^'- balanced, -yHN Misperforming.
- a- 26. Let no wise man unsettle the mind of ignorant people
5 %. whoare attached to action; he should engage them in all
\ "actions, himself fulfilling them with devotion. ^

Commentary: An ignorant man says to himself, "I shall do
1% this action wise man should not
and thereby enjoy its fruit." A
belief. On the contrary he himself should set an
J* <^ unsettle his
' iexample by performing his duties diligently but without
K Q attachment. The wise man should also persuade the ignorant
5 '^ never to neglect their duties. If need be, he should place before
3
"^
^ them in vivid colours the happiness they would enjoy here and
o hereafter by discharging such duties. When their hearts get
Ly J purified in course of time, the wise man could sow the seeds of
^ '"
Karma Yoga (selfless service without desire) in them.
I
3if^: of nature, f^J'T'TMlf^ are performed, '^'- by the qualities,
^ ^h\[^ actions, '^^^' in all cases, ^T^^Rf^J^TM one whose mind is

'^
deluded by egosim, ^ doer, 3TfiT;i, ff^ thus, W^ thinks.
(^ 27. All actions are wrought in all cases by the qualities of
^ Nature only. He whose mind is deluded by egoism thinks, "I am
^ the doer."
5^ Commentary: Prakriti or Pradhana or Nature is that state

: ^j
^ , in which
wl the three Gunas,Rajas and Tamas exist in a
viz., Sattva,
\
(\Sstate of equilibrium. When this equilibrium is disturbed, creation
i
Sl^begins; body, senses, mind, etc., are formed. The man who is
? "^^deluded by egoism identifies the Self with the body, mind, the
^^?life force and the senses and ascribes to the Self all the attributes
3
^'ôf the body and the senses. He, therefore, thinks through
THIRD DISCOURSE ^^^ '
71
ignorance, "I am the doer." In reality the Gunas of Nature

perform all actions. (C/ III. 29; V. 9; IX. 9, 10; XIH. 21, 24, 30,
32;XVni. 13, 14)
?Tt^% WW J]U|ch4rcl'HMl4l: I
^ ^
5P^ 3% ^^ ?Rf TT^^rr ^ ¥^ iR<îi a^;

dTcipclcl^ the knower of the Truth, J but, W^ O mighty- --^
armed, ijui«t)4rqîM<Jl: of the divisions of quahties and functions,
5^'. the qualities (in the shape of senses), "3% amidst th0^
^ '
qualities (in the shape of objects), ^?f^ remain, ff? thus, "Rc^^ <
knowing, ? not, •y<Mci is attached. ^ !
28. But he who knows the Truth, O mighty-armed (Arjuna),g^ [
about the divisions of the qualities and (their) functions, knowing J

that the Gunas as senses move amidst the Gunas as the
sense-objects, is not attached.
Commentary: He who knows the truth that the Self is
entirely distinct from the three Gunas and actions does not
become attached to the actions. He who knows the truth about
the classification of the Gunas and their respective functions
understands that the qualities as sense-organs move amidst the
qualities as sense-objects. Therefore he is not attached to the
actions. He knows, "I am Akarta — I am not the doer." {Cf. XIV.
23)
Jff)^: of nature, ^WJ^: persons deluded by the Gunas,

^TJ^ are attached, ^PT^^ in the functions of the qualities, cH^
those, STfirFff^: of imperfect knowledge, '^F^the foolish (the
dull-witted), ^^viPcin man of perfect knowledge, T not, toM%ri^
should unsettle.
29. Those deluded by the qualities of Nature are attached

to the functions of the qualities. The man of perfect knowledge
should not unsettle the foolish one who is of imperfect
knowledge.
3
Commentary: The ignorant people do action with the
^ expectation of fruits. The wise people who have the knowledge
of the Self should not distract the faith or conviction or belief of

^ such ignorant persons. If they unsettle their minds they will give
fc up actions and become victims of inertia. They will lead an idle
life. They should be encouraged by the wise to do actions of the
1. Sakama type (actions for the sake of their fruits) in the

a beginning. The wise ones should turn the minds of the ignorant
^ by giving them gradual instructions on Karma Yoga (Yoga of
j selfless, desireless action) and its benefits, viz., purification of
the heart that leads to the attainment of Self-realisation.
\
T7f^ in Me, ^T^fPT all, ^Ji#r actions, ^FT^ renouncing,
; SMR'T^craT with the mind centred in the Self, fTOt: free from
i hope, Mt: free from egoism, ^M having become, '^^^ fight
""
(thou), PclJMÔ free from (mental) feveiu^;^;*^
30. Renouncing all actions in(K/leJwith the mind centred in
1
the Self, (ree from hope and egoisny^d from (mental) fever, do
2 thou fight/ ^^ '
^ Commentary: Surrender all the actions to Me with the

^ thought, "I perform all actions for the sake of the Lord."
Fe\er means grief, sorrow. (Cf. V. 10; XVin. 66)
^^ ô^|cj^l5H4i^<!^'^1 g^ ^5fq ^^: 11^? II
r S. % My, "^T^ teaching, ?^this, I^R^ constantly,

those who, ^T
n ST^f^T^f^ practise, W^-- men, ^4\^^- full of faith, aqqig^RT: not
E caviUing, '^^ are freed, ^ they, ^

also, ^#T: from actions.
1^ 31. Those men who constantly practise this teaching of

^ Mine witlr faith and without cavilling, they too are freed from
"<:
actions.
Commentary: Sraddha is a mental attitude. It means faith.
It is faith in one's own Self, in the scriptures and in the teachings

THIRD DISCOURSE 73
of the spiritual preceptor. It is a compound of the higher emotion

of faith, reverence and humility.
% those who, 5 but, "071^ this, 3^^5^îRr: carping at, ^ not,

3^3fcT^f^ practise, ^ My, ^^TrP^ teaching. ^T%^Tf^^^ deluded of all
knowledge, ^Tr^them, M^ know, "^T^Fl^ ruined, 3T%cRT: devoid of

discrimination.
32. But those who carp at My teaching and do not practise

deluded of all knowledge, and devoid of discrimination, know
It,
them to be doomed to destruction.

Commentary: The pig-headed people who are obstinate,
who find fault with the teachings of the Lord and who do not
practise them are certainly doomed to destruction. They are
incorrigible and senseless persons indeed.
3ffRt ^nfnT ^jcItPt 1^: f^ m^ ll^Û

^T^?F[în accordance, ^^ acts, ^^\- of his own, "^^^ of
nature, fRâ wise man, 3^ even, "^fifcTH^to nature, "^TTt^ follow,
^^nf^ beings, f^- restraint, f^what, ^^R^Pd will do. .
33. Even a wise man acts in accordance with his own

nature; beings will follow Nature; what can restraint do?
Commentary: He who reads this verse will come to the
conclusion that there is no scope for man's personal exertion. It
is not so. Read the following verse. It clearly indicates that man
can conquer Nature if he rises above the sway of Raga-Dvesha
(love and hatred).
The passionate and ignorant man only comes under the

sway of his natural propensities, and his lower nature. He caimot
have any restraint over the senses and the two, currents of likes
and dislikes. The seeker after Truth who is endowed with the
four means, and who is constantly practising meditation can
easUy control Nature. (C/. H. 60; V. 14; XVm. 59)
^k^^ ^P^^^ of each sense, 3T? in the object, mH

attachment and aversion, oqqRîai seated, Mt: of these two, ? not,
^^?T^sway, 3iMi^q^should come under, eft these two, 1% verily, 3TPr
his, mRmP^hI foes.
34. Attachment and aversion for the objects of the senses

abide in the senses; let none come under their sway; for, they
are his foes.
Commentary: Each sense has got attraction for a pleasant

object and aversion for a disagreeable object. If one can control
these two currents, viz., attachment and aversion, he will not
come under the sway of these two currents. Here lies the scope
for personal exertion or Purushartha. Nature which contains the
sum total of one's Samskaras or the latent self-productive
impressions of the past actions of merit and demerit draws a man
to its course through the two currents, attachment and aversion.
Ifone can control these two currents, if he can rise above the
sway of love and hate through discrimination and Vichara or
right enquiry, he can conquer Nature and attain immortality and
eternal bliss. will no longer be subject to his own nature now.
He
One should always exert to free himself from attachment and
aversion to the objects of the senses.
^^^ Pm ^: "qwtf w[\^^: ii^Mi
^^n^ better, '^(^^- one's own duty, ^^J^- devoid of merit,
M<*<H[q^ than the duty of another, <<ijfâiq^ than well discharged,

^^^ in one's own duty, ft'^R^ death, ^- better, ^R^: another's
duty, ^T^n^: fraught with fear.
35. Better is one's own duty, though devoid of merit than

the duty of another well discharged. Better is death in one's own
duty; the duty of another is fraught with fear (Is productive of
danger).
.
TfflRD DISCOURSE 75
Commentary: It is indeed better for man to die discharging

his own duty though destitute of merit than for him to live doing
the duty of another though performed in a perfect manner. For
the duty of another has its pitfalls. The duty of a Kshatriya is to
fight in a righteous battle. Arjuna must fight. This is his duty.
Even if he dies in the discharge of his own duty, it is better for
him. He will go to heaven. He should not do the duty of another
man. This will bring him peril. He should not stop from fighting
and enter the path of renunciation. {Cf. XVIII. 47)
a^rn^c^v^PM ^"^ êfTf^^ rH#^d: ll^^ll
Wi now, %^ by which, "Rf^: impelled, 31^ this, ^TN^sin,

'^Rit does, ^: man, 3Tf?^^ not wishing, 3tf^ even, ^M^T O
Varshneya, ^f^TRt^by force, ^ as it were, Pi-nlfâ: constrained.
Arjuna said:
36. But impelled by what does man commit sin, though
against his wishes, O Varshneya (Krishna), constrained as it
were, by force?
Commentary: Varshneya is one bom in the family of the
Vrishnis, a name of Krishna.
WT: desire, "RtT: this, ^: anger,^jp^îs, T^^pra^^^'- bom f^
of the Rajo-guna, W^: a\\-d^^<kmng, H^NNI all-sinful, M^ g ;
know, TT^T^this, ^ here, ^Rj^the foe. ^

ITh^^lessed Lord said: ^ '.
37. It is /desi^Jit is anger born of the quality of Rajas, ^ ',
all-devouring, WstHTuI; know thjs as the foe here (in this world). ?>"
Commentary: Bhagavan: Bhaga means the six attributes, pr

viz.,Jnana (knowledge), Vairagya (dispassion), Kirti (fame), >< ^
M
Aishvarya (divine manifestations and excellences), Sri (wealth), ^ ^
and Bala (might). He who possesses these six attributes and who
has a perfect knowledge of the origin and the end of the universe
is Bhagavan or the Lord.
The cause of all sin and wrong action in this world is desire.
Anger is desire itself. When a desire is not gratified, the man
becomes angry against those who stand as obstacles on the path
of fulfilment. The desire is born of the quality of Rajas. When
desire arises, it generates Rajas and urges the man to work in
order to possess the object. Therefore, know that this desire is
man's foe on this earth. (C/. XVI. 21)
^
mirror, "^T^
by smoke, 3^Tf^
by dust, "^ and,
is enveloped,
^M as, 3q%T by
^- fire, '^'^ as, 3^^: a ^
the anmion, 37T^: H
enveloped, "H^: embryo, W^ so, ^ by it, ^^ this, 3TT^cP^ ^.
enveloped. m
38. As fire is enveloped by smoke, as a mirror by dust, and
as an embryo by the amnion, so is this enveloped by that. ij?
Commentary:
knowledge. That meanTaesire.
This means the universe. This also
~ "
means ^
^
3TlfcFi; enveloped, ^R^ wisdom, T^ by this, îtTT: of theg

wise, lirqqRuii by the constant enemy, îR?^ whose form is<i5=
desire, ^^<i O Kaunteya, ^^^\ unappeasable, 3^^ by fire, "^^

and. A
39. O Arjuna, wisdom is enveloped by this constant enemy/
of the wise in the form of desire, which is unappeasable as fire. /
Commentary: Manu says, "Desire can never be satiated or

cooled down by the enjoyment of objects. But as fire blazes
forth the more when fed with Ghee (melted butter) and-wood, so
it grows the more it feeds on the objects of enjoyment. If all the
foodstuffs of the earth, all the precious metals, all the animals
and all the beautiful women were to pass into the possession of
.
one man endowed with desire, they would still fail to give him
satisfaction."
The ignorant man considers desire as his friend when he

craves for objects. He welcomes desire for the gratification of
the senses; but the wise man knows from experience even before
suffering the consequence, that desire will bring only troubles
and misery for him. So it is a constant enemy of the wise but not
of the ignorant.
^P^^lPui the senses, W^- the mind, ffe: the intellect, ^m its,
3lfTOR\seat, 3^ is called, "O;^: by these, f^^fefcT deludes, "Q;^:
this, fPFi^ wisdom, 3TI^ having enveloped, ^fl^the embodied.

40. the mind and the intellect are said to be its
The senses,
seat; through these it deludes the embodied by veiling his
wisdom.
Commentary: If the abode of the enemy is known it is
quite easy to kill him. wise army general

So Lord Krishna like a
points out to Arjuna the abode of desire so that he may be able to
attack it and kill it quite readily.
d^MrHk<4|U«qKl f^W^ W:^ 1
cTW^
beginning,
therefore, ^ you, ^R'^lPui the senses, 3^1^ in the
iw^ having controlled, m?f^ O best of the Bharatas,
MNMM^the sinful, "srsrft kill, fl surely, "QTTR^this, ^Rf^fTTTRT^ the
destroyer of knowledge and realisation (wisdom).
41 Therefore, O best of the Bharatas (Arjuna), controlling
the senses first, do thou kill this sinful thing, the destroyer of
knowledge and realisation.
Commentary: Jnana knowledge obtained through the

is
study of scriptures. This is indirect knowledge or Paroksha

Jnana. Vijnana is direct knowledge or personal experience or
Anubhava through Self-realisation or Aparoksha Jnana. Control
the senses first and then kill desire.
^P^^lPui the senses, "TOf^ superior, 3Tlf : (they) say, ff^^^:

than the senses, W{^ superior, ^: the mind, H^' than the mind, 5
but, W superior, ff^: intellect, ^: who, ^: than the intellect,
^M: greater, ^ but, ^: He.

42. They say that the senses
are superior (to the body);
superior to the senses is the mind; superior to the mind is the
intellect; one who is superior even to the intellect is He (the
Self).
Commentary: When compared with the physical body

which is gross, extemal and limited, the senses are certainly
superior as they are more subtle, internal and have a wider range
of activity. The mind is superior to the senses, as the senses
cannot do anything independently without the help of the mind.
The mind can perform the functions of the five senses. The
intellect is superior to the mind because it is endowed with the
faculty of discrimination. When the mind is in a state of doubt,
the intellect comes to its rescue. The Self, the Witness, is
superior even to the intellect, as the intellect borrows its light
from the Self.
^^ Hm^ ^mw^ 5^ra^ 11x^11
13;^ thus, f^: than the intellect, "T^ superior, f^^ having
known, W«T restraining, 3iic*iMM^the self, STTc^RT by the Self, ^
slay thou, ?l|\the enemy, W^ O mighty-armed, ^FT^ôf the
form of desire, ^TRT^hard to conquer.
43. Who is superior to the intellect and

Thus knowing Him
restraining the self by the Self, slay thou, O mighty-armed
Arjuna, the enemy in the form of desire, hard to conquer.
Commentary: Restrain the lower self by the higher Self.

Subdue the lower mind by the higher mind. It is difficult to
conquer desire because it is of a highly complex and
incomprehensible nature. But a man of discrimination and
THIRD DISCOURSE 79
dispassion whodoes constant and intense Sadhana can conquer

itquite easily. is the quality of Rajas. If you increase the
Desire
Sattvic quality in you, you can conquer desire. Rajas cannot
stand before Sattva.
Even though desire is hard to conquer, it is not impossible.
The simple and direct method is to appeal to the IndwelUng
Presence (God) through prayer and Japa.

science of the Eternal, the scripture of Yoga, the dialogue
between Sri Krishna and Arjuna, ends the third discourse
entitled:
The Yoga of Action.

m zi^smr:
FOURTH DISCOURSE
THE YOGA OF THE DIVISION OF WISDOM
Wl^this, fe^ to Vivasvan, %T^Yoga, ^t^^T^ taught, 3^

3T^T^ imperishable, fe^^ Vivasvan, H^ to Manu,
1, W taught,
^: Manu, fSi^T^ to Ikshvaku, 3OTt?i; taught.

taught this imperishable Yoga to Vivasvan; he told
1 . I it to
Manu; Manu proclaimed it to Ikshvaku.
Commentary: Vivasvan means the sun. Ikshvaku was the
son of Manu. Ikshvaku was the reputed ancestor of the solar
dynasty of Kshatriyas.
This Yoga is said to be imperishable because the result or
fruit, i.e., Moksha, that can be attained through it is
imperishable.
of dominions possess a knowledge of the Yoga
If the rulers
taught by Me in the preceding two discourses, they can protect
the Brahmanas and rule their kingdom with justice. So I taught
this Yoga to the Sun-god in the beginning of evolution.
¥ ^=JT^ ^RWT %^ T?: ^R^^ IRII

Qi^thus, W^TTNTRH, handed down in regular succession, fH^
this, JH^'- the royal sages, 1^: knew, W- this, ^T^ by lapse of
(80)
FOURTH DISCOURSE 81
time, W here, flWT by long, '^- Yoga, IE' destroyed, IJ?^ O

Parantapa.
2. This, handed down thus in regular succession, the royal
sages knew. This Yoga, by long lapse of time, has been lost
here, O Parantapa (burner of the foes).
Commentary: The royal sages: Men who were kings and

at the same time' sages also, leamt this Yoga.
Arjuna could bum or harass his foes, like the sun, by the
heat of his valour and power. Hence the name Parantapa.
¥ V^ W^ ts^ %T: ^: JWT:

^c^M ^ T^ t^grT^
I
^^Sftr Tf 11^.11
^: that, "Q;^ even, 3?^ this, ^fPTT by Me, t to thee, 3?^ toaay,
^: Yoga, ^l^'- has been taught, JTRR: ancient, "^W- devotee, ^
thou art, ^ My, ^TM friend, ^ and, ^ thus, T?Ff^ secret, f^ for, T^
this, Bif^best.
3. That same ancient Yoga has been today taught to thee
by Me, My devotee and My friend; it is the supreme
for thou art
secret.
Commentary: This Yoga contains profound and subtle

teachings. Hence it is the supreme secret which is revealed by
the Lord.
3m Wt W^ ^ W^ PclcjWd: I
3TWi; later, ^Î^: Thy, W^ birth, Wi; prior, W^ birth, f^^^^:

of Vivasvan, ^5?r^how, "Qi^Tc^^this, f^RFteâm I to understand, W{^
Thou, 3n^ in the beginning, jJlcKiqii^taughtest, ^ thus.
Arjuna said:
4. Later on was Thy birth, and prior to was the birth of it
Vivasvan (the Sun); how am to understand that Thou taughtest

I
this Yoga in the beginning?
Commentary: Thy birth took place later in the house of

Vasudeva; Vivasvan or Vivasvat (the Sun) was born earlier in the
beginning of evolution. How am I to believe that Thou taughtest

this Yoga in the beginning to Vivasvan, and that Thou, the
self-same person, hast now taught it to me? I am not able to
reconcile this. Be kind enough to enhghten me, O my Lord!
Îp" many, ^ My, c>Ha1diPi have passed away, ^Rl^ births, M

thy, ^ and, 37^ O
Arjuna, cTlf^ them, 3TÎ, know, ^
all, ¥#^ ^
not, ?^thou, ^ knowest, "W^ O Parantapa.
5. lyiany [lirths nf Minp havpjassed as weli as of thine, O
Arjuna; ^know
them all but thou knowest no"t> O Parantapa
(scorcher ot toes):
Commentary: You have no intuitional knowledge. The eye
of wisdom has not been opened in you on account of your past
actions. So your power of vision is limited and therefore you do
not know your previous births. But I know them because I am
omniscient.
^fRt w^rf^T^R ^cimici^HH'm liîi
37W: unborn, 3#T also, ^ being, 3M^TR'7T of imperishable

nature, ^J^THlôf beings, f^- the Lord, ^ ^being, 3IfffcR;
also,
Nature, ^^My own, aqfTOFT governing, W^^^ come into being,

3<lcMMNÎ by My own Maya.
6. Though am unborn,
I of imperishable nature, and though
I am the Lord of all beings, yet, governing My own Nature, am I
born by My own Maya.

Commentary \Manis bound by Karma. So he takes birth.
:
He is under the clutches ot Nature.' He is deluded by the tnree'

qualities of Nature whereas the Lord has Maya under His perfect
control. He rules over Nature, and so He is not under the
thraldom of the qualities of Nature. He appears to be bom and
embodied through His own Maya or illusory power, but is not so
FOURTH DISCOURSE 83
in reality. His embodiment is, as a matter of fact, apparent. It
cannot affect in the least His true divine nature. {Cf. IX. 8)
^ "^ whenever, 1^ surely, «Ff^ of righteousness, "ênf^:
decline, ^T^ is, ^fRcT O Bharata, 3T^(^HH, rise, 3T«?Tf^ of

mrighteousness, cT^ then, 31 ich hh, Myself, îfir nianifest, -gÎ.
7. Whenever there is decline of rigmeousness, O Arjunc

and rise of unrighteousness, then manifest Myselfr
I
^mmRn^ryV DKarma is that which sustains and holds
together. There no proper equivalent for this term in the

is
EngUsh language. That which helps a man to attain to Moksha or

salvation is Dharma. That which makes a man irreligious or
unrighteous is Adharma. That which elevates a man and helps
him reach the goal of life and attain knowledge is Dharma; that
which drags him and hurls him down in the abyss of worldliness
and ignorance is Adharma.
^TtWIFT for the protection, ^TT^^THôf the good, PcHlîm for the
destruction, ^ and, ^Wi. of the wicked, ^4^^NHI^f«4 for the
establishment of righteousness, Î'^T'^lf^ (I) am bom, ^^ in
every age.
8. For the protection of the good, for the de.struction of the
'^wicked and for the establishment of righteousness, am born in I
vie
Commentary: Sadhunam: The good who lead a life of

righteousness, who utilise their bodies in the service of
humanity, who are free from selfishness, lust and greed, and who
devote their lives to divine contemplation.
Dushkritam: Evil-doers who lead a life of unrighteousness,
who break the laws of the society, who are vain and are
dishonest and greedy, who injure others, who take possession of
the property of others by force, and who commit atrocious

crimes of various sorts.
c^T^^ ^ JT^ ^ ^TT^ ^5^ \\V\

W^ birfh, ^ action, ^ and, "^ My, 1^°^ divine, "Qi^thus, '^^
who, ^ knows, ^Tr^: in true light, c^T^M having abandoned, ^^

the body, ^- again, ^spq birth, '^- not, "QftT gets, ^TT^to Me, Vf^
comes, ^: he, 3^^ O Arjuna.
9. He who thus knows, in their true light, My divine birth and
action, having abandoned the body, is not born again, he comes

to Me, O Arjuna.
Commentary: The Lord, though apparently bom, is always
beyond and death; though apparently active for firmly
birth
establishing righteousness. He is ever beyond all actions. He
who knows this is never born again. He attains knowledge of the
Self and becomes liberated while living.
The birth of the Lord is an illusion. It is Aprakrita (beyond
the pale of Nature). It is divine. It is peculiar to the Lord.
Though He appears in human form. His body is Chinmaya (full
of consciousness, not inert matter as are human bodies
composed of the five elements).
^ :^MdMÎ
^t^RTTÎ^T^t^: freed
^ ^"^NHMIdl:
from attachment,
IRo||
fear and anger, ^FFir:
absorbed in Me, W{^ Me, cSHil^di: taking refuge ^^:
in, marly,
IfFRTTOTby the fire of knowledge, ^: purified, "RÎ^My Being,
37FM: have attained.
10. Freed from attachment, fear and anger, absorbed in
Me, taking refuge in Me, purified by the fire of knowledge, many
have attained to My Being.
Commentary: When one gets knowledge of the Self,
attachment to sense-objects ceases. When
he realises he is the
constant, indestructible, eternal Self and that changeis simply a
quality of the body, then he becomes fearless. When he becomes

.
FOURTH DISCOURSE 85
desireless, when he is free from selfishness, when he beholds the

Self only everywhere, how can anger arise in him?
He who takes refuge in Brahman or the Absolute becomes
firmly devoted to Him. He becomes absorbed in Him(Brahma-
lina or Brahmanishtha). Jnanatapas is the fire of wisdom. Just as
fire bums cotton, so also this Jnanatapas bums all the latent •
,^
tendencies (Vasanas), cravings (Trishnas), mental impressions -;
(Samskaras), sins and all actions, and purifies the aspirantSj^CCyjî-

II. 56; IV. 19 to 37)
t ^^m Tit 3Fra^ cTTRi^ ^^m^H.
them,
% who,
'm
"^M in whatever way, TfR^f^T^TT?!^ approach,
SO, tt^ even, ^Mf'T reîaf^^T^ I, m My, ^
^
path,
3?3^#% foll ow, men ^^gr^^Partha, ^^: in all ways".

TT^W:
11 InGv hatever w^
men approach Me even so do reward I
them; My path do men tread in all ways, O Arjuna.

Commentary: I reward men by bestowing on them the
objects they desire in accordance with their ways and the
motives with which they seek Me. If anyone worships Me with
selfish motives I grant him the objects he desires. If he worships
Me unselfishly for attaining knowledge of the Self, I grant him
Moksha or final liberation. I am not at all partial to anyone. {Cf.
VII. 21 and IX. 23)
^Î^Rf: ^^ ftrfe ^2T^3Rf -^ ^: |
*is:^'n : those who long for, *4"ii*iôf actions, M^ success,

^FjT^ sacrifice, ^ in this world, ^^W: gods, tW{^ quickly, 1%
because, ^TT^^ in the human, ^t% (in the) world, M^: success,
^7^ is attained, ^h^î born of action.
12. Those who long for success in action in this world
sacrifice to the gods; because success is quickly attained by
men through action.
Commentary: It is very difficult to attain to the knowledge
of the Self or Self-realisation. It demands perfect renunciation.
The aspirant should possess the four means (see page 58) and
many other virtues, and practise constant and intense meditation.
But worldly success can be attained quickly and easily.
The Vedic injunctions based upon castes and order are

meant for the men of this world only.
^ycfu4 TT^ ^ JjU|ch4rc|"HMI^|: I
cTFT chdkHpM ^ Pclo^chdkMoLlîi^ ll^^ll
î^cfu^H^the fourfold caste, W^ by Me, ^^^has been created,

3l"i«t>4|c)*iMiî: according to the differentiation of Guna and
Karma, cR^T thereof, ^F^rk^the author, ^ also, '^Me, f^ know,
31cfj(tf^ non-doer, 3T^T^ immutable.
13. The fourfold caste has been created by Me according to
the differentiation of Guna and Karma; though Iam the author
thereof know Me as non-doer and immutable.
Commentary: The four castes (Brahmana, Kshatriya,

Vaishya and Sudra) are classified according to the differentiation
of Guna and Karma. In a Brahmana, Sattva predominates. He
possesses self-restraint, purity, serenity, straightforwardness,
devotion, etc. In a Kshatriya, Rajas predominates. He possesses
prowess, splendour, firmness, dexterity, generosity and the
nature of a ruler. In a Vaishya, Rajas predominates and Tamas is
subordinate to Rajas. He does the duty of ploughing, protection

of cattle and trade. In a Sudra Tamas predominates and Rajas is
subordinate to Tamas. He does service to the other three castes.
Human temperaments and tendencies vary according to the
Gunas.
Though the Lord is the author of the caste system, yet He is
not the author as He is the non-doer. He is not subject to

Samsara. Really Maya does everything. Maya is
the real author.
Society can exist in a flourishing state if the four castes do their
duties properly. Otherwise there will be chaos, rupture and
fighting. (C/. XVm. 41)
^ ^ ^5T#rF Pd^Pd ^ it ^cM^ '¥^ I

FOURTH DISCOURSE 87
? not, Wl Me, ^J#^ actions, ^W^ taint, "^ not, ^t to Me,

+4^(^ in the fruit of actions, '^ desire, ^ thus, "m^Me, '^- who,
3Tf^^Hird knows, ^^: by actions, "^ not, ¥: he, W^ is bound.
14. Actions do not taint Me, nor have Ia desire for the fruit
of actions. He who knows Me thus is not bound by actions.
Commentary: As I have neither egoism nor desire for

fruits, I am
not bound by actions. Worldly people think they are
the agents and they perform actions. They also expect fruits for
their actions. So they take birth again and again. If one works
without attachment, without egoism, without expectation of
fruits, he too will not be bound by actions. He will be freed from
birth and death. (C/. IX. 9)
^ ^jt^ cfWr^ ^: ^J^ fKfT^ II^HII

T^ thus, fMT having known, fKT^(was) done, ^ action, ^:
by ancients, 37ft" also, 53^' seekers after freedom, fJ? perform,
^ action, V^ even, rfWcI^ therefore, c^thou, ^: by ancients,
'^<{d<*iîn the olden time, f^TR^done.

15. Having known this, the ancient seekers after freedom
also performed action; therefore do thou also perform action, as
did the ancients in days of yore.
Commentary: Knowing thus that the Self can have no

by them, and
desire for the fruits of actions and cannot be tainted
knowing no one can be tainted if he works without egoism,
that
attachment and expectation of fruits, do thou perform your duty.
If your heart is impure, perform actions for its purification.
If you have attained Atma-Jnana or the knowledge of the Self,
work for the well-being of the world. The ancients such as
Janaka and others performed actions in the days of yore. So do
thou also perform action.
t^what, ^ action, f^what, 3T^ inaction, ^ thus, ^5^:

wise, 3Tft also, 3T? in this, ^tt^: (are) deluded, cfcl^that, ^ to thee.
^ action, ^cjîPh (I) shall teach, "^ which, W^ having known,

'it^ (thou) Shalt be liberated, 3T^pn^fr6m evil.
16. What is action? What is inaction? As to this even the

wise are confused. Therefore thee such action (the
I shall teach
nature of action and inaction) by knowing which thou shalt be
liberated from the evil (of Samsara, the wheel of birth and
death).
37^^^ ^r^ T[^ ^^ TTfif: ||^V3||
^^•' of action, t% for, 3Tft" also, -^§[0^ should be known,

%go^ should be known, '^ and, f^f^jJ^: of the forbidden action,
3i«t)4tJ|: of inaction, ^ and, %§[STH^ should be known, W^ deep,
•
^^: of action, '^- the path.
by the
17. For verily (the true nature) of action (enjoined
scriptures) be known, also (that) of forbidden (or
should
unlawful) action, and of inaction; hard to understand is the
nature (path) of action.
îW^ "^T: q^^<ch4ru| ^ ^ ^: I
oif ^ #°^HIi^Tg^ ;^ 5^: cj)^4)i|c^,:|^ ||^^||
\^r^ ^5#T in action, 3T^ inaction, '^- who, "^T?^ would see,
/" ST^jiffur in inaction, "^ and, ^ action, '^- who, ^: he,ffe'TFT^wise,
V^33^3among men, ^: he, "3^= Yogi, fioR^^Kf performer of all ,
.actions^pp^^^
U)€c<<r~i:^^^^«Lacgp^'dD ^;GcS%V=®K^^';'^g^<^.
18.He who seeth inaction in action and actionin inaction,X^
he is wise among men; he is a Yogi andDerformeToTllLaclioris^^s
ommentajjLi-Ift LUilllllorrparlance action means 'move-
ment(it^he"5ody, movement of the hands and feet', and inaction
ns 'to sit quiet'.
the idea of agency, the idea / am the doer that binds

It is
man Samsara. If this idea vanishes, action is no action at all. It

to
will not bind one to Samsara. This is inaction in action. If you
stand as a spectator or silent witness of Nature's activities
^ feeling Nature does everything', I am non-doer (Akarta), if y
'^ identify yourself with the actionless Self, no matter what w or
().tsa'r^(QCf*dfii6H^^ fe^Dv^s:-^
FOURTH DISCOURSE 89
how much of it is done, action is no action at all. This is inaction
in action. By such a practice and feeling, action loses its binding

nature.
A man sit quietly. He may not do anything. But if he

may
has the idea of agency or doership, or if he thinks that he is the
doer, he is ever doing action, though he is sitting quietly. This is
action in inaction. The restless mind will ever be doing actions
even though one sits quietly. Actions of the mind are real
actions. "Nor can anyone even for one moment remain really
actionless, for helplessly is everyone driven to action by the
qualities of Nature." (Chapter HI. 5)
Inaction also induces the feeling of egoism. The inactive

man says, T sit quietly; I do nothing'. Inaction, like action, is
wrongly attributed to the Self.
He is the performer of all actions who knows this truth. He

has attained the end of all actions, i.e., freedom or knowledge or
perfection.
When a steamer moves, the trees on the shore which are

motionless, appear to move in the opposite direction to a man
who is in the steamer. Moving objects that are very far away
appear to be stationary or motionless. Even so in the case of the
Self inaction is mistaken for action and action for inaction.
TheSelf is actionless (Akarta or non-doer, Nishkriya or
without work). The body and the senses perform action. The
actions of the body and the senses are falsely and wrongly
attributed by the ignorant to the actionless Self. Therefore the
ignorant man thinks, 7 act'. He thinks that the Self is the doer
or the agent of the action. This is a mistake. This is ignorance.
Just as motion does not really belong to the trees on the
shore which appear to move in the opposite direction to a man
on board the ship, so also action does not really pertain to the
Self.
This ignorance which is the cause of birth and death

vanishes when you attain Self-realisation.
"W^ whose, ^ all, m\W{\- undertakings, ^JPTOf^^mfel:

devoid of desires and purposes, ;siMiPic;<t|ctm[ui*i, whose actions
have been burnt by the fire of knowledge, ^ him, 3T1^: call,
^r"6d*iâ sage, ^' the wise.

19. He whose undertakings are all devoid of desires and
(selfish) purposes and whose actions have been burnt by the
fire of knowledge ,^him the wise call a sage.
Commentary: A sage performs actions only with a view to
set an example to the masses. Though he works, he does nothing
as he has no selfish interests, as his actions are burnt by the fire
of wisdom which consists in the realisation of inaction in action,

through the knowledge of the Self or Brahma-Jnana.
Brahma-Jnana is a mighty spiritual fire which consumes the
results of all kinds of actions (Karmas), good and bad, and
makes the enlightened sage quite free from the bonds of action.
The sage who leads a life of perfect renunciation does only what
is required for the bare existence of his body. (Cf. III. 19; IV. 10;
IV. 37)
r44rc|| having abandoned, ^J^lwra^ attachment to the fruits
of action, PHr^^Jkl: ever content, fTOPT: depending on nothing,

^J#T in action, 3Tf^7^^: engaged, ^ even, '^ not, "O;^ verily, \k>lk^
anything, ^tTUtt does, ^: he.
Having abandoned attachment to the fruits of the

20.
action, ever content,depending on nothing, he does not do
anything though engaged in activity.
Commentary: The same idea of inaction in action is

repeated here to produce a deep impression on the minds of the
aspirants. He who works for the well-being of the world and he
who performs actions without egoism and attachment for the
fruits, to setan example to the masses, really does nothing at all
though he is ever engaged in activity, as he possesses the
knowledge of the Self which is beyond all activity and as he has
realised his identity with It.
.
FOURTH DISCOURSE 91
As Brahman the Absolute is self-contained, all the desires

are gratified if one realises the Self. He is ever satisfied and does
not depend on anything, just as a man who has the favour of the
king does not depend on the minister or the government official
for anything. (C/". IV. 41)
:^rn^ %^ ^ f^^rqtRr h^^^\ wri ii
fro^: without hope, "M^RfF'TT one with the mind and self
controlled, rq^wti^JMRt^^: having abandoned all covetousness,

Wk^ bodily, %^^ merely, ^ action, f^ doing, ^ not, W^
obtains, RtjR^qi^sin.
21 Without hope and with the mind and the self controlled,
having abandoned all covetousness, doing mere bodily action,
he incurs no sin.
Commentary: The liberated sage renounces all actions

except what is necessary for the bare maintenance of the body.
He has abandoned all possessions. He incurs no sin which will
cause evil effects. For a man who thirsts for liberation
(Mumukshu) even righteous activity (Dharma) is a sin as it
causes bondage to Scimsara. Dharma is a golden fetter for him. A

golden fetter is also a fetter. A sage is liberated from both
Dharma and Adharma, good and evil or virtue and vice. (Cf.
m. 7)
W^' RHc^nRi^ ^ fK^ ? f^R^ IRÎI

'M'^-'^Mm^H'ê;: content with what comes to him without
effort, Sv'^mlci: free from the pairs of opposites, iciHoy<: free from
envy, W^- even-minded, f^T^ in success, 3if^«al in failure, ^ and,
fir^ acting, 37fq" even, ? not, f^R^^jt is bound.
22. Content with what comes to him without effort, free from
the pairs of opposites and envy, even-minded in success and
failure, though acting, he is not bound.
Commentary: The sage is quite satisfied with what comes

to him by chance. In verses IV. 18, 19, 20, 21, 22 and 23 there is
only a reiteration of the results of the knowledge of the Self

which is beyond action. Tlie sage who identifies himself with the
'actionless' Self is not bound as action and its cause which bind
one to the round of birth and death have been burnt in the fire of
the knowledge of the Self or Brahma- Jnana. Just as a seed burnt
in the fire cannot germinate, so also the Karmas or actions burnt
by the fire of knowledge of the Self cannot produce future birth.
Ordinary people think that the sage is also a doer of actions,
an agent, active and therefore bound, when they see him doing
actions. This is a mistake. From his own point of view and, in
truth, he is not an agent at all. He really does no action at all. He
feels and says, "I do nothing at all. Nature does or the three
qualities of Nature do everything."
He is not affected by heat and cold, pleasure and pain,
success and failure, as he always has a balanced state of mind.
He is not attached even to the things which are necessary for the
bare maintenance of his body. He experiences neither pleasure
nor pain, whether or not he obtains food and the other things
which are required for the maintenance of his body. The reason
is he is resting in his essential nature as Existence-
that
Knowledge-Bliss Absolute (Satchidananda-Svarupa); he is
swimming in the ocean of bliss. So he does not care for his body
and its needs.
Jld^^'W one who is devoid of attachment, ^^ki-w of the

liberated, ^HNR^d^d^: whose mind is established in knowledge,
"^TIFT for sacrifice, 37R^: acting, ^ action, ^HT^ whole, "RfM^

is dissolved.
23. To one whodevoid of attachment, who is liberated,

is
whose mind is established in knowledge, who works for the sake

of sacrifice (for the sake of God), the whole action is dissolved.
Commentary: One who from attachment, who is

is free
liberated from the bonds of Karma, whose mind is centred and
rooted in wisdom, who performs actions for the sake of sacrifice,
in order to please the Lord —
all his actions with their results melt
FOURTH DISCOURSE 93
away. His actions are reduced to nothing. They are, in fact, no

actions at all.
W Brahman, 3rt^ the oblation, ^ Brahman, "^: the

clarified butter, siîHi in the fire of Brahman,W^ by Brahman,
^Hîs W
offered, Brahman, tt^ only, ^ by him, "H^tT^f^ shall be
reached, 5<^ch4^HiRFIT by the man who is absorbed in action
which is Brahman.
24. Brahman is the oblation; Brahman is the melted butter
(ghee); by Brahman is the oblation poured into the fire of
Brahman; Brahman verily shall be reached by him who always

sees Brahman in action.
Commentary: This is Jnana-Yajna or wisdom-sacrifice
wherein the idea of Brahman is substituted for the ideas of the
instrument and other accessories of action, the idea of action
itself and of its results. By entertaining such an idea the whole
action melts away, as stated in the previous verse (No. 23).
When one attains to the knowledge of the Self or Self-

reaUsation his whole life becomes a wisdom-sacrifice in which
the oblation, the melted butter or the offering, the performer of
the sacrifice, the action and the goal are all Brahman. He who
meditates thus wholly upon Brahman shall verily attain to
Brahman.
The sage who has knowledge of the Self knows that the
the
oblation, the fire, the instrument by which the melted butter is
poured into the fire and himself have no existence apart from
that of Brahman. He who has realised through direct cognition
(Anubhava) that all is Brahman, does no action even if he
performs actions. {Cf. III. 15)
U^dim\ ^ ^#R: î^m^ I
q^ pertaining to Devas, x?;^ only, 3N^ some, "Î^ sacrifice,

%^: Yogis, M^MWc) perform, ^W^ in the fire of Brahman, ^
Others, "^^n^ sacrifice, ^T^^ by sacrifice, "O;^ verily, vJM^^Ri offer as
sacrifice.
25. Some Yogis perform sacrifice to the gods alone; while

others (who have realised the Self) offer the self as sacrifice by
the Self in the fire of Bratima< alone. »
Commentary: Some Yogis who are devoted to Karma

Yoga perform sacrificial rites to the shining ones or Devas
(gods). The second Yajna is Jnana-Yajna or the wisdom sacrifice
performed by those who are devoted to Jnana Yoga. The oblation
in this sacrifice is the Self. Yajna here means the Self. The
Upadhis or the limiting adjuncts such as the physical body, the
mind, the intellect, etc., which are superimposed on Brahman
through ignorance are sublated and the identity of the individual
soul with the Supreme Soul or Brahman is realised. To sacrifice
the self in Brahman is to know through direct cognition
(Aparoksha Anubhuti) that the individual soul is identical with
Brahman. This is the highest Yajna. Those who are established in
Brahman, those who have realised their oneness with the
Supreme Soul or Paramatma perform this kind of sacrifice. This
is superior to all other sacrifices.
^^ ^f^-HiPui organ of hearing and other senses, 3F^

others, WTTf^^ in the fire of restraint, f^fcl" sacrifice, TKI^
?<mM\\ sense-objects such as sound, etc., ^ others, ft^^^llf^ in
the fire of the senses, ^^^ffcT sacrifice.
26. Some again offer the organ of hearing and other

senses as sacrifice in the fire of restraint; others offer sound and
other objects of the senses as sacrifice in the fire of the senses.
Commentary: Some Yogis are constantly engaged in

restraining the senses. They gather their senses under the
guidance of the Self and do not allow them to come in contact
with the sensual objects. This is also an act of sacrifice. Others
direct their senses only to the pure and unforbidden objects of
the senses. This is also a kind of sacrifice.
vr<r qv' fourth DiscbuRs:
osf^ 'Hcifuitr^dc+iHfrui 31
^T* aU, ^k^c^Hfrui funct

functions of the breath (vij
37T?q^PTTT%Tr4 in the fireydf

sacrifice, fR^tf^ kindled oy knowledge.
27. Others agajf/sacrifice all the functions of the senses
and those of the breath (vital energy or Prana) in the fire of the,
Yoga of self-restraint kindled by knowledge.

Commentary: Just as a lamp is kindled by oil, so also the
fire of the Yoga of self-control is kindled by knowledge. When
the Yogi concentrates or fixes his mind on Brahman or the Self,
the senses and the breath cease to function. The senses and the
breath are absorbed into their cause.
ô^TOT: those who offer wealth as sacrifice, '^T'JtW>-thoS^(J|^[]^

who offer austerity as sacrifice, 'mIÎ'^î: those who offer Yoga as
sacrifice, MT thus, 37^ others, "^^MFTIFi^Tfr: those who offer
study and knowledge as sacrifice, ^ and, '^W^'- ascetics or

anchorites (persons of self-restraint), ^HHemciai: persons of rigid
.^'^'^^^^^^^
28. Others again offer wealth, austerity and Yoga as
sacrifice, while the ascetics of self-restraint and vows offer
rigid
study of scriptures and knowledge as sacrifice.
Commentary: Some do sacrifice by distributing their
wealth to the deserving as charity; som.e offer their Tapas
(austerities) as sacrifice; some practise the eight limbs of Raja
Yoga, viz., Yama (the five great vows), Niyama (the canons of
conduct), Asana (posture), Pranayama (restraint of breath),
Pratyahara (withdrawal of the senses), Dharana (concentration),
Dhyana (meditation) and Samadhi (superconscious state), and
offer this Yoga as a sacrifice; some study the scriptures and offer
it as sacrifice.
37^ in the outgoing breath, '^ffcf sacrifice, "SfMH, incoming

breath, "JtM" in the incoming breath, ST^TT^ outgoing breath, cM
thus, o^ others, WTTTFFrat courses of the outgoing and incoming
breatiis, "^^^ restraining, "RTUTnT^RFM: solely absorbed in the
restraint of breath.
29. Others offer as sacrifice the outgoing breath in the
incoming, and the incoming in the outgoing, restraining the
course of the outgoing and the incoming breaths, solely
absorbed in the restraint of the breath.
Commentary: Some Yogis practise Puraka (inhalation),
some Yogis practise Rechaka (exhalation), and some Yogis
practise Kumbhaka (retention of breath).
The and the other Pranas are merged in the

five sub-Pranas
chief Prana (Mukhya-Prana) by the practice of Pranayama.
When the Prana is controlled, the mind also stops its wanderings
and becomes steady; the senses are also thinned out and merged
in the Prana. It is through the vibration of Prana that the
activities of the mind and the senses are kept up. If the Prana is
controlled, the mind, the intellect and the senses cease to
function.
37^ R^dl^KI: 3rnJIRT% ^ffif I
^ST^rt ^Wf^ ^^yPMdc^c-Htll: llôll
3^ Other persons, rn^di^KI: of regulated food, W]\\

life-breaths, "STT^ in the life-breaths, flfcT sacrifice, '^ all, ^
also, TT^ these, ^^Pqc;: knowers of sacrifice, '^^^FHci'êHqi: whose
sins are destroyed by sacrifice.
Others who regulate their diet offer life-breaths in

30.
these are knowers of sacrifice, whose sins are
life-breaths. All
destroyed by sacrifice.
Commentary: Niyataharah means persons of regulated or

limited food. They take moderate food. By rigid dieting they
.
FOURTH DISCOURSE 97
control the passions and appetites by weakening the functions of

the organs of action.
Yogis pour the life-breaths as sacrifice in the controlled

life-breath. The former becomes merged in the latter.
Performance of the above sacrifice leads to the purification
of the mind and destruction of sins.
"H^rîeiiîd^^: eaters of the nectar — the remnants of the

sacrifice, "^^Tlf^ go, W Brahman, ^RRR^ eternal, "^ not, 3?^ this,
^t^: world, 3tf|^ is, 3FfIFT of the non-sacrificer, ficT: how, 3M:
other, f^^TrHT O best of the Kurus.
Those who eat the remnants of the sacrifice, which are

31
go to the eternal Brahman. This world is not for the
like nectar,
man who does not perform sacrifice; how then can he have the
other, O Arjuna?
Commentary: They go to the eternal Brahman in course of
time after attaining the knowledge of the Self through
purification of the mind by performing the above sacrifices. He
who does not perform any of these is not fit even for this
miserable world. How then can he hope to get a better world
than this? (C/. m. 13)
ch4îpcife dl4^c}Rcj ^[TM 1^#^ ii^îi
Q;^thus, "^fter: manifold, "W^ sacrifices, f^rM: are spread,
Wp^: of Brahman (or of the Veda), 2^ in ^Jif^bom of

the face,
action, f^fe know (thou), cfl^them, '^^Tâll, Q;^thus, ITM having
known, PqHl^t^ thou shalt be liberated.
32. manifold sacrifices are spread out before

Thus,
Brahman the mouth or face of Brahman). Know them
(literally at
ail as born of action and thus knowing, thou shalt be liberated.
Commentary: The word Brahmanah has also been
interpreted to mean 'In the Vedas'.
rntô 41
Various kinds of sacrifices are spread out at the mouth of

Brahman, i.e., they are known from the Vedas. Know that they
are bom of action, because the Self is beyond action. If you
reaUse that "these actions do not concern me, they are not my
action, and I am actionless", you will surely be liberated from
the bondage of Samsara by this right knowledge. (Cf. IX. 27;
XIII. 15)
^^ superior, "So^TR^ with objects, Wc!^ than sacrifice,
fR^: knowledge-sacrifice, 'W^ O Parantapa, "^T^ all, ^

action, 3TftleR; in its entirety, '^ O Partha, fl^ in knowledge,
mR^MMc) is culminated.
33. Superior wisdom-sacrifice to the sacrifice with

is
objects, O Parantapa (scorcher of the foes). All actions in their

entirety, O Arjuna, culminate in knowledge.
Commentary: Sacrifices with material objects cause

material effects and bring the sacrificer to this world for the
enjoyment of the fruits, while wisdom-sacrifice leads to Moksha.
Therefore wisdom-sacrifice is superior to the sacrifice performed
with material objects. Just as rivers join the ocean, so do all
actions join knowledge, i.e., they culminate in knowledge. All
actions purify the heart and lead to the dawn of knowledge of the
Self
All actions that are performed as offerings unto the Lord

with their fruits are contained in the knowledge of Brahman. {Cf.
IX. 15; X. 25; XVIH. 70)
viM^^r^ ^ w^ ^nPrroiT^^ffH: ii^îi
(Tcl^That, f^ know, MpuNlcH by long prostration, mRh^^-i by

question, ^^î^ by service, 3^H^H?Tf^ will instruct, ^ to thee, W^
knowledge, ITfTT' the wise, cTr^^t^: those who have reaUsed the
Truth.
jr^^^^<^ FOURTH DISCOURSE^P^j^^^ 99
^ 34. Know That by long prostratfon, by qirestion and by

service; he vîse who have realised the Truth will instruct thee in
t
(tha t) knowledge. V ^c^fiGT^

Commentary: Go to the teachers (those who are well
versed in the scriptures dealing withBrahman or Brahmasrotris,
and who are Brahman or Brahmanishthas).
established in
Prostrate yourself before them with profound humility and
perfect devotion. Ask them questions, "O venerable Guru! What
is the cause of bondage? How can I get liberation? What is the
nature of ignorance? What is the nature of knowledge? What is

the Antaranga-Sadhana (inward spiritual practice) for attaining
Self-realisation?" Ser\ê the Guru whole-heartedly. A teacher
who is versed in the scriptures (Sastras) but who has no direct
Self-realisation will not be able to help you in the attainment of
the knowledge of the Self. He who has knowledge of the
scriptures and who is also established in Brahman will be able to
instruct thee in that knowledge and help thee in the attainment of
Self-realisation. Mere prostrations alone will not do. They may
be tinged with hypocrisy. You must have perfect faith in your
Guru and his teaching. You must serve him whole-heartedly with
great devotion. Now hypocrisy is not possible.
^ which, W^ having known, ^ not, 3^: again, ''tel^
delusion, "Qi^thus, îWP^ will get, W^ O Pandava, ^ by this,
^^ beings, 3T^t^ all, "^^^ (thou) shalt see, 3TT?qf^ in (thy) Self,
^ ^ also, in Me.
35.Knowing that thou shalt not, O Arjuna, again get
deluded and by that thou shalt see all beings in thy Self
like this;
and also in Me.
Commentary: knowledge of the Self mentioned
That, the
from the Brahmanishtha
in the previous verse, that is to be learnt
Guru through prostration, questioning and service. When you
acquire this knowledge you will not be again subject to
confusion or error. You will behold that underlying basic unity.
You will behold or directly cognise through intemal experience
or intuition that all beings from the Creator down to a blade of

grass exist in your own Self and also in Me. {Cf. IX. 15; XVIII.
20)
^7T^: than sinners, ^^^'^

(than)
3Tf^
knowledge,
all,
even, %i;
MIM^TiH:
"O;^
if,
most
3rf^ (thou)
sinful, ^ art,
all,
alone, ^fÎ^sin, ^RTft^lf^ (thou) shalt cross.

W^"^^ by the raft of
36. Even if thou art the most sinful of all sinners, yet thou
Shalt verily cross all sins by the raft of knowledge. *?^^ jtJoAiiv)
Commentary: You can cross the ocean of sin with the boat
of the knowledge of the Self. {Cf. IX. 30)
^J^T as, "Q:?^ fuel, *^: blazing, 3#T: fire, ^^^l^^cl

reduces to ashes, 37^ O Arjuna, ^hiPh: fire of knowledge,
^cJchHfrui all actions, ^^^1^^^ reduces to ashes, ^M so.
37. As the blazing fire reduces fuel toashes, O
Arjuna, so
does the fire of knowledge reduce all actions to ashes.
Commentary: Just as the seeds that are roasted cannot

germinate, so also the actions that are burnt by the fire of
knowledge cannot bear fruits, i.e., cannot bring man to this
world again for the enjoyment of the fruits of his actions. This is
reducing actions to ashes. The actions lose their potency as they
are burnt by the fire of knowledge. When the knowledge of the
Self dawns, all actions with their results are burnt by the fire of
that knowledge just as fuel is burnt by the fire. When there is no
agency-mentality (the idea "I do this"), when there is no desire
for the fruits, action is no action at all. It has lost its potency. The
fire of knowledge can burn all actions except the Prarabdha
Karma, or the result of the past action which has brought this
body into existence and which has thus already begun to bear
fruits or produce effects.
FOURTH DISCOURSE 101
According to some philosophers even the Prarabdha Karma

isdestroyed by the fire of knowledge. Sri Sankara says in his
Apa rokshanubhuti:
"In the passage 'his actions are destroyed when the
Supreme is realised' the Veda expressly speaks of actions
(Karmas) in the plural, in order to signify the destruction of even
the Prarabdha."
There are three kinds of Karmas or reaction to or

fructification of past actions: (1) Prarabdha, so much of the past
actions as has given rise to the present birth, (2) Sanchita, the
balance of the past actions that will give rise to future
births —
the storehouse of accumulated actions, and (3) Agami or
Kriyamana, acts being done in the present life. If by the
knowledge of the Self only the Sanchita and Agami were
destroyed and not Prarabdha, the dual number would have been
used and not the plural. (Sanskrit grammar has singular, dual and
plural numbers). {Cf. IV. 10-19)
^ not, 1% verily, fl^ to wisdom, ^T^^ like, "'Ttoi; pure, W

here (in this worid), fet "^ that, '^^ oneself, %ntfTO:
is,
perfected in Yoga, ^\$\^ in time, ^\Û in the Self, [<^<^^ fmds.
38. Verily, there is no purifier in this world like knowledge.

He who is perfected in Yoga finds it in the Self in time.
Commentary: There exists no purifier equal to knowledge

of the Self He who has attained perfection by the constant practice
of Karma Yoga and Dhyana Yoga (the Yoga of meditation) will,
after a time, find the knowledge of the Self in himself.
^ ef^K^T W VllPd^r^>llf^^l^rd ll^<^ll
^•snqi-l^the man of faith, eN^ obtains, fT^ knowledge, '^T?TT:

devoted, ^"^rlf^q: who has subdued the senses, '^fT^ knowledge,
?7^^ having obtained,
3#7T^^ attains.
'TO'^ supreme, ^\\\^\ to peace, W^ at
once,
39. The man who is full of faith, who is devoted to it, and
who has subdued the senses obtains (this) knowledge; and
having obtained the knowledge he attains at once to the
supreme peace.
Commentary: He who is full of faith, who constantly
serves hisGuru and hears his teachings, who has subdued the
senses surely gets the knowledge and quickly attains the
supreme peace or salvation (Moksha). All the above three
qualifications are indispensable for an aspirant if he wants to
attain to the supreme peace of the Eternal quickly. One
qualification alone will not suffice. {Cf. X. 10, 11)
^- the ignorant, ^ and, 31?TW^: the faithless, ^ and, WP7T?qT

the doubting self, te?^ goes to destruction, ^ not, 37^ this,
^t^: world, 3Tfer is, ^ not, ^: the next, ^ not, ^Î^ happiness,
^^MI^H: for the doubting self.
40. The
ignorant, the faithless, the doubting self goes to
destruction; there is neither this world nor the other, nor
happiness for the doubting.
Commentary: The ignorant: one who has no knowledge of

the Self. The man without faith: one who has no faith in his own
self, in the scriptures and the teachings of his Guru.
A man of doubting mind is the most sinful of all. His

condition is very deplorable. He is full of doubts as regards the
next world. He does not rejoice in this world also, as he is very
suspicious. He has no happiness.
<?lî'y'^'W=hH[>J|*i^ one who has renounced actions by Yoga,

^M^foji'H^NH.one whose doubts are rent asunder by knowledge,
Sii^q'tiH^ possessing the self, ? not, ^Ji#T actions, f^l^^Rt^ bind,
«R1^ O Dhananjaya. ^
. —
FOURTH DISCOURSE 103
41 He who has renounced actions by Yoga, whose doubts

are rent asunder by knowledge, and who is self-possessed
actions do not bind him, O Arjuna.
Commentary: Sri Madhusudana Sarasvati explains Atma-

vantam as 'always watchful'.
He who has attained to Self-realisation renounces all actions

by means of Yoga or the knowledge of Brahman. As he is
established in the knowledge of the identity of the individual soul
with the Supreme Soul, all his doubts are cut asunder. Actions do
not bind him as they are burnt in the fire of wisdom and as he is
always watchftil over himself. (C/ H. 48; m. 9; IV. 20)
fei^ ^t^ ^mrfrr^tfrf^ w^ iixîi
?TW^ therefore, 3i^n^\aH^ bom out of ignorance, fo^

residing in the heart, pTffel by the sword of knowledge, 3TR^:
of the Self, fer^ having cut, Ti^this, TO^ doubt, ^^^ Yoga,
37TtTO take refuge, 3fw arise, W:^ O Bharata.
42. Therefore with the sword of the knowledge (of the Self)
cut asunder the doubt of the self born of ignorance, residing in
thy heart, and take refuge in Yoga. Arise, O Arjuna.
Commentary: Doubt causes a great deal of mental
torment. It is most sinful. It is bom of ignorance. Kill it
ruthlessly with the knowledge of the Self. Now stand up and
fight, O Arjuna.
(This chapter is known by the names Jnana Yoga, Abhyasa Yoga
and Jnanakarmasannyasa Yoga also.)

between Sri Krishna and Arjuna, ends the fourth discourse
entitled:
The Yoga of the Division of Wisdom.

m wftssm:
FIFTH DISCOURSE
THE YOGA OF RENUNCIATION OF ACTION
^-^mn^ renunciation, 4)4u|IHôf actions, fW O Krishna, 3^:

again, '^[^ Yoga, "^ and, to1% (Thou) praisest, which, ^ ^:
better, tt^: of these two, "Qiône, ^that, ^ to me, "^ tell,
^f^T^^conclusively.
Arjuna said:
1 . Renunciation of actions, O Krishna, Thou praisest, and
again Yoga. Tell me conclusively that which is the better of the
two.
Commentary: Thou teachest renunciation of actions and

also their performance. This has confused me. Tell decisively
now which is better. It is not possible for a man to resort to both
of them at the same time. Yoga here means Karma Yoga. {Cf.
m. 2)
cf%g ch4^*-4mir^44lJil MkM^ IRII
^PTRT: renunciation, ch44)J|: Yoga of action, ^ and, f^:^^W^

leading to the highest bliss, 3^ both, rT^: of these two, J but,
^j'^t^F'iTRTnt^ than renunciation of action, ^T^f^: Yoga of action,

fqpifi'^d is superior.
(104)
'^^r^^
The Blessed Lord said: >/ \0^N^^^^
2. Renunciation and the Yoga of acjfon both lead to the
highest bliss; but of the two, the Yoga of action is superior to the
renunciation of action.
Commentary: Sannyasa (renunciation of action) and

Karma Yoga (performance of action) both lead to Moksha or
liberation or the highest bliss. Though both lead to Moksha, yet
of the two means of attaining to Moksha, Karma Yoga is better
than mere Karma Sannyasa (renunciation of action) without the
But renunciation of actions with the knowledge of the Self

is decidedly superior to Karma Yoga.
Moreover, Karma Yoga is easy and is therefore suitable to
all. {Cf. m. 3; V. 5; VI. 46)
M^ fl W^ 5^ ^^My^rl ll^ll
%^: should be known, ¥: he, ftrW^H^ perpetual ascetic, '^

who, "^ not, tfS" hates, ^ not, "îs^Pa desires, M-^'- one free from
the pairs of opposites, 1% verily, h^mi^ O mighty-armed, ^^ w-
easily, ®RTf^from bondage, ^^^ri is set free.

"^^^tTo^^* -,
3. He should be known as a perpetual (ânnyasPyvho

neither hates nor desires; for, free from the pairs of opposites, O
mighty-armed Arjuna, he is easily set free from bondage.
Commentary: A man does not become a Sannyasi by
merely giving up actions because of laziness or ignorance or
some family quarrel or calamity or unemployment. A true
Sannyasi is not a hypocritical coward.
The Karma Yogi who neither hates pain and the objects
which give him pain, nor desires pleasure and the objects that
give him pleasure, who has neither attachment nor aversion to
any sense-object and who has risen above the pairs of heat and
cold, joy and sorrow, success and failure, victory and defeat,
gain and loss, praise and censure, honour and dishonour, should
be known as a perpetual Sannyasi though he is ever engaged in
action.
One need not have taken Sannyasa formally but if he has

the above mental attitude, he is a peqêtual Sannyasi. Mere
ochre-coloured robe cannot make one a Sannyasi. What is
wanted is a pure heart with true renunciation of egoism and
desires. Physical renunciation of objects is no renunciation at all.
(Cf. VI. 1)
W55^T%ft Sankhya (knowledge) and Yoga (Yoga of action or

performance of action), ^'J^ distinct, ^M: children, iiq^Pti speak,
^ not, Mpusai: the wise, "Qiône, 3Tf^ even, 3Hif^ci: established in,
W^ truly, 3^: of both, f^^ obtains, "^TJeFi; fruit.
4. Children, not the wise, speak of knowledge and the Yoga

of action or the performance of action as though they are distinct
and different; he who is truly established in one obtains the fruits
of both.
Commentary: Children: the ignorant people who have no

knowledge of the Self, and who have only a theoretical
knowledge of the scriptures.
Children or ignorant people only say that knowledge and
the performance of action are different and produce distinct and
opposite results. But the wise who have the knowledge of the
Self say that they produce the same result only, viz., Moksha or
liberation. He who is duly established in one, he who truly lives
in one, Sankhya or Yoga, obtains the fruits of both. Therefore
there is no diversity in the result or the fruit. This is the gist of
this verse. (Cf. VI. 2).
^ which, W^'- by the Sankhyas, W^

^- by the Yogis (Karma Yogis), 3Tf^ also, "WT^
is reached, W^
place, cRl^that, is
reached, T^ône, ^[Hi^the Sankhya (knowledge), ^ and, %^

Yoga (performance of action), "^ and, '^- who, W^ sees, ^: he,
W^ sees.
FHTH DISCOURSE 107
That place which is reached by the Sankhyas or the

5.
Jnanis reached by the Yogis (Karma Yogis). He sees, who
is
sees knowledge and the performance of action (Karma Yoga) as

one.
Commentary: Those who have renounced world and

the
are treading the path of Jnana Yoga or Vedanta are the Sankhyas.
Through Sravana (hearing of the Srutis or Vedantic texts),
Manana (reflection on what is heard) and Nididhyasana
(constant and profound meditation) they attain to Moksha or
Kaivalya direcdy. Karma Yogis who do selfless service, who
perform their duties without expectation of the fruits and who
dedicate their actions as offerings unto the Lord also reach the
same state as is attained by Sankhyas indirectly through the
purification of their heart and renunciation and the consequent
dawn of the knowledge of the Self. That man who sees that
Sankhya and Yoga are one, as leading to the same result, sees
rightly. (C/ XHI. 24, 25; V. 2)
W^M- renunciation, J but, W^

O mighty-armed, ^-^^
hard, 3TI^ to attain, 3T%M: without Yoga, "^Jt^T^: Yoga-
harmonised, 5f^: Muni, WW to Brahman, ^#f^ quickly, arf^î^Pd
goes.
6. But renunciation, O mighty-armed Arjuna, is hard to

attain without Yoga; the Yoga-harmonised sage quickly goes to
Brahman.
Commentary: Muni is one who does Manana (meditation
or reflection). Yoga
performance of action without selfish
is
motive as an offering unto the Lord.

Brahman here signifies renunciation or Saniiyasa because
renunciation consists in the knowledge of the Self A Muni, the
sage of meditation, the Yoga-harmonised, i.e., purified by the
performance of action, quickly attains Brahman, the true
renunciation which is devotion to the knowledge of the Self
Therefore Karma Yoga is better It is easy for a beginner. It
prepares him for the higher Yoga by purifying his mind.
4lJ|^4d1 Pcl^Jc^lr^l ftP^dl^l t^T^t^: I
%T^^: devoted to the path of action, f^^J^[TM a man of

purified mind, M^RTIM one who has conquered the self, f^cH^-q:
one who has subdued his senses, ^T^^JcTTFT^WTT one who realises
his Self as the Self in all beings, 5^ acting, 3rfq even, 1 not,
feR^ is tainted.
He who is devoted to the path of action, whose mind is

7.
who has conquered the self, who has subdued his
quite pure,
senses and who realises his Self as the Self in all beings,
though acting, is not tainted.
Commentary: He who harmonised by Yoga, i.e., he who

is
has purified his mind by devotion to the performance of action,

who has conquered the body and who has subjugated the senses,
whose Self is the Self of all beings, he will not be bound by
actions although he performs actions for the well-being or
protection of the masses in order to set an example to them. {Cf.
XVIII. 17)
^TY^Ûc|4^î^|^^y?^^^^|T:^4c|q^^^^ ll^ll
? not, '^ even, W^^^ anything, ^Rtf^T I do,

f^: ^ thus,
centred (in the Self), "R^ should knower of

think, aictPq^ the
Truth, ^T?^ seeing, ^^^ hearing, ^^^?H; touching, f^f^ smelling,

31?êating, î^l^going, ^^^ sleeping, ^S^breathing.
8. "I do nothing at all," thus would the harmonised knower
of Truth think —seeing, hearing, touching, smelling, eating,
going, sleeping, breathing,
?fe^]Mtfe^n% ^rf^ ?fiT w:^\ iiîi
31c^ speaking, f^^^ letting go, WK seizing, ^t^m\

opening (the eyes), f^TftTI^closing (the eyes), ^ also, ^Ps^'MiP"! the
nFTH DISCOURSE 109
senses, î^-î?^ amongst the sense-objects, ^^ move, ^ thus,

mT^ being convinced.
9. Speaking, letting go, seizing, opening and closing the
eyes —convinced that the senses move among the
sense-objects,
Commentary: The liberated sage or a Jnani always

remains as a witness of the activities of the senses as he
identifies himself with the Self or Brahman. He thinks and says,
"I do not see; the eyes perceive. I do not hear; the ears hear. I do
not smell, the nose smells, etc." He beholds inaction in action as
he has bumt his actions in the fire of wisdom. {Cf. XIV. 19-23)
feM^ ? ^ ^ Î^miWWRTT llôii
^^ in Brahman, 3TT?M having placed, ^^^#1 actions, ^^1^

attachment, rqcKî having abandoned, ^^>Tffcf acts, '^^ who, Poi'â is
tainted, ^ not, ^: he, "^FPT by sin, M<JM:1H^ lotus-leaf, ^ like, 3TwraT
by water.
10. He who does actions, offering them to Brahman, and

abandoning attachment, is not tainted by sin, just as a lotus-leaf
is not tainted by water.
Commentary: Chapter IV verses 18, 20, 21, 22, 23, 37, 41;
Chapter V verses 10, 11 and 12 all convey the one idea that the
Yogi who does actions without egoism and attachment to results
or fruits of the actions, which he regards as offerings unto the
Lord, is not tainted by the actions (Karma). He has no
attachment even for Moksha. He sees inaction in action. All his
actions are burnt in the fire of wisdom. He escapes from the
wheel of Samsara. He is freed from the round of births and
deaths. He gets purity of heart and through purity of heart attains
to the knowledge of the Self. Through the knowledge of the Self
he is liberated. This is the gist of the above ten verses. {Cf. in.
30)
'w^ TTTOT ^^ %^#:MtPt I
^qtpH: ^ J#tf ^ ?^T^?^5cq-g;g[^ HUH

no THE BHAGAVAD GITA
^T^ by the body, ^T^RTT by the mind, fîg^ by the intellect,
%^: only, ff^: by the senses, 3tPt also, %^: Yogis, ^ action,
5)#^ perform, ^1^ attachment, rqcKî having abandoned,

3TR^r^J^ for the purification of the self.
11. Yogis, having abandoned attachment, perform actions

only by the body, mind, intellect and even by the senses, for the
punfication of the self.
Commentary: Yogis here means 'Karma Yogis' who are

devoted to the path of action, who are free from egoism and
selfishness, who work for the purification of their hearts without
the least attachment to the fruits or results of their actions, and
who dedicate all actions to the Lord as their offerings.
Kevalam: 'only by' from egoism and

(free selfishness)
applies to the body, mind, intellect and the senses.
3g^: chlHchl>l ^ Wt PR?^ Il^^ll
5^- the united one (the well poised), ch4^ciH^ fruit of action,
oMcKqi having abandoned, ^\\['^\ peace, SiiHlPa attains, '^fe#R^
final, 3?^^: the non-united one, ^hiHchK"! impelled by desire, ^
in the fruit (of action), ^T^: attached, f^R^ is bound.
12. The united one (the well poised or the harmonised)
having abandoned the fruit of action attains to the eternal peace:
the non-united only (the unsteady or the unbalanced) impelled
by desire, attached to the fruit, is bound.
Commentary: Santim naishthikim is interpreted as 'peace
born of devotion or steadfastness'. The harmonious man who
does actions for the sake of the Lord without expectation of the
fruit and who says, "I do actions for my Lord only, not for my
personal gain or profit," attains to the peace born of devotion,
through the following four stages, viz., purity of mind, the
attainment of knowledge, renunciation of actions, and steadiness
in wisdom. But the unbalanced or the unharmonised man who is
led by desire and who is attached to the fruits of the actions and
who says, "I have done such and such an action; I will get such
and such a fruit," is firmly bound.
HFTH DISCOURSE 111
^4+Hirui all actions, wm by the mind, W^m having

renounced, 3TT^ rests, ^^§^ happily, ^^ the self-controlled, ^^T^lf^
in the nine-gated, ;^ in the city, ^ the embodied, 1 not, "^ even,

fi^ acting, /f not, ^fiR^causing to act.
13. Mentally renouncing all actions and self-controlled, the

embodied one rests happily in the nine-gated city, neither acting
nor causing others (body and senses) to act.
Commentary: All actions: —
Nitya Karmas: These are obligatory duties. Their perfor-
(1)
mance does not produce any merit; but their non-performance
produces demerit. Sandhyavandana, etc., belong to this category.
(2) Naimittika Karmas: These Karmas are performed on the
occurrence of some special events such as the birth of a son,
eclipse, etc.
(3) Kamya Karmas: These are optional. They are intended

for the attainment of some special ends (for getting rain, son,
etc.)
(4) Nishiddha Karmas: These are forbidden actions such as

theft, drinking liquor, etc.
(5) Prayaschitta Karmas: Actions performed to neutralise

the effects of evil actions or sins.
The man who has controlled the senses renounces all
actionsby discrimination, by seeing inaction in action and rests

happily in this body of nine openings (the nine-gated city),
because he is free from cares, worries, anxieties and fear and his
mind is quite calm and he enjoys the supreme peace of the
Eternal. In this nine-gated city the Self is the king. The senses,
the mind, the subconscious mind, and the intellect are the
inhabitants or subjects.
The ignorant worldly man says, "I am resting in the

easy-chair." The man of wisdom who has realised that the Self is
distinct from the body which is a product of the five elements,
says, "I am resting in this body." (C/ XVIII. 17, 50)
^ ^^ ^ ^^rrffur c!t^^ ^g^ w^' I
^ not, +<f(^H. agency, ^ not, ^n#T actions, cTt^J^ for this
world, ^^ creates, W^- the Lord, "^ not, '^^MidtiîlîM, union with
the fruits of actions, W^J^' nature, "^ but, "SRcf^ leads to action.
agency nor actions does the Lord create for the

14. Neither
world, nor union with the fruits of actions. But it is Nature that
acts.
Commentary: The Lord does not create agency or

doership. He does not press anyone to do actions. He never tells
anyone, "Do this or do that." He does not bring about the union
with the fruit of actions. It is Prakriti or Nature that does
everything. (C/ IH. 33)
arî^Hicjd w ^ ^^ w^' ii^mi
^ not, 37T^ takes, ^J^^Tf^ of anyone, W^ demerit, ^ not, "^
and, "Q;^ even, î><^\ merit, f^: the Lord, 3T^n^ by ignorance,
37TfcR; enveloped, IR^ knowledge, ^ by that, ^Hf^ are deluded,
W^'- beings.
15. The Lord takes neither the demerit nor even the merit of
any; knowledge is enveloped by ignorance, thereby beings are
deluded.
Commentary: Knowledge is enveloped by ignorance.

Consequently man is deluded. He thinks, "I act. I enjoy. I have
done such and such a meritorious act. I will get such and such a
fruit. I will enjoy in heaven. I will get a birth in a rich family."
Of anyone: even of His devotees.

Man is bound when he identifies himself with Nature and
its effects —body, mind, Prana or the life-force, and senses. He
attains freedom or Moksha when he identifies himself with the
immortal, 'actionless' Self that dwells within his heart.
When T
does not act how can God accept good or evil
deeds? (C/ V. 29)
FIFTH DISCOURSE 113
W^ by wisdom, 5 but, "^ that, 37^1^ ignorance, "^^^

whose, HlH^MMîs destroyed, 3TTciR: of the Self, Wi; their, ^Tlf^r^
like the sun, ^fR^knowledge, Mchi^Npd reveals, cT?T^that Highest.

16. But to those whose ignorance is destroyed by the
knowledge of the Self, like the sun, knowledge reveals the

Supreme (Brahman).
Commentary: When ignorance, the root cause of human
sufferings, is by the knowledge of the Self, this
annihilated
knowledge illuminates the Supreme Brahman or that highest
immortal Being, just as the sun illumines all the objects of this
gross, physical universe.
d<ô^<^W<lî^HW^^MIWcM{MU|| : I
JI^-T^^^HII^Ri :^HrH^dchr^tj|: II^V3||
it^^c&'q: intellect absorbed in That, cI^R'TR: their self being

That, clf^^: established in That, dcM<NU||: with That for their
supreme goal, î^P^ go, ^TJ^TOffrT^ not again returning, ^nfi^-
=t)Q^qi: those whose sins have been dispelled by knowledge.
17. Their intellect absorbed in That, their self being That,
established in That, with That for their supreme goal, they go
whence there is no return, their sins dispelled by knowledge.
Commentary: They fix their intellects on Brahman or the
Supreme Self. They feel and reaUse that Brahman is their self.
By constant and protracted meditation, they get established in
Brahman. The whole world of names and forms vanishes for
them. They live in Brahman alone. They have Brahman alone as
their supreme goal or sole refuge. They rejoice in the Self alone.
They are satisfied in the Self alone. They are contented in the
Self alone. Such men never come back to this Samsara, as their
sins are dispelled by knowledge (Brahma-Jnana). (Cf. IX. 34)
^ ^ m^ ^ iTfu^^: ^H<rVM: HUH

upon one endowed with learning and humility,

fqîfqi^HtiH^
51151'jI on a Brahmana, "Tf^ on a cow,^feifi on an elephant, "^ on

a dog, ^ and, T^ even, W^ on an outcaste, "^ and, Hpuscii: sages,
¥R^f?R: equal seeing.
Sages look with an equal eye on a Brahmana endowed
18.
with learningand humility, on a cow, on an elephant, and even
on a dog and an outcaste.
Commentary: The liberated sage or Jivanmukta or a
Brahmana has equal vision as he beholds the Self only
everywhere. This magnificent vision of a Jnani is beyond
description. Atman or Brahman is not at all affected by the
Upadhis or limiting adjuncts as He is extiemely subtle, pure,
formless and attributeless. The sun's reflection falls on the river
Ganga, on the ocean or on a dirty stream. The sun is not at all
affected in any way. This makes no difference to the sun. So is
the case with the Supreme Self. The Upadhis (limiting adjuncts)
cannot affect Him. Just as the ether is not affected by the limiting
adjuncts, viz., a pot, the walls of a room, cloud, etc., so also the
Self is not affected by the Upadhis.
The Brahmana is Sattvic. The cow is Rajasic. The elephant,

the dog and the outcaste are Tamasic. The sage sees in all of
them the one homogeneous immortal Self Who is not affected by
the three Gunas and their tendencies. (Cf. VI. 8, 32; XIV. 24)
?|^ tf^: W^ ^ W^ f^ ^: I
^ here, t by them, f^: is conquered, ^- rebirth

"'^ even, :
or creation, îôf whom, W^ in equality, fâHêstabhshed, W^'

mind, ['-iiU^ spotless, 1% indeed, ^R^ equal, W Brahman, cfWc^^
therefore, "^îf^ in Brahman, ^ they, f^STcIT: are established.

'19. Even here (in this world) birth (everything) is overcome
by those whose minds rest in equality; Brahman is spotless
indeed and equal; therefore they are established in Brahman.
Commentary: When the mind gets rooted in equanimity or
evenness or equality, when it is always in a balanced state, one
conquers birth and death. Bondage is annihilated and freedom is
HFTH DISCOURSE 115
attained by him. When the mind is in a perfectly balanced state

he overcomes Brahman Himself, i.e., realises Brahman.
Brahman isever pure and attributeless and so He is not
affected even though He dwells in an outcaste, dog, etc. So He is
spotless. He is homogeneous and one, as He dwells equally in all
beings.
^ not, ii^"^q^ should rejoice, fW{^ the pleasant, W^ having

obtained,? not, 3fs^ should be troubled, W^ having obtained, "^
and, 37fw^ the unpleasant, f^R^fe' one with steady intellect,
3ra^^: undeluded, ^^rf^knower of Brahman, Wf^ in Brahman,
f^: estabhshed.
20. Resting in Brahman, with steady intellect and

undeluded, the knower of Brahman neither rejoiceth on
obtaining what is pleasant nor grieveth on obtaining what is
unpleasant.
Commentary: This is the state of a Jivanmukta or a

liberated sage or a Brahmana who identifies himself with the
Self or Atman. He always has a balanced mind. He is never
deluded. He has abandoned ail actions as he rests in Brahman.
He who has an unbalanced mind, who identifies himself with the
body and mind feels pleasure and pain, exhilaration of spirits
when he gets a pleasant object and grief when he obtains an
unpleasant object. (Cf. VI. 21, 27, 28; XHI. 12; XIV. 20)
^TUWf^ in external contacts, 3i^=kiichi one whose mind is
unattached, f^^ finds, 3TTc^ in the Self, ^(that) which, ^g^

happiness, ^: he, 5<^<Ilî^tKiiwi with the self engaged in the
meditation of Brahman, ^^^ happiness, 3TîPT^ endless, 3775^
enjoys.
.
21 With the self unattached to external contacts he finds

happiness in the Self; with the self engaged in the meditation of
Brahman he attains to the endless happiness.
Commentary: When the mind is not attached to external

objects of the senses, when one is deeply engaged in the
contemplation of Brahman, he finds undecaying bliss in the Self
within. If you want to enjoy the imperishable happiness of the
Self within, you will have to withdraw the senses from their
respective objects and plunge yourself in deep meditation on the
Self within. This is the gist of this verse.
^ which, ft verily, WrIw: contact-bom, ^^- enjoyments,

5:^4)H^: generators of pain, tt^ only, ^ they, 31T?R^^: having
beginning and end, #^ O Kaunteya, ? not, % in those, V^
rejoices, f^: the wise.
22. The enjoyments that are born of contacts are only

generators of pain, for they have a beginning and an end, O
Arjuna: the wise man does not rejoice in them.
Commentary: Man goes in quest of joy and searches in the

external perishable objects for his happiness. He fails to get it
but instead he carries a load of sorrow on his head.
You should withdraw from the sense-objects as

the senses
there is no trace of happiness in them and fix the mind on the
immortal, blissful Self within. The sense-objects have a
beginning and an end. Separation from the sense-objects gives
you a lot of pain. During the interval between the origin and the
end you experience a hollow, momentary, illusory pleasure. This
fleeting pleasure is due to Avidya or ignorance. Even in the other
world you will have the same experience. He who is endowed
with discrimination or the knowledge of the Self will never
rejoice in these sensual objects. Only ignorant persons who are
passionate will rejoice in the sense-objects. (Cf. II. 14, XVIII.
38)
FIFTH DISCOURSE 117
i^lcHlPd is able, ^ here (in this world), '^ even, '^- who, ^^t^
to withstand, "JH^ before, ^tM^^H^ liberation from the body,
^^PT^t^fe^born out of desire and anger, %^the impulse, '^- he,
5^: united, ^- he, ^# happy, -R: man.

23. He who is able,' while still here (in this world) to
withstand, before the liberation from the body, the impulse born
—
out of desire and anger he is a Yogi, he is a happy man.
Commentary: Yukta means 'harmonised' or steadfast in

Yoga or self-abiding.
Desire and anger are powerful enemies of peace. It is very

them. You will have to make very strong
difficult to annihilate
efforts to destroy these enemies.
When the word Kama (desire) is used in a general sense it
includes all sorts of desires. It means lust in a special sense.
While still The impulse of

here means 'while yet living'.
desire is the agitation of the mind which is indicated by hairs
standing on end and cheerful face. The impulse of anger is
agitation of the mind which is indicated by fiery eyes,
perspiration, biting of the lips and trembUng of the body. In this
verse you will clearly understand that he who has controlled
desire and anger is the most happy man in this world, not he who
has immense wealth, a beautiful wife and beautiful children.
Therefore you must try your level best to eradicate desire and
anger, the dreadful enemies of eternal bliss.
Kama (desire) is longing for a pleasant and agreeable object

which gives pleasure and which is seen, heard of, or
remembered. Anger is aversion towards an unpleasant and
disagreeable object which gives pain and which is seen, heard
of, or remembered.
A Yogi controls the impulse bom of desire and anger,

destroys the currents of likes and dislikes and attains to
equanimity of the mind, by resting in the innermost Self, and so
he is very happy. (C/ VI. 18)
^: who,37^:^: one whose happiness is within, 31'^<kh:

one who rejoices within, cM also, î-^^lPd: one who is
illuminated within, "O;^ even, '^- who, ^: that, %Tt Yogi, Wf^T^f^
absolute freedom or Moksha, W^- becoming Brahman,
37f«FR5fcf attains.
24. He who is happy within, who rejoices within, and who is

illuminated within, that Yogi attains absolute freedom or Moksha,
himself becoming Brahman.
Commentary: Within means "in the He attains

Self."
Brahmanirvanam or liberation while living. He becomes a
Jivanmukta.
W^ W^lMuF^M: ^lujche^fcll: I
fl5^t^ ildlr^H: ^^T^^Tff^ M: IRMI

ei^ obtain, Wf^T^^Wl^ absolute freedom, ^^- the Rishis,
^lu|cf>e*iqi: those whose sins are destroyed, Rjîsl^: whose
dualities are torn asunder, "HdicHM: those who are self-controlled,
Î^^J^rf^ in the welfare of all beings, W: rejoicing.
25. The sages (Rishis) absolute freedom or

obtain
Moksha —they whose sins destroyed, whose
have been
dualities (perception of dualities or experience of the pairs of
opposites) are torn asunder, who are self-controlled, and intent
on the welfare of all beings.
Commentary: Sins are destroyed by the performance of
Agnihotra (a daily obligatory ritual) and other Yajnas {vide notes
on verse IE. 13) without expectation of their fruits and by other
selfless services. The duties vanish by constant meditation on the
non-dual Brahman. He never hurts others in thought, word and
deed, and he is devoted to the welfare of all beings as he feels
that all beings are but his own Self. (C/ Xn. 4)
3tM 5idH^H ^ RRdlcHHl^ IRÎI

FIFTH DISCOURSE 119
of those who are free from desire and anger,

^T#ôf the self-controlled ascetics, "^d^dîM^ of those who have
controlled their thoughts, 37fe: on all sides, Wf^T^t^ absolute.
freedom, ^^ exists, PciRdicH-iiM^ of those who have realised the
Self.
26. Absolute freedom (or Brahmic bliss) exists on all sides

for those self-controlled ascetics who are free from desire and
anger, who have controlled their thoughts and who have realised
the Self.
Commentary: Those who renounce all actions and practise

Sravana (hearing of the scriptures), Manana (reflection) and
Nididhyasana (meditation), who are established in Brahman or
who are steadily devoted to the knowledge of the Self attain
liberation or Moksha instantaneously (Kaivalya Moksha). Karma
Yoga leads to Moksha step by step (Krama Mukti). First comes
purification of the mind, then knowledge, then renunciation of
all actions and eventually Moksha.
^Î^ccll ^fNW^t^T^ ^: I
Wm^ W^ fK^ ^MH^^RR^nM IRV9II
^^îln^contacts, fiM ^: shutting out, ^TWêxternal, "^: eye

(gaze), "^ and, "O;^ even, 3F^ in the middle, f^: of the (two)
eyebrows, hiuiimmi the outgoing and incoming breaths, m\ equal,
fK^ having made, ^TRTP^RTRTW" moving inside the nostrils.
27. Shutting out (all) external contacts and fixing the gaze
between the eyebrows, equalising the outgoing and incoming
breaths moving within the nostrils.
Commentary: The verses 27 and 28 deal with the Yoga of

meditation (Dhyana). External objects or contacts are the sound
and the other sense-objects. If the mind does not think of the
external objects they are shut out from the mind. The senses are
the doors or avenues through which sound and the other
sense-objects enter the mind.
If you fix the gaze between the eyebrows the eyeballs
remain fixed and steady. Rhythmical breathing is described here.
You will have to make the breath rhythmical. The mind becomes
Steady when the breath becomes rhythmical. When the breath

becomes liiythmical there is perfect harmony in the mind and the
whole system. (Cf. VI. 10, 14; VHI. 10)
^T^feT^T^tll^: with senses, mind and intellect (ever)
controlled, jf^: the sage, ^h<.N"i: having liberation as his

supreme goal, f^^l^^PT^T^t^: free from desire, fear and anger, '^^^
who, W^ for ever, 5^* free, '^ verily, ^: he.

28. With the senses, the mind and the intellect (ever)
controlled, having liberation as his supreme goal, free from
desire, fear and anger —the sage is verily liberated for ever.
Commentary: one is If free from

and anger hedesire, fear
enjoys perfect peace of mind. When the senses, the mind and the
intellect are subjugated, the sage does constant contemplation
and attains for ever to the absolute freedom or Moksha.
The mind becomes restless when the modifications of
and anger arise in it. When one becomes desireless,
desire, fear
the mind moves towards the Self spontaneously; liberation or
Moksha becomes his highest goal.
'Muni' is one who does Manana or reflection and

contemplation.
^
ît^^^TlT^
M<^\m\ W^ ^ ^llP^^^Pd
the enjoyer, "^11?^^^ of sacrifices and austerities,
ll^^ll
^4dl+H^«T^the great Lord of all worlds, ^1^ friend, 'H^'^dHIHôf

all beings, IMT having known, HR^ Me, ^jiiPtih, peace, ^v^f^
attains.
29. He who knows Me as the enjoyer of sacrifices and

austerities, the great Lord of all the worlds and the friend of all
beings, attains to peace.
Commentary: I am
Lord of all sacrifices and
the
austerities. I am and their God. I am the friend
their author, goal
of all beings, the doer of good to them without expecting any
FIFTH DISCOURSE 121
return for it. I am the dispenser of the fruits of all actions and the
silent witness of their minds, thoughts and actions as I dwell in
their hearts. On knowing Me, they attain peace and liberation or
Moksha (deliverance from the round of birth and death and all
worldly miseries and sorrows). (C/ V. 15; IX. 24)

in the
between Sri Krishna and Arjuna, ends the fifth discourse
entided:
The Yoga of Renunciation of Action.

m wtsmr:
SIXTH DISCOURSE
THE YOGA OF MEDITATION
^ ^^=JiT# ^ %^ ^ ^ ftrM ^^nf^: IR II
37^TT^: not depending (on), ^•ffefR^ fruit of action, ^51^

bounden, ^ duty, ^^cf performs, ^: who, ^: he, ^•îtil Sannyasi
(ascetic), '^ and, %ft Yogi, "^ and, '^ not, PkHh without
: fire, "^ not,
^ and, 3Tf^: without action.
1. He who performs his bounden duty without depending

on the fruits of his actions —he is a Sannyasi and a Yogi; not he
who is without fire and without action.
Commentary: Actions such as Agnihotra, etc., performed

without the expectation of their fruits purify the mind and
become the means to Dhyana Yoga or the Yoga of Meditation.
Karyam Karma: bounden duty.
Niragnih: without fire. He who has renounced the daily
rituals like Agnihotra, which are performed with the help of fire.
Akriya: without action. He who has renounced austerities
and other meritorious acts like building rest-houses, charitable
dispensaries, digging wells, feeding the poor, etc.
Sannyasi: he who has renounced the fruits of his actions.

Yogi: he whohas a steady mind. These two terms are applied to
him in a secondary sense only. They are not used to denote that
he is in reality a Sannyasi and a Yogi.
(122)
SIXTH DISCOURSE 123
The
Sannyasi performs neither Agnihotra nor other
ceremonies. But simply to omit these without genuine
renunciation will not make one a real Sannyasi. {Cf. V. 3)
^
^ w^TRRT^^qt ^ ^^f^ "^m
"^ thus, "^n^
irii
which, "^PTRTR^renunciation, : (they) call, %T^

Yoga, W{^ that, t^ffe know, 'W^ O Pandava, 1 not, % verily,
Si-H-^-Hi-^lj^rH: one who has not renounced thoughts, %t Yogi.

Î^fcf becomes, ^^^ anyone.
2. Do thou, O Arjuna, know Yoga to be that which they call
renunciation: no one verily becomes a Yogi who has not
renounced thoughts.
Commentary: Sankalpa is the working of the imagining
faculty of the mind that makes plans for the future and guesses
the results of plans so formed. No one can become a Karma Yogi
who plans and schemes and expects fruits for his actions. No
devotee of action who has not renounced the thought of the
fruits of his actions can become a Yogi of steady mind. The
thought of the fruits will certainly make the mind unsteady.
Lord Krishna eulogises Karma Yoga here because it is the
means or an external aid (Bahiranga Sadhana) to Dhyana Yoga.
Karma Yoga is a stepping-stone to Dhyana Yoga. It leads to the
Yoga of Meditation in due course. In order to encourage the
practice of Karma Yoga it is stated here that Karma Yoga is
Sannyasa. {Cf. V. 4)
3TT?^: wishing to climb, 5^: of a Muni or sage, "^^t^Yoga,

^ action, ^^R^the cause, 3^ is said, %TI?^^^ of one who has
attained to Yoga, cTFT of him, i^ even, l\^ inaction (quiescence),

^PJRW^the cause, 3^2T^ is said.
3. For a sage who wishes to attain to Yoga, action is said to

be the means; for the same sage who has attained to Yoga,
inaction (quiescence) is said to be the means.
Commentary: For a man who cannot practise meditation

for a long time and who is not able to keep his mind steady in
meditation, action is a means to get himself enthroned in Yoga.
Action purifies his mind and makes the mind fit for the practice
of steady meditation. Action leads to steady concentration and
meditation.
For the sage who is enthroned in Yoga, Sama or
renunciation of actions is said to be the means.
The more abstains from actions, the more

perfectly he
steady his mind and the more peaceful he is, the more easily
is,
and thoroughly does his mind get fixed in the Self. "For a
Brahmana there is no wealth like unto the knowledge of oneness
and homogeneity (of the Self in all beings), truthfulness, good
character, steadiness, harmlessness, straightforwardness and
renunciation of all actions." {Mahabharata, Santi Parva, 175.
38)
^ when, f^ verily, ? not, ff^7TI% in sense-objects, '^ not,
^)^ in actions, STJ^W^ is attached, ^^îêM^H-^ml renouncer of

all thoughts, Îmi-^cs: one who has attained to Yoga, ^ then, '5^
is said.
4. When a man isCnot attache djo the sense-objects or to

actions^ having renounced allthoughts, then he is said to have
/Attained to Yoga\
Commentary: Yogarudha: "he who is enthroned or
established in Yoga." When a Yogi, by keeping the mind quite
steady, by withdrawing it from the objects of the senses, has
attachment neither for sensual objects such as sound, nor for the
actions {Kaunas, Cf. notes to V. 13), knowing that they are of no
use to him; when he has renounced all thoughts which generate
various sorts of desires for the objects of this world and of the
next, then he is said to have become a Yogarudha.
Do not think of sense-objects. The desires will die by
themselves. How can you free yourself from thinking of the
objects? Think of God or the Self. Then you can avoid thinking
SIXTH DISCOURSE 125
of the objects. Then you can free yourself from thinking of the
objects of the senses.
Renunciation of thoughts implies that all desires and all
actions should be renounced, because all desires are bom of

thoughts. You think first and then act (strive) afterwards to
possess the objects of your desire for enjoyment.
"Whatever a man desires, that he wills;
And whatever he wills, that he does."
—Brihadaranyaka Upanishad, 4. 4. 5
Renunciation of all actions necessarily follows from the

renunciation of all desires.
"O desire! I know where thy root lies. Thou art born of
Sankalpa (thought). I will not think of thee and thou shall cease
to exist along with the root." —
Mahabharata, Santi Parva,
111. 25
"Indeed desire is born of thought (Sankalpa), and of

thought, Yajnas are born." Manu Smriti, 11. 2 —
3:^ should raise, 3?T?iRT by the Self, 3TlMTR;the self, ^ not,
37Tc^TR^the self, 3T^^n^^let (him) lower, 3WTT the Self, tt^ only,
i% verily, 3TM^: of the self, ^- friend, 3TIM the Self, '^ only, ftj:
the enemy, 3TRJT^: of the self.
5. One should raise oneself by one's Self alone; let not one
lower oneself; for the Self alone is the friend of oneself, and the
Self alone is the enemy of oneself.
Commentary: Practise Yoga. Discipline the senses and the

mind. Elevate yourself and become a Yogarudha. Attain to Yoga.
Shine gloriously as a dynamic Yogi. Do not sink into the ocean
of Samsara (transmigration). Do not become a worldly-minded
man. Do not become a slave of lust, greed and anger. Rise above
worldliness, become divine and attain Godhead.
You alone are your friend; you alone are your enemy. The
so-called worldly friend is not your real friend, because he gets
attached to you, wastes your time and puts obstacles on your
path of Yoga. He is very selfish and keeps friendship with you

only to extract something. If he is not able to get from you the
object of his selfish interest, he forsakes you. Therefore he is
your enemy in reality. If you are attached to your friend on
account of delusion or affection, this will become a cause of
your bondage to Samsara.
Friends and enemies are not outside. They exist in the mind
only. It is the mind that makes a friend an enemy and an enemy a
friend.Therefore the Self alone is the friend of oneself, and the

Self alone is the enemy of oneself. The lower mind or the
Asuddha Manas (impure mind) is your real enemy because it
binds you to the Samsara, and the higher mind or the Sattvic
mind (Suddha Manas or the pure mind) is your real friend,
becauseit helps you in the attainment of Moksha.
W%- friend, a^M the Self, 3TT?7^: of the self, cR^T his, ^ by
whom, 3îrRT the self, "^ even, aTR'RT by the Self, f^: is
conquered, 3HT?^: of unconquered self, ^ but, ?T^ in the place
of an enemy, ^^ would remain, 3TTM the Self, tt^ even, YTf^like

an enemy.
6. The Self is the friend of the self of him by whom the self
has been conquered by the Self, but to the unconquered self,
this Self stands in the position of an enemy, like an (external)
foe.
Commentary: Conquer the lower mind through the higher

mind. The lower mind your enemy. The higher mind is your
is
friend. If you make friendship with the higher mind you can
subdue the lower mind quite easily. The lower mind is filled with
Rajas and Tamas (passion and darkness). The higher mind is
filled with Sattva or purity.
The Self is the friend of one who is self-controlled, and

who has subjugated the lower mind and the senses. But the Self
is an enemy of one who has no self-restraint, and who has not
subdued the lower mind and the senses. Just as an extemal
enemy does harm to him, so also his own (lower) self (mind)
SIXTH DISCOURSE 127
does harm to him. The lower mind injures him severely. The
highest Self orAtman is the primary Self. Mind also is self. This
is the secondary self.
f^RTTc^H: 3|Y[Rr^ WTIM W^]f^' I
RdlcHH: of the self-controlled, 3T?IR^ of the peaceful, WTTM

the Supreme Self, 'MHlP^d: balanced, ^l)dlwJ|^y^:% in cold and
heat, pleasure and pain, W^ as also, hmihhM'mI: in honoi^r and. \f
dishonour. J> ^Q^(^xiôh3^ \\;:^}k^£^ CK^r\^

^L?^
7. The Supreme Self of him wno
selPcontrSileaâna
is
peaceful is balancecl in cold and heat, pleasure and pain, as

also in honour and dishonour.
Commentary: The self-controlled Yogi who is rooted in

the Self keeps poise amidst the pairs of opposites (Dvandvas) or
the alternating waves of cold and heat, pleasure and pain, honour
and dishonour. When the Yogi has subdued his senses, when his
mind is balanced and peaceful under all conditions, when he is
not in the least influenced by the pairs of opposites, when he has
renounced all actions, then the Highest Self really becomes his
own Self. He attains to Self-realisation. As he rests in his own
Self, he is ever serene or tranquil; he is not affected by the pairs
of opposites, and he stands as adamant in the face of the
changing conditions of Nature.
^Mh:?iM^Kiic*ii one who is satisfied with knowledge and

wisdom (Self-reahsation), ^H^: unshaken, MÎ^!^: who has
conquered the senses, '^- united or harmonised, ^ thus, 3^
is said, "'M Yogi, ^^TOtSTTW!!^: one to whom a lump of earth, a
stone and gold are the same.
8. The Yogi who is satisfied with the knowledge and the

wisdom (of the Self), who has conquered the senses, and to
whom a clod of earth, a piece of stone and gold are the same, is
said to be harmonisea (i.e., is said to have attained Nirvikalpa

Samadhi).
Commentary: Jnana is Paroksha-Jnana or theoretical
knowledge from the study of the scriptures. Vijnana is Visesha
Jnana or Aparoksha Jnana, i.e., direct knowledge of the Self
through Self-realisation (spiritual experience or Anubhava).
Kutastha means changeless like the anvil. Various kinds' of
iron pieces are hammered and shaped on the anvil, but the anvil
remains unchanged. Even so the Yogi remains unshaken or
unchanged or unaffected though he comes in contact with the
sense-objects. So he is called Kutastha. Kutastha is another name
of Brahman, the silent witness of the mind. {Cf. V. 18; VI. 18)
flf^^T^T^^rÎ^M^STt^^R^ in the good-hearted, in friends, in

enemies, in the indifferent, in neutrals, in haters and in relatives,
^n^ in the righteous, 3#T also, ^ and, 'TI^ in the unrighteous,
Mffe: one who has equal mind, fsffTT^ excels.
9. He who is of the same mind to the good-hearted, friends,
enemies, the indifferent, the neutral, the hateful, the relatives,
the righteous and the unrighteous, excels.
Commentary: He excels: He is the best among the

Yogarudhas.
Samabuddhi is equanimity or evenness of mind. A Yogi of
Samabuddhi has equal vision. He is quite impartial. He is the
same to all. He makes no difference with reference to caste,
creed or colour. He loves all as his own self, as rooted in the
Self.
A good-hearted man does good to others without expecting

any service from them in return.
Udasina is one who is quite indifferent.
A neutral is one who does not join any of the two

contending parties. He stands as a silent spectator or witness.
The righteous are those who do righteous actions and
follow the injunctions of the scriptures.
X^ ^^^ SIXTH DISCOURSE ^9 -
V~
Cr^^^^^he unrighteous are those who do wrong and forbidden (
P actio^who injure others and who do not follow the scriptures. [Sl^^
^<^\^^%lt the Yogi, 5lt^ let him keep the mind steady, "^^^
constantly, 3TTc'TR^ self, T^ in solitude, f^: remaining, tt^5T^
alone, «HdhTiirHi one with the mind and the body controlledUvrjrri'!
pKiîl: free from hope, 3;T^7ft3Tf : non-cove tousness^^ ^ T*rrK&

10. Let the Yogi try constantly tokeep the mind steady, _
—
remaining in solitude, alone, with the mind and the body
controlled, and free from hope and covetousness.
W^ti^^
Commentary: The Yogi who treads the path of
renunciation (Nivritti-Marga) can practise meditation in a a.
solitary cave in the mountains. He should renounce all _-

possessions. g
A householder with Yogic tendencies and spiritual -^
inclination, can practise meditation in a solitary and quiet room
in his own house or any solitary place on the banks of any holy
^
/T
river (during the holidays or throughout the year if he is a (/'
whole-time aspirant or if he has retired from service).

The must be constant. Only then can one attain c^
practice
Self-realisation surely and quickly. He who practises meditation ^-p^
by fits and starts and for a few minutes daily will not be able to ^^y'^
achieve any tangible results in Yoga. The Yogic aspirant should
^ H
be free from hope, desire and greed. Only then will he have a fc
^
^^
steady mind. Hope, desire and greed make the mind ever restless
and turbulent. They are the enemies of peace and ^<z
Self-knowledge. The aspirant should not have many possessions ^ £
either.He can only keep those articles which are absolutely T^^
necessary for the maintenance of his body. If there are many a ^
possessions, the mind will be ever thinking of them and 1
attempting to protect them. ^
If you are well established in the practice of Pratyahara, ^
Sama and Dama (withdrawal of the senses, control of mind and i
the body respectively), if you have the senses under your full
control, you can find perfect solitude and peace even in the most
crowded and noisy place of a big city. If the senses are turbulent,
if you have not got the power to withdraw them, you will have
no peace of mind even in a solitary cave of the Himalayas, A

disciplined Yogi who has controlled the senses and the mind can
enjoy peace of mind in a solitary cave. A passionate man who
has not controlled the senses and the mind will only be building
castles in the air if he lives in a soUtary cave in a mountain.
He who has reduced his wants, who has not a bit of
attraction for the world, who has discrimination and buming
aspiration for liberation, and who has observed Mauna (the vow
of silence) for months together will be able to live in a cave.
You should have perfect control over the body through the
regular practice ofYoga Asanas before you take to serious and
constant meditation.
Aparigraha means 'non-covetousness', 'freedom from

possessions'.
The need not bother himself about his

spiritual aspirant
bodily needs. Everything provided by God. Everything is
is
pre-arranged by Mother Nature. She looks after the bodily needs

of all very carefully in a more efficient manner than they
themselves would do. She knows better what the requirements
are and provides them then and there. Understand the mysterious
ways of Mother Nature and become wise. Be grateful to Her for
Her unique kindness, grace and mercy.
If you want to retire into sohtude for the practice of
meditation, and if you are a householder with a thirst for intense
spiritual Sadhana, you cannot all of a sudden sever your
connection with your family. Sudden severance of worldly ties
may produce intense mental agony in you and shock in them.
You will have to break the ties gradually. Stay for a week or a
month in seclusion to begin with. Then gradually prolong the
period. They will not feel the pangs of separation from you.
As your will has become very weak, as you had no

religious discipline or training in schools and colleges when you
were young, and as you are under the sway of materialistic
influences, it is necessary for you to go in for seclusion for some
days or weeks (during the Christmas, Easter or other holidays) to
SIXTH DISCOURSE 131
practise rigorous Japa and meditation and to develop your

will-power.
Those who have fixed up their sons in life and who have
retired from service, and who have discharged their duties as
householders can remain in seclusion for four or five years and
practise intense meditation and Tapas (penance) for self-
purification and Self-realisation. This is like entering a
university for higher studies or postgraduate course of study.
When the Tapas is over, and when they have attained to Self-
knowledge, they should come out and share their knowledge of
the Self with others through lectures, conversations, discourses
or heart-to-heart talks according to their capacity and
disposition.
Howcan sense-control be tested in a lonely forest where

there are no temptations? The Yogic student living in a cave
should test himself after he has sufficiently advanced, by coming
into the society of people. But he should not test himself every
now and then like the man who removed the young plant daily
after watering it to see whether it had struck deep root or not.
Hlc^r^d HlPdHl^' t^Tlf^Rf^#^ 11^ II
"^ in a clean, ^ spot, "JtItom having estabUshed, 1w^

firm, 37RR^seat, 37rc?R: his own, ^ not, 3jr^[^dH,very high, ? not,
3^rd4]^H, very lov/, êiiknôîfilTKî^ a cloth, skin and Kusa-grass,
one over the other.
11. In a dean spot, having established a firm seat of his

own, neither too high nor too low, made of a cloth, a skin and
Kusa-grass, one over the other.
Commentary: In this verse the Lord has prescribed the

extemal seat for practising meditation. Details of the pose are
given in verse 13.
Spread the Kusa-grass on the ground first. Over this spread
a tiger-skin or deer-skin; over this spread a white cloth.
on a naturally clean spot, such as the bank of a river. Or,

Sit
make the place clean, wherever you want to practise meditation.
132 THE BHAGAVAD GIJA
W[ there, i^^jiiiiHône-pointed, '^' the mind, "^^ having made,

<Mdf^Tlf^<4lsn<M: one who has controlled the actions of the mind and
the senses, csnlq^-M being seated, 3Tf^ on the seat, ^>>jîq^let him
practise, ^T'H.Yoga, 3?Tc^lf^^J^ for the purification of the self.
12. There, having made the mind one-pointed, with the

actions of the mind and the senses controlled, let him, seated on
the seat, practise Yoga for the purification of the self.
Commentary: means the mind. The real Supreme

77?^ self
Self is the Primary (Mukhya). Mind also is the
Atma. This is
self. But this is used in a secondary sense (Gauna). Mukhya
Atma is Brahman or the highest Self. Gauna Atma is the mind.

Make the mind one-pointed by collecting all its dissipated
rays by the practice of Yoga. Withdraw it from all sense-objects
again and again and try to fix on your Lakshya or
it steadily
point of meditation or centre. Gradually you will have
concentration of the mind or one-pointedness. You must be very
regular in your practice. Only then will you succeed. Regularity
is of paramount importance. You should know the ways and
habits of themind through daily introspection, self-analysis or

self-examination.You should have a knowledge of the laws of
the mind. Then it will be easy for you to check the wandering
mind. When you sit for meditation, and when you deliberately
attempt to forget the worldly objects, all sorts of worldly
thoughts will crop up in your mind and disturb your meditation.
You be quite astonished. Old thoughts that you entertained
will
several years ago, and old memories of past enjoyments will
bubble up and force the mind to wander in all directions. You
will find that the trap-door of the vast subconscious mind is
opened or the lid of the storehouse of thoughts within is lifted up
and the thoughts gush out in a continuous stream. The more you
attempt to still them, the more they will bubble up with
redoubled force and strength.
Be not discouraged. Nil desperandum. Never despair.
Through regular and constant meditation you can purify the
.
SIXTH DISCOURSE 133
subconscious mind and its constant memories. The fire of

meditation will bum all thoughts. Be sure of this. Meditation is a
potent antidote to annihilate the poisonous woridly thoughts. Be
assured of this.
Meditation on the immortal Self will act like a dynamite

and blow up all thoughts and memories in the conscious mind. If
the thoughts trouble you much, do not try to suppress them by

force. Be a silent witness as in a bioscope. They will subside
gradually. Then try to root them out through regular silent
meditation.
During introspection you can clearly observe the rapid

shifting of the mind from one line of thought to another. Herein
lies a chance for you to mould the mind properly and direct the
thoughts and the mental energy in the divine channel. You can
rearrange the thoughts and make new associations on a new
Sattvic basis. You can throw out worldly and useless thoughts.
Just as you remove the weeds and throw them out, you can
throw these out, and you can cultivate sublime, divine thoughts
in the divine garden of your mind. This is a very patient work.
This is a stupendous task indeed. But for a Yogi of determination
who has the grace of the Lord and an iron will it is nothing.
Calm the bubbling emotions, sentiments, instincts and
impulses gradually through silent meditation. You can give a
new orientation to your feelings by gradual and systematic
practice. You can entirely transmute your worldly nature into
divine nature. You can exercise supreme control over the
nerve-currents, muscles, the five sheaths (of the Self), emotiqnSj
^
/
impulses and instincts through meditation. V 'Û
m ch!<!^r^Kliilcj «TP7T^^ ftsR: I

^^
^m^ erect, ^JPrfYlM^ body, head and neck, ^ÎR^ holding,
still, f^: steady,
sr^FHi; #^
gazing at, HlRl^hliJ^tip of the nose,
^ône's own, f^: directions, "^ and, 3nqcilq,q^not looking.
^him firmly h old his body, he^c;! and neck erect and
gazing^t the tip of his noseîthout looking aroun
Commentary: The Lord describes here the pose or Asana

and the Drishti (gaze) in this verse.
You cannot practise meditation without a firm seat. If the

body is unsteady, the mind will also become unsteady. There is
an intimate connection between the body and the mind.

You should not shake the body even a bit. You should attain
mastery over the Asana (Asana-Jaya) by daily practice. You
should be as firm as a statue or a rock. If you keep the body,
head and neck erect, the spinal cord also will be erect and the
Kundalini will rise up steadily through the subtle 'nerve-channel'
(Nadi) called the Sushumna. Sit in the 'lotus pose' or the 'adept
pose'. This will help you in maintaining the nervous equilibrium
and mental poise. You should steadily direct your gaze towards
is known as the Nasikagra Drishti. The
the tip of your nose. This
other gaze is the Bhrumadhya Drishti or gazing between the two
eyebrows where the psychic centre known as the Ajna Chakra is
situated. This is described in chapter V, verse 27. In Bhrumadhya
Drishti direct the gaze towards the Ajna Chakra with closed
eyes. If you practise this with open eyes, it may produce
headache. Foreign particles or dust may fall into the eyes. There
may be distraction of the mind also. Do not strain the eyes.
Practise gently. When you practise concentration at the tip of the
nose you will experience Divya-Gandha (various aromas). When
you concentrate your gaze at the Ajna Chakra you will
experience Divya-Jyotis (perception of supra-phenomenal
lights). This is an experience to give you encouragement, push
you up in the spiritual path and convince you of the existence of
transcendental or supra-physical things. Do not stop your
Sadhana. Yogins and those Bhaktas who meditate on Lord Siva
concentrate on the Ajna Chakra with the Bhrumadhya Drishti.
You can select whichever Drishti suits you best.
Though the gaze is directed towards the tip of the nose
when the eyes are half-closed and the eyeballs are steady the
mind should be fixed only on the Self. Therefore you will have
to gaze, as it were, of the nose. In chapter VI, verse 25,
at the tip
the Lord says: 'Having made
the mind abide in the Self, let him
not think of anything'. Gazing at the tip of the nose will soon
bring about concentration of the mind.
SIXTH DISCOURSE 135
Whichever be the point selected, visualise, your own

tutelary deity there and feel His Living Presence.
TR: W=2r ^#^ 5^ 3TOkf 'R^: \\\^\\
Mi^lHlcHI serene-minded, f^M^-- fearless, W^fTft^ in the

vow of Brahmacharya, f^: firm, "fR; the mind, W^ having
controlled, hP^ti • thinking on Me, "5^= balanced, STRTtcT let him
sit, WR- Me as the supreme goal.
14. Serene-minded, fearless, firm in the vow of a

Brahmachari, having controlled the mind, thinking of Me and
balanced in mind, let him sit, having Me as his supreme goal.
Commentary: The spiritual aspirant should possess

serenity of mind. The Divine Light can descend only in a serene
mind. Serenity is attained by the eradication of Vasanas or
desires and cravings. He should be fearless. This is the most
important qualification. A timid man or a coward is very far
from Self-realisation.
A Brahmachari (celibate) should serve his Guru or the

spiritual preceptor whole-heartedly and should live on alms. This
also constitutes the Brahmachari-Vrata. The aspirant should
control the modifications of the mind. He should be balanced in
pleasure and pain, heat and cold, honour and dishonour. He
shoqld ever think of the Lord and take Him as the Supreme
Goal.
Brahmacharya also means continence. Semen or the vital

fluid tones the nerves and the brain, and energises the whole
system. That Brahmachari who has preserved this vital force by
the vow of celibacy and sublimated it into Ojas Sakti or radiant
spiritual power can practise steady meditation for a long period.
Only he can ascend the ladder of Yoga. Without Brahmacharya
or celibacy not an iota of spiritual progress is possible.
Continence is the very foundation on which the superstructure of
meditation and Samadhi can be built up. Many persons waste
this vital energy —
a great spiritual treasure indeed when they —
become blind and lose their power of reason under sexual
excitement. Pitiable is their lot! They cannot make substantial

progress in Yoga.
5^ balancing, "Qi^thus, ^T^ always, STRTT^the self, %Tt

Yogi, f^TWRR^: one with the controlled mind, Tflf^T^to peace,
rHc|[um<MIH^ that which culminates in Nirvana (Moksha), WWî;
abiding in Me, 3^î^=^Ri attains.
15. Thus always keeping the mind balanced, the Yogi, with
the mind controlled, attains to the peace abiding in Me, which
culminates in liberation.
Commentary: Thus: in the manner prescribed in the

previous verse.
The Supreme an embodiment of peace. It is an ocean

Self is
of peace. When one supreme peace of the Eternal,

attains to the
by controlling the modifications of the mind and keeping it
always balanced, he attains to liberation or perfection.
Hle^^Hd^ ^5ft?f ^ ^chHHH^Hd: I
^ not, 3ioM^Hd: of one who eats too much, J verily, '^'

Yoga, 3lfW is, ? not, '^ and, T?;^FJFfRât all, 37?^^: of one who does
not eat, "? not, '^ and, ^Pa-WHîlci^ of one who sleeps too much,
WM'- one who is awake, ^ not, "^ even, '^ and, 37^ O Arjuna.
16. Verily Yoga is not possible for him who eats too much,
nor for him who does not eat at all, nor for him who sleeps too
much, nor for him who is (always) awake, O Arjuna.
Commentary: In this verse the Lord prescribes the diet for
the students of Yoga.You must observe moderation in eating and
sleeping. If you eat too much you will feel drowsy, and sleep
will overpower you. You will get indigestion, flatulence,
diseases of the bowels and the liver. If you eat too little you will
get weakness and you will not be able to sit for a long time in
meditation. You should eat neither more nor less than what is
SIXTH DISCOURSE 137
actually necessary for maintaining the body in a healthy and

strong state.
It may meanalso that success in Yoga is not possible for
him who more than the quantity prescribed in the text books
eats
on Yoga. They prescribe: "Half the stomach must be filled with
food; a quarter with water and the remaining fourth must be
empty for the free movement of air." This is the Mitahara or
moderate diet for a student of Yoga.
If you sleep too much you will become lethargic. The mind
will be dull and the body will be heavy. You cannot meditate. If
you sleep too httle you will experience drowsiness. You will
sleep during meditation. Keep the golden medium. You will have
rapid progress in Yoga.
^cH^H|ci4l^r^ ^ ^T^ 5:^1 II? van
^î^Kfcj^K^ of one who is moderate in eating and

recreation (such as walking, etc.), ^W^^^ W^ of one who is
moderate in exertion in actions, ^cKit<^HN^lie^^ of one who is

moderate in sleep and wakefulness, %T: Yoga, ^1^ becomes,
5 ''^^ the destroyer of pain.
17. Yoga becomes the destroyer of pain for him who is
moderate in eating and recreation (such as walking, etc.), who is
moderate in exertion in actions, who is moderate in sleep and
wakefulness.
Commentary: In this verse the Lord prescribes for the
student of Yoga, diet, recreation and the like. The student of
Yoga should always adopt the happy medium or the middle
course. Lord Buddha went to the extremes in the beginning in
matters of food, drink, etc. He was very abstemious and became
extremely weak. He tortured his body very much. Therefore he
was not able to attain to success in Yoga. Too much of austerity
is not necessary for Self-realisation. This is condemned by the
Lord in chapter XVn, verses 5 and 6. Austerity should not mean

self-torture. Then it becomes diabolical. The Buddhi Yoga of
Krishna is a wise approach to austerity. Some aspirants take
asceticism as the goal; it is only the means but not the end. The
nervous system is extremely sensitive. It responds even to very

slight changes and causes distraction of the mind. It is, therefore,
very necessary that you should lead a very regulated and
disciplined life and should be moderate in food, sleep and
recreation. Take measured food. Sleep and wake up at the
prescribed time. Sleep at 9 or 10 p.m. and get up at 3 or 4 a.m.
Only then will you attain to success in Yoga which will kill all
sorts of pains and sorrows of this life.
"^ when, f^fl^r^T^ perfectly controlled, fÎrT^mind, STK'Tf^ in
the Self, TT^ only, 37^f^T^ rests, ft":^: free from longing,
^<l=hl^"«T: from all (objects of) desires, "f^: united, ^ thus, 3^
is said, cKT then.
18. When the perfectly controlled mind rests in the Self

only, free from longing for all the objects of desires, then it is
said, 'He is united'.
Commentary: Perfectly controlled mind: The mind with

one-pointedness.
When all desires for the objects of pleasure seen or unseen

die, the mind becomes very peaceful and rests steadily in the
Supreme Self within. As the Yogi is perfectly harmonised, as he
has attained to oneness with the Self and as he has become
identical with Brahman, sense phenomena and bodily affections
do not disturb him. He is conscious of his immortal,
imperishable and invincible nature.
Yukta means 'united' (with the Self) or harmonised or

balanced. Without union with the Self neither harmony nor
balance nor Samadhi is possible. {Cf. V. 23; VI. 8)
^T2IT ^ PMcRSTt ^ #M ¥[^ I
^M as, ^: lamp, Inqia^: placed in a windless place, ^ not,

^ flicker, ^ that, ^^ simile, "^^ is thought, "^tte: of the Yogi,
SIXTH DISCOURSE 139
^T^rt^TrfFT of one with controlled mind, 5^- of the practising, %T^

the Yoga, 3W^- of the Self.
19. As a lamp placed in a windless spot does not flicker
— ^to such is compared the Yogi of controlled mind, practising
Yoga in the Self (or absorbed in the Yoga of the Self).
Commentary: This is a beautiful simile. Yogins quote this

simile very often when they talk of concentration or steadiness
or one-pointedness of the mind. A steady mind will serve as a
powerful searchlight to find out the hidden spiritual treasures of
the Self.
m t^T?Tni35?qR ^T^^T^Trfrf^ ^^ IRo||

^ where, <jh<hc1 attains quietude, fW{^ mind, fi <?«&*!,
restrained, %T^^^ by the practice of Yoga, "^ where, "^ and, "^
only, ^TTc^HT by the Self, 3TTcqFR;the Self, ^T?^seeing, 3TT^ in the
Self, '^^ is satisfied.
20. When the mind, restrained by the practice of Yoga

attains to quietude and when seeing the Self by the self, he Is
satisfied in his own Self,
Commentary: The verses 20, 2 1 , 22 and 23 must be taken

together.
When the mind is completely withdrawn from the objects

of the senses, supreme peace reigns within the heart. When the
mind becomes by constant and protracted practice
quite steady
of concentration the Yogi beholds the Supreme Self by the mind
which is rendered pure and one-pointed and attains to supreme
satisfaction in the Self within.
^^bliss, 3^Trqf^?Tînfinite, "^T^ which, cT^that, ffew^that

which can be grasped by reason, 3Tcftf^^^ transcending the
senses, ^frf knows, "^ where, "^ not, '^ and, V^ even, 3T^ this,
f^: established, "^Telf^ moves, cTWcf: from the Reality.
.
21 When he (the Yogi) feels that Infinite Bliss which can be

grasped by the (pure) intellect and which transcends the senses,
and established wherein he never moves from the Reality,
Commentary: The Infinite Bliss of the Self (which is
beyond the reach of the senses) can be grasped (realised) by the
pure intellect independently of the senses. During deep
meditation the senses cease to function, as they are involved into
their cause, the mind. The rendered pure by the
intellect is
practice of Yama (self-restraint) and Niyama (observances and
disciplinary practices) and constant meditation.
^ eT^S^ WK W^ W^ *^ cfcf: I
îM^^ ^ 5:#T iiûiipq fcj^le^c) ll^^ll
^ which, el^^ having obtained, ^ and, 3T^ other, W¥{^

gain, fPT^ thinks, ^ not, 37fTO^ greater, cRf : than that, "îfwi; in
which, f^- established, "R" not, '^''^ by sorrow, "^^W (by) heavy,
3#T even, fel^^ is moved.

22. Which, having obtained, he thinks there is no other gain
superior to it; wherein established, he is not moved even by
heavy sorrow,
Commentary: Which: the gain or the realisation of the Self
or the immortal Soul.
Wherein: in the all-bhssful Self which is free from delusion
and sorrow. The Self is all-full and self-contained. All the desires
are fulfiller' when one attains Self-realisation. That is the reason
why the Lord says* "There is no other acquisition superior to
Self-realisation." If one gets himself established in the Supreme
Self within, he cannot be shaken even by heavy sorrow and pain,
because he is mindless and he is identifying himself with the
sorrowless and painless Brahman. One can experience pain and
sorrow when he identifies himself with the body and the mind. If
there is no mind there cannot be any pain. When one is under
chloroform he feels no pain even when his hand is amputated,
because the mind is withdrawn from the body.
SIXTH DISCOURSE 141
cT^ that, ^^ let (him) know, 5 :7i^t%|f^"^t^ a state of

severance from union with pain, 4) m ^ ft a m^ called by the name of
Yoga, ^: that, f^TU^ with determination, ^^t^tM: should be
practised, '^- Yoga, 3tfq&nf^7raT with undesponding mind.
23. Let that be known by the name of Yoga, the severance

from union with pain. This Yoga should be practised with
determination and with an undesponding mind.
Commentary: and 22 the Lord describes

In verses 20, 21
the benefits of Yoga, viz., perfect satisfaction by resting in the
Self, infinite unending bliss, freedom from sorrow and pain, etc.
He further adds that this Yoga should be practised with a firm
conviction and iron determination and with non-depression of
heart. A spiritual aspirant with a wavering mind will not able to
attain success in Yoga. He will leave the practice when he meets
with some obstacles on the path. The practitioner must also be
bold, cheerful and self-reliant.
Îê^T^nr^ born of Sankalpa (imagination), ^\h\\ desires,

r^^H^\ having abandoned, '^Tâll, 3T?tTTrr: without reserve, W^
by the mind, "^ even, fJ^^^HTFTH, the whole group of senses,
fqpi<4^ completely restraining, ^T^T^^: from all sides.
24. Abandoning without reserve all desires born of

Sankalpa (thought and imagination) and completely restraining
the whole group of the senses by the mind from all sides,
Commentary: Without reserve: The mind is so diplomatic

that it keeps certain desires for its secret gratification. Therefore
you should completely abandon all desires without reservation.
Desire is born of imagination (Sankalpa). Therefore destroy

the Sankalpa first. If the imagination is annihilated first then the
by themselves. Mark here! All the senses must be
desires will die
controlled from all sides by the mind. Even if one sense is
turbulent in one direction it will distract the mind often and
often. The senses will be absorbed in the mind by the constant
practice of abstraction (Pratyahara). Tlien the mind will not think

of the objects of sense-pleasure and will become perfectly calm.
That mind which is endowed with a strong discrimination
and dispassion will be able to control the whole ground (or
group) of the senses from their objects in all directions.
Therefore cultivate strong Viveka or discrimination between the
Real and the unreal and also Vairagya or total dispassion for
sensual pleasures. {Cf. 11. 62)
7T^: gradually, ?T^: gradually, dM<.*)<\ let him attain to
quietude, '^^ by the intellect, ^jfcPJ^t^T^ held in firmness,
311^^'^H, placed in the Self, ^: the mind, f^ having made, ^

not, Ml^ anything,. 37ftT even, feT^ let him think.
25. Little by little let him attain to quietude by the intellect

held firmly; having made the mind establish itself in the Self, let
him not think of anything.
Commentary: The practitioner of Yoga should attain

tranquillity gradually or by degrees, by means of the intellect
controlled by steadiness. The peace of the Eternal will fill the
heart gradually with thrill through the constant and
and bliss
protracted practice of steady concentration. He should make the
mind constantly abide in the Self within through ceaseless
practice. If anyone constandy thinks of the immortal Self within,
the mind will cease to think of the objects of sense-pleasure. The
mental energy should be directed along the spiritual channel by
Atma-chintana or constant contemplation on the Self.
ddWdl fW^cf^^RTF^ ^ "T^ IRÎI
^:''5Tcr: from whatever cause, ^^Wf^ wanders away, '^'- mind,

^^dM, restless, 3lt^sR^ unsteady, M:M: from that, f^PM having
restrained, ^^ this, STR'Tf^ in the Self, ^ alone, '^W{^ (under)
control, ^T^let (him) bring.
SIXTH DISCOURSE 143
26. From whatever cause the restless and unsteady mind

wanders away, from that let him restrain it and bring it under the
control of the Self alone.
Commentary: Lord gives the method to

In this verse the
control the mind. Just as you drag the bull again and again to
your house when it runs out, so also you will have to drag the
mind to your point or centre or Lakshya again and again when it
runs towards the external objects. If you give good cotton seed
extract, sugar, plantains, etc., to the bull, it will not run away but
will remain your house. Even so if you make the mind taste
in
the eternal bliss of the Self within little by little by the practice
of concentration, it will gradually abide in the Self only and will
not run towards the external objects of the senses. Sound and the
other objects only make the mind restless and unsteady. By
knowing the defects of the objects of sensual pleasure, by
understanding their illusory nature, by the cultivation of
discrimination between the Real and the unreal and also
dispassion, and by making the mind understand the glory and the
splendour of the Self you can wean the mind entirely away from
sensual objects and fix it firmly on the Self.
3^ "^TRlTSRt W^JTR^JQ^M, IRV9II
"SWRWTO^ one of peaceful mind, 1% verily, i^ this, 4)pHH^

Yogi, '§^§K,bUss, viTiHM^ supreme, 3^ comes, TfRlTJRTône whose
passion is quieted, W^HJc^ one who has become Brahman,
^TopvFTône who is free from sin.
27. Supreme Bliss verily comes to this Yogi whose mind is

quite peaceful, whose passion is quieted, who has become
Brahman and who is free from sin.
Commentary: In this verse and in the next also the Lord

describes the benefits of Yoga.
Supreme (eternal, unalloyed and uninterrupted) bliss comes
to the Yogi whose mind is perfectly serene, who has calmed his
passionate nature, who has destroyed all sorts of attachments,
who has attained knowledge of the Self and thus become a
Jivanmukta or one who is liberated while living, who feels that
all is Brahman only, and who is taintless, i.e., who is not affected
by Dharma or Adharma (good or evil).
5^ practising Yoga, Ti^thus, ^^ always, 3iicHMM,the self,
%Tt Yogi, R^JId+Q^tj: freed from sin, §#? easily, si ^^-wÎm^ caused
by contact with Brahman, STo^RH, infinite, ^^ bliss, 3T^
enjoys.
28. The Yogi, always engaging the mind thus (In the
practice of Yoga), freed from sins, easily enjoys the Infinite Bliss
of contact with Brahman (the Etemal).
Commentary: By Yogic practices such as the withdrawal

of the senses, concentration and meditation he loses contact with
the objects of the senses and comes into contact with Brahman
or the immortal Self within and thus enjoys the Infinite Bliss of
Brahman.
Sensual pleasures are transitory or fleeting but the bliss of
Brahman is uninterrupted, undecaying and everlasting. That is
the reason why one should attempt to realise the Self within.
The Yogi removes the obstacles that stand in the way of
obtaining union with the Lord and thus always keeps the mind
steady in the Self.
i^ ii|Ji^ckiicHi^ m<Û' iRîi

^^T^^TT^ abiding in all beings, 3TT?RT^the Self, -Hcf^diPi all
beings, ^ and, 3TT?qf^ in the Self,
harmonised by Yoga, ^1^ everywhere, ^W^#T: one

^ sees, ^T^^^TTotTT
who
one who
sees the
is
same everywhere.
29. With the mind harmonised by Yoga he sees the Self
abiding in ail beings and all beings in the Self; he sees the same
everywhere.
Commentary: The Yogi beholds through the eye of
intuition (Jnana-Chakshus or Divya-Chakshus) oneness or unity
of the Self everywhere. This is a sublime and magnanimous
.
SIXTH DISCOURSE 145
vision indeed. He feels, Brahman'. He beholds

'All indeed is
that all beings are one with Brahman and that the Self and
Brahman are identical.
?Tw^ ^ 3tttr^ttPt ^ ^ ir ^ m^^k iiôii
'^- who, "^Me, W^ sees, "^^ everywhere, ^^Tâll, "^ and,
^ in Me, "T?* sees, cTFT of him, 3TÎ, q not, m^m[H vanish, ^:

he, ^ and, ^ to Me, ^ not, 3fnT?^ vanishes.
30. He who sees Me everywhere and sees everything in

Me, he never becomes separated from Me, nor do become I
separated from him.
Commentary: In this verse the Lord describes the effect of

the vision of the unity of the Self or oneness.
He who sees Me, the Self of all, in all beings, and every-
thing (from Brahma the Creator down to the blade of grass) in
Me, I am not lost to him, nor is he lost to Me.I and the sage or
seer of unity of the Self become identical or one and the same. I
never leave his presence nor does he leave My presence. I never
lose hold of him nor does he lose hold of Me. I dwell in him and
he dwells in Me.
^T^m ^^f^Sfq ^ ^^^ 11^^ II
TT^^rfll^TcT^ abiding in all beings, '^- who, W{^ Me, ^1^^

worships, 'Q^^r^ unity, established, '^T^ in every way,
^
3Ti1i?|?T:
^cfiTR: remaining, ^ also, ^- that, ^ft Yogi, ^ in Me,

abides.
31 He who, being established worships Me Who

in unity,
dwells in all beings, that Yogi abides in Me, whatever may be his
mode of living.
Commentary: He who has dissolved all duality in the

underlying unity,who is thus established in unity, who worships
Me, i.e., who has realised Me as the Self of all, dwells always in
Me, whatever his mode of living may be. He is ever liberated.
Sadana lived in God though he was a butcher because his

mind was ever fixed at the lotus feet of the Lord.
3TR?^T^ through the likeness of the Self, ^T^ everywhere,

^Wlêquality, W^ sees, '^- who, 37^ O Arjuna, ^[^pleasure, ^
and, '^ if, ^ or, 5:^ pain, ^: he, %^ Yogi, WT: highest, '^- is
regarded.
32. He who, through the likeness of the Self, O Arjuna,
sees equality everywhere, be it pleasure or pain, he is regarded
as the highest Yogi.
Commentary: He sees that whatever is pleasure or pain to
himself is also pleasure or pain to all other beings. He does not
harm anyone. He is quite harmless. He wishes good to all. He is
compassionate to all creatures. He has a very soft and large
heart. He sees thus equality everywhere as he is endowed with
the right knowledge of the Self, as he beholds the Self only

everywhere, and as he is established in the unity of the Self.
Therefore he is considered as the highest among all Yogis. (Cf.
VI. 47)
Hd^l^ ^ W^ ^ÎleR^Mt ftTOT{^ ll^^ll
^: which, 3FR;this, '^- Yoga, W^ by Thee, "^tW: taught,

W^ by equanimity, ^R^^^ O slayer of Madhu, V^^ its, 37^1, ^
not, m^<hi[h see, ^âoKîq^ from restlessness, I^PaH, continuance,
f^RR; steady.
Arjuna said:
33. This Yoga by Thee, O Krishna,
of equanimity taught I
do not see its steady continuance, because of the restlessness

(of the mind).
Commentary: As the mind is restless, impetuous and
unsteady I fmd it difficult to practise this Yoga of equanimity
declared by Thee. O my Lord, I cannot have steady
SIXTH DISCOURSE 147
concentration of the mind, as it wanders here and there in the

twinkling of an eye.
^^dH^ restless, % verily, ^: the mind, f^sir o Krishna, 3[T#r

turbulent, ^^ unyielding,
^^T^ strong, cTFT of it, 37^ I, fqn^
control, ^ think, ^: of the wind, "^ as, ^'^<*i^ difficult to do.
34. The mind verily is restless, turbulent, strong and

unyielding, O Krishna: I deem it as difficult to control it as to
control the wind.
Commentary: The mind constantly changes its objects and

so it is ever restless.
Krishna is derived from Krish which means 'to scrape'. He

scrapes all the sins, evils, and the causes of evil from the hearts
of His devotees. Therefore He is called Krishna.
The mind is not only restless but also turbulent or

impetuous, strong and obstinate. It produces violent agitation in
the body andthe senses. The mind is drawn by the objects in all
directions. works always in conjunction with the five senses. It
It
is drawn by them to the five kinds of objects. Therefore it is ever

restless. It enjoys the five kinds of sense-objects with the help of
these senses and the body. Therefore it makes them subject to
extemal influences. It is even more difficult to control it than to
control the wind. The mind is bom of Vayutanmatra (wind
root-element). That is the reason why it is as restiess as the wind.
3^^3ti%;T 5 4^ ^<Mû| ^ ijut ii^mi
3TW^ undoubtedly, M^NI^ O mighty-armed, 'R: the mind,

^f^^T^ difficult to control, ^^T^ restless, Sl^^^TT^ by practice, J but,
m^ O Kaunteya, ^TF^ by dispassion, "^ and, ""JU^ is restrained.
35, Undoubtedly, O
mighty-armed Arjuna, the mind is
difficult to control and restless; but by practice and by dispassion
it may be restrained.
Commentary: The constant or repeated effort to keep the

wandering mind steady by constant meditation on the Lakshya
(centre, ideal, goal or object of meditation) is Abhyasa or
practice. The same idea or thought of the Self or God is
constantly repeated. This constant repetition destroys Vikshepa

or the vacillation of the mind and desires, and makes it steady
and one-pointed.
Vairagya is dispassion or indifference to sense-objects in
thisworld or in the other, here or hereafter, seen or unseen, heard
or unheard, achieved through constantly looking into the evil in
them (Dosha-Drishti). You will have to train the mind by
constant reflection on the immortal, all-blissful Self. You must
make the mind realise the transitory nature of the worldly
enjoyments. You must suggest to the mind to look for its
enjoyment not in the perishable and changing external objects
but in the immortal, changeless Self within. Gradually the mind
will be withdrawn from the external objects.
3^TOn?^RT by a man of uncontrolled %T: Yoga, ^^WT:

self,
hard to attain, ^
thus, "^ My, '^- opinion, c|^<mcHii by the
self-controlled one, J but, '^T^TcTT by the striving one, 1W\' possible,

3T^F^to obtain, 3^TFT^: by (proper) means.
36. I think Yoga is hard to be attained by one of
uncontrolled self, but the self-controlled and striving one can
attain to it by the (proper) means.
Commentary: Uncontrolled self: he who has not

controlled the senses and the mind by the constant practice of
dispassion and meditation. Self-controlled: he who has
controlled the mind by the constant practice of dispassion and
meditation. He
can attain Self-realisation by the right means and
constant endeavour.
SIXTH DISCOURSE 149
3T^: uncontrolled, ^ng[^ by faith, 3^: possessed, %nci;

from Yoga, ^RidHM^: one whose mind wanders away, 3T5IM not
having attained, ^RtWs^ perfection in Yoga, ^^ which, "Hf^
end, fj^ O Krishna, î-^Ri meets.
Arjuna said:
37. He who is unable to control himself though he has the
faith, and whose mind wanders away from Yoga, what end does
he, having failed to attain perfection in Yoga, meet, O Krishna?
Commentary: He Yoga but he is
has faith in the efficacy of
not able to control and the mind. He has no
the senses
concentration of mind. His mind wanders away when the last
breath departs from his body and he loses the memory also.
Having failed to achieve perfection in Yoga, i.e.. Self-realisation
or the knowledge of the Self, what path will he tread, and what
end will such a man meet?
chR-^ciîs it that? ? not, 3^F^f^¥?: fallen from both, f^^^T^rent

cloud, ^ like, 1^^ perishes, anri^: supportless, H^NI^ O
mighty-armed, f^^- deluded, W^M: of Brahman, #1" in the path.
38. Fallen from both, does he not perish like a rent cloud,
supportless, O
mighty-armed (Krishna), deluded on the path of
Brahman?
Commentary: Both: the path of Karma or the path of
accordance with the Karma Kanda of the
ritualistic activity in
Vedas on the one hand and the path of Yoga on the other.
Path of Brahman: the path by which Brahman can be
reached or the way that leads to Brahman.
The Yoga taught by the Lord here demands one-pointed
devotion to its practice. The aspirant turns away from the world
and spurns heaven, too. Some people held that if he failed to
attain the goal, he would have lost everything for nothing. Hence
the question.
XTcF^ tw\ fJ^ ^TT^^T^: I
lathis, ^ my, -hî-mh^ doubt, fJ'^ O Krishna, #5^1; to dispel,

3^^ oughtest, 3T^tM: completely, ^^than Thou, 3F^: another,
^m¥\ of doubt, 37^ of this, %^ dispeller, ^ not, ft verily, S^m\^
is fit.
39. This doubt of mine, O Krishna, do Thou dispel

completely; because it is not possible for any but Thee to dispel
this doubt.
Commentary: There can be no better teacher than Thee,

for Thou art the omniscient Lord. Thou alone canst dispel this
doubt. A Rishi (seer), a Deva (god), or a Muni (sage) will not be
able to destroy this doubt.
^ ^Je^qFTfK^jfe^^^fft -m '^\^^ IIXoll
Ô Partha, ^ not, T^ verily, ^ here, 1 not, 37p in the next

world, [ciiiî: destruction, cT^ of him, fe^ is, ^ not, ft verily,
chc^|ui<j)q^ he who does good, '^^ anyone, ^îRiH, bad state or
grief, '^ O My son, î^^Pd goes.

40. O
Arjuna, neither in this world, nor in the next world is
there destruction for him; none, verily, who does good, My O
son, ever comes to grief.
Commentary: He who has not succeeded in attaining to

perfection in Yoga be destroyed in this
in this birth will not
world or in the next world. Surely he will not take a birth lower
than the present one. What will he attain, then? This is described
by the Lord in verses 41, 42, 43 and 44.
Tata: son. A disciple is regarded as a son.
SIXTH DISCOURSE 151
3fM having attained, ^"«H<j)ciiMôf the righteous, cilchii^ worlds,
3Itot having dwelt, WS^- everlasting, W^- years, Vj4]HIHôf the
pure, #TcfTôf the wealthy, "^ in the house, '^\WE- one fallen
from Yoga, 37teFT^ is born.
41. Having attained to the worlds of the righteous and

having dwelt there for everlasting years, he who fell from Yoga is
reborn in a house of the pure and wealthy.
Commentary: Yogabhrashta: one who has fallen from

Yoga, i.e., one who was not able to attain perfection in Yoga, or
one who climbed a certain height on the ladder of Yoga but fell
down on account of lack of dispassion or slackness in the
practice (by becoming a victim to Maya or his turbulent senses).
The righteous: Those who tread the path of truth, who do

virtuous actions such as charity, Yajna, rituals, worship of the
Lord, and who act in accordance with the prescribed rules of the
scriptures.
Everlasting years means only a considerably long period

but not absolutely everlasting.
The pure: those who lead a pure, moral life; those who have
a pure heart (free from jealousy, hatred, pride, greed, etc.). {Cf.
IX. 20, 21)
3T2RfT or, ^JlpMiMôf Yogis, "QoT even, ^5^ in the family, ^7^ is
born, ^TcTTRôf the wise, "Qi^l^this, % verily, ^^"HcKH^very difficult,
c7t% in the world„"3R" birth, "Î^ which, f^^like this.
42. Or he isborn in a family of even the wise Yogis; verily a

birth like this is very difficult to obtain in this world.
Commentary: A birth in a family of wise Yogis is more

difficult to obtain than the one mentioned in the preceding verse.
cT^ there, cf^ that, ffel%Fl^ union with knowledge, W^

obtains, m1 ^5 f^^ti^ acquired in his former body, ^TcT^ strives, "^ and,
cRf: than that, ^: more, 'ÎftT^ for perfection, f^^T^ O son of the
Kurus.
43. There he comes in touch with the knowledge acquired

in his former body and strives more than before for perfection, O
Arjuna.
Commentary: When he takes a human body again in this

world his previous exertions and practice in the path of Yoga are
not wasted. They bear full fruit now, and hasten his moral and
spiritual evolution.
Our thoughts and

actions are left in our subconscious minds
in the form of subtle Samskaras or impressions. Our experiences
in the shape of Samskaras, habits and tendencies are also stored
up in our subconscious mind. These Samskaras of the past birth
are revivified and re-energised in the next birth. The Samskaras
of Yogic practices and meditation and the Yogic tendencies will
compel the spiritual aspirant to strive with greater vigour than
that with which he attempted in the former birth. He will
endeavour more strenuously to get more spiritual experiences
and to attain to higher planes of realisation than those acquired
in his previous birth.
"^qlîî former practice, ^ by that, "O;^ verily, ff^ is borne,

f| indeed, 3^^^: helpless, 3Tf^ even, '^- he, l^ffT^: he who wishes
to know Yoga, 3Tf^ even, "^Tt^TFT of Yoga, ?T®^^ word-Brahman,
3TJ^r^^ goes beyond.
44. By that very former practice he is borne on in spite of

himself. Even he who merely wishes to know Yoga goes beyond
the Brahmic word.
SIXTH DISCOURSE 153
Commentary: The man who fell from Yoga is carried to
the goal which he intended to reach in his previous birth, by the

force of the Samskaras of the practice of Yoga though he may
not be conscious of them and even if he may not be willing to
adopt the course of Yogic discipUne on account of the force of
some evil Karma. If he had not done any great evil action which
could overwhelm his Yogic tendencies he will certainly continue
his Yogic practices in this birth very vigorously through the force
of the Yogic Samskaras created by his Yogic practices in his
previous birth. If the force of the evil action is stronger, the
Yogic tendencies will be over-powered or suppressed for some
time. As soon as the fruits of the evil actions are exhausted, the
force of the Yogic Samskaras will begin to manifest itself. He
will start his Yogic practices vigorously and attain the final
beatitude of life.
Even an enquirer in whom a desire for information about
Yoga is kindled goes beyond the Brahmic word, i.e., the Vedas.
He rises superior to the performer of the Vedic rituals and
ceremonies. He is beyond the entanglement of forms and
ceremonies. He is not satisfied with mere ritualism. He thirsts for
a satisfaction higher than that given by the sensual objects. He
who simply wishes to know the nature of the principles of Yoga
frees himself from the Sabda-Brahma, i.e., from the effects of
the Vedic rituals and ceremonies. If this be the case of a simple
enquirer, how much more exalted should be the condition of a
real practitioner or knower of Yoga or of one who is established
in Nirvikalpa Samadhi? He will be absolutely free from the
effects of the Vedic rituals and ceremonies. He will enjoy the
eternal bliss and the everlasting peace of the Eternal.
An who is desirous of obtaining Moksha alone is
aspirant
not affected by the sin of non-performance of action even if he
renounces all the obligatory and optional or occasional duties.
He goes beyond the "word of Brahman" (the scripture or the
Vedas).
When such is who is without any

the case of an aspirant
spiritual inclinations orSamskaras of the previous birth, how
much more exalted will be the state of that student who has done
Yogic practices in his previous birth, who has fallen from Yoga
in his previous birth, and who has taken up Yoga in this birth,
renouncing all the worldly activities?
Impelled by the strong desire for liberation he practises
rigorous Sadhana in this birth.He is constrained, as it were, by
the force of the good Samskaras of his previous birth to take to
Yogic practices in spite of himself.
In this verse the Lord lays stress on the fact that no effort in
the practice of Yoga goes in vain. Even the smallest effort will
have its effect sooner or later in this birth or another. Therefore
there is no cause for disappointment even for the dullest type of
spiritual aspirant.
H^HIcl^with assiduity, "^TcFfR: striving, J but, #nt the Yogi,
^r^[^;g[f^#^: purified from sins, 3T^^^J3f::Tf^Tf^: perfected through

many births, cTcf : then, "^ reaches, 'TO^the highest, "Hi^path.
45. But the Yogi who strives with assiduity, purified of sins
and perfected gradually through many births, reaches the
highest goal.
Commentary: He gains experiences little by little in the

course of many births and eventually attains to perfection. Then
he gets the knowledge of the Self and attains to the final
beatitude of life.
cNf^^^^: than ascetics, 3Tfe: superior, "^M the Yogi, Hf^:

than the wise, 3#r even, M: thought, 3Tf^: superior, ^îf^^: than
the men of action, "^ and, 3#l^: superior, %ft the Yogi, cR^TIcT
therefore, "^nt a Yogi, ^ 3^ O Arjuna.

be,
46. The Yogi is thought to be superior to the ascetics and

even superior to men of knowledge (obtained through the study
of scriptures); he is also superior to men of action; therefore be
thou a Yogi, O Arjuna.
SIXTH DISCOURSE 155
Commentary: Tapasvi: One who observes the austerities

of speech, mind and body prescribed in chapter XVn. 14, 15 and
16.
Jnani: One who has a knowledge of the scriptures (an

indirect knowledge or theoretical knowledge of the Self).
Kamii: He who performs the Vedic rituals.
To all these the Yogi is superior, for he has the direct

knowledge of the Self through intuition or direct cognition
through Nirvikalpa Samadhi. (C/. V. 2; XH. 12; XEI. 24)
silpHIHôf Yogis, ^ even, -W^ÎHôf all, "^^^ merged in Me,

3T^W?R^ v/ith inner Self, ^.^MH^ endowed with faith, ^^
worships, ^: who, ^RT^Me, ¥: he, ^ to Me, ^^cih: most devout,
^; is deemed.
47. And among all the Yogis he who, full of faith and with
his inner self merged in Me, worships Me is deemed by Me to be
the most devout.
Commentary: Among He who worships Me, the

all Yogis:
Absolute, is superior to those who worship the lesser gods such
as the Vasus, Rudra, Aditya, etc.
The inner self merged in Me: The mind absorbed in Me,

(Cf. VI. 32),
(This chapter is known by the names Atmasamyama Yoga and

Adhyatma Yoga also.)

between Sri Krishna and Arjuna, ends the sixth discourse
entided:
The Yoga of Meditation.

m wmtssm:
SEVENTH DISCOURSE
THE YOGA OF WISDOM AND REALISATION
^ on Me, srm^fRRT: with mind intent, Ô Partha, ^^t^

Yoga, "5^ practising, 'T^R?^: taking refuge in Me, 3TOFR;
without doubt, ¥R3Tt^ wholly, ^Me, "^M how, i\^[^ shalt know,
cT^that, ^ hear.

1. OArjuna, hear how you shall without doubt know Me
fully, with the mind intent on Me, practising Yoga and taking
refuge in Me.
Commentary: He who wishes to attain some result or

reward performs the ritual known as Agnihotra or does charity,
sinks wells, builds hospitals, resting places, etc., with Sakama
Bhavana (with an inner profit motive) and attains them. But the
Yogi on the contrary practises Yoga with a steadfast mind and
takes refuge in the Lord alone, with the mind wholly fixed on
Him, on His lofty attributes such as omnipotence, omniscience,
omnipresence, infinite love, beauty, grace, strength, mercy,
inexhaustible wealth, ineffable splendour, pristine glory and
purity.
The servant of a king, though he constantly serves the king,

has not got his mind fixed on him. The mind is ever fixed on his
wife and children. Unhke the servant, fix your mind on Me, (the
all-pervading One), and take refuge in Me alone. Practise control
(156)
SEVENTH DISCOURSE 157
of the mind in accordance with the instructions given in chapter

VI. Then you will know Me and My infinite attributes in full.
If you sing and the attributes of the Lord, you will

the glory
develop love for Him and then your mind will be fixed on Him.
Intense love for the Lord is real devotion. You must get full
knowledge of the Self without any doubt.
He who has taken refuge in the Lx)rd, and he who is trying

to fix or has fixed his mind on the Lord cannot bear the
separation from the Lord even for a second.
W^ indirect knowledge of Sastras, ^ to thee, 3?^ I, '^Tf^fFR^
combined with realisation (direct knowledge of the Atman

through experience), ^^this, "W^ will declare, 3TftM: in full,
^ which, W^ having known, '^ not, f^ here, ^: more, 3f^
anything else, fTrl^TH.what ought to be known, 37^1tm^ remains.
2. I shall declare to thee in full this knowledge combined

with realisation, after knowing which nothing more here remains
to be known.
Commentary: Jnanam is Paroksha Jnanam or indirect

knowledge of Brahman obtained through the study of the
Upanishads. Vijnanam is Visesha Jnanam, i.e., Aparoksha
Jnanam obtained through direct Self-realisation (intuitional
wisdom).
In this verse the Lord praises knowledge in order to make

Arjuna follow His instruction closely with rapt attention, faith
and interest. The Lord says: "I shall teach thee in full. You will
attain to omniscience or perfect knowledge of the Self, after
knowing which nothing more remains to be known here." If
anyone attains the knowledge of the Self, he will know
everything. That is the reason why Saunaka, the great
householder, approached Angirasa respectfully and asked: "What
is that, O Lord, which being known all this becomes known?"
(C/Xni. 11)
Hômuii^ of men, W^ among thousands, '^f^ some one,

^^TcrfcT strives, f^^ for perfection, -^ddiHôf the striving ones, 3^
even, tTCFTTôf the successful ones, 'îfe^some one, ^TT\Me, ^
knows, cT^^: in essence.
Among thousands of men, one perchance

3. strives for
perfection:even among those successful strivers, only one
perchance knows Me in essence.
Commentary: Mark how difficult it is to attain to the

knowledge of the Self or to know Brahman in essence.
Siddhanam: literally means those who have attained to
perfection (the perfected ones) but here it means only those who
strive to attain perfection.
Those who purchase diamonds, rubies or pearls are few.

Those who study the postgraduate course are few. Even so those
who attempt for Self-realisation and who actually know the
Truth in essence are few only. The liberated ones (Jivanmuktas)
are rare. Real Sadhakas are also rare. The knowledge of the Self
bestows incalculable fruits on man, viz., immortality, etemal
bliss, perennial joy and everlasting peace. It is very difficult to
attain to this knowledge of the Self. But a good and eamest
spiritual aspirant (Sadhaka) who is endowed with a strong
determination and iron resolve, and who is equipped with the
four means to salvation (see page 58) can easily obtain the
^: earth, 3M: water, ^T^-" fire, ^: air, "êther, '^- mind,

ffe: intellect, "Qj? even, "^ and, 37^^: egoism, '?fcf thus, W^this, ^
My, ter divided, 3ifj|%: Nature, 3^m\ eightfold.
water, mind, and

—Earth,
4. fire, air, ether, intellect
egoism ^thus is My Nature divided eightfold.
Commentary: This eightfold Nature constitutes the

'inferior Nature' or Apara Prakriti. The five gross elements are
formed out of the Tanmatras or root-elements through the
process of Panchikarana or fivefold mixing. Tanmatras are the
subtle root-elemênts. In this verse, earth, water, etc., represent
the subtle or rudimentary elements out of which the five gross
elements are formed.
Mind its cause Ahamkara: intellect for its
stands here for
cause Mahat: Ahamkara for the Avyaktam or the
the
unmanifested (Mula-Prakriti) united with Avidya which is
conjoined with all kinds of Vasanas or latent tendencies. As
Ahamkara (I-ness) is the cause for all the actions of every
individual and as Ahamkara is the most vital principle in man on
which all the other Tattvas or principles depend, the Avyaktam
combined with the Ahamkara is itself called here Ahamkara, just
as food which is mixed with poison is itself called poison.
3T^117Tfer^^^^ ^ff^ M^ ^ TOT? I
37W lov/er, F^this, ^- from this, ^ but, 3T^^ different,
^Tf^ nature, M^ know, ^ My, ^Wi^ higher, ^TR^JcTT^ the very

hfe-element, Hî^m O might}'-armed, ^T^ by which, '^^this, ^^^
is upheld, ^^Fj^ world.
5. This is O mighty-armed (Arjuna);
the inferior Prakriti,
know thou as from it My higher Prakriti (Nature), the
different
very life-element, by which this world is upheld.
Commentary: The eightfold Nature described in the

previous verse is the inferior Namre. It constitutes the Kshetra or
the field or matter. It is impure. It generates evil and causes
bondage. But the superior Nature is pure. It is My very Self,
Kshetrajna (knower of the field or Spirit) by which hfe is
sustained, and that which enters within the whole world and
upholds it. It is the very life-element or the principle of
Self-consciousness, by which this universe is sustained.
Wt^ ^pPr ^cjlufi^q^Kî^ I

M.ci^'ilPi those of which these two (Prakritis) are the womb,

^^nf^ beings, ^^^ff^ all, ^ thus, mm^ know, 3TÎ, foR^ of the
whole, WJ^- of the world, W^' source, "STcfT: dissolution, ^TÎT also.
6. Know that these two (Natures) are the womb of all

beings. So am I the source and dissolution of the whole
universe.
Commentary: These two Natures, the inferior and the

superior, are the womb
of all beings. As I am the source of these
two Prakritis or Natures also, I am the cause of this universe.
The whole universe originates from Me and dissolves in Me.
In the Brahma Sutras (chapter 1, section 1, aphorism 2) it is
said, "Janmadyasya yatah" meaning that Brahman is that

omniscient and omnipotent cause from which proceed the origin,
subsistence and dissolution of this world.
Just as the mind is the material cause and also the seer
(Drashta) for the objects seen in a dream, so also Isvara is the
material cause of this world (Upadana-Karana) and also the seer
(Drashta). He is also the efficient or the instrumental cause
(Nimitta-Karana). (C/ XIV. 3)
W: TOR HHR^r^<rW ^n^

^ ^T#K ^ ^
I
HPUMIUII -^ IIV9II
W: than Me, "TT^RH;^ higher, "^ not, 31^ other, Mlcl^ anyone,
3^ is, «T^!^ O Dhananjaya, "^ in Me, ^Tâll, ^c^'I^this, "teîs
strung, ^ on a string, ^#FM: clusters of gems, ^ like. .
7. There is nothing whatsoever higher than Me, Arjuna. O

All this is strung on Me, as clusters of gems on a string.
Commentary: There is no other cause of the universe but

Me. I alone am the cause of the universe. This illustration of
gems and thread illustrates only the idea that all beings and the
whole world are threaded on the Lord. The thread is not the
cause of the gems. As Brahman is all in all there is nothing
whatever higher than It.
3nJT^: ^4^^3 ?K: "^ T^ ^ ||<^||

TH: sapidity, 3TÎ, 3?^^ in water, ^-^^ O Kaunteya (son of

Kunti), "smi light, 3TfFT am (I), ^lRÎ4^44l: in the moon and the sun,
W^- the syllable Om, ^-^'^^^ in all the Vedas, Tf^: sound. # in
ether, 'w^ virility, '^ in men.

8. I am the sapidity in water, O Arjuna; am the light in the I
moon and the sun; am the syllable

I Om
in all the Vedas, sound
in ether and virility in men.
Commentary: In Me all beings and the whole world are

woven as a cloth in the warp. In Me as sapidity the water is
woven; in Me as light, the sun and the moon are woven; in Me

as the sacred syllable Om all the Vedas are woven; in Me as
virility all men are woven.
The manifestations of the Lord are described in the verses
8,9, 10 and 11. (C/ XV. 12)
^3Tt^ ^c[^c)^ Wmf¥^ d^r^^ ll^ll
^- sweet, "H^: fragrance, ""jmo^TT^ in earth, ^ and, ^:

brilliance, "^ and. 3^ am (I), f^'J^T^ in fire, ^ft^TR;hfe, ^^T^^ in
all beings, cTT: austerity, "^ and, 3#q" am (I), cimR<!^ in ascetics.
9. I am the sweet fragrance in the earth and the brilliance in

the fire, the beings, and
life in all I am the austerity in ascetics.
Commentary: In Me as odour is the earth woven; m Me as

brilliance is the fire woven; in Me as life all beings are woven; in
Me as austerity all ascetics are woven. I am the support
(Adhishthanam or Asraya) for everything.
I am the power or Sakti which helps the ascetics to control

the mind and the senses.
Krishna says, "I am the agreeable odour." If Arjuna had

asked Him, "Then who is the disagreeable odour?", He would
have replied, "It is also I."
#5f Trt 4:Jc[^dHi M^ ^ WM^ I
pftrTTo 6]
#3n^seed, "m^l^Me, 'W^'^dMIHôf all beings, f^ know, ^ O

Partha, 'MHIdHH, eternal, ffe: intelligence, ^H^HdlM^ of the
intelligent, 3Tfw am (I), ^: splendour, ^<JiR<îiMôf the splendid,
10. Know Me, O Arjuna, as the eternal seed of all beings; I
am the intelligence of the intelligent; the splendour of the

splendid objects am I.
Commentary: ^^^J means 'cause'.
Tejas also means 'heroism' or 'bravery'.
Had Arjuna asked, "Who is the seed for Thee?", the Lord
would have replied, "There is no seed for Me. There is no cause
for Me. I am the source of everything. I am the causeless Cause.
I am the primeval Being."
^ «ldc|dlHr^ ÔTMM%^ I
^Wl strength, -^dcidiH, of the strong, 37fw am (I), *H<MI-

fq q[^ a H, devoid of desire and attachment, ^nlfcK-o^: unopposed to
Dharma, ^^ in beings, ^R^•^ desire, ^s^ am (I), ^K?#r O Lord of

the Bharatas.
11. Of the strong, am the strength devoid of desire and

I
attachment, and in (all) beings, am the desire unopposed to

I
Dharma, O Arjuna.
Commentary: Kama: Desire for those objects that come in
contact with the senses.
Raga: attachment for those objects that come in contact

with the senses.
I am that strength which is necessary for the bare
sustenance of the body. I am not the strength which generates
desire and attachment for sensual objects as in the case of
worldly-minded persons. I am the desire which is in accordance
with the teachings of the scriptures or the code prescribing the

duties oflife. I am the desire for moderate eatmg and drinking,
which are necessary for the sustenance of the body and

etc.,
which help one in the practice of Yoga.

% whatever, '^. and, ^ even, -HiRcichi: pure, ^1M: natures,

<M<Hi: active, aiH<Hi: inert, ^ and, ^ whatever, W: from Me, "O;^
even, ffrT thus, cTT^them, f^ffe know, "R" not, J indeed, 3TÎ, ^ in
them, ^ they, Hf^ in Me.

12. Whatever beings (and objects) that are pure, active and
inert, know that they proceed from Me. They are in Me, yet I am
not in them.
Commentary: This is a world of the three Gunas, viz.,
Sattva (purity). Rajas (passion) and Tamas (inertia). All sentient
and insentient objects are the aggregate of these three qualities of
Nature. One quality predominates in them and the predominant
quality imparts to the object its distinctive character or definite
properties.
In the sages, milk and green gram, Sattva is

gods,
predominant. Gandharvas (a class of celestials), kings,
In
warriors and chillies. Rajas is predominant. In demons, Sudras,
garUc, onion and meat, Tamas is predominant.
Though these beings and objects proceed from Me, I am
not in them; they are in Me. I am independent. I am the support
for them; they depend on Me just as the superimposed snake
depends on the rope. The snake is in the rope, but the rope is
never in the snake. The waves belong to the ocean but the ocean
does not belong to the waves. (Cf. IX. 4 and 6)
f^: by three, "JpiM: composed of Gunas, ^/- by natures,

T?)^: by these, ^^Tâll, ?^this, ^FRi; world, ^^Ttfl^ deluded, ? not,
3TfeRTl^ knows, 'm. Me, "Q^: from them, WI_ higher, arsq^
immutable.
Deluded by these Natures (states or things) composed
13.
Nature all this world does not know Me
of the three qualities of
as distinct from them and immutable.
Commentary: Persons of this world are deluded by the

three qualities of Nature or Maya. Affection, attachment and
infatuated love are all modifications of these qualities. On
account of delusion created by these three qualities they are not
able to break the worldly ties and to turn the mind towards the
Supreme Soul, the Lord of the three qualities.
Avyayam: Immutable or unchangeable or inexhaustible or
imperishable.The Self is of one homogeneous essence. It has not
got the six changes or modifications (Shad Bhava Vikaras)
which the body has, viz., existence, birth, growth, modification,
decay and death. {Cf. VII. 25)
M divine, % verily, tt^ this, J^TOt made of Gunas, W^ My,

HFTT illusion, ^Tr^P^ difficult to cross over, TTT^to Me, ^ even, ^
who, "srq^ take refuge, WIFîllusion, "Q^TT^this, ?Rf^ cross over, t
they.
14. Verily, this divine illusion of Mine, made up of the (three)

qualities (of Nature) is difficult to cross over; those who take
refuge in Me alone, cross over this illusion.
Commentary: Maya is the Upadhi or the causal body

(Karana Sarira) of Isvara. It is the material cause of this universe.
It is inherent in the Lord. It is constituted of the three qualities,
viz., Sattva, Rajas and Tamas. Those who completely devote
themselves to the Lord alone after renouncing all formal religion
(Dharma) cross over this illusion which deludes all beings. They
attain liberation or Moksha.
Isvara is the Lord of Maya (illusion). He has perfect control

over it. Avidya isthe Upadhi (limiting adjunct) of the Jiva
(individual soul). The
is a slave of this ignorance. Ignorance
Jiva
is the veil that screened the Jiva from Satchidananda
has
Brahman or the Existence-Knowledge-Bliss Absolute. When the
veil is removed by the dawn of knowledge of the Self the Jiva
loses his character as a Jiva or an individual soul and becomes
identical with Brahman. (Cf. XV. 3 and 4)
? not, "^to Me, ^tt^PdH : evil-doers, '^- the deluded, "SHT^

seek, "TO^'TT: the lowest of men, W^ by Maya, 3TWTfFTT:
deprived of knowledge, î^<M^ belonging to demons, ^MH^nature,
SUIOT: having taken to.
15. evil-doers and the deluded who are the lowest of

The
men do not seek Me; they whose knowledge is destroyed by
illusion follow the ways of demons.
Commentary: These three kinds of people have no

discrimination between right and wrong, the Real and the unreal.
They commit murder, robbery, theft and other kinds of atrocious
actions. They speak untruth and injure others in a variety of
ways. Those who follow the ways of the demons take the body
as the Self like Virochana and worship it with flowers, scents,
unguents, nice clothes and palatable foods of various sorts. They
are deluded souls. They try to nourish their body and do various
sorts of evil actions to attain this end. Therefore they do not
worship Me. Ignorance is the root cause of all these evils. (Cf.
XVI. 16 and 20)
^îgf^ ^^ m WW' ^ffintsf^ I
^Îq^: four kinds, ^^^ worship, W{^ Me, W{\- people,

^fjfrR: virtuous, 3;?^ O Arjuna, 3TTcf: the distressed, f^î^: the
seeker of knowledge, 3T?jM the seeker of wealth, fiRl" the wise, ^
and, m?T^ O lord of the Bharatas.
16. Four kinds of virtuous men worship Me, O Arjuna, and

they are the distressed, the seeker of knowledge, the seeker of
wealth and the wise, O lord of the Bharatas.
Commentary: The distressed is he who is suffering from a

chronic and incurable disease, he whose life is in jeopardy on
account of earthquake, volcanic eruption, thunder, attack by a
dacoit orenemy or tiger, etc. When Draupadi and Gajendra were
in great distress they worshipped the Lord. These are the

instances of Aarta Bhakti.
Jijnasu is the enquirer. He is dissatisfied with this world.

There is a void in his life. He always feels that sensual pleasure
is not the highest form of happiness and there is yet pure eternal
blissunmixed with grief and pain, which is to be found within.
Janaka and Uddhava were devotees of this type.
Seeker of wealth is he who craves for money, wife,
children, position, name and fame. Vibhishana,
Sugriva,
Upamanyu and Dhruva were all devotees of this type.
The wise are the men of knowledge who have attained to

Self-illumination. Sukadeva was a Jnani-Bhakta.
Kamsa, Sishupala and Ravana thought of the Lord

constantly on account of fear and hatred (Vaira-Bhakti). Hence
they are also regarded as devotees.
Be devoted God, whatever be your motive. Devotion

to will
purify the motive in due course.
Mr fl 1[TpRt5?#q^ ;^ ^ TTTT M: \\%\3\\
^Tôf them, Wt the wise, Pic^^4d: ever steadfast, i^qi^PcKi:
whose devotion is to the One, MtP^ excels, fM: dear, H verily,

W^- of the wise, a^c^l^fi^ exceedingly, 3?^ I, ^: he, ^ and, M of
Me, f^: dear.
17. Of them the wise, ever steadfast and devoted to the

One, excels (is the best); for am exceedingly dear to the wise
I
and he is dear to Me.

Commentary: Ekabhaktih means unswerving, single-
minded devotion to the Supreme Being.
The Jnani-Bhakta is beyond all cults or creeds or formal
religion or rules of society. As the wise man is constantly
harmonised and as he is devoted to the One, he is regarded as
superior to all As I am his very Self or
the other devotees.
Antaratma, I am
extremely dear to him. Everybody loves his
own Self most. The Self is very dear to everybody. The wise
man is My very Self and he is dear to Me also. {Cf. II. 49; IX.
29; XII. 14, 17 and 19)
3^RT: noble, ^ all, "O;^ surely, "O;^ these, fpft the wise, ^ but,
'^•
3TTM Self, "QqT very, ^ My, fRFi; opinion, 3Trf^: is estabhshed,
he, H verily, ^+dlc+^l steadfast-minded, ^Me, t^ verily, agiFTT^
the supreme, ^nfcT^goal.
18. Noble indeed are all these; but deem the wise man as I
My very Self; for, steadfast in mind he is established in Me alone

as the supreme goal.
Commentary: Are not the other three kinds of devotees
dear to the Lord? They are all noble souls. But the
They are.
wise man is exceedingly dear because he has a steady mind; he
has fixed his mind on Brahman. He does not want any worldly
object, but only the Supreme Being. He seeks Brahman alone as
the supreme goal. He practises Ahamgraha Upasana (meditation
on the Self as the all). He tries to realise that he is identical with
the Supreme Self. Therefore I regard a wise man as My very
Self. {Cf. II. 49)
^f^ of many, ^jI-^HIH, of births, ^ in the end, m'i\\ the

'^
wise, ^TR^to Me, 3PT^ approaches, Î^^: Vaasudeva, '^Tâll,
thus, '^'-
he, HîrHi the great soul, 'g^^^ (is) very hard to find.
19. At the end of wise man comes to Me,

many births the
realising that all this is Vaasudeva (the innermost Self); such a
great soul (Mahatma) is very hard to find.
Commentary: Vaasudeva is a name of Lord Krishna as He
is the son of Vasudeva. He is the all-pervading Brahman.
The aspirant gradually evolves through Yogic practices,

selfless service, devotion and constant meditation in many births
and ultimately attains the inner Self. He realises that all is
Vaasudeva. It is very difficult to find such a great soul, who has
.
attained to perfection.No one is equal to him. That is the reason

why Lord has said, "One in a thousand perchance strives for
the
perfection; even among those successful strivers, only one
perchance knows Me in essence." {Cf. VII. 3.)
W": by desires, t: t: by this or that, 5^^ni: those whose

wisdom has been rent away, 3Ff^ approach, 3PiT^^?TT: other gods,
cT^ cTtt; this or that, fWT^ rite, 3T1^M having followed, "Slfp^ by
nature, fTTcTT: led, '^^ by one's own.
20. Those whose wisdom has been rent away by this or

that desire, go to other gods, following this or that rite, led by
their own nature.
Commentary: Those who desire wealth, children, the

(small) Siddhis, etc., are deprived of discrimination. They devote
themselves to other minor gods such as Indra, Mitra, Varuna,
etc., impelled or driven by their own nature or Samskaras
acquired in their previous births. They perform some kinds of
rites to propitiate these lower deities. {Cf. IX. 23)
^ -ît ^^ ^ ^^' ajo^^lR^rH^Pd I
??: who, "^T: who, W{^ which, "^TI^ which, cfJH^ form, '^•'
devotee, ^^^^^ with faith, 37f%^to worship, f^^ desires, '^^ ^T^
of him, ST^TeiFi; unflinching, ^^ faith, mr^^that, "O;^ surely, [^<^\\H
make, ^TÎ.
21 Whatsoever form any devotee desires to worship with
faith —that (same) faith of his make firm and unflinching.
I
Commentary: Tanu or body is used here in the sense of a

Devata (god).
The Lord, the indweller of all beings, makes the faith of
that devotee who worships the lesser divinities, which is bom of
the Samskaras of his previous birth, steady and unswerving. {Cf.
IV. 11; IX. 22 and 23)
^: he, Mr with that, ^?^g[^ with faith, ^: endowed, cR2t of it,

îKi^-iM^ worship, f^ engages in, W^ obtains, ^ and, M: from
that, W^f\ desires, W^ by Me, ^ surely, M^cTT^ ordained, f^
verily, ^TT^ those.
22. Endowed with that faith, he engages in the worship of

that (form) and from it he obtains his desire, these being verily
ordained by Me (alone).
Commentary: The last two words Hi and Tan are taken as

one word, Hitan meaning 'benefits'. This is another interpre-
tation. The devotee who worships the lesser gods attains the
objects of his desire (minor psychic powers, etc.). Those objects
are ordained by the Lord only as He alone knows exactly the

relation between the actions and their results or rewards and as
He is the Inner Ruler of all beings. Unwise or undiscriminating
people only take recourse to the means of getting these finite
rewards which can hardly give entire satisfaction. Pitiable indeed
is their lot! They have no power of enquiry (Vichara-Sakti) or
right understanding. They get hold of pieces of glass instead of

attaining the jewel of the Self, of incalculable value.
^^]%^ '^\^ ^^^^ ^nf^ W^ IRÎI

31^^T^ finite, ^ verily, "'T^ the fruit, ^WT; of them, T^ that,
^T^ is, STe'T^f^rarri; those of small intelligence, ^^n^ to the gods,
^ciqs3i: the worshippers of the gods, "^Tlf^ go to, H'^ckii: My
devotees, ''nf^ go to, ^n^Me, 3qfq also.
23. Verily the reward (fruit) that accrues to those men of

small intelligence is finite. The worshippers of the gods go to
them, but My devotees come to Me.
Commentary: The exertion in the two kinds is the same
and yet people do not attempt to worship the Supreme Being in
order to attain the maximum benefits or the infinite reward
(liberation or Moksha). The reward obtained by men of small
understanding and petty intellect who worship the minor deities

is small, perishable and temporary.
Yajnas (Vedic rituals), Homas (rituals in which oblations

are offered into the sacred fire) and Tapas (penance) of various
sorts can bestow only temporary rewards on the performer.
Liberation from the wheel of transmigration alone will give
everlasting bliss and eternal peace.
Those who worship Indra and others are Sattvic devotees;

those who worship Yakshas and Rakshasas (demoniacal beings)
are Rajasic devotees; and those who worship the Bhutas and
Pretas (discarnate spirits) are Tamasic devotees.
The knowledge of those who worship the small deities is
partial and incomplete. It cannot lead to liberation. (C/ EX. 25)
•ôHmH, the unmanifested, o^Rki^ to manifestation, STFIWH^

come to, W^ think, ^Me, 3Tf^: the foohsh, Wiethe highest,
'TT^ nature, 3TofFRf: not knowing, '^ My, 3T^FT^ immutable,
3HjTiHH,most excellent.
24. The foolish think of Me, the Unmanifest, as having

manifestation, knowing not My higher, immutable and most
excellent nature.
Commentary: The ignorant take Lord Krishna as a

common They think that He has taken a body like
mortal.
ordinary human beings from the unmanifested state on account
of the force of Karma of the previous birth. They have no
knowledge of His higher, imperishable and self-luminous nature
as the Highest Self. They think that He has just now come into
manifestation, though He is self-existent, eternal, beginningless,
endless, birthless, deathless, changeless, infinite and unmanifest.
^3^ ^-^Hird -^ ^m^T^^p:(T{^ li;^mi

? not, 3?^ I, W!m- manifest, "Î^ of" all, 4lJ|HmmMl^d:

veiled by Yoga-Maya, '^- deluded, 3T^ this, "? not, STtoHlfcT
knows, clt^: world, "^Me, 37ofJ^ unborn, 37o!T^ imperishable.
25. am not manifest to all (as

I am) veiled by the I
Yoga-Maya. This deluded world does not know Me, the unbom
and imperishable.
Commentary: I am not manifest to all the people, but I am
certainly manifest to the chosen few who are My devotees, who
have taken sole refuge in Me alone. I am not visible to those
who are deluded by the three Gunas and the pairs of opposites,
and who are screened off by this universe which is a
manifestation of the qualities of Nature, My Yoga-Maya or My
creative illusion. This veils the understanding of the
worldly-minded people. So they are not able to behold the Lord
Who keeps Maya under His perfect control.
Yoga-Maya is the union of the three qualities of Nature. The
illusion or veil spread thereby is called Yoga-Maya. The worldly
people are deluded by the illusion bom of the union of the three
qualities. Therefore, they are not able to know the Lord Who is
unbom and immutable.
This Yoga-Maya is under the perfect control of the. Lord.
Isvara is the wielder of Maya. Therefore it cannot obscure His
own knowledge, just as the illusion created by the juggler cannot

obstruct his. ownknowledge or deceive him. The illusion which
binds the worldly people cannot in the least affect the Lord Who
has kept Maya under his perfect subjugation. (Cf. VII. 13; IX. 5;
X. 7; XL 8)
t^ ^dHdldlPH clrfHUlpH W^ I
^ know, 3TÎ. ^HdldlPn the past, c^riHHlR the present, ^ and,

3T^ O Arjuna, ^rcj^lPuj the future, ^ and, ^J5nft" beings, ^Me, ^
^ knows, ^ ^^ any
verily, not, one.
26. I know, O Arjuna, the beings of the past, the present

and the future, but no one know*; Mp
Commentary: Persons who are deluded by the three

qualities ofNature do not know the Lord. As they lack in the
knowledge of His real nature, they do not adore Him. But the
Lord knows through His omniscience the beings of the past, the
present and the future. He who worships the Lord with
single-minded devotion knows Him in essence. He has
knowledge of His real nature.
^^î^q^j^^-i arisen from desire and aversion, a-^^lî by the

delusion of the pairs of opposites, ^TTCf O Bharata, ^T^^TTlf? all
beings, ^H\^\ to delusion, ^ at birth, '^\f^ are subject, "^R^^ O

Parantapa (scorcher of the foes).
By the delusion of the pairs of opposites arising from
27.
desire and aversion, O Bharata, all beings are subject to
delusion at birth, O Parantapa.
Commentary: Where there is pleasure there is Raga or
attachment; where there is pain there is Dvesha or aversion.
There is the instinct in man to preserve his body. Man wishes to
attain those objects which help the preservation of the body. He
wishes to get rid of those objects which give pain to the body
and the mind. On account of delusion caused by the pairs of
opposites, desire and aversion spring up and man cannot get the
knowledge of the things as they are, even of this external
universe of sense-experience; and it needs no saying that in a
man whose intellect is overwhelmed by desire and aversion there
cannot arise the transcendental knowledge of the innermost Self.
Raga (attraction) and Dvesha (repulsion), pleasure and pain,
heat and cold, happiness and misery, joy and sorrow, success and
failure, censure and praise, honour and dishonour are the
Dvandvas or the pairs of opposites. Desire and aversion (or
attraction and repulsion) induce delusion in all beings and serve
as obstacles to the dawn of the knowledge of the Self.
He whose intellect is obscured by the delusion caused by

the pairs of opposites is not able to realise "I am the Self."
Therefore he does not adore Me as the Self.
He who is Raga-Dvesha loses the power of

a victim of
discrimination. He
wishes that pleasant objects should last for
ever and that disagreeable or unpleasant objects should disappear
immediately. How could this be? Objects that are conditioned in
time, space and causation will perish. That which is agreeable
and pleasant now will become disagreeable and unpleasant after
some time. The mind is ever fluctuating. It demands variety and
gets disgusted with monotony.
^nôf whom, 5 but, s^-^JMH.is at the end, "^TN^sin, ^HMIHof

men, ;5[tT?T^JT^ of men of virtuous deeds, ^ they, "SF^TTtî^T^:
freed from the delusion of the pairs of opposites, ^T^F^ worship,
^TT^Me, q^c^cii: men steadfast in vows.
28. But those men of virtuous deeds whose sins have come
to an end, and who are freed from the delusion of the pairs of
opposites, worship Me, steadfast in their vows.
Commentary: By good deeds the heart

the performance of
is slowly purified; Sattva increases; and Tamas are Rajas
gradually thinned out. The mind becomes serene and calm. The
little self- arrogating personality slowly dies. You grow in
spirituality. The divine flame becomes brighter and brighter. You
become impersonal.
Sin: To forget one's identity with the Supreme Soul is the
greatest sin. To see difference is sin. To take the body as the Self,
to believe that this world is real is sin. Selfishness is sin. Egoism
is sin. Ignorance is sin.
Steadfast in vows: The man steadfast m vows entertams a

firm resolve: "I must realise the Self now; I will not budge an
inch from my seat till I attain Self-realisation." He has the firm
conviction that "Brahman is the only Reality. This world is
unreal. It is like a mirage. can attain immortality and etemal

I
bliss if I realise the Self only. There is not an iota of happiness in

the sensual objects." Therefore the Lord says, "Those persons of
pure deeds worship Me steadfast in vows."
<a<\h<^\h\^\^ for liberation from old age and death, ''^Me,

sn^Tc^ having taken refuge in, "^^^f^ strive, % who, ^ they, W
Brahman, '^ that, %: know, f5?FT^ the whole, 37W(^
knowledge of the Self, ^ action, "^ and, 3TJ7§ePX^ whole.
29. Those who strive for liberation from old age and death,
taking refuge in Me, realise in full that Brahman, the whole
knowledge of the Self and all action.
Commentary: They attain to the full knowledge of the Self

or perfect knowledge of Brahman. They attain to the Bhuma or
the Highest or the Unconditioned. All their doubts are totally
destroyed. They fully realise now, "All is Vaasudeva. All indeed
is Brahman. There is no such thing as diversity."
They are not reborn here and have thus conquered old age
and death. They are liberated here and now.
^5Fn1^dlf^^cj -qj m^mi ^ % f^:"|

3PTFTO^5pT ^ TTf t %^^RT%M: llô||
^nf^dlf^^ciJ^^with the Adhibhuta and the Adhidaiva together,

i^Me, ^^nto^with the Adhiyajna, ^ and, ^ who, f^: know,
^^|U|chIel at the time of death, 3#t even, ^ and, Wl^Me, ^ they, %:
know, J^rT^rra': steadfast in mind.
30. Those who know Me with the Adhibhuta (pertaining to
the elements), Adhidaiva (pertaining to the gods) and the
Adhiyajna (pertaining to the sacrifice) know Me even at the time
of death, steadfast in mind.
Commentary: They who are steadfast in mind, who have

taken refuge in Me, who know Me as the knowledge of elements
in the physical plane, as the knowledge of the gods in the
celestial or mental plane, as the knowledge of the sacrifice in the
realm of by death. They do not lose
sacrifice, are not affected
theirmemory. They continue to keep up the consciousness of Me
even at the time of their departure from this world. Those who
worship Me alone with these three know Me even at the time of

death. {Cf. VIII. 25)
(This chapter is known by the names Vijnana Yoga and Jnana
Yoga also.)
Thus Upanishads of the glorious Bhagavad Gita. the

in the
between Sri Krishna and Arjuna, ends the seventh discourse
entitled;
The Yoga of Wisdom and Realisation.

EIGHTH DISCOURSE
THE YOGA OF THE IMPERISHABLE BRAHMAN
f^ what, cRi; that, W Brahman, f^ what, aqwc^

Adhyatma, f^ what, ^ action, ^<>'^tih O best among men,
^ and,
37f^T^T^ Adhibhuta, t^ what, %^^ declared, 3qf«f^^Ti;
Adhidaiva, f^what, 3^^ is called.
Arjuna said:
1. What is that Brahman? What is Adhyatma? What is
action, O best among men? What is declared to be Adhibhuta?
And, what is Adhidaiva said to be?
Commentary: In the last two verses of the seventh chapter
Lord Krishna had used certain philosophical and technical terms
such as Adhyatma, Adhibhuta, Adhidaiva and Adhiyajna. Arjuna
does not understand the meaning of these terms. So he proceeds
to ask the Lord the above questions for their elucidation. Lord
Krishna gives the answers succincdy to the above questions in
their order.
Some treat this chapter as Abhyasa Yoga because in this

chapter verses 7, 8, 10, 12, 13, and 14 deal with spiritual
practices. Verse 7 treats of Karma and Bhakti Yoga combined
(giving the hands to the service of humanity or society and
fixing the mind on Abhyasa Yoga.
the Lord). Verse 8 deals with
Verses 10, 12, and 13 treat of Hatha Yoga (how to raise the
life-force to the Ajna Chakra and the Sahasrara and the
Brahmarandhra). Verse 14 treats of the easy Yoga of constant
(176)
EIGHTH DISCOURSE 177
Namasmarana or remembering the names of the Lord constantly.

This alone will help the spiritual aspirant to approach the Lord
easily.
The nature of Brahman, the individual Self (Adhyatma), the

nature of action, the nature of the objective universe or
phenomena {Adhihhuta), knowledge of the shining ones
(Adhidaiva), and the secret of sacrifice (Adhiyajna) are described
in this discourse. The perfect sage will have perfect knowledge.
He will have perfect knowledge of not only the manifested
Brahman but also of the transcendental Brahman and the why of
the universe, etc.
37tal: Adhiyajna, ^F?TTi;how, ^: who, 3T^ here, ^ in body,
3#TH;this, '^^'^^ O Madhusudana, "^"ÎFT^ at the time of death,

^ and, '^^m^ how, ^: knowable, 3Tftr art, fÎÎcTn^: by the
self-controlled.
2. Who and how is Adhiyajna here in this body, O destroyer

of Madhu (Krishna)? And how at the time of death, art Thou to
be known by the self-controlled?
Commentary: Arjuna put seven questions to the Lord:
1. What is that Brahman? Is it Brahman with the Upadhis
(limiting adjuncts) or Brahman without them?
2. Is it the aggregate of the senses or individual cons-

ciousness (Pratyak-Chaitanya) or distinct, pure consciousness?
3. What is Karma? Is it Yajna? Or, is "it distinct from Yajna?
4. Adhibhuta is knowledge of the Bhutas. Is this the
knowledge of the elements or something else?
5. Adhidaiva that which is associated with the gods. Is
is
this the meditationon the gods? Or, is it the consciousness

associated with the Suryamandala, etc.?
6. Adhiyajna is that which is associated with Yajnas or
Vedic rituals. Is this the Para Brahman (Supreme Being) or any
special god? Is it of the same form (Tadatmyarupa) or is it
entirely non-different (Abheda)? Does it exist in the body or
outside it? If it exists in the body, is. it the intellect (Buddhi) or

distinct from it?
7. At the time of death, when the memory is lost and when

the senses become cold (i.e., when
they lose their vitality) how
can the man of one-pointedness and of steadfast mind know the
Lord?
O Lord Madhusudana! Thou art all-merciful. Thou hast
killed Madhu and removed the miseries of the people. Even so
Thou canst remove my difficulties and doubts very easily. This
is nothing for Thee, the omniscient Lord. (This is the reason why
Arjuna addresses the Lord by the name Madhusudana.)
31^R^ imperishable, "^ Brahman, WT^ Supreme, Tî^-

(His) Nature, 3MTc^ Self-knowledge, 3^ is called, ^cM^t^^-
^: that which causes the origin and growth of beings, t^^^f:
offering (to gods), ^t^MW- is called action.

3. Brahman is the Imperishable, the Supreme; Its essential
nature is called Self-knowledge; the offering (to the gods) which

causes existence and manifestation of beings and which also
sustains them is called action.
Commentary: Brahman is imperishable, immutable,

eternal, self-existent, self-luminous, unchanging and all-
pervading. It is the source, root and womb of everything. In It all
beings that are manifested live, move and have their very being.
Hence, It is Paramarn, the Supreme and Akshara.
Its essential nature or Svabhava is Adhyatma. Brahman's
dwelling each individual body as the innermost Self (the
in
Pratyagatma) is called Adhyatma. Yajnavalkya (a great sage of
the Upanishadic period) said: "O Gargi! Heaven and earth stand
upheld in their places. The Brahmanas call this (Brahman) the
Akshara (the imperishable). It is neither red nor white; It is not
shadow, not darkness, not air, not ether, without adhesion,
without smell, without eyes, without ears, without speech,

without mind, without light, without breath, without a mouth or
door, without measures, having nothing within and nothing
outside It. It does not consume anything, nor does anyone
consume It." Akshara is the Supreme Brahman only.
Akshara here does not mean the holy word Om, or the
Avyakta (the unmanifested source of all that is in Nature). There
is Laya (absorption) for Om. There is destruction for the
unmanifested Nature also. Therefore Brahman is the Akshara,
the Imperishable, the Supreme Being.
Offering: All virtuous work.
The which consists of offering cooked rice,

sacrificial act
cakes, etc., to the gods andwhich causes the genesis and support
of beings is called Karma. The oblations in the sacrifice assume
a subtle form and reach the sphere of the sun. Through the sun
there is rain, and various sorts of grains, vegetables and fruits
crop up. The living beings (Bhutas) live and develop on account
of rice and other foodstuffs. Therefore Yajnas are the cause of
the genesis and support of all beings.
3#njcR; Adhibhuta, Wi- perishable, ^M: nature, ^- the soul,

^ and, 3^"^gTTÂdhidaivata, 37ta^: Adhiyajna, 3TÎ, irq- alone,
3T? here, ^ in the body, ^^^pTlôf the embodied, ^ O best.
4. Adhibhuta (knowledge of the elements) pertains to My
perishable Nature and the Purusha or the Soul is the Adhidaiva;
Ialone am the Adhiyajna here in this body, O best among the
embodied (men).
Commentary: Adhibhuta: the perishable nature; the
changing universe of the five elements with all its objects; all the
material objects; everything that has birth; the changing world of
names and forms.
Adhidaiva: Purusha literally means 'that by which
everything is filled' (pur 'to fill'). It may also mean 'that which
lies in this body'. It is Hiranyagarbha or the universal soul or the
sustainer from whom all living beings derive their sense-power.

It is the witnessing consciousness.
Adhiyajna: Consciousness; the presiding deity of sacrifice.

The Lord of all works and sacrifice is Vishnu. Lord Vishnu
identifies Himself with all sacrificial acts. "Yajna is verily

Vishnu," says the Taittiriya Samhita of the Veda. Lord Krishna
says, "I am the presiding deity in all acts of sacrifice in the
body." All sacrifices are done by the body and so it may be said
that they rest in the body.
3T^^T^ at the time of death, ^ and, W{^ Me, i^ only, FR^

remembering, 3^^ leaving, cneiq<*i^the body, who, ^pnfrf goes '^'-
forth, ¥: he, H^T^ My Being, attains, ^Tlfef not,

"ÎTt^ here, ^
tW^- doubt.
5. And whosoever, leaving the body, goes forth

remembering Me alone, at the time of death, he attains My
Being: there is no doubt about this.
^ ^ ^ FR^^ ^^Rr^ chelcKH, I
t rf^tfir 4^ ^^ d^lcj^lRd: ll^ll
^ which, "^TH^ which, '^ or, 3^ even, HT^ remembering, ^TI^

nature (idea of object), r^Rf^ leaves, 3?^ in the end, fi^^T^the
body, '^to that, cT^to that, '^^ only, "Ojcf goes, ^^ O Kaunteya,
"^ constantly, ci-îqîPqa: thinking of that object.
6. Whosoever at the end leaves the body, thinking of any

being, to that being only does he go, O son of Kunti (Arjuna),
because of his constant thought of that being.
Commentary: The thoughts determine the next birth.

last
The most prominent thought of one's hfe occupies the mind at
the time of death. The predominant idea at the time of death is
what in normal life has occupied his attention most. The last
thought determines the nature or character of the body to be
attained next. As a man thinketh, so shall he becometh.
The force of Samskaras which one has created by his

previous practice is the cause of their remembrance at death.
Those who have practised worship of God throughout their life
can have remembrance of their tutelary deity at the time of
death.
The analogy of the wasp and the caterpillar (Bhramara-
Kita-Nyaya) can be apphed here. The caterpillar constantly
remembers the wasp and becomes eventually transformed into a
wasp. Even so he who constantly remembers his tutelary deity
becomes identical with that deity. Nandikesvara is an example.
He constantly thought of his Lord and assumed a form equal to
. that of the Lord.
Ifyou constantly think of the immortal Self during your

lifetime,you will entertain the thought of the Self only even at
the time of death and will attain immortality. If you always think
of your body and identify yourself with the perishable body you
will be born again and again. If you think of your pet dog at the
time of death you will be bom as a dog. Raja Jadabharata
thought of his pet deer at the time of his death and so he took the
birth of a deer.
Every man has a definite outlook on life, definite mode of

thinking, definite cravings, desires and hopes, definite character,
temperament, taste, disposition and attitude. This is all due to the
impressions which have become part and parcel of his
subconsciousness. This is all due to experiences which have left
their indelible impressions on his mind.
He always thinks of his body and physical needs. He

searches for his happiness in the external, perishable objects. He
identifies himself with the perishable body. He ignores his
innermost, all-blissful, immortal Self, the source of everything.
He trains his body, senses, mind and intellect in worldly pursuits.
He ignores the Yogic discipline of the mind and the senses.
Therefore he always thinks of his body, bread, drink and
clothing. He forgets all about God and the Self, the indweller, an
embodiment of bliss and knowledge, fountain of joy and
happiness.
Desires are endless. Therefore man cannot gratify them in
one birth. At the time of death the whole storehouse of
impressions and desires is churned out and the most prominent,

the strongest and cherished desire comes to the surface of the
mind or the field of mental consciousness. This churned up
butter or cream (cherished desire) arrests his attention for
immediate gratification. He thinks of only that at the time of
death. Just as the most vital mango plant shoots up prominently
in the nursery, so also the strongest desire shoots up on the
surface of the mind. If the desire is not gratified his mind gets
saturated with and it is gratified in his next
it birth. This desire
will become very prominent in his next birth.
You yourself are the author of your own destiny. You

yourself are responsible for your thoughts, character, feelings,
actions and experiences. You planted certain worldly desires and
Samskaras your subconscious mind, and allowed them to
in
germinate and grow. If you had planted spiritual aspiration, the

desire for liberation and spiritual Samskaras, you would reap the
fruit of immortality and eternal bliss. As you sow so shall you
reap.
He who practises constant and profound meditation on the

Self or his own tutelary deity throughout his life will be able to
meet death with an unruffled mind. He alone would go to the
Supreme, thinking of It at from this
the time of his departure
world, too. You should have exclusive devotion to God. Your
whole mind must be absorbed in Him. You should not allow any
outside worldly impressions, wherein there is an iota of selfish
desire, to sink into your subconscious mind. Then you can think
of the Lord exclusively at the time of death and enter His very
Being.
^W^ therefore,
remember, '^
^
in WTJ (in) times, W{ Me, '3^3^^
all,
fight, ^ and, ^^F^ltWT^fe: with mind and intellect
fixed (or absorbed) in Me, ^to Me, tt^ alone, tt^t!^ (thou) shalt
come to, 3i^RT^doubtless.
7. Therefore at all times remember Me only and fight. With

mind and intellect fixed (or absorbed) in Me, thou shalt
doubtlessly come to Me alone.
Commentary: The whole mental machinery should be

dedicated to the Lord. You must work with the mind and
intellect devoted to Him.
Fight: Perform your own Dharma, the duty of a Kshatriya.
It your heart and you
will purify knowledge and
will attain to
come to Me. The term fight is Upalakshana (suggestive). It
means: "Do your duties according to your caste and order of
life."Varnashrama-Dharmas (the duties pertaining to the various
castes and orders of life) and Niiya-Naimittika Karmas (see page
HI) are the Upalakshanas (factors suggested or alluded to).
The which is of the form of the object
Chitta-Vritti
meditated upon is the Bhavana. (Chitta-Vritti is mental
modification;. The Bhavana is for those who practise Saguna
Upasana. Bhavana at the time of separation of the body is not
necessary for a sage or a Jnani who has attained to the
knowledge of the Self or Self-reahsation. (C/ IX. 34; Xn. 8, 11)
a^^^rmmj^ %^ hmjiiPhhi i
jxtA jm f^ îtRt ^rmfjf^Rf^ iiîi
3Î^^1m.^^H (with the mind made) steadfast by the method

of habitual meditation, "^cT^ with the mind, '^ not, 31-^^11^-11
moving towards any other thing, WTH^ Supreme, '^^^\ Purusha,

f^:^^ the resplendent, "^nfcT goes, "^ O Partha, agfefiR;
meditating.
8. With the mind not moving towards any other thing, made
steadfast by the method of habitual meditation, and constantly
meditating, one goes to the Supreme Person, the Resplendent,
O Arjuna.
Commentary: Abhyasa means practice. Practice is the
constant repetition of one idea of God. In the practice of
m.editation Vijatiya Vrittis (worldly thoughts or thoughts of a
type different from the object of meditation) are shut out and
there is Sajatiya Vrittipravaha (continuous flow of thoughts of
the Self or the Absolute alone). This is Abhyasa. Abhyasa is
Yoga. This will terminate in Nirvikalpa Samadhi. The Yogi with

Samahita Chitta (equanimity of mind) attains Paramatman or the
Supreme Soul. Just as the rivers abandoning their names and
forms become one with the ocean, so also the sage or the
Vidvan, being liberated from names and forms, and virtue and
vice, becomes identical with the Supreme Self.
The most vital factor in this practice is regularity. Be

regular in your meditation. You will soon reach the goal.
Purusham Divyam: The resplendent, transcendental Being

or the Inner Ruler (Antaryamin) in the solar orb.
He who meditates constantly without allowing the mind to

wander among the sensual objects, in accordance with the
instructions of the scriptures and the preceptor reaches the
Supreme Purusha.
^5f^ Omniscient, ^^^m^ Ancient, aq^^TTfOT^ the Ruler (of
the whole world), 3T^: than atom, 3TtW^ minuter, STJFT^

remembers, '^'-
who, ^^^ of all, ?^mi<\ supporter, stf^RJTFRône
whose form is inconceivable, SiiRrqciuIn, effulgent like the sun,
rR¥: from the darkness (of ignorance), H<'Wi<\ beyond.
9. Whosoever meditates on the Omniscient, the Ancient,

the Ruler (of the whole world), minuter than an atom, the
supporter of all, of inconceivable form, effulgent like the sun and
beyond the darkness of ignorance.
Commentary: Kavim: The sage, seer or poet, the
omniscient.
The Lord dispenses the fruits of actions of the Jivas

(individual souls). He is the Ruler of the world. It is very
difficult to conceive the form of the Lord. He is self-luminous
and He illumines everything like the sun.^
^ ct ^ 3^^3^ f^^ 11^ o II
"SRM^ at the time of death, "R^raT with mind, 37^T^

unshaken, '^^^ with devotion, '^^- joined, %R^ by the power
of Yoga, "^ and, "QcT only, ^: of the two eyebrows, ^T^ in the
middle, WT^ Prana (breath), 3^1%^ having placed, W^
thoroughly, ^- he, rR; that, Wi; Supreme, ^^^ Purusha, 3^
reaches, Ro^m^ resplendent.
10. At the time of death, with unshaken mind, endowed with

devotion, by the power
Yoga, fixing the whole life-breath in the
of
middle of the two eyebrows, he reaches that resplendent
Supreme Person.
Commentary: The Yogi immense inner strength and
gets
power of concentration. His mind becomes quite steady through
constant practice of concentration and meditation. He practises
concentration first on the lower Chakras, viz., Muladhara,
Svadhishthana and Manipura. He then concentrates on the lotus
of the heart (Anahata Chakra). Then he takes the life-breath
(Prana) through the Sushumna and fixes it in the middle of the
two eyebrows. He eventually attains the resplendent Supreme
Purusha (Person) by the above Yogic practice.
This is possible for one who has devoted his whole life to
the practice of Yoga.
'^^ ^<rci<i ^^
t^Ylf^ ^TUcf^ 41d<HI|: I
cT% ^ m^ 3R^ IIUII

^ which, STEijT'I^ imperishable, ^^f^: knowers of the Vedas,
^^ declare, PqîP^ enter, "^ which, "^TcPT: the self-controlled
(ascetics or Sannyasins), 4]a<Mii: freed from attachment, "^
which, F^tRf: desiring, 5<^^4m^ celibacy, "^Rf^ practise, '^that, ^

to thee, Wl^goal, W^
in brief, "ST^ (I) will declare.
That which is declared Imperishable by those who know

11 .
the Vedas, that which the self-controlled (ascetics or

Sannyasins) and passion-free enter, that desiring which celibacy
is practised — that goal I will declare to thee in brief.
Commentary: The Supreme Being which is symbolised by

the sacred monosyllable Om or the Pranava is the highest step or
the supreme goal of man.
The same ideas are expressed in the Kathopanishad. Yama

(the God of Death) said to Nachiketas, "The goal which all the
Vedas speak of, which all penances proclaim and wishing for
which they lead the life of celibacy, that goal (world) I will
briefly tell thee. It is Om." Satyakama the son of Sibi questioned
Pippalada, "O Bhagavan, if some one among men meditates here
until death on the syllable Om, what world does he obtain by
that?" Pippalada replied, "O Satyakama, the syllable Om is
indeed the higher and the lower Brahman. He who meditates on
the higher Purusha with tiiis syllable Om of three Matras (units)
is led up by the Sama-verses to the Brahmaloka or the world of
Brahma." (Prasnopanishad)
Pranava or Om is considered either as an expression of the

Supreme Self or Its symbol like an idol (Pratika). It serves
persons of dull and middling intellects as a means for realising
the Supreme Self,
Chant Om three times at the commencement of your

meditation; you will find concentration of mind easier.
^cf^KlPu! W^ ^ if^ Pf^^ "^ I
iJ^l^MlrHH: i||UHlR^ <*IlJmKU||H^ ||^ ;^ ||
^T%RTfW all gates, W^ having controlled, ^: mind, if^ in
the heart, f^TWT having confined, ^ and, "^ in the head, 3TmFT
having placed, ^Wf^- of the self, ^TM^ breath, 3TltW: established
(in), 4)^mKU|i\practice of concentration.
12. Having closed all the gates, confined the mind in the
heart and fixed the life-breath in the head, engaged in ^he
practice of concentration,
Commentary: The gates are the senses of knowledge.

Closing the gates means control of all senses by the practice of
Pratyahara or withdrawal of the consciousness from them. Even
if the senses are controlled, the mind will be dwelling on the
sensual objects. Therefore the mind is confined or fixed in the
lotus of the heart and thereby all the thoughts or mental
modifications are also controlled. The whole life-breath is now
taken up and fixed at the crown of the head (Brahmarandhra or
the hole of Brahman).
^: 3pnRf c^R% ^ ^ wrt -^tm^ \\w\

^ Om, ^ thus, "Qi^JTSiR^ one-syllabled, ^W Brahman, o^l^H
uttering, W{^ Me, sq^îR^ remembering, '^'-
who, W^ departs,
r^R^leaving, ^Fl^the body, ^- he, "^nf^ attains, WTTT^supreme, "nfcrH;
goal.
13. one-syllabled
Uttering the ^the Brahman and Om — —
remembering Me, he who departs, leaving the body, attains to
the Supreme Goal.
Commentary: Having controlled the thoughts the Yogi

ascends by the Sushumna, the Nadi (subtle psychic
nerve-channel) which passes upwards from the heart. He fixes
his whole Prana or life-breath in the crown of the head in the
Brahmarandhra or the hole of Brahman. He utters the sacred
monosyllable Om, meditates on Me and leaves the body.
cTFH^ gePT: Wf PHr^^cKI^ ^TtfrR: ij^xil
3FRr%cTT: with the mind not thinking of any other object,

^T^TcR; constantly, "^T: who, "RT^Me, FTTf^ remembers, Rr^^l: daily,
?T^ of him, 3TÎ, ^gePT: easily attainable, Ô Partha, PHc^Ji^cH-W
ever-steadfast, <HinM: of Yogi.
14. I am easily attainable by that ever-steadfast Yogi who

constantly and daily remembers Me
a long time), not (for
thinking of anything else (with a single mind or one-pointed
mind), O Partha (Arjuna).
Commentary: Constantly remembering the Lord through-

out the life is the most easy way of attaining Him.
Ananyachetah: He
has no attachment for any other object.
He will not think of any other object save his Ishta-Devata or
tutelary deity.
Nityasah: For a long time, i.e., till the end of life.
He who remembers the Lord by fits and starts or he who

remembers Him for six months and then leaves the practice and
then again remembers Him for six months and so on cannot
attain Him. (C/ IX. 22, 34)
HiyciP^ HîdHH: ^#^ wrf 'm- \\\\\\
W]îo Me, 3^ having attained, ^h^-h rebirth, 5:WeT^the

place of pain, 3i^ll^dH^ non-eternal, ? not, îi^qf^ get, hî^m:
Mahatmas or the great souls, ^^tM^to perfection, WTTH^ highest,
'TOT: having reached.

Having attained Me these great souls do not again take
15.
which is the place of pain and is non-eternal: they
birth (here)
have reached the highest perfection (liberation).
Commentary: Birth is the home of pain or seat of sorrow
arising from the body. Study the Garbhopanishad. There the
nature of pain, i.e., how the child is confined in the womb, and
how it is pressed during its passage along the vaginal canal and
the neck of the womb or uterus, is described. Further it is much
affected by the Prasuti-Vayu (the vital air which is responsible
for the delivery of the child).
Mahatmas (great souls) are free from Rajas and Tamas.

Having attained Me: This denotes Krama-Mukti or gradual
liberation. The devotees who pass along the Devayana through
the force of their Upasana, attain to Brahmaloka (the world of
Brahma the Creator) or Satyaloka (the world of truth, the highest
of the seven worlds) and there enjoy all the divine wealth and
glory of the Lord and then attain to Kaivalya Moksha (final
liberation) through the knowledge of Brahman, along witii
Brahma during the cosmic dissolution.
Mahatmas or great souls who have attained Moksha do not
come again to birth. Those who have not attiiined Me, take birth
again in this world.
3]|5|^^cnic|^ up to the world of Brahma, #^: worlds,

^H<|c||dH: subject to return, 3^ O Arjuna, "RTiT^Me, 3^ having
attained, ^ but, ^^t^ O Kaunteya, ^h^-h rebirth, 1 not, fe^ is.
16. (All) the worlds including the world of Brahma are

subject to return again, Arjuna; but he who reaches Me, O son
O
of Kunti, has no rebirth.
Commentary: Those devotees who practise Daharopasana

(a kind of meditation on the mystic 'space' in the heart) and
other devotees who reach Brahmaloka through the path of the
gods (Devayana) and attain gradual liberation (Krama-Mukti)
will not return again to this world. But those who reach
Brahmaloka through the practice of the Panchagni Vidya (a
ritual) will enjoy life in Brahmaloka and come back to this
world.
All the worlds are subjected to return because they are
limited or conditioned by time.
Wi fTRT^Rft ^5#(I^f^ W\\' II^Vsll
W^f^PFT^^^^ ending in a thousand Yugas (ages), ^- day, "^

which, ^W^- of Brahma, %: know, Tlf^the night, ffTW^tTT^
ending in a thousand Yugas (ages), ^ they, 3TWlTl^f^: knowers of
day and night, W^- people.
17. Those people who know the day of Brahma which is of
a duration of a thousand Yugas (ages) and the night which is
also of a thousand Yugas' duration, they know day and night.
Commentary: Day means evolution or projection or

manifestation of the universe. Night means involution of the
universe or Pralaya. The worlds are limited or conditioned in
time. Therefore they return again. The world of Brahma
(Brahmaloka or Satyaloka) is also transient, although it lasts for
a thousand ages. When the four great Yugas have gone round a
thousand times, it makes a daytime of Brahma and when an
equal number of Yugas pass again it makes a night. Those who
can see and live through the day and night of Brahma can really
know what is a day and what is a night.
The Suryasiddhanta speaks of the same division of time.
According to it:
Years
Kaliyuga (withits Sandhya and
Sandhyamsa) consists of 432,000

Dvapara Yuga (do) 864,000
Tretayuga (do) 1,296,000
Kritayuga (do) 1,728,000
Thus a Mahayuga consisting of
these four Yugas comprises 4,320,000
71 such Mahayugas with an additional
Sandhya, at the close of 1,728,000
years make one Manvantara of 308,448,000
14 such Manvantaras with another
Sandhya, at the close of 1,728,000
years constitute one Kalpa of 4,320,000,000
Two Kalpas make a day and night
of Brahma of 8,640,000,000
360 such days and nights make one
year of Brahma consisting of 3,110,400,000,000
100 such years constitute
His hfetime of 311,040,000,000,000
The world absorbed in the Avyakta or the Unmanifested
is
or Mulaprakriti during the cosmic Pralaya (involution of the

world). Just as the tree remains in a latent state in the seed, so
also this whole universe remains in a latent state in a seed-form
in the Mulaprakriti during Pralaya. This is the night of Brahma.
This is the cosmic night. Again the world is projected at the
beginning of the Mahakalpa (evolution). There comes the

cosmic dawn or cosmic day. This eternal rhythm of cosmic day
and night (evolution and involution) is kept up in the
macrocosm.
Nothing that comes under this ever-revolving wheel of
cosmic day and night lasts for ever. That is the reason why the
seers of the Upanishads, the sages of yore, Uved in the
transcendental Supreme being, the imperishable Self, the
indestructible Purusha, the supreme goal of life, the highest end
of man, which is beyond the cosmic day and night. Just as the
seeds that are fried can hardly germinate, so also those who have
attained to the imperishable Brahman, the Absolute, the Eternal,
cannot return to this world of sorrow, pain and misery. They
know neither day nor night. They are one with Existence
Absolute.
The manifested and the unmanifested dwell in Brahman.

Brahman is beyond the manifested and the unmanifested. When
the world and the body are destroyed Brahman is not destroyed.
The waves come out and subside, but the ocean remains
unaffected. So also the worlds come and subside, but Brahman
the source of everything, the source of Mulaprakriti, ever
remains unaffected. Just as ornaments come out of gold and then
go back to gold when they are melted, so also all the worlds
come out of Brahman and go back to Brahman. Gold is in no
way affected by the various forms such as earrings, bracelets,
anklets, etc., that have been made of it. Even so Brahman is not
in the least affected by the projection and destruction
(dissolution) of the worlds and the bodies of beings. It remains
always as It is.
TI^TFT^ 3f#2r% c!tÎ^TÔT1f% HUH

3To^T^^from the Unmanifested, o^^^: the manifested, '^^
all, "sm^f^ proceed, 3T^wt at the coming of day, Wm^ at the
coming of night, "STeft^ dissolve, cT? there, '^^ verily, Sôq^^fg^ in
that which is called the Unmanifested.

18. From the Unmanifested all the manifested (worlds)

proceed at the coming of the 'day'; at the coming of the 'night'
they dissolve verily into that alone which is called the
Unmanifested.
Commentary: When Brahma awakes, all manifestations,
moving and unmoving (animate and inanimate) stream forth at
the coming of the 'day' from the Avyakta or the Unmanifested.
When Brahma goes to sleep, all the manifestations merge in the
Unmanifested, for the cosmic night has set in.
Coming of the day: Commencement of creation.

Coming of the night: Commencement of dissolution. (Cf
IX. 7 and 8)
^JTTWT:
T[3qM5^TT:
¥ TT^
^
^ ^ 3[eit^
^c|oN^<MI^
I
null
^JWT: multitude of beings, ^: that, i^ verily, 3T^this,
^5^ being born again and again, "STeft^ dissolves, <iîî*^ at the
^
coming of night, 3^g?T: helpless, '^ O Partha, 3n^ comes forth,
3T^^F1^ at the coming of day.
19. This same
multitude of berngs, being born again and
again, is dissolved,
helplessly, O
Arjuna, (into the Unmani-
fested) at the coming of the night and comes forth at the coming
of the day.
Commentary: Avidya (ignorance), Kama (desire) and

Karma (action) are the three knots that bind the individual to
Samsara. Desire is bom of Avidya. Man exerts to attain and
enjoy the objects of his desires. During this activity he favours
some and injures others through the force of Raga-Dvesha (love
and hatred or attraction and repulsion). Therefore he is caught in
the wheel of Samsara or transmigration. He has to take birth
again and again to reap the fruits of his own actions. He
repeatedly comes forth and dissolves through the force of his
own Karma.
The individual souls have lost independence as they
their
are bound by ignorance, desire and Therefore they are
activity.
subject to the sorrows, miseries and pains of this Samsara. In
order to create dispassion in their minds and a longing for
.
liberation in their hearts, and to remove the fallacious belief that

a man reaps the fruits of what he has not done or that he does not
reap the fruits of what he has done, the Lord has said that all
creatures involuntarily come into being again and again at the

coming of the day and dissolve coming of the night (on
at the
account of the actions or Karmas caused by desire born of
ignorance).
^: higher, cTWc]; than that, ^ but, ^M: existence, 3F?r:
another, 3^^2TTfj: unmanifested, îoqiwci^ than the unmanifested,

¥^TTcR: Eternal, ^:
destroyed, ? not,
who, ^:
'fe?^ is
that, ^ ^
destroyed.
all, beings, "W^ when
20. But verily there exists, higher than this Unmanifested,

another unmanifested Eternal, which is not destroyed when all
beings are destroyed.
Commentary: Another unmanifested is the ancient or

eternal ParaBrahman Who is distinct from the Unmanifested
(Avyakta or Primordial Nature), Who is of quite a different
nature. It is superior to Hiranyagarbha (the Cosmic Creative
Intelligence) and the Unmanifested Nature because It is their
cause. It is not destroyed when all the beings from Brahma down
to the ants or the blade of grass are destroyed. (Cf. XV. 17)
^ W^ ^ fe^ cf^g[FT ^ W^ IRÎI
3ô5T^: unmanifested, 3T8J^: imperishable, ^ thus, 3^:

called, -^ That, 3TI^: (they) say, ^THTT^ the highest, ^Tf^ goal
(path), "^which, W^ having reached, ^ not, P[^^ return, cf^that,
W^ abode (place or state), WT^ highest, M My.
21 What is called the Unmanifested and the Imperishable,
That they say is the highest goal. They who reach It do not
return (to this Samsara). That is My highest abode (place or
state).
nfMT. 71
Commentary: Para Brahman is called the Unmanifested

because It cannot be perceived by the senses. It is called the
Imperishable also. It is all-pervading, all-permeating and inter-
penetrating. Para Brahman is the highest Goal. There is nothing
higher than It. This is from all sorts
the true non-dual state free
of limiting adjuncts. The attainment of Brahmaloka (the region
of the Creator) etc., is inferior to this. Only by realising the Self
is one liberated from Samsara. {Cf. XII. 3, XV. 6)
^^ Purusha, ^- that, ^: highest, W^f O Partha, ^^^^ by

devotion, W^'- is attainable, J verily, 31FPPT[ without another
object (unswerving), 'Wl of whom, 3T^:^TTf? dwelling within,
^35#r beings, "^ by whom, ^^Tâll, ^^this, cRTR^pervaded.
22. That highest Purusha, O Arjuna, is attainable by

unswerving devotion to Him alone within Whom all beings dwell
and by Whom all this is pervaded.
Commentary: All the beings (effects) dwell within the

Purusha (the Supreme Person, the cause) because every effect
rests within its cause. Just as the effect, pot, rests within its
cause, the clay, so also all beings and the worlds rest within their
cause, the Purusha. Therefore the whole world is pervaded by
the Purusha.
Sri Sankara explains exclusive devotion as Jnana or know-

ledge of the Self.
Purusha is so called because everything is filled by It

(derived from the Sanskrit root pur which means 'to fill') or
because It rests in the body of ail (derived from the Sanskrit root
pur). None is higher than It and so It is the Supreme Person. {Cf.
IX. 4; XI. 38; XV. 6 and 7)
3RM ^nt^ t '^ "^m^ ^cPf^ ll^^ll

^T? where, '^^ in time, 5 verily, ST^TTfirT^ non-return, îi^^RiH,
return, "^ and, "Q;^ even, -^Pm: Yogis, "SRM: departing, "^Tlf^ go to,
^that, ^^leT^tirae, ^^^^ (I) will tell, ^cT^ O chief of Bharatas.

23. Now will tell thee, O chief of Bharatas, the times
I
departing at which the Yogis will return or not return.

Commentary: I shall declare to you, O Prince of the
Bharatas, the time at which if the Yogis leave their body they
will not be bom again; and also when if they die they will be
born again.
To return means 'to be bom again'.
3Tf7?: fire, '^^- "^J^: the bright fortnight,

light, 3^^: day,
W^m^- six months, 3TnFFF^the northern path of the sun, cf? there,
WM\- departed, î^t^P^ go, '^ to Brahman, fl^lq^;: knowers of

Brahman, W^- people.
24. Fire, light, daytime, the bright fortnight, the six months
of the northern path of the sun (the northern solstice) departing —
men who know Brahman go to Brahman.
then (by these)
Commentary: This is the Uttara-Marga or Devayana, the
northern path or the path of light, by which the Yogis go to
Brahman. This path leads to salvation. It takes the devotee to
Brahmaloka. The six months of the northern solstice is from the
middle of January to the middle of July. It is regarded as the
better period for death. There is a vivid description in the
Chhandogya Upanishad, the Kaushitaki Upanishad and the
Brahma Sutras, chapter IV. 3 and 4, ii. 18 and 21.
"On the road beginning with light (the departed soul
proceeds), on account of that being widely known."
"Having reached the path of the gods he comes to the world
of Agni (fire), to the world of Vayu (air), to the world of Vamna
(rain), to the world of Indra (king of the gods), to the world of

Prajapati (the Creator), to the world of Brahman."
"They go to the light, from the light to day, from day to the
waxing half of the moon, from the waxing half of the moon to
the six months when the sun goes to the north, from those
months from the year to the sun."
to the year,
"When
the person goes away from this world he comes to
Vayu Then Vayu makes room for him like the hole of a
(air).
wheel and through it he mounts higher. He comes to the sun."
"From the moon to the lightning; there a person that is not

human leads him to Brahman."
Time is here used in the sense of the path or the stage on the
path. Fire and light are the deities who preside over time.
Daytime is the deity who presides over the day. The bright
fortnight is the deity presiding over it. The six months of the
northern solstice are the deity who presides over the northern
path.
This is the path of illumination that leads to liberation.
The hfe-breaths of the liberated sages who have attained

knowledge of the Self do not depart. They are absorbed in
Brahman. The Jivanmuktas who attain Kaivalya-Moksha or
immediate salvation or liberation have no place to go to or return
from. They become one with the all-pervading Brahman.
Each step may mean a plane or a state of consciousness or

the degree of purity or illumination. The more the purity the
more the divine light. There are bright objects throughout the
course of the path. There is illumination or knowledge when one
passes along this path. Hence it is called the path of light.
After Bhishma was mortally wounded, he lay on the bed of

arrows till the onset of the northern solstice and then departed
from here to the Abode of the Lord.
^: smoke, Tlf^: night, ?M also, f^: the dark (fortnight),

quHi'Hi: the six months, ^toFI^the southern path of the sun, cTT
there, î-s^h-hh, lunar, ^^^- light, %ft the Yogi, "RM having
attained, fiqcf^ returns.
25. Attaining to the lunar light by smoke, night time, the

dark fortnight also, the six months of the southern path of the
sun (the southern solstice), the Yogi returns.
Commentary: This is the Pitriyana or the path of darkness

who do
or the path of the ancestors which leads to rebirth. Those
sacrifices to gods and other charitable works with
the
expectation of reward go to the Chandraloka through this path
and come back to this world when the fruits of the Karmas are
exhausted.
'Smoke', 'night time', 'the dark fortnight' and 'the six

months of the southern solstice' are all deities who preside over
them. They may denote the degree of ignorance, attachment and
passion. There are smoke and dark-coloured objects throughout
the course. There is no illumination when one passes along this
path. It is reached by ignorance. Hence it is called the path of
darkness or smoke.
^^pcTfM bright and dark, ^ (two) paths, t% verily, "O;^ these,

W\^- of the world, WS^ eternal, ^ by one, ^^
are thought, '^pc^
(he) goes, aHTffrT^ to non-retum, 3f^^ by another, 3\[d^ (he)
returns, '^- again.
26. The bright and the dark paths of the world are verily
thought to be eternal; by the one (the bright path) a man goes
not to return and by the other (the dark path) he returns.
Commentary: The bright path is the path to the gods taken

by the devotees. The dark path is of the manes taken by those
who perform sacrifices or charitable acts with the expectation of
rewards. These two paths are not open to the whole world. The
bright path is open to the devotees and the dark one to those who
are devoted to the rituals. These paths are as 'eternal' as the
Samsara.
World here means devotees or people devoted to ritual.
Pitriloka or Chandraloka is Svarga or heaven.

^ '^ two Ô knowing,

^ not, "QirT
the Yogi, 51lfcf

these,
is deluded,
paths,
'^^ anyone,
Partha, "^JiTT^
cTW^ therefore, ^?r%
in all, ^^ times, %I^^: steadfast in Yoga, ^ (be) thou, 37^ O

Arjuna.
27. Knowing these paths, O Arjuna, no Yogi is deluded;
therefore at all times be steadfast in Yoga.
Commentary: Knowing the nature of the two paths and the

consequences they lead to, a Yogi never loses his discrimination.
The Yogi who knows that the path of the gods or the path of
light leads to Moksha (gradual hberation), and the path of
darkness to Samsara or the world or region of birth and death, is
no longer deluded. Knowledge of these two paths serves as a
compass or a beaconlight to guide the Yogi's steps at every
moment. He strives to stick to the path of light.
^
^^% crT:g
^T^gnÎW
^
3|f^ I
%ft ^ ^HJi^rd ^m\ \\R6\\
^^ in the Vedas, "^T^^ in sacrifices, W^-'^ in austerities, ^

and, "Q;^ also, '^T^ in gifts, "^ whatever, JT^^TTêf^ fruit of merit,
3ffîs declared, 3^7^ goes beyond, clct^that, ^âll, lathis,
PcjRÎ having known, %Tt the Yogi, WI^ Supreme, W^ abode,
3^ attains, ^ and, 3TraF^ primeval (first, ancient).
28. Whatever fruit of merit is declared (in the scriptures) to

accrue from (the study of) the Vedas, (the performance of)
sacrifices, (the practice of) austerities, and gifts beyond all this —
goes the Yogi, having known this; and he attains to the Supreme
Primeval (first or ancient) Abode.
Commentary: The glory of Yoga is described in this verse.

Whatever meritorious effect is declared in the scriptures to
accrue from the proper study of the Vedas, from the performance
—
of sacrifices properly, from the practice of austerities above all
these rises the Yogi who rightly understands and follows the
teaching imparted by Lord Krishna in His answers to the seven
questions put by Arjuna, and who meditates on Brahman. He
attains to the Supreme Abode of Brahman Which existed even in
the beginning (primeval), and is the first or ancient.
Idam Having known this. Having known properly
Viditva:
the answers given by the Lord to the seven questions put by
Arjuna at the beginning of this chapter.
(This chapter is known by the name Abhyasa Yoga also.)

between Sri Krishna and Arjuna, ends the eighth discourse
entitled:
The Yoga of the Imperishable Brahman.

NINTH DISCOURSE
THE YOGA OF
THE KINGLY SCIENCE AND THE KINGLY SECRET
^c[Ti;this, 3 ÎRR^ greatest secret, Mcl^lPH

indeed, ^ to thee,
(I) shall declare, î^^^^ to one who does not cavil, W^

knowledge, f^^PWiWT^combined with experience, ^which, "W^
having known, %r^ thou shalt be free, ST^pfT^from evil.

1. I shall now declare to thee who does not cavil, the
greatest secret, the knowledge combined with experience
(Self-realisation). Having known this thou shalt be free from evil.
Commentary: Idam (this) alludes to knowledge of the
Self.
Jnana: Theoretical knowledge of Brahman through the

study of the Upanishads, also known as Paroksha Brahma Jnana.
Vijnana: Direct intuitive perception of Brahman or
Atma-Sakshatkara, also known as Aparoksha Brahma Jnana.
This alone forms the direct means of attaining to liberation
from evil or the bondage of Samsara, freedom from birth and
death.
The knowledge of the Self is the most profound secret. It
can hardly be described in words. It can be realised only through
direct experience or spiritual intuition. Atman or Brahman or the
self-luminous, eternal, Supreme Purusha is ever shining in the
(200)
NINTH DISCOURSE 201
chambers of the hearts of men. Throughout the ages there have

always been a few who have trodden the spiritual path and found
out this secret or the spiritual treasure of the precious pearl of the
Self. Knowledge of the Self is the only direct means for attaining
liberation.Kaima Yoga purifies the heart and leads to the dawn
of the knowledge of the Self.
Lord Krishna says, "O Arjuna, I shall teach you this
profoundest secret knowledge combined with realisation as you
are free from jealousy." From this we can clearly understand that
freedom from jealousy is an important qualificatioa for an
aspirant. Knowledge can only dawn in a mind which is free from
all forms of jealousy which causes great distraction of the mind
and produces intense heart-burning. Matsarya (mahcious envy),

Irshya (jealous of others' prosperity or happiness) and Asuya
(envious or indignant over the merits of another) are all varieties
of jealousy. If you superimpose evil qualities on a virtuous man
who really does not possess these qualities and speak ill of him,
this is jealousy (Asuya). To behold evil or to look at a person
with the fault-finding evil eye, and to see evil in hi;-i who is free
from any kind of fault and who is virtuous is Asuya. Jealousy is
only petty-mindedness. This is a modification of ignorance. It
can be eradicated by enquiry of the nature of the Self and

cultivating its opposite qualities, viz., nobility, broad and
universal tolerance, magnanimity and large-heartedness.
To thee who does not carp or cavil: This implies that

Arjuna was endowed with all the virtues of a disciple such as
straightforwardness, self-control, restraint of the senses, serenity
of mind, discrimination, dispassion, etc. This is the Upalakshana
(the truth alluded to where only a part is stated) and Asuya is the
Upalakshaka (the hint which alludes to the Upalakshana).
TRfeir the king of sciences, TT^ÎPT kingly secret, ^['^^\

purifier, ?^ this, 3tT^ highest, "JRÎBjr^T^ realisable by direct,
intuitional knowledge, W^ according to righteousness, ^^<3\

very easy, ^^to perform, 37^T^ imperishable.
2. This is the kingly science, the kingly secret, the supreme

purifier, realisable by direct intuitional knowledge, according to
righteousness, very easy to perform and imperishable.
Commentary: In this verse Lord Krishna eulogises the

knowledge of Brahman very highly in order to create a great
interest in the spiritual aspirants for attaining It quickly.
There is neither blind faith nor faith-mongering in this

The truth, the sovereign secret (the Self or the
'royal science'.
Absolute) can be directly realised by intuition or immediate
perception. The science of the Absolute is the most splendid of
all sciences. It is the science of sciences. Of sciences the highest,
of secrets the most profound, of purifiers the supreme is this.
The knowledge of Brahman is the best purifier. It reduces the

roots of all Karmas and all the Karmas themselves which have
been stored up in the course of many thousands of births, into
ashes in the twinkling of an eye. It destroys Avidya along with
its effects. An expiatory act (Prayaschitta) cannot destroy all
sins. It removes the effect of a single sin, only to some extent.

Even if it is removed the effect of that sin remains in a subtle
state in the mind and forces him to do sinful acts in his next
birth. But the knowledge of the Self destroys quickly all the sins
in their gross and subtle states that are accumulated in the course
of several thousands of births along with Avidya, their cause.
That is the reason why it is a supreme purifier. The causal body
of the Jiva is called Mula- Avidya (root- ignorance). The Avidya

or the veil of ignorance that envelops the visible objects of this
world is called Sthula Avidya or gross ignorance.
The knowledge of the Self is not opposed to Dharma. It is

the fruit of all done in many births without expectation of
actions
fruits. Further, the knowledge of the Absolute can very easily be
attained. One may think that this knowledge will perish soon as
it is easily obtained, when its effect is exhausted. It is not so. It is
imperishable. It is everlasting. It shines for ever by its own

Self-effulgence. He who has tasted this nectar even once
becomes immortal. Therefore the knowledge of the Absolute is
certainly worth acquiring. You will have to strive very hard to

attain it anyhow in this birth, as it is very difficult to get a human
NINTH DISCOURSE 203
birth. Strive hard every moment, for life is uncertain and the
prize (final liberation) is great.
3^^^HI: without faith, '^^- men, ^^ of duty, 3TFT of this,
Wo^ O scorcher of foes, 3TsrFT without attaining, iTI^Me, Pi^^

return, "JJc^pr^TR^'^ in the path of this world of death.
3. Those who have no faith in this Dharma (l<nowledge of
the Self), O Parantapa (Arjuna), return to the path of this world
of death without attaining Me.
Commentary: Arjuna asks, why do people not

"O Lord,
attempt to attain this knowledge of the Self when it can be easily
attained, when it is the highest of all things, and when it gives
the greatest benefits? All should certainly attain this knowledge."
The Lord replies, "O My
beloved disciple, people have no faith
in this Dharma or knowledge and so return to the path of this
world of death. Even if they strive with the help of the means of
their own imagination they cannot attain Me as they are not
endowed with the right means prescribed by the scriptures."
Dharma means law, religion, knowledge of the Self.
This faith is not mere intellecmal belief in certain dogmas

or principles. It is not merely belief in the statement of another. It
is unshakable firm inner conviction that the knowledge of the

Self alone can give one supreme peace, immortality and eternal
bliss. It was this strong and unflinching faith of Sri Sankara that
goaded him to leave his mother and take shelter under the kind
protection of his Guru Sri Govindapada for attaining this
knowledge which is the "supreme purifier, intuitional, according
to righteousness, very easy to perform, and imperishable." It was
the strong faith of Lord Buddha that induced him to have that
iron determination which he expressed in these words, 'T will
not budge an inch from my seat till I get illumination." Faith
goes hand in hand with fiery determination.
The Lord has eulogised the knowledge of the Self in the
two verses by the positive method (Vidhi Mukhastuti). He
first
has extolled it in the third verse by the negative method

(Nishedha Mukhastuti). The benefits of obtaining knowledge of

and the second verses. This is
the Self are described in the first
Vidhi Mukhastuti. The disastrous effects that result from not
obtaining the knowledge of the Self are described in the third
verse. This is Nishedha Mukhastuti.
The greedy, lustful and sinful persons who are the followers
of the philosophy of the flesh, who lead the life of the demons,
who worship the body taking it to be the Self, and who have no
faith in the knowledge of the Self, do not reach Me. They do not
even possess an iota of devotion which is also one of the paths
that lead men to Me. They remain in the path of the world of
death which leads to hell and the lower births of animals, worms,
etc.
W^ cTrTfTT^ ^ ^JKo!^ck1ii[ciHI I
W^ by Me, M^ pervaded, ^^ this, ¥^ all, W]^ world,

31o^=W^[ciHI by the unmanifested form, W'^^tf^ exist in Me, ^T^^^Tlf^
all beings, "7 not, ^ and, 3^1, ^ in them, 37^f^: placed.

4. All this world is pervaded by Me in My unmanifest
aspect; all beings exist in Me, but do not dwell
I in them.
Commentary: Avyaktamurti is Para Brahman or the
Supreme Unmanifested Being invisible to the senses but
cognisable through intuition. All beings from Brahma, the
Creator, down
to the blade of grass or an ant, dwell in the
transcendental Para Brahman. They have no independent
existence: they exist through the Self which is the support for
everything, which underlies them all.
Nothing here contains ft. As Brahman is the Self of all

beings, one may imagine that It dwells in them. But it is not so.
How could it be? How can the Infinite be contained in a finite
object? Brahman has no connection or contact with any material
object, just as a chair or a table has contact with the ground or a
man or a book. Su It docs not dwell in those beings. That which
has no connection or contact with objects or beings cannot be
contained anywhere as if in a vessel, trunk, room or receptacle.
The Self is not routed in all thes>. forms. It is not contained by
NINTH DISCOURSE 205
any of these forms just as the ether is not contained in any form
though all forms are derived from the ether.
All beings appear to be living in Brahman, but this is an
illusion. If this illusion vanishes, nothing remains anywhere
except Brahman. When ignorance, the cause of this illusion,
disappears, the very idea of the existence of these beings also
will vanish.
In verses4 and 5 the Lord uses a paradox or an apparent

contradiction: "All beings dwell in Me and yet do not dwell in
Me; I do not dwell in them." For a thinker there is no real
contradiction at all. Just as space contains all beings and yet is
not touched by them, so also Para Brahman contains everything

and yet is not touched by them. Even Mulaprakriti, the source or
womb of this world, is supported by Brahman. Brahman has no
support or root. It rests in Its own pristine glory. (Cf. VII. 12, 24;
VIII. 22)
? not, ^ and, HrWlPH dwelling in Me, ^pf^ beings, ^W^

behold, My, %F|; Yoga, "^^T^ Divine, ''^^^ supporting the
'ft
beings, ? not, ^ and, '^^^' dwelling in the beings, 'T^ My, STR^Tf
Self, ^JcHW^: bringing forth beings.
5. Nor do beings exist in Me (in reality): behold My divine

Yoga, supporting all beings, but not dwelling in them, is My Self,
the efficient cause of beings.
Commentary: Brahman or the Self has no connection with

any object as It is ver>' subtle and
and formless; and
attributeless
so It is unattached There cannot be any real
(Asanga).
connection between matter and Spirit. Saakara (an object with
form) can have no connection with Nirakara (the formless). How
could this be? "Devoid of attachment It is never attached."
(Bhhadaranyaka Upanishad, III. 9. 26) Though unattached. It
supports all beings; It is the efficient or instrumental cause; It
brings forth beings but It does not dwell in them, because It is

all
unconnected with any object. This is a great mystery. Just as the

dreamer has no connection with the dream object, just as ether or
air has no connection with the vessel, so also Brahman has no

connection with the objects or the body. The connection between
the Self and the physical body is illusor>'.
The Adhishthana or support (Brahman) for the illusory
object (Kalpitam) superimposed on Brahman has no connection
whatsoever with the qualities or the defects of the objects that
are superimposed on the Absolute. The snake is superimposed
on a rope. The rope is the support (Adhishthana) for the illusory
snake (Kalpitam). This is an example of superimposition or
Adliyasa. (C/ VII. 25; X. 7; XI. 8)
^mr as, 3TlcFTTrtW: rests in the Akasa, '^^1; always, ^- the

air, '^T^: moving everywhere, W\ great, cim so, "rf^ all, ^J^ffhT
beings, hoîPh rest in Me, ^ thus, <JM^Kq know.

6. As
the mighty wind, moving everywhere, rests always in
the ether, even so, know thou that all -beings rest in Me.
Commentary: The Lord gives a beautiful illustration or

simile in this verse to explain what He has said in the previous
two verses. Just as the wind ever rests in the ether (space)
without any contact or attachment, so also all beings and objects
rest in Brahman without any attachment or contact at all. These
objects cannot produce any effect on It.
What sort of relationship is there between Brahman and the
objects of this universe? Is it Samyoga, Samavaya or Tadatoiya
Sambandha? The relationship of the stick with the drum is
Samyoga Sambandha. Let us assume that there is such a
Sambandha (relationship or connection). There cannot be
connection between all the parts because Brahman is infinite and
the elements are finite. You may say that there is connection of
the Ekadesa type. This is also not possible, because there can be
such relationship only between objects which possess members
or parts like the tree and monkey. (Ekadesa is partial). Brahman
has no parts.
If you say that there is Samavaya Sambandha between
Brahman and the objects or the elements, this is also not
NINTH DISCOURSE 207
possible. The relationship between the attribute and the

possessors of that attribute Samavaya Sambandha. The
is called
relationship between an individual Brahmin and the whole
Brahmin caste is also Samavaya Sambandha. The relationship
between hand and man, between the leg and the man is also
Samavaya Sambandha. Such relationship does not exist between
Brahman and the objects or the elements.
The Tadatmya Sambandha is
third kind of relationship, viz.,
seen to exist between milk and water, fire and the iron ball. Milk
shares its and whiteness with water. Fire
qualities of sweetness
shares its and redness with the hot
qualities of brilliance, heat
iron ball. This too is not possible between Brahman and the
objects or the elements,* because Brahman is Existence-
Knowledge-Bhss Absolute and all-full and perfect; whereas the
elem.ents are insentient, finite and painful. How can they with
quite contrary qualities have Tadatmya Sambandha with
Brahman?
Therefore it can be admitted that the elements have only got
Kalpita Sambandha (superimposition) with Brahman. That
object which is superimposed on the substratum or support exists
in name only. It does not exist in reality. Brahman is the support
or the substratum for this world of names and forms. World here
includes all beings and their three kinds of bodies (physical,
mental and causal). Therefore, the elements or the beings in this
world are not really rooted in Brahman. They do not really dwell
in Brahman. It is all in name only.
Vayu also means Sutratman or Hiranyagarbha. Bhuta also

means the individual consciousness. Just as the ether in the pot is
not distinct from the universal ether before the origin and after
the destruction of the pot and even when the pot exists, and it is
of the nature of the universal ether during the three periods of

time, so also the individual soul is of the nature of Brahman
during the three periods of time, past, present and future.
Just as all effects exist in a state of non-difference in their

material cause before they appear, during their period of
existence and after their destruction, so also the individual souls
are not different from Brahman before the origin of the various
limiting adjuncts like mind, intellect, etc., during the period of

their existence and after their destruction.
^T^^cfrPr #^ ^TfRr ^^nf^ îPhci-îh^ i
^J^W^ ^HWIPh ^J^ f^^^fM^ H^li

^T^^JcTlf^ all beings, #^ O Kaunteya, iTf^to Nature, "^nt^
go, H\\Hi\^ My, W^^ at the end of the Kalpa, f^- again, "^TTf^
them, *c^l<l at the beginning of the Kalpa, Fci^îPî send forth,
7. All beings, O Arjuna, go into My Nature at the end of a

Kalpa; I send them forth again at the beginning of (the next)
Kalpa.
Commentary: Prakriti: The inferior one or the lower

Nature composed of the three qualities, Sattva, Rajas and Tamas.
grows from the earth and dries up in the

Just as the grass
earth, just as the ripples and waves rise from the ocean and
disappear in the ocean itself, just as the dreams proceed from the
mind and melt away in the mind itself when the dreamer comes
back to the waking state, so also the beings which arise from
Nature merge into it during dissolution or Pralaya.
Pralaya is the period of dissolution. Maha-Utpatti is the
time of creation. (Cf. VIII. 18, 19)
3Tf^Nature, MK^My own, î^W^ having animated, h^^\[H

(I) send forth, ^- again, 3^: again, ^JcHPR^ multitude of beings,
Wl^this, foRâll, 3T^^ helpless, 3lf^: of Nature, ^T^by force.
8. Animating My Nature, I again and again send forth all
this multitude of beings, helpless by the force of the Nature.-
Commentary: The Lord leans on, presses or embraces

Nature. He invigorates and fertilises Nature which had gone to
sleep- at the end of the Mahakalpa or universal dissolution and
projects again and again this whole multitude of beings. He
gazes at each level and plane after plane comes into being.
NINTH DISCOURSE 209
The term Prakxiti denotes or indicates the five Kleshas or

afflictions, viz., Avidya (ignorance), Asmita (egoism), Raga
(likes), Dvesha and Abhinivesa (clinging to earthly
(dislikes)
life). (C/. IV. 6)
^ not, "^ and, W{ Me, ^ these, ^^^ acts, t^T^^^ bind,

W^m O Dhananjaya, 3î#T^like one indifferent, 3?T#T^^ sitting,
3T^T^^ unattached, % in those, ^J^ acts..
9. These acts do not bind Me, O Arjuna, sitting like one

indifferent, unattached to those acts.
Commentary: These acts: Creation and dissolution of the
universe. I am the only cause of dissolution of the universe. I am
the only cause of Nature and its activities and yet, being
indifferent to everything, I do nothing. Nor do I cause anything
to be done.
I remain as one neutral or indifferent or unconcerned. I
have no attachment for the fruits of those actions. Further I have

not got the egoistic feeling of agency: "I do this." I know that the
Self is actionless. Therefore the actions involved in creation and
dissolution do not bind Me.
As of Isvara so in the case of others also: the

in the case
absence of the egoistic feeling of agency and the absence of
attachment to the fruits of action is the cause of freedom (from
Dharma and Adharma, virtue and evil) The ignorant man who
works with egoism and who expects rewards for his actions is
bound by his own actions like the silkworm in the cocoon.
Just as the neutral referee or umpire in a cricket or football
match is not affected by the victory or defeat of the parties, so
also the Lord is not affected by the creation and destruction of
this world as He remains unconcerned or indifferent and as He is
a silent and changeless witness. (Cf. IV. 14)
W^ by Me, 3T?2T^ as supervisor, "srf^: Nature, "^^l^
produces, 'W^<M<M^the moving and the unmoving, 1^^ by cause,
3^ by this, '^^^ O Kaunteya, ^SFRI^the world, P^nRq^ci revolves.

10. Under Me as supervisor, Nature produces the moving
and the unmoving; because of this, O Arjuna, the world revolves.
Commentary: The Lord presides only as a witness. Nature
does everything. By reason of His proximity or presence. Nature
sends forth the m.oving and the unmoving. The prime cause of
this creation is Nature. For the movable and the immovable, and
for the whole universe, the root cause is Nature itself.
Although all actions are done with the help of the light of
the sun, yet, the sun cannot become the doer of actions. Even so
the Lord cannot become the doer of actions even though Nature
does all actions with the help of the light of the Lord.
As Brahman illumines Avidya (ignorance), the material

cause of this world, It is regarded as the cause of this world. The
magnet is quite indifferent although it makes the iron pieces

move on account of its proximity. Even so the Lord remains
indifferent although He makes Nature create the world.
As the Lord and the Witness, He presides over this world

which consists of moving and unmoving objects; the manifested
and the unmanifested wheel round and round.
What is the purpose of creation? Why has God created this
world when He has really no concem with any enjoyment
whatsoever? This is a transcendental question or Atiprasna. It is
therefore irrelevant to ask or to answer this question. You cannot
say that God created this world for His own enjoyment because
He really does not enjoy anything. He is a mere witness only
(Cf. X, 8)
3Tq|^Hp<d W ^ ^R13^ dîHll^dH, I
3T^^3TFrf^ disregard,
form, 3HTfwi;^ assumed,

^
"^
Me, t^-
higher,
fools,
^7T^
"RT^^ human,
state or nature, 3RFF
^
not knowing, W^ My, ^TTrrl^TT^the Great Lord of beings.
NINTH DISCOURSE 211
Fools disregard Me, clad in

11. human form, not knowing
My higher Being as the great Lord of (all) beings.
Commentary: Fools only find fault with My pure nature,

just as aman with jaundiced eyes finds all objects to be yellow.
The man who is suffering from fever finds even milk as bitter as
the essence of neem. Those who wish to behold Me by means of
the physical eyes cannot knov/ Me. If anyone takes the miirage
for the Ganga, can he find any water there?
Fools who do not have discrimination and right
understanding despise Me, dwelling in the human form. I have
taken this body to bless My devotees. These fools have no
knowledge of My higher Being. They do not know that I am the
great Lord, the Supreme Self, the luminous, omniscient, pure,
ever free, immortal, wise, the Self of all. These fools take Me for
an ordinary mortal and despise Me always. The wise know both
My transcendental nature and the glory of My manifestation.
I pervade, permeate and interpenetrate the universe. I am
the support of this world, body, mind, life-force and the senses
and yet there are some miserable fools, who say that I do not
exist.There is thus not a place anywhere where I am not, and yet
these people are not able to see Me. Look at the misfortune of
these people. Pitiable is their lot! (Cf. IV. 6; VII. 24)
%rmT ^lM4)Hf>->l1 HlN^MI f^%¥: I
^(W^rrgrf t^ ^fffit Trrfl^ f^: ii^îi
nlmîi: of vain hopes, HlMchnlui: of vain actions, "^flRT: of

vain knowledge, fîâ-y: senseless, TOTh^ devilish, 3Tr§Tt^
undivine, "^ and, i^ verily, "SfffcR; nature, Ml F^hX deceitful, JMT:
(are) possessed of.
12. Of vain hopes, of vain actions, of vain knowledge and

senseless, they verily are possessed of the deceitful nature of
demons and undivine beings.
Commentary: They eniertain vain hopes, for there can be
no hope in perishable forms. It is vain hope because they run
after transient objects and miss the Eternal. It is vain action,
because it is not performed by them as sacrifice unto the Lord.
The Agnihotra (a ritual) and other actions performed by them are
fruitless, because they insult the Lord. They ai"e senseless. They
have no discrimination. They have no idea of the eternal Self.
They worship their body only. They behold no self beyond the
body. They neglect their own Self. They do atrocious crimes and
cruel actions. They rob others' property and murder people.
'
They partake of the nature of the demons and the undivine
beings.
The Rakshasas are Tamasic; and the Asuras are Rajasic.
Prakriti means here Svabhava (one's own nature).
They see the external human body only. They have no
knowledge of the Self that dwells within the body. They do not
behold God in the universe. They live for eating and drinking
only.
He who entertains hope of getting the rewards of actions

through mere Karma alone, without the grace of the Lord is one
of empty hope and empty deed. Karmas are insentient. They
cannot give rewards independently. The omniscient Lord Who
knows the relationship between Karmas and their fruits can
dispense them. He who has obtained knowledge from books
which do not admit of the existence of the Self and which do not
speak of the Self is one of empty knowledge. This will not give
any reward. That knowledge obtained through the study of
spiritual books which treat of Brahman alone can give the
reward. (Cf. VIL 15; XVL 6, 20)
^^HH: great souls, f but, TTH^^Me, "^ O Partha, t^divine,

SffjfcR^ nature, a^lt^raT: refuged (in), ^T^3if% worship, 3TH^^^m^: with a
mind devoted to nothing else, fR^ having known, âiRn^ the
source of beings, 3TST^ imperishable.
13. But the great souls, O
Arjuna, partaking of My divine
nature, worship Me with a single mind (with the mind devoted to
nothing else), knowing Me as the imperishable source of beings.
Commentary: Jnatva Bhutadimavyayam: There is another

interpretation —knowmg Me to be the source or the origin of
beings and imperishable.
NINTH DISCOURSE 213
Daivim Prakritim: Divine or Sattvic nature. Those who are

endowed with divine nature, and who possess self-restraint,
mercy, faith, purity, etc.
Mahatmanah: Or, the high-souled ones are those whose

pure minds have been made by Me, as My special abode. I dwell
in the pure minds of the high-souled ones. They have sincere
devotion to Me. Those who possess divine Sattvic nature, who
are endowed with a pure mind, and who have knowledge of the
Self are Mahatmas.
Bhutas: All living beings, as well as the five elements.
HnciH^ always, *]d<Mti: glorifying, "RFI^Me, W^: striving, '^
and, cjcoctdi: firm in vows, -iH-^ti: prostrating, "^ and, iTT^Me, W^^
with devotion, Picm^ckii: always steadfast, H^TRRT worship.
14. Always glorifying Me, striving, firm in vows, prostrating

themselves before Me, they worship Me with devotion always
steadfast.
Commentary: These great souls sing My glory. They do

Japa (repetition) of Pranava (Om). They study and recite the
Upanishads. They hear the Srutis (the Vedas) from their spiritual
preceptor,reflect and meditate on the attributeless Absolute
(Nirguna Brahman). They cultivate the Sattvic virtues such as
patience, mercy, cosmic love, tolerance, forbearance,
They control the senses and steady the
truthfulness, purity, etc.
mind. They are firm in their vows of non-violence, truthfulness
and purity in thought, word and deed. They worship Me with
great faith and devotion as the inner Self hidden in their heart.
As a neophyte cannot see God face to face, he will have to
worship his Guru (spiritual preceptor) first and regard him as
God or Brahman Himself.
TT^K^ Yî^?^ ^^ feidly^H, www

IfR^rt^ with the wisdom-sacrifice, "^ and, STft" also, 3T^

others, "^T^SRf : sacrificing, W{^ Me, <iHi'Hci worship, t<^k^ as one,
^J?T^#^ as different, '^^ in various ways, f^^^%^the All-faced.
15. Others also sacrificing with the wisdom-sacrifice

worship iVIe, the All-faced, as one, as distinct, and as manifold.
Commentary: Others too sacrificing by the wisdom-

sacrifice, i.e., adore Me the One and the
seeing the Self in all,
manifold, present everywhere. They regard all the forms they see
as the forms of God, all sounds they hear as the names of God.
They give all objects they eat as offerings unto the Lord in
various ways.
Some Him
with the knowledge that there is only one
adore
Reality, the Who is Existence-Knowledge-Bhss.
Supreme Being
They identify themselves with the Truth or Brahman. This is the
Monistic view of the Vedantins. Some worship Him making a
distinction between the Lord and themselves with the atdtude of
master and servânt. This is the view of the Duaiistic School of
philosophy. Some worship Him with the knowledge that He
exists as the various divinities, Brahma, Vishnu, Rudra, Siva,
etc.
Visvatomukham: Others worship Him Who has assumed all
the manifold forms in the world. Who exists in all the forms as
the All-faced (the one Lord exists in all the different forms with
His face on all sides, as it were). (Cf. IV. 33)
^ ^^ ^: ^^^^î^H^nlti^ I
3T^ I, ^: sacrifice, 3?^ I, -^: the sacrifice, ^^^W the

offering to Pitris or ancestors, 3?^ I, 3TÎ, 3^TT^^the medicinal
herbs and all plants, '^P^- sacred syllable, 37^1, 3?^ I, tt^ also,
3n^^ghee or clarified butter, 3^1, :s^: the fire, 3?^], pr^the

offering.
16. I am the Kratu; am the Yajna; am the offering (food)

I I
to the manes; am the medicinal herbs and all the plants; am

I I
the Mantra; I am also the Ghee or the melted butter; am the I
fire; I am the oblation.

NINTH DISCOURSE 215
Commentary: Kratu is a kind of Vedic sacrifice.

Yajna is the worship enjoined in the Smriti or the holy
books laying down the law and the code of conduct.
I am the Mantra, the chant with which the oblation is
offered to the manes or ancestors, and the shining ones (the

Devatas or gods).
Hutam also means the act of offering.
Aushadham: All plants including rice and barley; or

medicine that can cure diseases. {Cf, IV. 24)
fW father, 3T^L 37FT of this, W\^- world, ^fTRTT mother, 's^m

the dispenser of the fruits of actions, fWR^: grandfather, %?I^the
(one) thing to be known, 'îf^^the purifier, 3fl^TR: the Omkara,
^ Rik, WT Sama, ^: Yajus, Tiq- also, W and.
17. I am the father of this world, the mother, the dispenser
of the fruits of actions and the grandfather; the (one) thing to be
known, the purifier, the sacred monosyllable (Om), and also the
Rik-, the Sama- and the Yajur-Vedas.
Commentary: Dhata: Supporter or sustainer by dispensing

the fruits of actions.
Isvara or the Saguna Brahman is the father. Mula-Prakriti or
the primordial Nature is the mother. The pure Satchidananda
Para Brahman (Existence-Knowledge-Bliss Absolute) is the
grandfather.
Vedyam: The one thing to be known. This is the Supreme
Being.
Pavitram: Purifier. I am of the form of a bath in the holy
river Ganga and the Gayatri Japa which purify the aspirants
externally and internally.
Cha: and. This includes the Atharvana-Veda also. {Cf.
XIV. 3)
W^: "^ToT^: W^ fW^ ^t^HT^^T^ l!U N

#f: the goal, ^ the supporter, 3i^: the Lord, ^TTS^ the
witness, P^m^- the abode, TR^the shelter, ^^the friend, ^^^
the origin, "SfcT^: the dissolution, W^the foundation, f^T^^lR^the
treasure-house, ^^t^the seed, sraPT^ imperishable.
18. I am the goal, the supporter, the Lord, the witness, the
abode, the shelter, the friend, the origin, the dissolution, the
foundation, the treasure-house and the seed which is
imperishable.
Commentary: I am the goal, the fruit of action. He who
nourishes and supports is the husband. I am. the witness of the
good and evil actions done by the Jivas (individuals). I am the
abode wherein all living beings dwell. I am the shelter or refuge
for the distressed. I relieve the sufferings of those who take
shelter under Me. I am. the friend, i.e., I do good without

expecting any return. I am the source of this universe. In Me the
whole world is dissolved. I am the mainstay or the foundation of
this world. I am the treasure-house which living beings shall
enjoy in the future. I am the imperishable seed, i.e., the cause of
the origin of all beings. Therefore, take shelter under My feet.
^r* give heat, 3T^ I, 3^ ^^ rain,

I, \^0f^ withhold,
<sc^îm send forth, ^ and, 3Tif^ immortality, ^ and, "^^ also, "JJ^:
death, ^ and, êxistence, 3T^ non-existence, "^ and, 31^1, 3?^
O Arjuna.
19. (As the sun) give heat;
I withhold and send forth the
I
rain; I am immortality and also death, existence and

non-existence, O Arjuna.
Commentary: I radiate heat in the form of the sun. I send
forth the rain in the form of Indra in the rainy season and I take it
back during the rest of the year.
Sat: Existence, the manifested world (the effect).
Asat: Non-existence, the unmanifested (the cause).

Non-existence does not mean nothingness. The subtle,
unmanifested cause is spoken of as non-existence. The Self or
NINTH DISCOURSE 217
Brahman or the Eternal can never be altogether non-existence. It
always exists. It is Existence Absolute. If you say that the subtle

unmanifested cause is nothing, it is impossible to conceive
existence coming out of nothing. The Chhandogya Upanishad
asks, "How
can existence come out of non-existence?" It is
simply absurd to conceive that existence has arisen out of
non-existence (nothing).
For a Vedantin (student or follower of Vedanta) Brahman
(the Absolute) is Sat (existence) because It always exists and
because It is unchanging. This manifested world is Asat or
unreal. For the worldly-minded people who have neither
understanding nor knowledge of Brahman, who are endowed
with gross and impure mind, who do not have a sharp and subtle
intellect, and who can perceive the gross forms only, this
manifested world is the Sat and the subtle unmanifested
Mula-Prakriti (the primordial Nature), the cause of this
manifested world, is Asat. For them Brahman also is Asat. The
unmanifested refers to Mula-Prakriti and Para Brahman also
because both are hidden.
Every object has three states, viz., the gross (Sthula), the
subtle (Sukshma) and the causal (Karana). Mahakarana (the
great causeless cause) is Para Brahman. The gross and the subde
states are the effects of Karana. What you see outside is the
physical body. This physical body is moved by the astral (the
subtle) body made up of the mind, life-force and the senses. The
causal body is the seed-body. From this seed-body have sprung
the subtle and the gross bodies. Take the case of an orange. The
outer skin is its physical body; the inner pulp or essence is the
subtle body; the innermost causal body which gives rise to the
pulp and the outer skin is the seed. This is only a gross
illustration. The orange has got another kind of subde and causal
bodies. The worldly-minded man beholds the physical body only
and takes this as the Truth. For him, the astral and the causal
bodies are unreal.
tfer: the knowers of the three Vedas, "^Me, #^7^: the

drinkers of Soma, ^35RNT: purified from sin, ^: by sacrifices,
f^^ worshipping, -wîrdH^way to heaven, 3fT?f^n% pray, ^ they, ^^^\

holy, STRM having reached, ^^^^c^t^ the world of the Lord of
gods, 3T^^7f% eat (enjoy), Roqi-i^ divine, f^ in heaven, ^q^lîi-i^the
divine pleasures.
20. of the three Vedas, the drinkers of Soma,

The knowers
purified of allworshipping Me by sacrifices, pray for the
sins,
way to heaven; they reach the holy world of the Lord of the gods
and enjoy in heaven the divine pleasures of the gods.
Commentary: Many up to a certain height
aspirants climb
on the ladder of Yoga. They are irresistibly swept away by the
temptation of the higher planes (the heaven, and the plane of the
celestial beings, etc.).They lose their power of discrimination
and right understanding and thereby lose themselves in heavenly
enjoyments. The dwellers of the higher planes, the shining ones,
tempt the aspirants in a variety of ways. They say unto them, "O
Yogi, we are very much pleased with your austerities and
dispassion, spiritual practices and divine qualities. This is the
plane for your final resting which you have obtained through
your merit and your austerities. We are all your servants to obey
your orders and carry out your commands or behests. Here is the
celestial car for you. You can move about anywhere you like.
Here are the celestial damsels to attend on you. They will please
you with their celestial music. Here is the 'wish-fulfilling tree'
which will give you whatever you want. Here is the celestial
nectar in the golden cup, which will make you immortal. Here is
the celestial lake of supreme joy. You can swim freely in this
lake." The uncautious Yogi is easily carried away by the
invitations of the gods and the sweet flowery speeches. He gets
false satisfaction or contentment. He thinks that he has reached
the highest goal of Yoga. He yields to the temptations and his
energy is dissipated in various directions. As soon as his merits
are exhausted he comes down to this earth-plane. He will have to
NINTH DISCOURSE 219
Start his upward climb on the spiritual ladder once more. But that
dispassionate Yogi who is endowed with strong discrimination
rejects ruthlessly these invitations from the gods, marches boldly
on his spiritual path and stops not till he attains the highest rung
on the ladder of Yoga or the highest summit on the hill of
knowledge or Nirvikalpa Samadhi. He is fully conscious that
enjoyments in heaven are as much worthless as those of this
illusory world. The pleasures of heaven are subtle, exceedingly
intense and extremely intoxicating. That is the reason why the
uncautious, non-vigilant and less dispassionate aspirant yields
easily to the temptations of the higher planes. Even in this
physical plane, in the West and in America where there is
abundance of wealth, plenty of dollars and gold, people enjoy

subtle and intense sensual pleasures. Every day scientists bring
out new inventions, new forms of sensual pleasures for the
gratification of the mischievous and revolting senses. Even an
abstemious man of simple habits of India becomes a changed
man when he lives in America or Europe for some time. He
yields to the temptations. Such is the power of Maya. Such is the
influence of temptation. Such is the strength of the senses. That
man who isendowed with strong discrimination, sustained
dispassion, good self-analytic power, and burning yearning for
liberation, can resist temptations and he alone can be really
happy. He alone can attain the highest goal of life, the final
beatitude or the sublime vision of the Infinite.
Those who drink the Soma juice are purified from sin.
Sacrifices: Such as the Agnistoma, Jyotistoma. They

worship Me as the Vasus and other deities (Rudras and Adityas)
by sacrifices such as the Agnistoma.
Indra is the Lord of the gods. He is called Satakratu because
he had performed a hundred sacrifices. The divine pleasures are
the supernatural pleasures of the heaven.
Divya-Bhoga: An enjoyment that is beyond the reach of

man or an enjoyment that can be had only by the celestial body
of the gods or an enjoyment given by the gods in the heaven.
The term Bhoga indicates sensual pleasures. Though the
heavenly pleasures are of a very subtle nature, yet they are
sensual pleasures only. (Cf. II. 45)
.
^ they, W{^ that, ^^^ having enjoyed, wfcto^ heaven-

world, RviMM^vast, ^ at the exhaustion of, ^ merit, Hr4ci]=hM,
the world of mortals, PcJ^lPd enter, Wl^thus, ^îW^^ôf the three

Vedas, si^^HM: abiding by, ^mnmH, the state of going and
returning, "tiHcniHi: desiring desires, oT^ attain.
21 They, having enjoyed the vast heaven, enter the world

of mortals when their merit is exhausted; thus abiding by the
injunctions of the three (Vedas) and desiring (objects of) desires,
they attain to the state of going and returning.
Commentary: When the accumulated merit (the cause of
heavenly pleasures) is exhausted, they descend to this world.
They come and go. They have no independence.
The Dhanna of the three: Mere Vedic ritual, enjoined by
the three Vedas.
Kama-Kamah: The people whose minds are filled with
Vasanas or worldly tendencies.
^ PHc^lf^^cfdMi "^[^ cj^Mî^ Ii;^;^ll
37^PTT: without others, f^RPT^: thinking, ^Me, "^ who, W^-

men, M^MWcl worship, ^^ of them, rHc^lPH^cfdMJH^ of the
ever-united, %T^T7^the supply of what is not already possessed,
and the preservation of what is already possessed, ciîfn carry,
men who worship Me alone, thinking of no

22. For those
other, those ever-united,
for secure what is not already
I
possessed and preserve what they already possess.

Commentary: Ananyah: Non-separate. This is another
interpretation. Persons who, meditating on Me as non-separate,
worship Me in all —
beings to them who are ever devout, I secure
NINTH DISCOURSE 221
gain and safety. They consider themselves as non-separate, i.e.,

they look upon the Supreme Being as non-separate from their
own Self; they look upon the Supreme Being as their own Self.
Those devotees who behold nothing as separate from

themselves have no selfish interests of their own. They certainly
do not look for their own
gain and safety. They have no desire
for life or death. The^^ have taken sole refuge in the Lord. They
have nothing to lose, because there is nothing they call their
own. Their very bodies become God's. They have no desire for
acquisition because all their desires are gratified by their
communion with the Lord. They have eternal satisfaction as they
possess all the divine Aisvar\'a, the supreme wealth of the Lord.
They entertain no other thoughts than those of the Lord.
Consequently the Lord Himself looks after their bodily wants,
such as food and clothing (this is known as Yoga), and preserves
what they already possess (this is known as Kshema). He does
these two acts. Just as the father and mother attend to the bodily
needs of their children, so also the Lord attends to the needs of
His devotees.
They direct their whole mind with full faith towards the
Lord. They make the Lord alone the sole object of their thought.
For them nothing is dearer in this world than the Lord. They live
for the Lord alone. They think of Him only with singleness of
purpose and one-pointed devotion. They behold nothing but the
Lord. They love Him in all creatures. When they lead such a life,
the Lord takes the whole burden of securing gain (Yoga) and
safety (Kshema) for them upon Himself.
Nityayuktah: Those who constantly meditate on the Lord
with intense devotion and one-pointed mind. (Cf. VIE. 14;
XVm. 66)
% who, 3tf^ even, 3T^^7^^c!T: other gods, ^T^^: devotees, "^T^F^
worship, ^?^§77T with faith, 3Tf^^rTT: endowed, ^ they, ^ also, W{^

Me, ^ alone, ^^^ O Kaunteya, "'T^sif^ worship, 3#f^T^^^ by
the wrong method.
—
23. Even those devotees who, endowed with faith, worship

other gods, worship Me alone, O
Arjuna, by the wrong method.
Commentary: They worship Me in ignorance. Their mode

of worship is contrary to the ancient rule. Hence they return to
this world.
People worship Agni, Indra, Surya, Varuna, the Vasus, etc.
Even they attain Me, because I am everywhere. But their
devotion is not pure. It is vicarious. Water should be given to the
root and not to the branches. If the root is satisfied, the whole
tree must be and is satisfied. Even so, if I (the root of this world
and all the gods) am satisfied, all the gods must be and are
satisfied. Though the messages from the five organs of
knowledge reach the one consciousness, will it be right and
useful to place a sweetmeat in the ear and a flower in the eyes?
The function of eating must be done by the mouth alone and the
function of smelling by the nose alone. Therefore I should be
worshipped in My own name. They should know Me as the Self
in all beings. They should recognise Me in other worship. I am
the root. I am the source of all the gods and of this whole world.
(C/. IV. 11; VIL20)
3T^ I, f^ verily, ^^^ÎHIH^ of all sacrifices, ^felT enjoyer, "^
and, 31^: Lord, V^ alone, ^ and, ^ not, J but, TTTR^Me, 3TtW#^

know, ^Tt^ in essence (or in reahty), 3Tcf: hence, ^îpî fall, ^
they.
24. (For) I alone am the enjoyer and also the Lord of all
sacrifices; but they do not know Me in essence (in reality), and

hence they fall (return to this mortal world).
Commentary: They do not know that I, the Supreme Self,

am the enjoyer of all sacrifices enjoined in the Vedas and the
Smritis codes of right conduct) and the Lord of all
(the
sacrifices. am the inner Ruler of this world I am the Lord of
As I
all sacrifices (Vide chapter VIII. 4 Adhiyajnohamevatra: I am

the presiding deity of the sacrifice). I am at the beginning and at
the end of every sacrifice and yet these people worship other
NINTH DISCOURSE 223
gods. Therefore they worship in ignorance. As they worship

other gods without recognising Me, and as they have not
consecrated their actions to Me, they return to this mortal world
after their merits are exhausted from the plane to which they had
attained as the result of their sacrifices.
Those who are devoted to other gods and who worship Me

in ignorance (Avidhipurvakam) also get the fruit of sacrifice.
How? (Cf. V. 29; XV. 9)
^JcTTPt ^#?f ^J^ ^TTPtT H^lP^Hlsft- Wl M^MI

^TTf^ go, ^cicidi: worshippers of the gods, ^^to the gods,
f^T^to the Pitris or ancestors, "^Trf^ go, f^TÔT: worshippers of the

Piti-is, ^cTTf^ to the Bhutas, "^Tlf^ go, ^J^^^jJfT: the worshippers of the
Bhutas, "^Tft^ go, HîP^jIH: My worshippers, 3tI^ also, "Tl^to Me.

25. The worshippers of the gods go to them; to the manes
go the ancestor-worshippers; to the deities who preside over the
elements go their worshippers; but My devotees come to Me.
Commentary: The worshippers of the manes such as the
Agnisvattas who perform Sraaddha and other rites in devotion to
their ancestors go to the manes. Those who worship the gods
with devotion and vows go to them.
Bhutas are 'elemental beings' lower than the gods but
higher than human beings; they are the Vinayakas, the hosts of
Matris, the four Bhaginis and the like.
Those who devote themselves form of

to the gods attain the
those gods at death. Similar is the fate of those who worship the
manes (their own ancestors) or the Bhutas. The fruit of the
worship is in accordance with the knowledge, faith, offering and
nature of worship of the devotee.
Though the exertion is the same, people do not worship Me
on account of their ignorance. Consequently they get very litde
reward.
My devotees obtain endless fruit. They do not come back to
this mortal world. It is also easy for them to worship Me. How?
(Cf. VII.23)
^ 3W W #4 ^ ^ "^^R^ M^^Pd I
^7^ a leaf, ij^^cpâ flower, "'TKâ fruit, ^t^ water, who, ^t "'T:
to Me, '^^R^ with devotion, il-^^Pd offers, rRl^that, 3TÎ, ^cf^H^dH^
offered with devotion, 3?^^ eat (accept), il^dlcHH: of the

pure-minded.
26. Whoever offers Me with devotion a leaf, a flower, a fruit

or a little water — that, so offered devotedly by the pure-minded, I
accept.
Commentary: A gift, however small, is accepted by the

Lord, when it is offered with profound faith. The Lord is quite
satisfied even with a leaf, a flower, a fruit or water, when it is
offered with single-minded devotion and pure heart. Was He not
satisfied with the little parched rice from the bundle of Sudama
and the small berries offered by Sabari? You need not build a
golden temple for Him. Build a golden temple in your heart.
Enthrone Him there. He wants only your devoted heart. But it is
difficult to please Indra. You will have to offer valuable
(material) objects to him.
A leaf, a flower or a fruit are merely symbols. The true

means of attaining the Lord
pure unflinching devotion. All the
is
objects of the state belong to the king. If the servants of the state
offer with devotion some objects to the king he is highly
satisfied. Even so all the objects of the whole world belong to
Him. Yet, He is highly pleased if you offereven a little thing
with devotion.
Asnami, literally means 'eat'. The indicative meaning or

Lakshana Vritti is 'accept'.
^M^ '^<^HlRd ^^^[^ '^^ ^ I
^TlM'Wr^ #%^ d^^'^ ^<!\^\\ IRV9II
^ whatever, ^^ thou doest, '^ whatever, 3T?^ thou

eatest, "^ whatever, fWtf^ thou offerest in sacrifice, ^^jf^ thou
givest, "^ whatever, '^ whatever, dH^^Rn thou practises! as
NINTH DISCOURSE 225
austerity, ^-^^ O Kaunteya, cRi; that, 3^^^ do, "R^M^^ offering

unto Me.
27. Whatever thou doest, whatever thou eatest, whatever
thou offerest in sacrifice, whatever thou givest, whatever thou
practisest as austerity, O Arjuna, do it as an offering unto Me.
Commentary: Consecrate all acts to the Lord. Then you

will be freed from the bondage of Karma. You will have freedom
in action. He who tries to live in the spirit of this verse will be
able to do self-surrender unto the Lord. Gradually he ascends the
spiritual path step by step. His greedy nature is slowly dissolved
now. He always gives. He is not eager to take. His whole life
with all its actions, thoughts and feelings, is dedicated to the
service of the Lord eventually. He lives for the Lord only. He
works for the Lord only. There is not a bit of egoism now. His
whole nature is transformed into divinity. When actions are
dedicated to the Lord, there is no rebirth for you. This is the
simplest method of Yoga. Do not waste your time any longer.
Take it up from today.
all results and all rewards will go to the Lord.
All actions,
There no separate living for the individual. Just as the river
is
joins the sea abandoning its own name and form so also the
individual soul joins the Supreme Soul giving up his own name
and form, his own egoistic desires and egoism. The individual
will has become one with the cosmic will.
Whatever thou doest of thy own sweet will, whatever thou

offerest in sacrifice as enjoined in the scriptures, whatever thou
givest —such things as gold, rice, ghee, clothes, etc., to the
Brahmins —
and others whatever austerity such as the
Chandrayana-Vrata (to destroy sin), control of the senses, etc.,
thou doest, do thou all these as an offering unto Me. (Cf. V. 32;
XIL 6 and 8)
Now listen to what you will gain by doing thus.
ÎJ^J'HM^c^: from good and evil fruits, "CT^thus, %^ (thou)

Shalt be freed, "^îfel^: from the bonds of actions, ^^PM%n^^mM
rntcTTo 8]
witti the mind steadfast in ihc Yoga of renunciation, Pq^cKi:
liberated, "Tf^to Me, 3^^ (thou) shalt come.

28. Thus shalt thoa be freed from the bonds of actions
yielding good and evil fruits; with the mind steadfast in the Yoga
of renunciatiori, and liberated, thou shalt come unto Me.
Commentary: Evam: Thus —when you thus offer every-

thing to Me.
Renunciation of the fruits of all works is Sannyasa. He who
is equipped with the mind steadfast in the Yoga of renunciation
is Sannyasayogayuktatma. The act of offering everything unto
the Lord constitutes the Yoga of renunciation. It is also Yoga as it

is an action. With the mind endowed with renunciation and Yoga
thou shalt be freed from good and evil results while yet living
and thou shalt come unto Me when this body falls.
An objector says, "Then the Lord has love and hatred as He
confers His grace on His devotees only and not on others."
The answer is, "Not so. The Lord is impartial and is beyond
love and hatred. His grace flows towards all. But the devotee
receives it freely as he has opened his heart to the reception of
His grace."
This is explained in the next verse.
W\- the same, 37Fi;i, ^3^^ in all beings, ^ not, "^ to Me,
t^: hateful, 3Tfw is, ? not, f^PT: dear, "^ who, ^T^jrf^ worship, J but,
^Me, ^T^R^ with devotion, "Tf^ in Me, ^ they, ^ in them, ^ and,
3Tf^ also, 3^1.

29. The same am I to all beings: to Me there is none hateful
or dear; but those who worship Me with devotion are in Me and I
am also in them.
Commentary: The Lord has an even oudook towards all.
He regards all living beings alike. None He has condemned,
none has He favoured. He is the enemy of none. He is the partial
lover of none. He does not favour some and frown on others.

The egoistic man only lâs created a wide gulf between himself
NINTH DISCOURSE 227
and the Supreme Being by his wrong attitude. The Lord is closer
to him than his own breath, nearer than his hands and feet.
I am hke fire. Just as fire removes cold from those who
draw near it but does not remove the cold from those who keep
away from it, even so I bestow My grace on My devotees but
not owing to any sort of attachment on My part. Just as tiie light
of the sun, though pervading everywhere, is reflected only in a
clean mirror but not in a pot, so also I, the Supreme Lord,
present everywhere, manifest Myself only in those persons froni
whose minds all kinds of impurities (which have accumulated
there on account of ignorance) have been removed by their
devotion.
The sun has neither attachment for the mirror nor hatred for
the pot. The Kalpavriksha has neither hatred nor love for people.
It bestows the desired objects only on those who go near it. (Cf.
VII. 17;Xn.,14and20)
Now hear the glory of devotion to Me.
3#r even, %^ if, ^5<i^k: a very wicked person, ^T^

worships, W{^ Me, 37T^l^Tf^ with devotion to none else, '^^
righteous, '^ verily, '^- he, H-fioq: should be regarded, W^
rightly, ©qciRia: resolved, 1% indeed, ¥: he.
30. Even if the most sinful worships Me, with devotion to

none else, he too should indeed be regarded as righteous for he
has rightly resolved.
Commentary: Even if the most sinful worships Him with
undivided heart, he too must indeed be deemed righteous for he
has made the holy resolution to give up the evil ways of his life.
Rogue Ratnakar became Valmiki by his holy resolution. Jagai
and Madhai also became righteous devotees. Mary Magdalene, a
woman of ill-fame, became a pious woman. Sin vanishes when
thoughts of God arise in the mind. Chandrayana and Kricchra
Vratas will remove
only certain particular sins but the
remembrance of the Lord, thoughts of the Supreme Being, Japa
and meditation, and Abheda Brahma Chintana (contemplation of
Brahman with a non-dualistic or Aham Brahmasmi or / am the

Absolute attitude) will destroy the sins committed by a person
even in hundred crores of Kalpas or ages.
By abandoning the evil ways in his external life and by the
force of his internal right resolution, he becomes righteous and
attains eternal peace. {Cf. IV. 36)
tWl^soon, '^^ (he) becomes, ^^^ righteous, ?T^ eternal,

nV^\ peace, PHJI^Pd attains to, ^^^ O son of Kunti, 3rfrrJTRtt%
proclaim for certain, ^ not, "^ My, ^T^: Bhakta, "sn^F?^ perishes.
31. Soon he becomes righteous and attains to eternal

peace; O Arjuna, proclaim thou for certain that My devotee
never perishes.
Commentary: Listen, this is the truth, O Arjuna: you may
proclaim th^t My who
has sincere devotion to Me,
devotee who
has offered his inner soul to Me never perishes.
W^Me, 1% indeed, "^ O Partha, oWt^ taking refuge in,

"^
who, ^rft" even, ^: may be, mim-mIh-h: of sinful birth, fw\'- women,
tjPTT: Vaisyas, cRTT also, '^- Sudras, ^ they, 3#r also, "^TTf^ attain,
^KH,the Supreme, ^TfcF^Goal.

32. For, taking refuge in Me, they also who, O Arjuna, may
be of a sinful birth —women, Vaisyas as well as Sudras attain —
the Supreme Goal.
Commentary: Chandalas or outcastes are of a sinful birth.
Women and Sudras are debarred by social rules from the study
of the Vedas. What is wanted is devotion. There is no need for
family traditions. The elephant Gajendra remembered Me with
devotion and attained Me in spite of his being an animal. The
lowest of the low and the vilest of the vile can attain Me if they
have faith and devotion, if they sing and repeat My Name and if
they think of Me always and think of no worldly object.
NINTH DISCOURSE 229
Prahlada was a demon and yet by his devotion forced Me to

incarnate as Narasimha. Birth is immateriai. Devotion is
everything. The Gopis attained Me through their devotion.
Kamsa and Ravana attained Me through fear. Sisupala reached
Me through hatred. Narada, Dhruva, Akrura, Suka, Sanatkumara
and others attained Me through their devotion. Nandan, a man of
low caste but a great devotee of Lord Siva, had direct vision of
the Lord in Chidambaram in South India. Raidas, a cobbler, was
a great devotee. In the spiritual life or in the Adhyatmic sphere
all the external distinctions of caste, colour and creed disappear
altogether. Shabari, though a Bhilni (a tribe) by birth, was a great

devotee of Lord Rama.
Hindu scriptures are full of such instances. Hinduism does
not restrict salvation to any one group or section of humanity.
All can attain God if they have devotion.
t^ 3^: how much more, ^\^^\\- Brahmins, '^^- holy, ^1^^:

devoted, TF^T^: royal saints, cM also, a^pH r^Hîmpermanent, 37^^
unhappy, '^t^ world, Wi this, W^ having obtained, ^M^
worship, WI^Me.
33. How much more (easily) then the holy Brahmins and
devoted royal saints (attain the goal); having come to this
impermanent and unhappy world, do thou worship Me.
Commentary: Rajarshis are kings who have become saints

while discharging the duties of the kingdom.
It is very difficult to get a human birth which is the means
of attaining the goal of life. Being bom in this human body you
should lead a life of devotion to the Lord. In the human body
alone will you have the power to reflect (Vichara-Sakti),
discrimination and dispassion. Even the gods envy the human
birth.
This body is impermanent. It perishes soon. It brings pain

of various sorts. So give up the efforts for securing happiness
and comfort for this body. If you do not aim at Self-realisation
even after attaining a human birth, you live in vain; you are
wasting your and you are a 'slayer of the Self. You

life will
again and again be caught in the wheel of birth and death.
'^^^^^ with mind filled with Me, ^ be thou, "R^^: My

devotee, h?jm1 sacrificing unto Me, W{^ unto Me, hh^<> bow
down, W{^ to Me, "O;^ alone, ^^\h thou shalt come, ^qî having
united, Wl. thus, 3WTT^ the self, H^<NU|: taking Me as the
Supreme Goal.
34. Fix thy mind on Me; be devoted to Me; sacrifice unto

Me; bow down to Me; having thus united thy whole self to Me,
taking Me as the supreme goal, thou shalt come unto Me.
Commentary: mind with Me. Fix your head, heart

Fill thy
and hands on Me. Get your heart in tune with Me. Become a true
worshipper. You will secure eternal bliss. Having known Me,
you will cross beyond death.
The whole being of man should be surrendered to the Lord

without reservation. Then the whole life will undergo a
wonderful transformation. You will have the vision of God
everywhere. All sorrows and pains will vanish. Your mind will
be one with the divine consciousness.
Just as the pot-ether becomes one with the universal ether

when the limiting adjunct (pot) is broken, just as the Ganga and
the Yamuna, leaving their names and forms become one with the
ocean, so also the sage gets rid of Avidya and all sorts of limiting
adjuncts through the direct realisation of the Self and becomes
identical with Para Brahman.
Yuktva means steadied in thought, having thus fixed the

mind on the Lord, knowing that I am the Self of all beings and
the highest goal. (Cf. V. 17; VII. 7, 14; XVEI. 65)
(This chapter is known by the name Adhyatma Yoga also.)
NINTH DISCOURSE 231
Thus^ the Upanishads of the glorious Bhagavad Gita, the

science of the Eternal, of Yoga, the dialogue
the scripture
between Sri Krishna and Arjuna, ends the ninth discourse
entitled:
The Yoga of the Kingly Science and the Kingly Secret,

TENTH DISCOURSE
ic|îd4)^l:
THE YOGA OF THE DIVINE GLORIES
^: again, i^q- verily, h^niÎ O mighty-armed, ^ hear, "^ My,

WT^ supreme, ^: word, ^which, t to thee, 3TÎ, i[l^H|U|M who
art beloved, '^^^ (I) will declare, f^^T^JF^PTT wishing (thy)
welfare.

1. Again, O mighty-armed Arjuna, listen to My supreme
word which I will declare to thee who art beloved, for thy welfare.
Commentary: I shall repeat what I said before (in the
seventh and the ninth discourses). My essential nature and My
manifestations have already been pointed out. As it is very
difficult tounderstand the divine nature, I shall describe it once
more to you, although it has been described already. I shall tell
you of the divine glories and point out in which forms of being I
should be thought of.
I will speak to you as you are delighted to hear Me. Now
your heart is taking delight in Me.
The Lord wants toencourage Arjuna and cheer him up and
so He Himself comes forward to give instructions to Arjuna even
without his request.
Paramam Vachah: supreme word. Paramam means
supreme, revealing the unsurpassed truth (Niratisaya Vastu
which is Brahman).
(232)
TENTH DISCOURSE 233
O Arjuna! You are immensely delighted with My speech, as

if you are drinking the im.mortalising nectar.
? not, n My, %: know, îm\- the hosts of gods, W^^^

origin, ? not, "^^^^^ the great sages, 3TÎ, 3TTf^: the beginning, 1%
for, ^cjHiiiôf the gods, fTf^fwi\of the great sages, '^ and, ^^^- in
every way.
Neither the hosts of the gods nor the great sages know
2.
My every way am the source of all the gods and
origin; for in I
the great sages.
Commentary: Prabhavam: Origin. It may also mean great

lordly power.
Maharshis: great sages Hke Bhrigu.

As I am the source of all these gods, sages and living
beings, it is very difficult for them to know Me.
—
San'asah: In every way not only am I the source of all the
gods and the sages but also their efficient cause, their inner ruler
and the dispenser or ordainer and the guide of their intellect, etc.
^ HIH^HHlR ^ ^ #^^1^ I
3^^TT4j^: ^ TTc% ^^^•. 3f2^ ll^ll
^: who, "^Me, 3T^ unborn, 3FTTf^beginningless, ^ and,

^ knows, dl^h^^m^^ the great Lord of the worlds, 3TOF3^:
undeluded, '^^ he, ^[c^ amongst mortals, -^^'mn: from all sins,
3T5^ is liberated.
3. He who knows Me as unborn and beginningless, as me

great Lord of the worlds, he, among mortals, is undeluded and
he is liberated from all sins.
Commentary: As the Supreme Being is the cause of all the

worlds. He is beginningless. As He is the source of the gods and
the great sages, there is no source for His existence. As He is
beginningless He is unborn. He is the great Lord of all the
worlds.
Asammudhah: Undeluded. He who has realised that his

own innermost Self is not different from the Supreme Self "s an
undeluded person. Through the removal of ignorance the
delusion which is of the form of mutual superimposition
between the Self and the not-Self is also removed. He is freed
from all sins done consciously or unconsciously in the three
periods of time.
The ignorant man removes his sins through the

performance of expiatory acts (Prayaschitta) and enjoyment of
the results. But he is not completely freed from all sins because
he continues to do sinful actions through the force of evil
Samskaras or impressions because he has not eradicated
ignorance, the root cause of all sins, and its effect, egoism and
superimposition or the reeling of Tin the physical body. As he
dies, swayed by the forces of evil Samskaras, he engages himself
in doing sinful actions in the next birth. But the sage of
Self-realisation is completely liberated from all sins because
ignorance, the root cause of all sins, and its effect, viz., the
mistaken notion that the body is the Self on account of mutual
superimposition between the Self and the not-Self, is eradicated
in toto along with the Samskaras and all the sins. The Samskaras
are burnt completely like roasted seeds. Just as burnt seeds
cannot germinate, so also the burnt Samskaras cannot generate
further actions or future births.
For the following reason also, I am the great Lord of the

worlds.
ffig[#rTO%: ^RT ^ ^: TFT: |
g^ §:7i ^5^ ^ ^^rm^ ^ w\\
ffe: intellect, IFR; wisdom,aTO^Ttf: non-delusion, W^

forgiveness, W^truth, ^: self-restraint, 'm- calmness, ^^
happiness, ^^"^ pain, ^: birth or existence, 3l^M: non-

existence, ^T^fear, '^ and, 3?^^ fearlessness, "O;^ even, "^ and.
4. wisdom, non-delusion, forgiveness,

Intellect, truth,
self-restraint, calmness, happiness, pain, existence or birth,
non-existence or death, fear and also fearlessness,

TENTH DISCOURSE 235
Commentary: Intellect is the power which the

Antahkarana (the fourfold inner instrument the mind, the —
subconscious mind, intellect and egoism) has of understanding
subtle objects. Wisdom is knowledge of the Self. Non-delusion
is freedom from illusion. It consists in acting with discrimination
when anything has to be done or known at the moment. Patience

is the non-agitation of the mind when assaulted or abused. Not
thinking of any harm or who have assaulted or
evil for those
abused is enduring without lamentation
also patience. Patience is
the three kinds of pains, Adhyatmika, Adhidaivika and

Adhibhautika Taapas. Fever, etc., is Adhyatmika pain. Pain or
discomfort from severe cold, heat, too much rain, thunder, and
lightning is Adhidaivika pain. Pain from scorpion- sting, snake-
bite, and wild animals is Adhibhautika pain.
Satyam or truth is veracity. It is speaking of one's own

actual or real experience of things as actually heard or seen.
There is not the least twisting or exaggeration or the slightest
modification of facts. Dama or self-restraint is control of the
external senses. It is withdrawal of the senses (ear, skin, ejes,
tongue and nose) from their respective objects (viz., sound,
touch, form, palatable foods and fragrance). Sama is calmness or
tranquillity of the mind produced by checking the mind from
thinking of external objects of the senses and by disconnecting it
from the senses.
Sukham: Happiness. That which has Dharma or virtue as its
chief cause and that which is favourable to all beings, is
happiness. Duhkham: That which has Adharma as its cause and
that which is unfavourable to all beings, is pain.
That which appears is Bhavah. Sat is Bhavah. Asat or

unreality is Abhavah.
3T1W non-injury, ^TfRTT equanimity, ^: contentment, W:

austerity, ^^R^ beneficence, "^T^T: fame, W^'- ill-fame, ^T^f^ arise,
m^: qualities, ^^TTôf beings, W: from Me, tt^ alone, ^J?ltofT:
of different kinds.
5. Non-injury, equanimity, contentment, austerity,
—
beneficence, fame, ill-fame (these) different kinds of qualities
of beings arise from Me alone.
Commentary: Ahimsa is non-injury to living beings in

thought, word and deed. Samata is that state wherein there is
neither Raga (like) nor Dvesha (dislike), when one gets pleasant
or unpleasant objects. There is neither exhilaration when one
gets pleasant or favourable objects nor depression when one gets
unpleasant or unfavourable objects. Tushtih is satisfaction or
contentment. The man of contentment is satisfied with whatever
object he gets through Prarabdha. He is satisfied with his present
acquisitions. He is free from greed and so he has peace of mind.
Contentment makes a man very rich. It annihilates greed. Greed
makes even a rich man a beggar of beggars. A greedy man is
ever restless. Tapas is restraint of the senses, with bodily
mortification through the practice of fasting and slow reduction
of food. The strength of the body and the senses is reduced
through fasting.
Danam is beneficence. It is sharing of one's own things
with others according to one's own means, or distribution of
rice, gold, cloth, etc., to a worthy person, in a fit place and time,
especially to one who can do nothing in retum.
Yasas is fame due to Dharma or virtuous actions.
Ayasah is ill-fame or disgrace due to Adharma or sinful
actions.
All these different kinds of quahties of living beings arise

from Me alone, the great Lord of the worlds, according to their
respective Karmas.
^^' W^ ^ ^ÎWTt HHcl^^l I
^^^ Wm ôHcTT ^ cTt^ ?TTr: 3^: |I^||
^T^^: the great Rishis, W^ seven, "0 ancient, "^R^: four,

iR^: Manus, rT^TT also, "^RM: possessed of powers like Me, WM'-
from mind, ^fRTT: born, "^^from whom, '^t% in world, W- these,
3r3IT: creatures.
6. The seven great sages, the ancient four and also the
Manus, possessed of powers like Me (on account of their minds
TENTH DISCOURSE 237
being fixed on Me), were born of (My) mind; from them are these
creatures born in this world.
Commentary: In the beginning I was alone and from Me
came the mind and from the mind were produced the seven
sages (such as Bhrigu, Vasishtha and others), the ancient four
Kumaras (Sanaka, Sanandana, Sanatkumara and Sanatsujata), as
well as the four Manus of the past ages known as Savarnis, all of
whom directed thoughts to Me exclusively and were
their
therefore endowed with divine powers and supreme wisdom.
The four Kumaras (chaste, ascetic youths) declined to
marry and create offspring. They preferred to remain perpemal
and to practise Brahma- Vichara or profound meditation
celibates
on Brahman or the Absolute.
They were all created by Me, by mind alone. They were all
mind-born sons of Brahma. They were not born from the womb
like ordinary mortals. Manavah, men, the present inhabitants of
thisworld, are the sons of Manu. The Manus are the mind-bom
sons of God. These creatures which consist of the moving and
the unmoving beings are born of the seven great sages and the
four Manus. The great sages were original teachers of
Brahma- Vidya or the ancient wisdom of the Upanishads. The
Manus were the rulers of men. They framed the code or rules of
conduct or the laws of Dharma for the guidance and uplift of
humanity.
The seven great sages represent the seven planes also. In
the macrocosm, Mahat or cosmic Buddhi, Ahamkara or the
cosmic egoism and the five Tanmatras or the five root-elements
of which the five great elements, viz., earth, water, fire, air and
ether are the gross forms, represent the seven great sages. This
gross universe with the moving and the unmoving beings and the
subtle inner world have come out of the above seven principles.
In mythology or the Puranic terminology these seven principles
have been symbolised and given human names. Bhrigu, Marichi,
Atri, Pulastya, Pulaha, Kratu and Vasishtha are the seven great
sages.
In the microcosm, Manas (mind), Buddhi (intellect), Chitta
(subconsciousness) and Ahamkara (egoism) have been symbo-
lised as the four Manus and given human names. The first group
forms the base of the macrocosm. The second group forms the
base of the microcosm (individuals). These two groups
constitute this vast universe of sentient life.
Madbhava: with their being in Me, of My nature.
TOT^this, f^^JpR; (manifold) manifestation of Being, '^t^ My

Yoga power, "^ and, W\ Mine, ^: who, ^
knows, cfr^: in truth,
^: he, 37fW^ unshakable, "^^ with Yoga, "^^ becomes united,
^ not, ^ here, tm-- doubt.
7. He who in truth knows these manifold manifestations of

My Being and (this) Yoga-power of Mine becomes established in
the unshakable Yoga; there is no doubt about it.
Commentary: Knowledge of the glory of the Lord is really

conducive to Yoga. He who knows in essence the immanent
pervading power of the Lord by which He causes the
manifestations, and His diverse manifestations (Vibhutis), unites
with Him in firm unalterable Yoga and attains eternal bliss and
perfect harmony. From the ant to the Creator there is nothing
except the Lord. He who knows in reality this extensive
manifestation of the Lord and His Yoga (Yoga here stands for
what is born of Yoga, viz., infinite Yogic powers as well as
omniscience), is endowed with firm unwavering Yoga. He lives
in the Eternal and is endowed with the highest knowledge of the
Self. He who has realised this Truth is free from the superiority
and inferiority complexes. There is real awakening of wisdom in
him. He will behold the Lord in all beings and all beings in the
Lord. He will never hate any creature on this earth. This is a rare
living cosmic experience. The Yogi realises that the Lord and
His manifestations are one. He attains the supreme goal and is
absorbed in through his wholehearted devotion. He is
Him
perfectly aware of his oneness with the Supreme by My divine
Yoga.
He can keep balance of mind now in whatever

his
environments and circumstances he is placed and can do any
TENTH DISCOURSE 239
action without losing his consciousness of oneness or identity

with the Supreme Self. (C/ VH. 25; IX .5; XL 8)
What is that unshaken Yoga with which they are endowed?

The answer follows.
37^ I, ^^^ of all, 31^: the source, "RtT: from Me, '^^
everything, ^^^^ evolves, ^ thus, "^TM understanding, ^T^
worship, W{^ Me, ^•- the wise, ^N'HhP-^^cii: endowed with
meditation.
8. am the source of all; from Me everything evolves;
I
understanding thus, the wise, endowed with meditation, worship

Me.
Commentary: Waves depend on water
originate in water,
and dissolve in water. The only support waves is water.
for the
Even so the only support for the whole world is the Lord.
Realising this, feeling the omnipresence of the Lord, the wise
worship Him with devotion and affection in all places. The
Supreme is the same in all countries and at all times. He is the
material and the efficient cause.
As Mulaprakriti or Avyaktam the Lord is the source of all
forms. The Lord is the primum mobile. He gazes at His Sakti
(creative power) and the whole world evolves and the forms
move. The worldly man who has neither sharp nor subtle
intellect beholds the changing forms only through the fleshly
eyes. He has no idea of the Indwelling Presence, the substratum,
the all-pervading intelligence or the blissful consciousness. He is
allured by the passing forms. He fixes his hopes and joy on these
transitory forms. He lives and exerts for them. He rejoices when
he gets a wife and children. If these forms pass away he is
drowned in sorrow. But the wise ones constantly dwell in the
Supreme, the source and the Ufe of all, and enjoy the etemal
bliss of the immortal, inner Self, their own non-dual Atman,
albeit all these forms around them change and pass away. They
are steadfast in Yoga. They are endowed with unshakable Yoga.
They are enthroned in Yoga. They worship the Supreme in
contemplation and enjoy the indescribable bliss of Nirvikalpa

Samadhi.
Para Brahman, known as Vaasudeva, is the source of the
whole world. From Him alone evolves the whole world with all
its changes, viz., existence (Sthiti), destruction (Nasa), action
(Kriya), fruit (Phala) and enjoyment (Bhoga). Understanding
thus, the wise adore the Supreme Being and engage themselves
in profound meditation on the Absolute. {Cf. IX. 10)
hP^^tII: iT^WM: with their

with their minds wholly in Me,
life absorbed in Me, %PRf enlightening,
: "qr^RiT^mutually, ^J^p^r^:
speaking of, ^ and, TH^Me, f^îi; always, J^^qf^ are satisfied, *r

and, V^ (they) are delighted, ^ and.
9. With their mind and their life wholly absorbed in Me,

enlightening each other and ever speaking of Me, they are
satisfied and delighted.
Commentary: The characteristics of a devotee who has

attained the realisation of oneness are described in this verse.
The devotee constantly thinks of the Lord. His very life is
absorbed in Him. He has consecrated his whole life to the Lord.
According to another interpretation, all his senses (which
function because of the Prana), such as the eye are absorbed in
Him. He takes immense delight in talking about Him, about His
supreme wisdom, power, might and other attributes. He has
completely dedicated himself to the Lord.
He and is delighted as if he is in
feels intense satisfaction
the company of Beloved (God). The Purana says, "The sum
his
total of the sensual pleasures of this world and also all the great
pleasures of the divine regions (heavens) are not worth a
sixteenth part of that bliss which proceeds from the eradication
of desires and cravings." (Cf. XII. 8)
c^^ 5fe#^ ci ^ ^WrPtT ^ IR o II

TENTH DISCOURSE 241
^m^ to them, ^dd^^HIH, ever steadfast, Î^RTFi; (of the)

worshipping, "^tfrTJ^^with love, '^^ ffeqkR^Yoga of
(I) give,
discrimination, '^that, "^ by which, "^to Me, <SH<mPti come, ^

they.
10. To them who are ever steadfast, worshipping Me with

love, I Yoga of discrimination by which they come to Me.
give the
Commentary: The devotees who have dedicated

themselves to the Lord, who are ever harmonious and
self-abiding, who are ever devout and who adore Him with
intense love (not for attaining any selfish purpose), obtain the
divine grace. The Lord gives them wisdom or the Yoga of
discrimination or understanding by which they attain the
knowledge of the Self. The Lord bestows on these devotees who
have fixed their thoughts on Him alone, "devotion of right
knowledge" (Buddhi Yoga) by which they know Him in essence.
They know through the eye of intuition in deep meditation the
Supreme Lord, the One in all, the Self of all, as their own Self,
destitute of all limitations. Buddhi here is the inner eye of
intuition by which the magnificent experience of oneness is had.
Buddhi Yoga is Jnana Yoga. (C/. IV. 39; XIL 6 and 7)
Whydoes the Lord impart this Yoga of knowledge to His
devotees? What obstacles does the Buddhi Yoga remove on the
path of the aspirant or devotee? The Lord gives the answer in the
following verse.
^rmîpwnw^ w^^ ^^n^^crr nun

^W{^ for them, Tj;^ mere, ag^jnpfi^ out of compassion, 37^1,
3TfR^ born of ignorance, W^- darkness, iiî-HiPn (I) destroy,
aWT^TT^^: dwelling within their self, qlH<]MH by the lamp of
knowledge, î-wai luminous.
11. Out of mere compassion for them, I, dwelling within

their Self, destroy the darkness born of ignorance bv the
luminous lamp of knowledge.
Commentary: Luminous lamp of knowledge: The Lord
who constantly think of Him
dwells in the heart of the devotees
and destroys the veil or the darkness born of ignorance due to

the absence of discrimination, by the luminous lamp of
knowledge fed by the oil of pure devotion, fanned by the wind
of profound meditation on Him, provided with the wick of right
intuition, generated by the constant cultivation of celibacy, piety
and other divine virtues held in the chambers of the heart free
from worldhness, placed in the innermost recesses of the mind
free from the wind of sense-attractions (withdrawn from the
objects of the senses) and untainted by likes and dislikes, and
shining with the light of knowledge of the Self caused by the
constant practice of meditation.
The lamp is not in need of an instrument or means or any
sort of practice for the removal of darkness. The generation of
the light itself is remove the darkness. As soon
quite sufficient to
as the darkness is removed by the light, the pot, the chair and the
other articles are seen. Even so the dawn of knowledge of the
Self itself is quite sufficient to remove ignorance. No other
Karma or practice is necessary. After the ignorance is removed
by the knowledge of the Self, Brahman alone shines in Its

pristine glory.
W{^ supreme, W Brahman, W{^ supreme, W\ abode, H\h^\

WTH, supreme, "JM^Thou, 3?^Purusha, "^McR; eternal,
purifier,
f^;^ divine, 3TTf^[^^ primeval God, 3T^ unborn, f^^

omnipresent.
Arjuna said:
12. Thou art the Supreme Brahman, the supreme abode (or
the supreme light), the supreme purifier, eternal, divine Person,
the primeval God, unborn and omnipresent.
Commentary: Param Brahma: The highest Self The word

Param indicates the pure and attributeless Absolute, free from
the limiting adjuncts. Satchidananda Brahman. The 'inferior
It is
Brahman' is tiie Brahman with qualities (Saguna) or Isvara,

TENTH DISCOURSE 243
Brahman with the limiting adjuncts or the chosen object of

meditation by the devotees.
Param Dhama means Param Tejah or the supreme hght.
From the Creator down to the blade of grass the Supreme Being
is the support or substratum. Therefore He is known as the
supreme abode.
Adideva: The primeval God or the original God Who
existed before all other gods. This God is Para Brahman Itself. It
is self-luminous.
Pavitram Paramam: Supreme purifier. The sacred rivers

and holy places of pilgrimage can remove only the sins; but Para
Brahman can destroy all sins and ignorance, the root cause of all
sins. Therefore Para Brahman or the Supreme Self is the
supreme purifier.
3?ft[# ^^ c?M: ^ ^ ^^^ ^ IRÎI
^- (they) declared, c^Thee, ^s^: the Rishis, ^ all, ^:

Devarshi, "^TR^: Narada, cM also, 3Tto: Asita, ^^cT: Devala, '^M-
Vyasa, ^^^^ Thyself, ^ and, T^ even, ^T^ (Thou) sayest, ^ to
me.
sages have thus declared Thee, as also the
13. All the
divinesage Narada; so also Asita, Devala and Vyasa; and now
Thou Thyself sayest so to me.
Commentary: Rishi is a holy sage of disciplined mind and
senses.
Devarshi: A divine sage more highly evolved than a Rishi.
^lâll, "QicTcl^this, ^scT^l^true, ^T^ (I) think, "^T?!; which, "^to

me,'^^ (Thou) sayest, %)?N O Krishna, '^ not, t% verily, ^ Thy,
^fnÔ blessed Lord, o^TT^^ manifestation, f^: know, ^: gods,
^ not, c;Mqi: dcmons.
14. I believe all this that Thou sayest to me to be true, O
Krishna; verily, O blessed Lord! neither the gods nor the dernons
know Thy manifestation (origin).
Commentary: Bhagavan is He, in whom ever exist the six

attributes in their fullness, viz., Jnana (wisdom), Vairagya
(dispassion), Aisvarya (lordship), Dharma (virtue), Sri (wealth)
and Bala (omnipotence). Also, He Who knows the origin,
dissolution and the future of all beings and Who is omniscient, is
called Bhagavan.
\âkti: Origin.
Danavah: Demons or the Titans.
Arjuna addresses the Lord as Keshava (Lord of all) because

the Lord knows what is going on in his mind, as He is
omniscient. As the Lord is the source of the gods, the demons
and others, they cannot comprehend His manifestation or origin.
(C/. IV. 6)
^^JT^^MqrSrqR ^ c^ gMtrFT I
^JW^ ^3%^ ^^ WW^ IRMI

"^^ Thyself, ^^ only, 3TRq^ by Thyself, ^S{[m^ Thyself,
^ (Thou) knowest, c^ Thou, J^^tifiT O Purusha Supreme,
^JcTm^ O source of beings, ^J^ O Lord of beings, ^^ O God of
gods, W\^ O ruler of the world.
15. Verily, Thou Thyself knowest Thyself by Thyself, O

Supreme Person, O source and Lord of beings, O
God of gods,
O ruler of the world!
Commentary: Purushottama means the best among all
Purushas. He assumes the four forms, viz., the source of beings,

the Lord of beings, God of gods and ruler of the world. Hence
He is called Purushottama.
Devadeva is He who is worshipped even by Indra and other

gods.
Jagatpati: The Lord protects the world and guides the

people through the instructions given in the Vedas. Hence the
name 'ruler of the world'.
TENTH DISCOURSE 245
^^^5^ to tell, 3l#r (Thou) shouldst, 3T^tW without reminder,

t^ô^: divine, % indeed, aTTc^Tf^^pT: Thy glories, '^- by which,
f^^^fcTt^: by glories, cte^ worids, W\ these, "^ Thou, ÎM
having pervaded, fcT^f^ existest.
16. Thou shouldst indeed tell, without reserve, of Thy divine

glories by which Thou existest, pervading ail these worlds.
(None else can do so.)
^ fci^lH^ ^frfro^ ^T^ ^TRf^RR^ I
îST^how, fer^ shall know, 3^1, -#1^0 Yogin, M^Thee,

'^ always, HRr^tiî^ meditating, '^ ^ in what and what, "^ and,
^T% aspects, f^R^- to be thought of, 3^ (Thou) art, '^FT^ O
blessed Lord, W^ by me.
17. How shall I, ever meditating, know Thee, O Yogin? In
what aspects or things, O blessed Lord, art Thou to be thought
of by me?
Commentary: Arjuna says: "O Lord, how may I know
Thee by constant meditation? In what aspects art Thou to be
thought of by me? Even when I think of external objects I can
meditate on Thee in Thy particular manifestations in them if I
have a detailed knowledge of Thy glories. Therefore deign to tell
me, without reser\'e, of Thy own glories. Then only can I behold
oneness everywhere."
PclW^llri^Hl %t f^^ ^ ^5RT^ i
^: W:^ gMf ^f^ ^TTfer ^S^JcT^ ||^<îl
f^TOT in detail, 3Tr?cR: Thy. "^frfl^Yoga. f^^p^glor>', ^ and.

<fl -11^-1 O Janardana, '^- again, ^5?FT tell, '^- contentment, f| for,
^F^: (of) hearing, "^ not, 3Tf^ is, ^ of me, 3TJp^ nectar.
18. Tell me again in detail, O Krishna, of Thy Yogic power
and glory; for I am not satiated with what have heard of Thy
I
life-giving and nectar-like speech.

Commentary: The Lord is called Janardana because all

pray to Him for worldly success, prosperity and also salvation.
Arjuna also prays to the Lord to explain His Yogic power and
glory, for his salvation.
Arjuna says to Lord Krishna: "Tell me in detail of Thy
mysterious power (Yoga) and sovereignty (Aisvarya) and the
various things to be meditated upon. Tell me again though You
have described earlier in the seventh and the ninth chapters
succinctly; for there is no satiety in hearing Thy ambrosial
speech or nectar-like conversation. However much of it I hear, I

am not satisfied; surely it is nectar of immortality for me."
F^ now, very well, ^ to thee, ^Fsrf^MTfiT (I) will declare, f^:

divine, % indeed, 3TTc'Tf^^7T^: My glories, 37mFRT: in their
prominence,^^^ O best of the Kurus, ^ not, 3Tfer is, 3^: end,

fWT^ of detail, "^ of Me.
19.Very well! Now Iwill declare to thee My divine glories in
their prominence, O Arjuna; there is no end to their detailed
description.
Commentary: Now I will tell you of My most prominent

divine glories. My glories are illimitable; it is not possible to
describe all of them.
3T^ I, 3TTM the Self, ^l^l^^l O Gudakesa, ^^-^dl^MP^d:

seated in the hearts of all beings, 3TÎ, 3^: the beginning, "^
and, ^R^2TT|^the middle, ^ and, ^JjcTRTôf (all) beings, ^Rf: the end,
T?;^ even, ^ and.
20. Iam the Self, O Gudakesa, seated in the hearts of all
beings; I am the beginning, the middle and also the end of all
beings.
TENTH DISCOURSE 247
Commentary: O Gudakesa! I am the soul (Pratyagatma)

which and I am also the source
exists in the hearts of all beings
or origin, the middle or stay, and the end of all created beings. I
am the birth, the life and the death of all beings. Meditate on Me
as the innermost Self.
Gudakesa means either 'conqueror of sleep' or 'thick-

haired'.
He who is able to meditate on the Self with Abheda

Bhavana (attitude of non-duality), is a qualified aspirant
(Adhikari) of the first class. He who is not able to meditate on
the Self should think of the Lord in those things which are
mentioned below. This type of meditation is for the aspirants of
the middle class.
îMnmd PcH^^Tdtî Tf¥^pTT^ I
3TTf^?^THFi; among the Adityas, 3TÎ, f^: Vishnu, A[m\

among lights, Tt^: the sun, at^pn^l^radiant, ^RTtf^: Marichi, ^fT^rfTôf
the Maruts (winds), 3#fT (I) am, "ÎBî^FTR; among the stars, 3TÎ,
"rot the moon.
21. Among the (twelve) Adityas, I am Vishnu; amqng
luminaries, the radiant sun; I am
Marichi among the (seven or
forty-nine) Maruts; among stars the moon am I.
Commentary: Of the twelve Adityas I am the Aditya

known as Vishnu. Dhata, Mitra, Aryama, Rudra, Varuna, Bhaga,
Surya, Vivasvan, Pushan, Savita, Tvashta and Vishnu are the
twelve Adityas. The twelve months of the year are the Adityas.
The Maruts are the gods controlling the winds. Some hold
that there are seven of them while others say there are forty-nine.
The twelve Adityas, the luminaries like Agni, Hghtning,
etc., the Maruts, the stars, etc., are the Samanya Vibhutis
(ordinary manifestations) of the Lord. Vishnu, the sun, Marichi,
and the moon are His Visesha Vibhutis (special manifestations)
and hence they have greater splendour in them.
You can superimpose
the Lord on the sun and the moon,
and meditate on them as forms of the Lord. You can practise the
same kind of meditation on all forms mentioned in the following

verses of this chapter.
^M|U|i TT^T^lf^ ^dHIH^H %cRT ll^^ll
^<HIH^ among the Vedas, W\^- the Sama Veda, 3#iT (l) am,
^cjHiH^ among the gods, ^rfFT (I) am, ^RT^: Indra, ^f^^^PIT^ among
the senses, "T^: mind, "^ and, 37fw (I) am, \^H\\ among living
beings, 37fFT (I) am, "^cRT intelligence.
Among the Vedas am the Sama-Veda; am Vasava

22. I I
among the gods; among the senses am the mind; and am I I
intelligence among living beings.
Commentary: Vasava is Indra.
Gods: Such as Rudras, Adityas.
Indriyas: The knowledge,

five Jnana-Indriyas or organs of
viz., ear, skin, eye, tongue and nose; and the five Karma-Indriyas
or organs of action, viz., speech, hands, feet, genitals and anus.
The mind is regarded as the eleventh sense. As the senses cannot
function without the help of the mind, the mind is regarded as
the chief among the senses.
Chetana: Intelligence is that state of intellect which is
manifest in the aggregate of the body and the senses.

That which illumines all, from the intellect down to the
grossest object, is called Chetana.
-bs^luilM, among the Rudras, 1\^- Sankara, ^ and, 3^ (I) am,

f^^: Kubera, "W^^RH^ among celestial fairies and spirits, '^^\\
among Vasus, "^T!^^: Pavaka, ^ and, 3Tfw (I) am, '^: Meru,
t?n§tWôf mountains, 3T^L
23. And, among the Rudras am Sankara; among the I
Yakshas and Rakshasas, the Lord of wealth (Kubera); among

the Vasus am Pavaka (fire); and among the (seven) mountains
I
I am the Meru.
TENTH DISCOURSE 249
Commentary: Rudras are eleven in number. The ten vital

airs(Pranas and the Upa-Pranas, which are five each) and the
mind are the eleven Rudras. They are so called because they
produce grief when they depart from the body. They have been
symbolised in the Puranas as follows: Virabhadra, Sankara,
Girisa, Ajaikapati, Bhuvanadhisvara, Aherbhujya, Pinaki,
Aparajita, Kapali, Sthanu and Bhaga. Among these Rudras,
Sankara is regarded as the chief.
Vasus are earth, water, fire, air, ether, sun, moon and stars.
They are so called because they comprehend the whole universe
within them. They have been symbolised in the Puranas as
follows: Apah, Dhruva, Soma, Dhara, Anila, Anala, Pratyusa and
Prabhasa. Of these Anala or Pavaka (fire) is the chief.
JTt^WR^ among the household priests, "^ and, ô^^the chief,
^
among
Me, M^
generals,
know, wf O
3TÎ, '^^t<^:
Partha, ^^'WRlM, Brihaspati, ^hhIhih,
Skanda, ^<î\ among lakes, 3t1tR" (I)
am, WK- the ocean.

24. And, among the household priests (of kings), Arjuna, O
know Me to be the among the army generals
chief, Brihaspati; I
am Skanda; among lakes I am the ocean.
Commentary: Brihaspati is the chief priest of the gods. He

is the household priest of Indra.
Skanda is Kartikeya or Lord Subrahmanya. He is the
general of the hosts of the gods.
Of things holding water — natural reservoirs or lakes — I am
the ocean.
H^nTuiih^ among the great Rishis, ^: Bhrigu, 37^ I, fwi;

among words, 3TfW (I) am, ^;^ the one, 3T8?T^ syllable, «N^HIH^
among sacrifices, ^TT^: the sacrifice of silent repetition, 3#q" (I)
am, îcKiuiiâmong immovable things, f^HTePT: Himalayas.
25. Among am Bhrigu; among words am

the great sages I I
the one syllable (Om); among sacrifices am the sacrifice of

I
silent repetition; among the immovable things am the I
Himalayas.
Commentary: Manu has said: "Whatever else the Brahmana

may or may not do, he attains salvation by Japa (silent repetition
of a Mantra) alone."
Bhrigu is one of the mind-born sons of the Creator.

Himalaya: The highest mountain range in the world.
Japayajna: There is neither injury nor loss in this Yajna.

Therefore, it is regarded as the best of all Yajnas.
3W^: ^c{c^^|U|i ^c|fcilu|j ^ TTR^: |
^rp?^T#qt f^lT^: ftr^gPTt ^ftcTt gPf: IRÎI
3^î^: Asvattha, y«{<^yiu|IH^ among all trees, ^qqTuiiH^ among

Divine Rishis, "^ and,W^- Narada, ^T^qîiH, among Gandharvas,
f^nJT?T: Chitraratha, feHH^ among the Siddhas or the perfected,
^5f^: Kapila, ^f^: sage.
26. Among all the trees am) the Peepul; among the divine
(I
sages, I am Narada; among Gandharvas, Chitraratha; among

the perfected, the sage Kapila.
Commentary: Devarshis are gods and at the same time

Rishis or seers of Mantras.
Siddhas are the perfected ones: those who at their very birth
attained without any effort Dharma Jnana (knowledge
(virtue),
of the Self), Vairagya (dispassion) and Aisvarya (lordship).
Muni is one who does Manana or reflection; one who
meditates.
3^:^r^¥WRt M^ HIH^dVcli{^ |
ÎMt Jl^-^JUli qRMt ^ qnfWi; IRVSII
3^:^qy*l, Ucchaisravas, 3i^Mi*t, among horses, t^fe know,

^Me, ST^J^t^^bom of nectar, ÎNdHÂiravata, frl^^HTâmong
lordly elephants, ^RMl^ among men, "^ and, ^Rlfw^the king.
THNTH DISCOURSE 251
27. Know Me as Ucchalsravas born of nectar, among

horses; among lordly elephants (I am) the Airavata; and, among
men, the king.
Commentary: Nectar was' obtained by the gods by
churning the ocean of milk. Ucchalsravas is the name of the
royal horse which was born in that ocean of milk when it was
churned for the nectar.
Airavatam: The offspring of Iravati, the elephant of Indra
born at the time when the ocean of milk was churned.
^rSFT^rfW ^^: ^Hfuinr^ ^nfe: ||;^<^||
sn^^^TRTTi; among weapons, 31^1, ^^the thunderbolt, ^^^H'T;

among cows, 3iftrr (I) am, WT§^ Kamadhenu, the heavenly cow
which yields all desires, "ST^R: the progenitor, "^ and, 3lf^ (I) am,
'^^'- Kandarpa (Kamadeva), ^Nf^^ among serpents, 37f^ (I) am,
Î^: Vasuki.
28. Among weapons am the thunderbolt; among cows
I 1
am the wish-fulfilling cow called Kamadhenu; am the I
progenitor, the god of love; among serpents am Vasuki.

I
Commentary: Vajram: the thunderbolt weapon made of

the bones of Dadhichi; animplement of warfare which can only
be handled by Indra who has finished a hundred sacrifices.
Kamadhuk: The cow Kamadhenu of the great sage
Vasishtha which yielded all the desired objects, also bom of the
ocean of milk.
Kandarpa: Cupid.
Vasuki: The Lord of hoodless or ordinary serpents.
Sarpa (serpent) has only one head. Vasuki is yellow-
coloured. Nagas have many heads. Ananta is fire-coloured.
Sridhara says that the 'Sarpa' is poisonous and the 'Naga' is
non-poisonous. Sri Ramanuja says that 'Sarpa' has only one
head and 'Naga' has many heads.
3T^: Ananta, "^ and, 3#tT (I) am, ^^TFTFTTR; among Nagas, '^^•
Varuna, «mc;î*i^ among water-gods, 3TÎ, ft^^^ among the Pitris
or ancestors, 3T^ Aryaman, "^ and, s^fFT (I) am, "'TfT: Yama,
WT^ among governors, 3^1.
29. I am Ananta among the Nagas; I am Varuna among
water-deities; Aryaman among the Manes I am; am Yama
i
among the governors.
Commentary: Ananta is the king of hooded serpents or

cobras. He is fire-coloured.
Varuna is the king of the water-gods.
Water-deities: The gods connected with waters.
Aryaman is the king of the manes.
I am Yama, the witness of the acts of all living beings, who

keeps account of the good and bad actions of the people.
ifTM ^ ^ft^St t#^^ ^^f^FfP^ llôll
Îfl^: Prahlada, ^ and, 3TfFT (I) am, ^cmmih, among demons,

^TcT: time, +d^dlMâmong reckoners, 3^1, ifTM^ among beasts,
^ and, "Jpt^: lion, 31^1, îi^: son of Vinata (Garuda), ^ and,
^TtBJMT^ among birds.
30. And, am Prahlada among the demons; among the

I
reckoners am time; among beasts am the lion, and Vainateya

I I
(Garuda) among birds.

Commentary: Prahlada, though he was the son of a demon
(Hiranyakasipu), was a great devotee of the Lord.
^T^: qcldinP^ TFT: ^l^^dlH^H, I
WR": the wind, Mqain, among purifiers or the speeders, S^R"

(I) am, TPT: Rama, ^T^njcTT^ among wielders of weapons
(warriors), 37^1, "^P^M^ among fishes, "R^: Makara (shark), "^
and, 3^ (I) am, Îd^lH, among streams, (I) am, the 3^ W^
Ganga.
TENTH DISCOURSE 253
31. Among the purifiers (or the speeders) am I the wind;

Rama among the warriors am among the fishes
I; I am the
shark; among the streams am the Ganga.
I
Commentary: The holy Ganga (spelt Ganges in

river
English) was swallowed by Jahnu when she was being brought
down by Bhagiratha from heaven. Hence the name Jahnavi for
Ganga.
-yîîiH, among creations, 3Tlt^: the beginning, 3T^; the end, "^
and, W^ the middle, ^ and, t^ also, 3T^ I, 37^ O Arjuna,

ar^lrMpcl^l the science of the Self. feR^ among sciences, ^:
logic, ^f^^cfl^ among controversialists, 3TÎ.
32. Among creations am the beginning, the middle and
I
also the end, O Arjuna; among the sciences am the science of I
the Self; and am the logic among controversialists.

I
Commentary: I am the metaphysics among all sciences. I

am knowledge of the Self among all branches of knowledge. I
am the argument of debators. I am the logic of disputants. I am
the speech of orators.
20 above the Lord says, "I am the beginning, the
In verse
middle and the end of the whole movable and immovable
creation." Here the whole creation in general is referred to.
As the knowledge of the Self leads to the attainment of the
fmal beatitude of life or salvation, it is the chief among all
branches of knowledge.
Praradatam: By the word controversialists, we should here
understand the various kinds of people using various kinds of
argumentation in logic such as Vada, Jalpa and Vitanda. Vada is
a way of arguing by which one gets at the truth of a certain
question. The aspirants who are free from Raga-Dvesha and
jealousy raise amongst themselves questions and answers and
enter into discussions on philosophical problems in order to
ascertain and understand the nature of the Truth. They do not
argue in order to gain victory over one another. This is Vada.
Jalpa is wrangling in which one asserts his own opinion and
refutes of his opponent. Vitanda is idle carping at the

that
arguments of one's opponents. No attempt is made to estabhsh
the other side of the question. In Jalpa and Vitanda one tries to
defeat another. There is desire for victory.
3mMT^ among letters, 37^JR: the letter A, 3qfw (I) am, "5^:
the dual, WTTtTTî^ among all compounds, "^ and, 3TÎ, ^ verily,
îW('' the inexhaustible or everlasting, ^JleT: time, ?MT the

dispenser, 3TF1^ I, tâ)y<a: the All-faced (or having faces in all
directions).
Among the letters of the alphabets, the letter 'A' am

33. I
and the dual among the compounds. am verily the I
inexhaustible or everlasting time; am the dispenser (of the fruits

I
of actions) having faces in all directions.
Commentary: Among the alphabets I am the letter 'A'.

Among the various kinds of compounds used in Sanskrit
language I am the Dvandva (union of the two), the copulative.
Time here refers to the moment, the ultimate element of
time or to Paramesvara, the Supreme Lord Who is the time of
even time, since He is beyond time.
As the Supreme Being is all-pervading it is said that He has
faces in all directions.
TJc^: death, îfe: all-devouring, ^ and, 3T^ I, 3^: the
prosperity, "^ and, ^PctoMaiH^ of those who are to be prosperous,

^^: fame, ^- prosperity,
memory,
^^ speech, ^ and, hi(1"iih,
firmness,
of the
W^
feminine, ^^jfcT: the intelligence, ?jf^:
forgiveness.
And am the ail-devouring Death, and the prosperity of
34. I
those who are to be prosperous; among the feminine qualities (I

am) fame, prosperity, speech, memory, intelligence, firmness
and forgiveness.
TENTH DISCOURSE 255
Commentary: I am the all-snatching death that

also
destroys everything. Death of two kinds, viz., he who seizes
is
wealth and he who seizes hfe. Of them he who seizes life is the
all-seizer: and hence he is called Sarvaharah. I am he.
Or, there is another interpretation. I am the Supreme Lord

Who is the all-seizer, because I destroy everything at the time of
the cosmic dissolution.
I am the origin of all the beings to be born in the future. I

am the prosperity and the means of achieving it of those who are
fit to attain it.
Beauty is Sri. Lustre is Sri. I am fame, the best of the

feminine qualities. People who have attained slight fame think
that they have achieved great success in life and that they have
become very big or great men. I am speech which adorns the
throne of justice. I am memory which recalls objects and
pleasures of the past.
The power of mind which enables one to hold the

the
is Medha. Firmness or Dhriti is the
teachings of the scriptures
power to keep the body and the senses steady even amidst
various kinds of sufferings. The power to keep oneself
unattached even while doing actions is Dhriti. It also means
courage. Kshama also means endurance.
Fame, prosperity, memory, intelligence and firmness are the

daughters of Daksha. They had been given in marriage to
Dharma and so they are all called Dharmapatnis.
•^^cvHiH Brihatsaman, cRTT also, ^\^\\ among Sama hymns,

^^TT^ Gayatri, t^î^lH, among metres, 3T^ I, HWHIH, among
months, iTniTM: Margasirsha, 37^ I, ^s^5^ among seasons,
3o^Hict)<: the flowery season (spring).
35. Among the hymns also am the Brihatsaman; among

I
metres Gayatri am among the months am the Margasirsha;

I; I
among the seasons (I am) the flowery season.

Commentary: Brihatsaman is the chief of the hymns of

the Sama-Veda. Brihat means 'big'.
Margasirsha: From the middle of December to the middle

of January. This has a temperate climate. In olden days it was
usual to start with this month in counting the months of the year.
The first place was given to this month.
Kusumakara: The beautiful flowery season, the spring.
'^^\ the gambling, t$ci<MdiH, of the fraudulent, 3Tt^ (I) am,

t^: splendour, c^^PWHIHôf the splendid, 3TÎ, W^- victory, ^s^
(I) am, o^ci^H: determination, 3#R (I) am, '^Tr^the goodness,
^T^c^dlHôf the good, 3TÎ.
36. Ithe gambling of the fraudulent; am the splendour
am I
of the splendid; am victory; am determination (of those who

I I
are determined); am the goodness of the good.

I
Commentary: Of the methods of defrauding others I am

gambling such as dice -play. Gambling is My manifestation. I am
the power of the powerful. I am the victory of the victorious. I
am the effort of those who make that effort.
I am Sattva which assumes the forms of Dharma (virtue),
Jnana (knowledge), Vairagya (dispassion), and Aisvarya (wealth

or lordship) in Sattvic persons.
j^hIhih^^ ^m: ^J^rrgrnr ^: ii^vsii
^^"^^ among the Vrishnis, ^\^^- Vaasudeva, srf^ (I) am,

M|u^c|H|i^âmong the Pandavas, ^^TTSPT: Dhananjaya, îli in, among
the sages, ^
'^^'-
also, 3TÎ, ozm: Vyasa. ^^l-iiMâmong poets, 3?nT:
Usanas, the poet.

37. Among the Vrishnis am Vaasudeva; among the
I
Pandavas I am Arjuna; among the sages am Vyasa; among theI
poets I am Usanas, the poet.

Commentary: Vrishnis are Yadavas or the descendants of
Yadu. I am the foremost among them.
TENTH DISCOURSE 257
Usanas is Sukxacharya, the preceptor of the demons.
^^: the sceptre, c;Hq<iiM^ among punishers, 3Tf^ (I) am, '^•
statesmanship, 3#q" (I) am, f^PteTTH, among those who seek
victory, f^T^ silence, ^ and, '^ also, 3?t^ (I) am, ^JUHR, among
secrets, fRH,the knowledge, ^nqnin, among the knowers, 37^1.
38. Of those who punish, I am the sceptre; among those
who seek victory, I am statesmanship; and also among secrets, I
am silence; knowledge among knowers I am.

Niti: Diplomacy, polity.
Maunam: The silence produced by constant meditation on

Brahman or the Self.
Jnanam: Knowledge of the Self.
^T^ which, ^ and, 3TfxT also, ^T^^TTRT^ among all beings, #3fT{^
se^d, c!ci;that, 3TÎ, 3T^ O Arjuna, ^ not, cT^t^that, 3rf^ is, f^
without, '^ which, FTI^ may be, W^ by Me, ^^T^ being, ^<\^<\
moving or unmoving.
39. And whatever is the seed of all beings, that also am I, O
Arjuna; there is no being, whether moving or unmoving, that can
exist without Me.
Commentary: I am the primeval seed from which all

creation has come into existence. I am the seed of everything. I
am the Self of everything. Nothing can exist without Me.
Everything is of My nature. I am the essence of everything.
Without Me all things would be mere void. I am the soul of
everything.
T^ g^^^: "^t^ f^clRw<l W^ 11^0 II
ptao 9]
^ not, 3T^: end, 3fe is, "TT My, Rc^MIHôf divine, f^^3#n^
glories, ^TWT O scorcher of foes, tt^: this, ^ indeed, 3^?Rf : briefly,
^t^: has been stated, f^^'- of glory, f^^^R: particulars, H^ by Me.

40. There is no end to My divine glories, O Arjuna, but this
is a brief statement by Me of the particulars of My divine glories.
Commentary: It is impossible for anyone to describe or

know the exact extent of the divine glories of the Lord. There is
no limit to His powers or glories. What could be expressed of
Him is nothing when compared to His infinite glories.
Parantapa: Scorcher of foes —he who bums the internal
enemies, lust, anger, greed, delusion, etc.
^^ whatever, f^^jf(T^ glorious, 'Îr^ being, ^^t^T^
prosperous, 3feTH^ powerful, '^ also, ^ or, cTr[^ cT^that, "^ only,
îW\^ know, c^thou, W^ My, ^SYRNâ manifestation of a
part of My splendour.
41. Whatever being there is glorious, prosperous or
powerful, that know thou to be a manifestation of a part of My
splendour.
R^'m^rHci tÎ^ chimin ftsmt w\^ iiYîi
3:^^ or, ^^ (by) many, "O;^ (by) this, f^ what, fT^

Known, cT^ to thee, 3T^ O Arjuna, f^^^ supporting, 3TÎ, ^^
this, fcâll, \\MÂ by one part, f^: exist, ^^^the world.
42. But, of what avail to thee is the knowledge of ail these
details, O Arjuna? I exist, supporting this whole world by one

part of Myself.
Commentary: The Lord concludes: "Having established or

pervaded this whole world with one fragment of Myself, I
remain."
TENTH DISCOURSE 259
This verse is based on the declaration in the Purusha Sukta

(Rig-Veda 10. 90. 3) that "One quarter of Him is all the cosmos:
the three quarters are the divine transcendent Reality."
I exist supporting this whole world by one part, by one
limit, or by one foot. One part ofMyself constitutes all beings.
All beings form His foot {Taittiriya Aranyaka 3. 12). The
whole world is one Pada or foot of the Lord. Amsa (part) or
Pada (foot) is mere Kalpana or imagination on account of our
own ignorance or limiting adjunct. In reahty Brahman is without
any such parts or limbs and is formless.
Arjuna has now a knowledge of the glories of the Lord. He
is fit tobehold the magnificent cosmic form of the Lord. Lord
Krishna prepares Arjuna for this grand vision by giving him a
description of His glories.
Arjuna says: "O Lord, I now reaUse that the whole world is
filled by Thee. I now wish to behold the whole universe in Thee
with my eye of intuition."
f^Ri4lî) WT ^;w7tsm^: ii

between Sri Krishna and Arjuna, ends the tenth discourse
entitled:
The Yoga of the Divine Glories.

ELEVENTH DISCOURSE
THE YOGA OF THE VISION OF THE COSMIC FORM
^T^4|ck1 ^Î#T ^5^ f^^ TFT IR II
Hcî^^H for the sake of blessing me, WTR; the highest, ÎR;
the secret, SMRR^lf^RR^called Adhyatma, "^ which, ?^^ by Thee,
3^?T^ spoken, ^•- word, ^ by that, %: delusion, 3T^this, !WT:
gone, 'W my.
Arjuna said:
1. By this word (explanation) of the highest secret
concerning the Self which Thou hast spoken, for the sake of
blessing me, my delusion is gone.
Commentary: After hearing the glories of the Lord, Arjuna
has an intense longing to have the wonderful vision of the
Cosmic Form with his own eyes. His bewilderment and delusion
have now vanished.
Adhyatma: That which treats of the discrimination between
the Self and the not-Self; metaphysics.
I was worried about the sin involved in killing my relations
and preceptors. I had the ideas, T am the agent in killing them;
they are to be killed by me'.
This delusion has vanished now after receiving Thy most
profound and valuable instructions. Thou hast dispelled this
delusion of ignorance from me.
The Cosmic Form is not the ultimate goal. If
vision of the
that were would have ended with this chapter. The
so, the Gita
vision of the Cosmic Form is also one more in a series of graded
(260)
ELEVENTH DISCOURSE 261
experiences. It is a terrible experience too. That is the reason

why Arjuna stammering with fear: "What an
said to the Lord,
awful form Thou hast! I have seen that which none hath seen
before. My heart is glad, yet faileth me on account of fear. Show
me, O God, Thine other form again. O God of gods, support of
all the worlds, let me see Thy form with the diadem, and with
the mace and discus in Thy hands. Again I wish to see Thee as
before; assume Thy four-armed form, O Lord of thousand arms
and of forms innumerable."
Arjuna heard the Lord's statement, viz., "Having pervaded
thiswhole universe with one fragment of Myself, I remain." This
induced him to have the vision of the Lord's Cosmic Form. He
says, "O Lord of compassion, Thou hast taught me the spiritual
wisdom which can hardly be found in the Vedas. Thou hast
saved me. My delusion has disappeared. Thou hast disclosed to
me the nature of the Supreme Self, the secrets of Nature and Thy
divine glories. My greatest ambition at the present moment is
that I should behold with- my own eyes Thy entire Cosmic

Form."
^^M^t 1% ^jm^ ^ ftw^îl ^^ \
^c1|uj4) the origin and the dissolution, 1% indeed, ^cTHFi; of

beings, fcS" have been heard, f^^^R^T: in detail, "tFTT by me, c^^
from Thee, =hHdM:|l^ O lotus-eyed, H Îc^^H^ greatness,
I
^ also, ^
and, 3icqqînexhaustible.
2. The origin and the destruction of beings verily have been

heard by me in detail from Thee, O lotus-eyed Lord, and also
Thy inexhaustible greatness.
Commentary: Kamalapatraksha: Lotus-eyed or having
eyes like lotus-petals. Kamalapatra also means knowledge of the
Self. He who can be obtained by knowledge of the Self is
Kamalapatraksha.
s^gPH^lPH ^ ?^^T^ S^^trR M^ll

:
T?:^ thus, "Q^T^ this, ^M as, 3TT(Sr hast declared, c^ Thou,

a^fTc^TT^ Thyself, ^7T^ O Supreme Lord, '^^ to see, ^^Tf^T (I)
desire, ^ Thy, ?^ form, ^:mi^ sovereign, ^^%^ O Supreme
Purusha.
3. (Now) O Supreme Lord, as Thou hast thus described
Thyself, O Supreme Person, wish to see Thy divine form.
I
Commentary: Some commentators take the two halves of

this verse as two independent sentences and interpret it thus:
"So it is, O Supreme Lord, as Thou hast declared Thyself to

be. (But still) I desire to see Thy form as Isvara, O Supreme
Person."
Rupamaisvaram: Thy form Vishnu as
as Isvara, that of
possessed of infinite knowledge, sovereignty, power, strength,
prowess and splendour.
W^ ^ d^cKJ W^ s^gftPd ^ I
^Tt^ ?RTt ^ c^ ^^Sc^RiT^T^ 11X11
^T^ Thou thinkest, * if, cfcj^that, "m^possible,- ^PTT by me,

5^ to see, ^ thus, Ô Lord, '^[^ O Lord of Yogins, ?Rf
then, ^ me, "c^ Thou, ^^ show, str^FR; (Thy) Self, STc?]^

imperishable.
4. If Thou, O Lord, thinkest it possible for me to see it, do
Thou, then, O Lord of the Yogins, show me Thy imperishable
Self.
Commentary: Arjuna is very keen and eager to see the

Cosmic Form of the Lord. He prays to Him to grant him the
vision. This supreme vision can be obtained only through His
grace.
Yogesvara also means the Lord of Yoga. A Yogi is one who

is endowed with the eight psychic powers (Siddhis). The Lord of
the Yogins is Yogesvara. And, Yoga is identity of the individual
soul with the Absolute. He who is able to bestow this realisation
of identity on the deservmg spiritual aspirant is Yogesvara.
He Who is able to create, preserve, destroy, veil and
graciously release is the Lord. (These five actions, Panchakriyas,
—
are known respectively as Srishti, Sthiti, Samhara, Tirodhana

and Anugraha.)
W^ behold, "^ My, Ô Partha, W^ forms, TRm: by

hundreds, 3^ and, W^^- by thousands, ^TFTlfwf^ of different
sorts, RcqiPi divine, ^TRF^^^lffKftH of various colours and shapes, "^
and.

5. Behold, O Arjuna, forms of Mine, by the hundreds and
thousands, of different sorts, divine, and of various colours and
shapes.
Commentary: Divyani: Divine; supernatural.
Satasah, Sahasrasah: By the hundreds and thousands
countless.
O Arjuna, I want you to behold the Cosmic Form. All

beings and entities are there. The fat and the lean, the short and
the tall, the red and the black, the active and the passive, the rich
and the poor, the intelligent and the dull, the healthy and the
sick, the noisy and the silent, those that are awake, those that are
asleep, the beautiful and the ugly, and all grades of beings with
their distinctive marks are all there. The blueness of the sky, the
yellowness of the silk, the redness of the twilight, the blackness
of the coal, the whiteness of the snow, and the greenness of the
leaves will be seen by you. You will also behold the objects of
various shapes.
^TT^T behold, anf^r^ the Adityas, °f^ the Vasus, ^?^ the
Rudras, 3T%^ the (two) Asvins, '^^- the Maruts, cM also, ^(^
many, ST^FJ^ff^ never seen before, '^T^ see, aTM^rfPT wonders, W^
O Bharata.
6. Behold the Adityas, the Vasus, the Rudras, the two

Asvins and also the Maruts; behold many wonders never seen
before, O Arjuna.
Commentary: Adityas, Vasus, Rudras and Maruts have
already been described in the previous chapter.
Not these alone! Behold also many other wonders never

seen before by you or anybody else in this world.
it^^ ^J|^^* ^T^^M ^^<N<H, I
W^ y^li^l 'N^^M^S^gPH^r^ IIV9II
?^ in this, i<*<^H, centred in one, ^JFl^the universe, <^r^\

whole, W^ behold, 3T^ now, ^^<n<h, with the moving and the
unmoving, tr" My, ^ in body, ^jsiiî O Gudakesa, ^whatever,
"^ and, 3f^ other, "^^to see, 5^^!^ (thou) desirest.
7. Now behold, O Arjuna, in this, My body, the whole

universe centred in —
one including the movingand the
unmoving — and whatever else thou desirest to see.
Commentary: Anyat: Other; whatever else. Your success

or defeat in the war, about which you have entertained a doubt.
(Cf. n. 6)
? 5 ^ WF^ s^gH^^ci ^^^rg^ I
1 not, 5 but, YT^^ (thou) canst, "^^to see, 31^ with

iTFi;Me,
this, 1?;^ even, "^^Î^ with own eyes, fô^divine, ^îft" (I) give, ^
(to) thee, ^: the eye, W^ behold, "^ My, %^ Yoga, ^:mii; lordly.
8. But thou art not able to behold Me with these thine own
eyes; I give thee the divine eye; behold My lordly Yoga.
Commentary: No can behold Me in My
fleshly eyes
Cosmic Form. One can see through the divine eye or the eye
It
of intuition. It should not be confused with seeing through the

eye or the mind. It is an inner experience.
Lord Krishna says to Arjuna: "I give thee the divine eye, by
which you will be able to behold My sovereign form. By it see
My marvellous power of Yoga."
Anena: With this: the fleshly eye or the physical eye, the
earthly eye. (C/ VU. 25; IX. 5; X. 7)
"tOT^ thus, <i«Kqi having spoken, W: then, TT^ O king,

W^t^: the great Lord of Yoga, ^- Hari, <vl«4IHm showed, "^TT^
to Arjuna, WTH^ Supreme, F^form, "î^TH^ Sovereign.
Sanjaya said:
9. Having thus spoken, O king, the great Lord of Yoga, Hari
(Krishna), showed to Arjuna His supreme form as the Lord.
Commentary: King: This verse is addressed by Sanjaya to
Dhritarashtra.
Supreme Form: The Cosmic Form.
3^^^^^WPT^ with numerous mouths and eyes, 3q^^5T^-

^#T^ with numerous wonderful sights, 3l^^fôqpTFR; with
numerous divine ornaments, RoHi^q^tjcii^^ with numerous
divine weapons uplifted.
10. numerous mouths and eyes, with numerous

With
wonderful with
sights,numerous divine ornaments, with
numerous divine weapons uplifted (such a form He showed).
Commentary: Countless faces appeared there. Arjuna
looked at this Cosmic Form in all its magnificence. He saw the
Lord everywhere and in everything. The whole manifestation
appeared as one gigantic body of the Lord. He saw the Lord as
the all-m-all.
r<oi|Hlcr^lH<^ M^RêlmH, I
[ô4Hicî*<si<ifeRJ^ wearing divine garlands (necklaces) and

apparel, f^Jo^PTlJ^nH^ anointed with divine unguents, ^^S^ta^
the all-wnnderfui ^^resplendent, 3Tqêndless, f^dl^^H^with

faces on all sides.
11. Wearing divine garlands (necklaces) and apparel,

anointed with divine unguents, the all-wonderful, resplendent
(Being) endless with faces on all sides,
Commentary: Visvatomukham: With faces on all sides, as

He is the Self of all beings.
Devam: God. Also means 'resplendent'.
Anantam: Endless. He Who is free from the three kinds of

limitations, viz., Desa-Kala-Vastu-Pariccheda (limitations of
space, time and thing respectively) is Anantam. He is Brahman.
This philosophical concept is explained below.
The pot is here. This is space-limitation. The pot is now

here. This is time-limitation. The pot is not a cloth. This is thing-
(material) limitation. There is saffron in Kashmir only. This is
limitation of space and thing. You can have apples only in

September. This is limitation of time and thing. But Brahman is
everywhere, as It is all-pervading. It exists in the past, the

present and the future. It dwells in all parts. Hence It is beyond
these three limitations. It is therefore endless.
f^ in the sky, ^%F^FT of a thousand suns, ^T^were, ffT^

at once (simultaneously), 3tWT arisen, "^ if, ^: splendour, ^qîl
like, W that, Wci; would be, '^M- splendour, cT^ of that, W^^: of
the mighty Being (great soul).
12.the splendour of a thousand suns were to blaze out at

If
once (simultaneously) in the sky, that would be the splendour of

that mighty Being (great Soul).
Commentary: Divi here means in the Antariksha or the

sky.
Mahatma here refers to the great Soul or the mighty Being,

the Cosmic Form.
cT? there, ^.<t)^H, resting in one, W\^ the universe, ^<?h^ the
whole, iiPq^^M^ divided, 37^^;^ in many groups, 3NT^ saw,
^^^^^ of the God of gods, YTtft in the body, W^- son of Pandu,
^ then.
13. There, in the body of the God of gods, Arjuna then saw
the whole universe resting in one, with its many groups.
Commentary: Tatra: There — in the Cosmic Form.

Anekadha: Many groups — gods, manes, men and other
species of beings.
Arjuna beheld forms as the forms of the Lord, all heads

all
as His heads, all eyes as His eyes, all

hands as His hands, all feet
as His feet, every part of every body as the limb of the Lord's
divine form. Wherever he looked he beheld nothing but the
Lord. He got mystic divine knowledge.
Sanjaya has given a truly graphic description of the Cosmic

Form. Yet, it would be futile to grasp it with the finite mind. It is
a transcendental vision, beyond the reach of the mind and
senses. It has to be realised in Samadhi.
M: then, ^: he, R^-^lR^: filled with wonder, WT^T with

hair standing on end, ?^R^: Arjuna, "SPM having prostrated, fWM
with (his) head, ^^the God, fîSjRi: with joined palms, 3q^Mcf
spoke.
14. Then, Arjuna, filled with wonder and with his hair
standing on end, bowed down his head to the God and spoke
with joined palms.
Commentary: Tatah: Then, having seen the Cosmic Form.

Arjuna joined his palms in order to do prostration to the
Cosmic Form. The great hero had attained true humility which
—
the bowed head and joined palms represented, and which is the
essential ingredient of devotion.
tTY^ ^cii^ci ^^
^W^ (I) see, ^^the gods, "^ Thy, ^ O God, ^ in the
body, T(^ all, cM also, ^dRi^lq^Hfii^ hosts of various classes of

beings, mM\ Brahma, f?Fi; the Lord, +HdWH^H, seated on the
lotus, 1^^\\ sages, '^ and, '^T^ all, 3Fir^ serpents, "^ and, fô^
divine.
Arjuna said:
15. 1 the gods, O God, in Thy body, and (also) hosts
see all
of various classes of beings, Brahma, the Lord, seated on the

lotus, all the sages and the celestial serpents.
Commentary: Arjuna describes his own experience of the

Cosmic Form in this and the following verses, 15 to 31.
Bhutaviseshasanghan: Hosts of various classes of beings,
both animate and inanimate. These numerous entities are in Thy
Cosmic Form, like hairs on the human body.
Brahma, the four-faced, the Lord of all creatures, is seated
in the centre of the earth-lotus on the Meru which forms the
thalamus as it were of the earth-lotus.
Sages, such as Vasishtha. Serpents, such as Vasuki.
Moreover
-^W^ f^^ ftl?^ IRÎI

37^^v^T|^T^[^5[%^with manifold arms, stomachs, mouths and
eyes, W^ (I) see, r^Thee, '^- on every side, 3H^tT?ôf
boundless form, "? not, 3Tênd, ? not, "^Mti; middle, 1 not, J^:
again, M Thy, 3nt^ origin, ^W^#r (I) see, f^%^ O Lx)rd of the
universe, t^¥^ O Cosmic Form.
16. see Thee of boundless form on every side with many
I
arms, stomachs, mouths and eyes: neither the end nor the
middle nor also the beginning do see, Lord of the universe,
I O
O Cosmic Form.
Commentary: A thing that is limited by space and time has
a beginning, a middle and an end, but the Lord is omnipresent
and eternal. He exists in the three periods of time past, present —
and future, but is not limited by time and space. Therefore He
has neither a beginning nor middle nor end.
Arjuna could have this divine vision only with the help of
the divine eye bestowed upon him by the Lord. He who has
supreme devotion to the Lord and on whom the Lord showers
His grace can enjoy this wondrous vision.
MPciHH, one with diadem, Tfl^^ with club, ^?^^\\ with

discus, "^ and, ^^^tnlTT^ a mass of radiance, '^^'- everywhere,
ciirkiH-^H, shining, W^ (I) see, M^Thee, ^f^te^very hard to
look at, ¥R^âll round, cJlmHeit^^^RiM^ blazing like burning fire
and sun, 3T3i^^ immeasurable.

17. I see Thee with the diadem, the club and the discus, a
mass of radiance shining everywhere, very hard to look at,
blazing roundall like burning fire and the sun, and
immeasurable.
Commentary: Kiritam is a special omament for the head,

the crown.
Arjuna had worshipped the Lord as having a crown, club

and discus and the Lord showed him the same form now. He is
in all forms and He is beyond all forms as the transcendental

Reality. Who can comprehend His Glory?
Tejorasim: A mass of splendour that cannot be perceived
without the inner divine eye of intuition.
Aprameyam: Immeasurable, whose limits cannot be fixed.
I infer from this vision of Thy power of Yoga that Thou art
the Imperishable, etc.
^HidH^' 3^ Tf^ ^ nun

^^ Thou, 3T8R^ imperishable, ^TT^ the Supreme Being,
^r<do^H, worthy to be known, ^Thou, 3^^ (of) this, f^^^FT of
universe, Wl^ the great, ft^TRH^ treasure-house, c^ Thou, 3^^?^:
imperishable, W^(T^4j|]k1l Protector of the Eternal Dharma, WM^-

ancient, c^Thou, 3^- Purusha, M: thought, ^ of me.
18. Thou art the Imperishable, the Supreme Being, worthy

to be known. Thou art the great treasure-house of this universe;
Thou art the imperishable protector of the eternal Dharma; Thou
art the Primal Person, deem.I
Commentary: Visvasya-Nidhaanam:
Treasure-house of
this universe, also means 'abode' or 'refuge' or the substratum of
this universe. It is because of this that all the beings in the
universe are preserved and protected. He is the inexhaustible
source to Whom the devotee turns at all times. Deluded indeed
are they that ignore this divine treasure-house and run after the
shadow of the objects of the senses which do not contain even an
iota of pleasure.
Veditavyam: To be known by the aspirants or seekers of

liberation, through Sravana (hearing of the scriptures), Manana
(reflection) and Nididhyasana (meditation).
Avyayah means inexhaustible, unchanging, undying.

^^^'Hi ft^^ft^ wp^ imii

3T=TTf^JMRP^ without beginning, middle or end, 3TTtT#zfT^
infinite in power, 37T^Rlôf endless arms, ?Tt7f^3^^^Thy eyes
as the sun and the moon, W^t^ (I) see, r^Thee, <]k1^dlVN4:lH^
Thy mouth as the burning fire, "wJ^jiî with Thy radiance, fw^
the universe, ?^this, M^^ heating.
19. see Thee without beginning, middle or end, infinite in
I
power, of endless arms, the sun and the moon being Thy eyes,
the burning fire Thy mouth, heating the whole universe with Thy
radiance.
Commentary: Anantabahu: Having endless arms. This

denotes that the multiplicity of His limbs are endless.
^î^ 3ro2Tfet Wc^ IRoll

^Nl^Rjo!}]: of heaven and earth, f^this, 31^tR^ interspace, 1%
indeed, o^TFcRîs filled, W^ by Thee, "O;^ alone, f^: quarters, "^

and, ^: all, ^^^ having seen, 37^^ wonderful, ?^form, 3^
terrible, rR Thy, Wi this, d)ch:|^H, the three worlds, "Roql^RR; are
trembling with fear, hîchiÔ great-souled Being.
20. This space between the earth and the heaven and all
the quarters are filled by Thee alone; having seen this, Thy
wonderful and terrible form, the three worlds are trembling with
fear, O great-souled Being.
Commentary: Thee: In Thy Cosmic Form.

The space and the quarters: This denotes that the Lord has
filled the whole universe of animate and inanimate objects.
.
In order to remove the doubt entertained by Arjuna as to his

success {Cf. n. 6) Lord Krishna makes him feel now that victory
for the Pandavas is certain.
^ these,
'^'
%
c^Thee, î%\ hosts of gods, f^Tlf^
verily,
enter, %f^some, in fear, "snêPT: with joined palms, 'i"iP^
extol, ^^fer may it be well, thus, 3^^ having said,^

M^r^^^f I : bands of great Rishis and Siddhas, ^^ praise, T^
Thee, '^^- with hymns, ^^^ciiRT: complete.
21 Verily, into Thee enter these hosts of gods; some extol

Thee infear with joined palms; saying 'may it be well', bands of
great sages and perfected ones praise Thee with hymns
complete.
Commentary: Pushkalabhih means complete or well-

worded praises or praises full of deep meanings.
Great sages like Narada and perfected ones like Kapila

praise Thee with inspiring hymns.
<'Sîrc;rqi : Rudras and Adityas, ^^^T^: Vasus, "^ these, '^ and,
"W^- Sadhyas, f^ Visvedevas, 3#^ the two Asvins, "^TM:
Maruts, ^ and, H^NT: Pitris, ^ and, TRT^^T^n^Tfeg;^: hosts of

Gandharvas, Yakshas, Asuras and Siddhas, ^t^ are looking at,
MH^Thee, PciRrHdi: astonished, '^ and, '^ even, ¥? all.

22. The Rudras, Adityas, Vasus, Sadhyas, Visvedevas, the
two Asvins, Maruts, the manes and the hosts of celestial singers,
Yakshas, demons and the perfected ones, are all looking at

Thee, in great amazement.
Commentary: Sadhyas are a class of gods of whom
Brahma is the chief.
Visvedevas are ten gods who in Vedic times were
considered as protectors of human beings. They were called
guardians of the world. They were givers of plenty to the human
beings. Their names are: Kratu, Daksha, Vasu, Satya, Kama,
Kala, Dhvani, Rochaka, Adrava and Pururava.
The two Asvins, bom of Prabha (hght), daughter of Tushta
and the Sun, are the physicians of the gods.
Rudras, Adityas, Vasus and Maruts — see tenth chapter,
verses 21 and 23.
Ushmapa: A class
of manes. They accept the food offered
in the Sraaddha (anniversary) ceremony or the obsequies, while
it is hot. Hence they are called Ushmapas. There are seven
groups of manes.
Gandharvas are celestial singers such as Haha and Huhu.
Yakshas such as Kubera (the god of wealth); Asuras such as

Virochana; perfected ones such as Kapila.
^ ^ ^^^^^ •
H^NI^ ^g^Tf^^TT^ I
^^ <^^<^|ch<ld
^^ cTt^: ô^RldlWmS^ IRÎI
?^ form, H^ immeasurable, ^ Thy, ^f^^^^^ with many

mouths and eyes, W^T^ O mighty-armed, ^^^T^W^with many
arms, thighs and feet, '^l^T^ with many stomachs, «i^c;^|ch<M*i,
fearful with many teeth, ^^^ having seen, '^[^'- the worlds,
Mo^f^dj: are terrified, ?M also, 3TÎ.
23. Having seen Thy immeasurable form with many mouths
and eyes, O many arms, thighs and feet,
mighty-armed, with
with many stomachs and fearful with many teeth the worlds —
are terrified and so am I.
Commentary: Lokah: The worlds — all living beings in the

world.
Here is the cause of my fear. Arjuna describes below the
nature of the Cosmic Form which has caused terror in his heart.
^:^ <lk1H^chc|uf
^:'^^3TR; touching the sky, ^twi; shining, ST^^J^nfi^; in many

colours, oEfixnTT^with mouths wide open, ^^<Tf^?TTeI^^with large
fiery eyes, ^^^\ having seen, f^ verily, M^ Thee, ^fo^TcTRRR'TT
terrified at heart, ^jf^courage, "^ not, [^<\[h (I) find, WT^peace, ^

and, f^^ O Vishnu.
24. On seeing Thee (the Cosmic Form) touching the sky,
shining in many colours, with mouths wide open, with large fiery
eyes, am terrified at heart and find neither courage nor peace,

I
O Vishnu.
Commentary: Dhriti also means patience and strength.
Sama also means control.
The vision of the Cosmic Form has frightened Arjuna
considerably.
^^ chldMd^r^'^ I
<^|ch<MirH fearful with teeth, ^ and, ^ Thy, '^fS^ mouths,

^^^ having seen, "^ even, 'îciMd'yRiîPi blazing like Pralaya-
fires, t^: the four quarters, ? not, ^ know, ^ not, cT^ do (I)
obtain, "^ and, tPf peace, '^^ have mercy, ^%7r O Lord of the
gods, ^5F7it?r^ra" O abode of the universe.
25. Having seen Thy mouths fearful with teeth (blazing) like
the fires of cosmic dissolution, know not the four quarters, nor
I
do I find peace. Have mercy, O Lord of the gods, O abode of the

universe.
Commentary: Jagannivasa: The substratum of the

universe.
Kalanala: The fires which consume the worlds during the
finaldissolution of the worlds (Pralaya). Time (Kala) is the
consumer of all that is manifest.
Diso na jane: I do not know the four quarters. I cannot
distinguish the east from the west, nor the north from the south.
3Tqt ^ M ^d<l^^ 3^:
3T^ these, ^ and, c^ Thee, ^cTTT^ of Dhritarashtra, ^•^

sons, ^ all, W with, ^ even, 37^fWeRTf hosts of kings, #^:
^
:
Bhishma, f^- Drona, '^^- Karna, cM also, this, W with,

3TîT^: with (those) of ours, 3^ also, Î^^: (with) warrior
chiefs.
26. All the sons of Dhritarashtra, with the hosts of kings of

the earth, Bhishma, Drona and Karna, with the chief among our
warriors,
Commentary: Kama, though he was the son of Kunti, the

mother of the Pandavas, was brought up by a charioteer and
hence came to be regarded as his son.
<îch<MirH ^^Mchirn I
t^^ ^[uj^^^HI^-: IRVsll
^^Wlf^ mouths, ^ Thy, ^mm- hurrying, f^^lf^ enter,
<^l+<MirH terrible-toothed, ^T^TR^^T fearful to behold, %f^some,

fcldHI: sticking, ^YHR^ in the gaps between the teeth, "^t^?^
are found, Îîa: crushed to powder, vJtihi^-: with (their) heads.
—
27. Some hurriedly enter Thy mouths with their terrible

teeth, fearful to behold. Some are found sticking in the gaps
between the teeth with their heads crushed to powder.
Commentary: How do they enter into the mouth? Arjuna

continues:
'^^ as, "^T^tôf rivers, ^^: many, 3?^^^: water-currents,

^^l^^to the ocean, "^ verily, srf^TjM: towards, ^^ flow, '^1^ so,
M Thy, 3TH)- these, '^RcTt^J^: heroes in the world of men, f^^lf^

enter, ^^^ mouths, 3Tf^qf^^5^Q#cT flaming.
28. Verily, just as many torrents of rivers flow towards the
ocean, even so these heroes in the world of men enter Thy
flaming mouths.
Commentary: Af7ii: These warriors such as Bhishma.

Arjuna is now seeing all these warriors whom he did not wish to
kill, rushing to death. His delusion has vanished. He thinks now:

"This battle cannot be avoided. It has the sanction of the
Supreme Lord. Why should I worry about the inevitable? The
Lord has already destroyed these warriors. I am only an
instrument in His hands. No sin can touch me even if I kill them.
This is a just cause also."
Why and how do they enter? Arjuna says
^^w ^r^ ^^^ ^Tci^
cT^ ^^TmFT f^TTf^ #^-

^<r^ clcf:iiru| ^lio^^JIJ: |R<ÎI
^M as, "Sf^M; blazing, ^dHH^fire, ^^- moths, f^P^Tf^ enter,
^TTTTPf to destruction, ^*i«&^mi: with quickened speed, cM so, '^

only, -ii^m to destruction, f^TTf^ enter, '^t^: creatures, M Thy,

3^ also, cj^^îPui mouths, <h^«&^mi: with quickened speed.
29. As moths hurriedly rush into a blazing fire for (their own)
destruction, so also these creatures hurriedly rush into Thy
mouths for (their own) destruction.
^fwt T[W^: WT^-
^feTUt (Thou) lickest, m^hh- devouring, ^H-îq^ on every

side, ^t^ the worlds, WT^ all, '^- with mouths, ^sMdP^:
flaming, ^^#T: with radiance, W^ filling, ^frrct^the world, ^^T^T^
the whole, ^M: rays, cf^ Thy, 3^: fierce, 3T^nf^ are burning, f^^
O Vishnu!
30. Thou lickest up, devouring all the worlds on every side
with Thy flaming mouths. Thy fierce rays, filling the whole world
with radiance, are burning, O Vishnu!
Commentary: Vishnu means all-pervading, Vyapanasila.
37no!TTff tell, "^ me, ^: who (art), ^T^Thou, 33T?^: fierce in

form, '^: salutation, 3T^ be, ^ to Thee, ^^^ O God Supreme,
3rat^ have mercy, fîn^T]; to know, F^* (I) wish, ^7^^ Thee,
STTU^the original Being, ^ not, f| indeed, M^HlPH (I) know, cf^ Thy,
^f^frPI^ doing.
31. Tell me, who Thou art, so fierce of form. Salutations to

Thee, O God Supreme: have mercy. desire to know Thee, the I
original Being. know not indeed Thy working.

I
^^FJTef: time, 37f^ (I) am, #^8;PTf5ct^ world-destroying, '^^^^

full-grown, ^^\\ the worlds, ^hi^^h, to destroy, '^ here, '^^
engaged, ^ without, 3TfT also, M^l^thee, ^ not, ^Pq'^rti shall live,
^ all, ^ these, 3T^f^smT: arrayed, 3R?Rf% in hostile armies, '^^^
warriors.

32. I am
the full-grown world-destroying Time, now
engaged in destroying the worlds. Even without thee, none of
the warriors arrayed in the hostile armies shall live.
Commentary: Even without thee: Even if thou, O Arjuna,
wouldst not fight, these warriors are doomed to die under My
dispensation. I am the all-destroying Time. I have already slain
them. You have seen them dying. Therefore thy instrumentality

is not of much importance.
Such being the case, therefore, stand up and obtain fame.
M^ ^m\' ^j^
Pimm "m ^<^^\[r\\ ii^îi
cTFTT^ therefore, ^ thou, '^- fame, ePT^

3tw stand up,
obtain, t^TM having conquered, ?I|jl^ enemies, ^;^^ enjoy, TF?^
the kingdom, ^*i«&\the unrivalled, W^ by Me, T3[^ even, tt^ these,
f%?rr: have been slain, ""J^ before, '^ even, f^TlWTT^ a mere
instrument, ^be, •yo^-yihiÔ ambidexterous one.
33. Therefore, stand up and obtain fame. Conquer the

enemies and enjoy the unrivalled kingdom. Verily by Me have
they been already slain; be thou a mere instrument, O Arjuna.
Commentary: Be thou merely an apparent or nominal

cause. I have already killed them in advance. I have destroyed
them long ago.
Fame: People Bhishma, Drona and the other
will think that
great warriors whom even the gods cannot kill have been
defeated by you and so you will obtain great fame. Such fame is
due to virtuous Karma only.
Satrun: Enemies such as Duryodhana.
Savyasachi: Arjuna who could shoot arrows even with the
left hand.
"^^^ %?flf^ T^ ^TWTFi; 11^X11

^tT^ Drona, "^ and, ^îf^Bhishma, ^ and, ^"Ms^^M^Jayadratha,
^ and, ^PJ^Karna, ?M also, 3:RT^ others, ^ also, %raikR; brave

warriors,
oi|Rjt<i|:
W^ by Me,
be distressed with
WR; slain,
fear, "^^^
^ thou,
fight,
^
%^
do kill, "RT not,
shall conquer,
Ft in the battle, ^Nr^TT^the enemies.
34. Drona, Bhishma, Jayadratha, Kama and other brave

warriors —these
are already slain by Me: do thou kill; be not
distressed with fear; fight and thou shalt conquer thy enemies in
battle.
Commentary: Already by Me: Therefore, O Arjuna,

slain
you need not be afraid of incurring sin by killing them.
Drona had celestial weapons. He was Arjuna's teacher in
the science of archery. He was
Arjuna's beloved and greatest
Guru. Bhishma also possessed celestial weapons. He could die
only if and when he wanted to die. He once fought
single-handed with Lord Parasurama and was not defeated. So
powerful was he.
The father of Jayadratha performed penance with a resolve:
"the head of the man who may cause the head of my son to fall
on the ground, shall also fall." During the war, however,
Arjuna's arrow cuts the head and drops it on the lap of the father
who, inadvertently, makes it fall on the ground: he too dies at
once. Kama, the son of the Sun-god, had obtained an unerring

missile from Indra.
Hd^^l ^^ ^^\^¥\
T37rc[^that,
f^TT^fcT:
^ having heard, ^^T^ speech,
with joined palms, 5hhm:
^^m^ of Kesava,
trembling, Mdl Arjuna,
iH<:<j)cm prostrating (himself), ^- again, tt^ even, 37T^ addressed,
fJWI^to Krishna, 4^^l<Jl<H,in a choked voice, '^^\^^- overwhelmed
with fear, W^ having prostrated.
Sanjaya said:
35. Having heard that speech of Lord Krishna, Arjuna, with
joined palms, trembling, prostrating himself, again addressed
Krishna, in a choked voice, bowing down, overwhelmed with
fear.
Commentary: When anyone is in a state of extreme terror

or joy he sheds tears on account of pain or exhilaration of spirits.
Then choked and he stammers or speaks indistincdy

his throat is
or in a dull, choked voice. Arjuna was extremely frightened
when he saw the Cosmic Form and so he spoke in a stammering
tone.
There is great significance in Sanjaya's words. He thought

that Dhritarashtra might come to terms or make peacef with the
Pandavas when he knew that his sons would certainly be killed
for want of proper support when Drona and Kama would be
killed by Arjuna. He hoped that consequently there would be
peace and happiness to both the parties. But Dhritarashtra was
obstinate; he did not listen to this suggestion on account of the
force of destiny.
^ it is meet, "^^^ O Krishna, M Thy, IErM by praise,
^jf^the world, M^f^^Pd is delighted, 3^^^ rejoices, ^ and, ^Sjiftr
the demons, ^ftcnf^ in fear, t^: to all quarters, ^#^ fly, ^ all,
HM^Pd bow (to Thee), ^ and, fe[^: the hosts of the perfected
ones.
Arjuna said:
36. It is O
Krishna, that the world delights and
meet,
rejoices in Thy praise; demons fly in fear to all quarters and the
hosts of the perfected ones bow to Thee.
Commentary: Praise: description of the glory of the Lord.
The Lord is the object worthy of adoration, love and delight,
because He is the Self and friend of all beings.
The Lord is the object of adoration, love and delight for the
following reason also. He is the primal cause even of Brahma,
the Creator of the universe.
3?^Ftf ^^ ^JlP^cij^
Wm Wm^ ^ II^Vsll
=t)îq^why, "^ and, ^ they, ? not, "Î^T^may prostrate, HîrHiÔ

great-souled One, "TTI^ greater, W^: of Brahma, #^ also,
3TTf^ the primal cause, ^TRT O Infinite Being, ^%?T O Lord of
the gods, ^JlPvicll-y O Abode of the universe, W{^ Thou, STgrJi;
Imperishable, "^ the Being, 31^ non-being, ^ That, W{^ the

Supreme, "^ which.
37. And why should they not, O great Soul, bow to Thee
Who art greater (than all else), the primal cause even of the
Creator (Brahma), Being, O Lord of the gods, O Abode

O Infinite
of the universe; Thou
the imperishable, the Being, the
art
non-being and That which is the supreme (that which is beyond
the Being and the non-being).
Commentary: The Lord is Mahatma. He is greater than all

else. He is the imperishable. So He is the proper object of
worship, love and delight.
That which exists in the three periods of time is Sat.

Brahman is Sat. That which does not exist in the three periods of
time is Asat. This world is Asat. This body is Asat.
The words Sat and Asat mean here the manifested and the
unmanifested which form the adjuncts of the Akshara
(imperishable). In reality the Akshara transcends both these. The
word Akshara is applied in the Gita sometimes to the
Unmanifest (Nature) and sometimes to the Supreme Being.
Ananta is He Who is free from the three kinds of limitations
(of time, space and thing) which have already been explained
(see page 256).
Arjuna again praises the Lord thus:
c^^ M t^HH-d^q ll^<ill
^Thou, 3TTf^: the primal God, JM: Purusha, ^W: the

ancient, c^ Thou, ^T^ of (this), f^^FT of
Supreme, fWR;^ Refuge, ^ Knower, 3qf^
Universe,
(Thou) art,
^ the
%?I^to be
known, '^ and, Wiethe Supreme, "^ and, W^ abode, r^RT by Thee,
cT?T\ is pervaded, f^^ the Universe, 37^RT?^ O Being of infinte
forms.
38. Thou art the primal God, the ancient Purusha, the
supreme refuge of this universe, the knower, the knowable and
the supreme Abode. By Thee is the universe pervaded, O Being
of infinite forms.
—
Commentary: Primal God, because the Lord is the creator

of the universe.
Purusha, because the Lord Hes in the body (Puri Sayanat).
Nidhaanam: That in which the world rests during the great
deluge or cosmic dissolution.
The pot comes out of the clay and gets merged in clay.
Even so the world has come out of the Lord and gets dissolved
or involved in the Lord. So the Lord is the material cause of the
world. Therefore, He is the primal God and the supreme refuge
also.
Vetta: Knower of the knowable things. As the Lord is
omniscient, He knows about the world, and

all He is the
instrumental or the efficient cause of this world.
Param Dhama: Supreme Abode of Vishnu. Just as the rope
(the substratum superimposed snake) pervades the
for the
'snake', so also Brahman or Vishnu through His Nature as
Existence-Knowledge-Bliss Absolute pervades the whole
universe.
Moreover
^: Vayu, '^- Yama, 3Tf^: Agni, '^¥^- Varuna, TRU^: moon,

il^NRl: Prajapati, c^ Thou, "SfftcfFT^: great-grandfather, '^ and,
^:^: salutations, t to Thee, 3?^ be, W^ffi^: thousand times,
5?: again, "^ and, ^: again, 3tfq" also, ^:'W: salutations, ^ to
Thee.
39. Thou art Vayu, Yama, Agni, Varuna, the moon, the
Creator,and the great-grandfather. Salutations, salutations unto
Thee, a thousand times, and again salutations, salutations unto
Thee.
Commentary: Prajapati: Marichi and others were the
seven mind-born sons of Brahma. Kasyapa descended from
Marichi and from Kasyapa came all other progeny. Therefore,

Marichi, Kasyapa and others are known as Prajapatis or the gods
of progeny. The word Prajapati here is interpreted by some as
Kasyapa and other Prajapatis. But as the word has been used
here in the singular number it is appropriate to take Brahma as
Prajapati. Brahma is the grandfather (Pitamaha) of Kasyapa.
Brahma or the Hiranyagarbha Karya Brahman (effect).
is the
Isvara is the Karana Brahman (the cause for Brahma). Therefore,
Isvara is the great-grandfather. He is the father of even Brahma.
Isvara has Maya as the limiting adjunct. Maya is His causal
body. Isvara has no plane. Maya is in an undifferentiated state.
She is in a state where the quaHties of Nature (Gunas) are in
equilibrium. When disturbed through the will
the equilibrium is
of Isvara, the three Gunas, Brahma, Vishnu and Siva manifest.

Thou art the moon alludes to and includes the sun also.
Punah, Bhuyah: Again. Salutations a thousand times and
again salutations. This indicates that Arjuna had intense faith in
and boundless devotion for Lord Krishna. He was not satisfied
even if he prostrated himself a thousand times.
^: salutation, ^<WI^ (from) front, 3^ also, T^cf- (from)

behind, ^ to Thee, ^: salutation, 3^ be, ^ to Thee, ^T^: on
every side, ^ even, '^
O all, Sn-^ql^ infinite power, arfrRTfeT:
infinite in prowess, c^ Thou, "^^ all, ¥RFTtf^ pervadest, M:
wherefore, 3Tf% (Thou) art, ^: all.

40. Salutations to Thee, in front and behind! Salutations to
Thee on every side! O Thou
All! infinite in power and prowess,
pervadest all; wherefore Thou art all.
Commentary: The words "I prostrate myself before Thee,

behind Thee and on every side" indicate the all-pervading nature
of the Lord. How can the all-pervading Self have front and
back? Finite objects only- have front and back sides! Arjuna
ELEVE^^^H discourse 285 -
imagined that there were front and back sides to the Lord and so
prostrated himself in his extreme faith and devotion.
O All: Nothing exists without Thee. As the Self is

all-pervading, He is called the All. There is nothing except the
Self.
Ojt every side, as Thou art present everywhere or in all

quarters.
One may be powerful but may not possess the courage to

kill may be endowed with a mild form of
the enemies or he
courage; but the Lord is infinite in courage and infinite in power.
Pervadest by Thy One Self.
^niT friend, ^ as, ^7^ regarding, W^ presumptuously, ^

whatever, 3^RR,said, I ^^ O Krishna, I "^^ O Yadava, t '^^ O
friend, ^ thus, 3i^mcii unknowing, nf^HHî^ greatness, ^ Thy, ?^
this, W^ by me, >iHi«;iq^from carelessness, ^^\*\^ due to love, ^ or,
3?!^ even.
41. Whatever have presumptuously said from

I
carelessness or love, addressing Thee as O Krishna! O Yadava!

O Friend! regarding Thee merely as a friend, unknowing of this,
Thy greatness.
<L|T.T:j|cj^|^|^H^ct)dl5ftr
^Tc^fm^ c^TR^TT^r^^ ll^^ll
^whatever, W and, ^T^^RTl^for the sake of fun, 3l^^d:

disrespected, 3^ (Thou) art, f^^RTP^TTFNt^ while at play, on
bed, while sitting or at meals, "O;^: (when) one. 3T2T^ or, 37f^ even,
3T^ O Krishna, cT^so, ^^T^în company, cT?i;that, W^ implore

to forgive, M^Thee, 31^1, 3TTT^îmmeasurable.
42. In whatever way may have insulted Thee
I for the sake
of fun, while at play, reposing, sitting or at meals, when alone
(with Thee), O Krishna, or in company —that I implore Thee,
immeasurable one, to forgive.
Commentary: Arjuna, beholding the Cosmic Form of Lord

Krishna, seeks forgiveness for his past familiar conduct. He says,
"I have been stupid. have treated Thee with famiUarity, not
I
knowing Thy I have taken Thee as my friend on

greatness.
account of misconception. I have behaved badly with Thee.
Thou art the origin of this universe and yet I have joked with
Thee. I have taken undue liberties with Thee. Kindly forgive me,
O Lord."
Tat: All those offences.
Achyuta: He who is unchanging.

In company: In the presence of others.
Aprameyam: Immeasurable. He Who has unthinkable glory

and splendour.
fq^Tfftr #^JFT Ai\Ai¥\
^t^5T3T5[1wnM 11^^ II
fw Father, 3Tt¥ (Thou) art, ^^^ of the world, ^<N<^ of

the moving and unmoving, c^Thou, 3T^ of this, ^JpT: to be
revered, "^ and, J^' the Guru, ^kI-î*!^ weightier, "R" not, r^r^: equal
to Thee, 3qfer is, ar^^rfe: surpassing, fKf: whence, 3T^: other,
cte^ in the three worlds, 3#T also, 3T5lfcFmM O Being of
unequalled power.
43. Thou art the Father of this world, moving and
unmoving. Thou art to be adored by this world, Thou, the
greatest Guru; (for) none there exists who is equal to Thee; how
then could there be another superior to Thee in the three worlds,
O Being of unequalled power?
Commentary: There exists none who is equal to Thee:

There cannot be two or more Isvaras. If there were, the world
will not get on as it does now. All the Isvaras may not be of one
mind, as they would all be independent of one another. What one
wishes to create, another may wish to destroy!
When there does not exist one who is equal to Thee, how
could there be one superior to Thee?
Father: Creator. As the Lord is the creator of this world He

is fit to be adored. He is the greatest Guru also. Therefore there
is no one who is equal to the Lord.
ftr^ 3^^ ^H^ ¥^:
"W^ therefore, WM saluting, "JrfTO^ having bent, 'W^

body, 3RTT^ crave forgiveness, M^ Thee, îW{^ I, f^ the Lord,
f^^ adorable, fw father, ^ hke, J^^ of the son, ¥ST friend, ^
like, W^- of the friend, fc: beloved, 13PTFTT: to the beloved, 3T^
(Thou) shouldst, ^ O God, ^T^to bear.
44. Therefore, bowing down, prostrating my body, crave I
Thy forgiveness, O
adorable Lord. As a father forgives his son, a
friend his (dear) friend, a lover his beloved, even so shouldst
Thou forgive me, O God.
Commentary: O Lord, take me to Thy bosom as a mother
does her child. Forgive me for all that I have hitherto spoken or
done. Forgive my faults. Please overlook my past mistakes. I
have done this through ignorance. Now I have come to Thee in
submission. I beg Your pardon now.
toI^ ^^^jiP^cii^ ii^mi

3T^2^;^what was never seen before, if^: delighted, 3Tf^

(I) am, '^^ having seen, '^ with fear, "^ and, Hoqf^dH, is
distressed, W^'- mind, ^ my, cf^that, "O;^ only, ^ to me, ^^ show,

^ O God, ?^form, ^RJ!^ have mercy, ^^ O Lord of the gods,
<3iîRiqi<H O Abode of the universe.
45. I am delighted, having seen what has never been seen
before; and yet my mind distressed with fear. Show me that
is
(previous) form only, O God; have mercy, O God of gods, O

Abode of the universe.
Commentary: For an ordinary man the Cosmic Form

(Vision) is overwhelming and terrifying, but for a Yogi it is
encouraging, strengthening and soul-elevating.
Arjuna says: "The Cosmic Form was never before seen by

me. Show me only that form which Thou wearest as my friend."
MPciHM^ wearing crown, "Hf^^ bearing a mace, ^s^^^H^with

a discus in the hand, ^^t#T desire, r^Thee, "5^ to see, 3T^
I, "^ as before, ^ that
(I)
same, ?^ of form, ^^^^-i (by)

four-armed, W^^ O thousand-armed, ^ be, f^^ O Universal
Form.
46. desire to see Thee as before, crowned, bearing a
I
mace, with the discus in hand, in Thy former form only, having
four arms, O thousand-armed. Cosmic Form (Being).
Commentary: Arjuna says: "O Lord in the Cosmic Form! I

do not know where to turn and to whom to address myself. I am
frightened. I am longing to see Thee with conch, discus, mace
and lotus. Withdraw Thy Cosmic Form. Assume that same
four-armed form as before."
Spiritual aspirants are often impatient to have the highest
spiritual experiences immediately they begin their Sadhana. This
is wrong. They will not be able to withstand the great power that
will surge into them. Be patient!
O thousand-armed refers to the Cosmic Form.
W^ by Me, "TO^^ gracious, ^ to thee, 3T^ O Arjuna, ^^

this, "?>^form, ^^ supreme, ^fflcf^has been shown, 3iicH«MlMiq^by
My own Yogic power, ^^H«H*i^full of splendour, f^^ universal,
3TTtT^ endless,311^ primeval, "Î^ which, ^ of Me, ^^from thee,
3iF^ by another, ? not, ^FJ^seen before.

47. O Arjuna, this Cosmic Form has graciously been shown

to thee by Me by My own Yogic power; full of splendour,
primeval, and Infinite, this Cosmic Form of Mine has never been
seen before by anyone other than thyself.
Commentary: Lord Krishna eulogises the Cosmic Form

because Arjuna should be regarded to have achieved all his ends
by seeing this Cosmic Form.
It is inducement to all spiritual aspirants to strive to
also an
attain thissublime vision. What they should do is explained by
the Lord in verses 53 to 55.
A ^ fenM dMlf^^S: I
'^
^ not, ^<^^M^^: by the study of the Vedas and of Yajnas,
not, ^' by gifts, ^ not, '^ and, tort^: by rituals, ? not, ^n!t^: by
austerities, ^t: severe, i^q^^M: in such form, 1W\'- (am) possible,
r*cTTo 10]
31^ I, "f^t^ in the world of men, ^^^ to be seen, ^^ than thee,

3:^^ by another, fi^^ratr O great hero of the Kurus.
48. Neither by the study of the Vedas and sacrifices, nor by

giftsnor by rituals nor by severe austerities can be seen in this I
form in the world of men by any other than thyself, O great hero
of the Kurus (Arjuna).
Commentary; Mere cramming of the texts of the Vedas

without knowing the meaning will not do. A study of the
sacrifices also is necessary. One should know the meaning of
these, also.
Dana: Charity such as a Tula Purusha (gift of gold equal in

weight of a man); Kanyadana (gift of one's daughter in
marriage), gift of a cow, rice, etc.
Kriya: Rituals such as Agnihotra.
Tapas: Such as the Chandrayana Vrata. (This is a kind of

Vrata or observance. The daily consumption of food is reduced
by one mouthful every day for the dark half of the month
beginning with the full-moon. Then the food is increased by one
mouthful every day during the bright fortnight during the
'increase' of the moon. This Vrata (observance) is a great
purifier of the mind. It destroys sins.)
^^ ?^ Ml<Hl4^;H^<^ I
^ ^ W^ 3rq^ ||^<^||
^ not, t thee, ^^ fear, ^ not, ^ and, f^TJ^^TR: bewildered

state, ^^^ having seen, ?^form, ^t^ terrible, f^ such, W\ My,
^^this, cÎ^rrmt: with (thy) fear dispelled, "toM: with gladdened
heart, ^- again, r^thou, '^that, "O;^ even, ^ My, ?^form, f^
this, 3rTTJr behold.
49. Be
not afraid, nor bewildered on seeing such a terrible
form Mine as this; with thy fear dispelled and with a
of
gladdened heart, now behold again this former form of Mine.
XZ!ommentary: Former form is the form with four hands

with conch, discus, club or mace and lotus.
The Lord saw Arjuna in a state of terror. Therefore, He
withdrew the Cosmic Form and assumed His usual gentle form.
He consoled Arjuna and spoke sweet, loving words.
^^J^ cJiy^cl^VfJlcKcll
^ thus, 37^qTi; to Arjuna, ^T^^: Vaasudeva, cM 3^^ so,
having spoken, ''^^His own, ?^form, ^#IM^ showed, ^:

again, 3;Tram"MHi<H consoled, "^ and, who was terrified, TOT,
^^tcT^
him, ^5^ having become, 3^: again, W^T^: of gentle form, H5Ic*ii
the great-souled One.
Sanjaya said:
50. Having thus spoken to Arjuna, Krishna again showed
His own form and the great Soul (Krishna), assuming His gentle
form, consoled him (Arjuna) who was terrified.
Q
Commentary: His own form: His form as the son of

Vasudeva.
•^^ TflJ^ ^ dcl^luj ;5HT^ I
?^RWW tfrf: ê^: "^ M: 11^^ II
"^^ having seen, ^^this, "Rl^^ human, ?^form, MThy,

#T^ gentle, ^RT^ O Krishna, ^^R^ now, 3lf^ (I) am, W^-
composed, ¥^: with mind, ii^RiM^to nature, W: restored.
Arjuna said:
51. Having seen this Thy gentle human form, O Krishna,
now am
I composed and am restored to my own nature.
Commentary: Arjuna says to Lord Krishna: "O Lord, I
now behold Thy human form. Now my thoughts are collected
and I am serene. I can speak. My senses perform their proper

functions. My fear has vanished. Thou hast treated me as a
mother would treat her erring child whom she embraces and
nurses. Just as the calf rejoices when it beholds its mother who
was missing for some days, so also I rejoice now when I behold
Thy gentle form. I have drunk the nectar. Now I am alive."
^^c{v[h, very hard to see, f^ this, ^^^ form, ^F^Prf^ thou

hast seen, "^T^^ which, W^ My, ^- gods, ^ also, SfPT (of) this,
¥W^ of form, t^Toq^êver, ^#T^Flf^^: (are) desirous to behold.

52. Very hard indeed it is to see
form of Mine which this
thou hast seen. Even the gods are ever longing to behold it.
Commentary: Lord Krishna says to Arjuna: "Though the
gods long to behold the Cosmic Form yet they have not seen it
as you have done. They can never behold it."
Just as the Chataka drop of rain, eagerly
(a bird) longs for a
turning its eyes towards the clouds, so also do gods yearn to
behold the Cosmic Form but their wishes have not been gratified
even in their dreams. Such is that marvellous vision which thou
^ ^ wm ^ ^ ^
hast easily seen.
%^5?r^ I
^ not, 3TÎ, %t: by the Vedas, ^ not, wm by austerity, ? not,

^T^ by gift, ^ not, "^ and, $^"^1 by sacrifice, 1\^' (am) possible,
TT^f^: like this, 5!:^to be seen, ^lE^nf^ (thou) hast seen, 'TTH^Me,
^Was.
53. Neither by the Vedas nor by austerity, nor by ^'Ift, nor by
sacrifice can I be seen in this form as thou hast seen Me (so
easily).
Commentary: This Cosmic Form which thou hast seen so

easily cannot be obtained either by the study of the Vedas and
the six modes of philosophy, nor by the practice of manifold

austerities (penances), nor by charity, nor by sacrifices of various
kinds.
Arjuna was indeed very fortunate in seeing the Cosmic

Form.
How can the Lord be seen? Listen! The heart must be
overflowing with true devotion to Him. {Cf. XI. 48)
'^^^ by devotion, ^ indeed, 3T^PT^ single-minded, 1W\-

(am) possible, 3qÎ, ir^f^: of this form, 37^ O Arjuna, flJJ^to
know, ^^to see, "^ and, cTr^ in reality, M^^M^to enter into, "^ and,
TO^ O Parantapa (O scorcher of the foes).
54. But by single-minded devotion can I, of this Form, be

known and seen in reality and also entered into, Arjuna. O
Commentary: Devotion is the sole means to the realisation
of the Cosmic Form.
Ananya-Bhakti: Single-minded devotion. One-pointed

unbroken devotion; the devotion which does not seek any other
object but the Lord alone. In this type of devotion no object
other than the Lord is experienced by any of the senses. Egoism
and dualism totally vanish.
Of this form refers to the Cosmic Form.

By single-minded devotion it is possible not only to know
Me as declared in the scriptures but also to realise Me, i.e., to
attain liberation. The devotee realises that the Lord is all this and
He alone is the ultimate Reality. When he gets this experience of
illumination he gets merged in Him. {Cf Vni. 22; X. 10)
f^: ^^"^^ ^: ^ ^TTirfcT W^S^ IISMI

Hcch4«j)<\ does actions for Me, hm<.h: looks on Me as the
Supreme, H'tf^«Ki: is devoted to Me, <H^q[^d: is freed from
'^^^
attachment, f^TqT: without enmity, y^'^n^ towards all creatures,
who, ^: he, ^to Me, "OjcT goes, W^ O Arjuna.
55.He who does all actions for Me, who looks upon Me as
the Supreme, who is devoted to Me, who is free from
attachment, who bears enmity towards no creature, he comes to
Me, O Arjuna.
Commentary: This is the essence of the whole teaching of
the Gita. He who practises this teaching will attain Supreme
Bliss and Immortality. This verse contains the summary of the
entire philosophy of the Gita.
He who performs actions (duties) for the sake of the Lord,
who consecrates Him, who serves the Lord with
all his actions to
his heart and soul, who regards the Lord as his supreme goal,
who lives for Him alone, who works for Him alone, who sees
the Lord in everything, who sees the whole world as the Cosmic
Form of the Lord and therefore cherishes no feeling of hatred or
enmity towards any creature even when great injury has been
done by others to him, who has no attachment or love to wealth,
children, wife, friends and relatives, and who seeks nothing else
but the Lord, realises Him and enters into His Being. He
becomes one with Him.

in the
science of the Eternal, thescripture of Yoga, the dialogue
between Sri Kiishna and Arjuna, ends the eleventh discourse
entitled:
The Yoga of the Vision of the Cosmic Form.

TWELFTH DISCOURSE
THE YOGA OF DEVOTION
T^thus, ^dd^cHl: ever steadfast, % who, ^T^: devotees, c^

Thee, ^rf^TRT^ worship, % who, ^ and, 3Tf^ also, STSiRii; the
imperishable, 3To2TtT^ the unmanifested, rP^ of them, % who.
%Tf^TFTT: better versed in Yoga.
Arjuna said:
Those devotees who, ever steadfast, thus worship Thee
1.
and those also who worship the imperishable and the

—
unmanifested which of them are better versed in Yoga?
Commentary: The twelfth discourse goes to prove that
Bhakti Yoga or the Yoga of devotion is much easier than Jnana
Yoga or the Yoga of knowledge. In Bhakti Yoga the devotee
establishes a near and dear relationship with the Lord. He
cultivates slowly any one of the five Bhavas (attitudes)
according to his temperament, taste and capacity. The five
attitudes are the Santa Bhava (the attitude of peaceful adoration);
Dasya Bhava (the attitude of servant towards the master);
Sakhya Bhava (the attitude of a friend); Vatsalya Bhava (the
attitude of a parent to the child); and Madhurya Bhava (the
attitude of the lover towards the beloved). The devotee adepts
these attitudes towards the Lord. The last (Madhurya Bhava) is
the culmination of devotion. It is merging or absorption in the
Lord.
(295^
The devotee adores the Lord. He constantly remembers

Him (Smarana). He sings His Name (Kirtana). He speaks of His
glories. He repeats His Name. He chants His Mantra (Japa). He
prays and prostrates himself. He hears His Lilas (divine plays).
He does total, ungrudging and unconditional self-surrender,
obtains His grace, holds communion with, and eventually gets
absorbed in Him.
The devotee begins by worshipping the idols or the
symbols of God. Then he performs internal worship of the Form.
Ultimately he is led to the supreme worship of the all-pervading
Brahman (Para Puja).
Thus: As declared in the last verse of the previous chapter.
Avyaktam: The unmanifested, i.e., incomprehensible to the
senses, transcending all limiting adjuncts.The unmanifested
Brahman is beyond all limitations. That which is visible to the
senses is called Vyakta or manifest.
The hearts of the devotees are wholly fixed on Thee. They

worship Thee with all their heart and soul.
There are others who worship the unmanifested Brahman

which is beyond time, space and causation, which is
attributeless, which is eternal and indefinable, which is beyond
the reach of speech and mind. These are the wise sages.
Of these two, the devotees and the men of knowledge
— who are the better knowers of Yoga? {Cf. XI. 55)
^^g[^ M<i|l^dl^ ^ ^cWdHI TM: IRII

^ on Me, 371^?^ fixing, "R^: the mind, "^ who, W{^ Me,
f^Tr^T^^tTT: ever steadfast, 3^7ra^ worship, ^^g[^ with faith, "^W
supreme, 3^: endowed, ^ those, ^ of Me, ^=kicihi: the best
versed in Yoga, ^TrTT: (in My) opinion.

Those who, fixing their mind on Me, worship Me, ever
2.
steadfast and endowed with supreme faith, are the best in Yoga
in My opinion.
TWELFTH DISCOURSE 297
Commentary: Those devotees who fix their minds on Me

in the Cosmic Form, the Supreme Lord and worship Me, ever
harmonised and with intense and supreme faith, regarding Me as
the Lord of all the masters of Yoga, who are free from
—
attachment and other evil passions these, in My opinion, are
the best versed in Yoga.
They spend their days and nights in worshipping Me. They
have no other thoughts except those of Myself. They live for Me
only. Therefore it is indeed proper to say that they are the best
Yogins.
Are not the others, those who contemplate the imperishable,
formless, attributeless, qualityless Supreme Brahman, the best of
Yogins? Listen now to what I have to say regarding them.
^ who, 5 verily, ^^m\ the imperishable, 3Ttq[cf?^ the

indefinable,3T^r^the unmanifested, M^nmci worship, ^^î^lH^the
omnipresent, 3?f^R^ the unthinkable, "^ and, ^pW{, the
unchangeable, 3T^reTH^the immovable, ^^the eternal.
3. Those who worship

the imperishable, the indefinable, the
unmanifest, the omnipresent, the unthinkable, the immovable
and the eternal.
Commentary: Anirdesyam: That which cannot be actually
shown or which cannot be defined — the Akshara or
Satchidananda Para Brahman is beyond the reach of the mind
and speech. Why can It not be defined? Because It is
unmanifested. It does not have the four qualities of manifested
beings, viz., Jati (caste such as Brahmana, Kshatriya, etc.), Guna
(attributes such as blueness, whiteness, tallness, shortness, etc.),
Kriya (reading, walkmg, etc.), and Sambandha (like the relation
between father and son).
The unmanifest: Incomprehensible by any of the organs of
knowledge; not manifest to any of the organs of knowledge.
Upasana (worship) means 'sitting near'. It is approaching
tthechosen ideal or object of worship by meditating on it, in
accordance with the teachmgs of the scriptures and the spiritual
preceptor, and dwelling steadily in the current of that one

thought poured from one vessel to another.
like a 'thread' of oil
It means continuous and uninteiTupted contemplation of God.
The imperishable Brahman pervading

is omnipresent,
everything like the ether. It because It is
is unthinkable,
unmanifest. Whatever is visible to the senses can be thought of
by the mind also. That which can be grasped by the organs of
knowledge can be thought of by the mind also. But the Supreme
Being is invisible to the senses and so cannot be grasped by the
organs of knowledge and is, therefore, unthinkable. All thoughts
of God ultimately lead the aspirant to quiescent meditation.
Kutastha (unchangeable). Kutastha means 'remaining

It is
like a a heap'. Therefore It is immutable and eternal.

mass or
Just as the anvil remains unchanged though the iron-pieces
which are beaten on the anvil change their shape, so also
Brahman is unchanging though the forms are changing. Hence
Brahman is Kuta also means a thing which
called Kutastha.
appears to be good externally but which is full of evil within.
Hence it refers to that seed of Samsara, viz., ignorance, which is
full of evil within and which is known as the Avyakrita
(undifferentiated) in the Svetasvataropanishad (Mayam tu

prakritim vidyat, Mayinam tumahesvaram) and in the Gita
{Mama maya diiratyaya — The illusion of Mine is hard to
pierce — VII. 14). Another interpretation for Kutastha is 'that
which is at the root of everything'. He Who is seated in Maya as
its witness, as its Lord, is Kutastha.
Achalam: Immovable, that which is free from change.
Therefore the imperishable Brahman is Dhruvam, eternal. (Cf.

vm. 21)
^ W^^f^ ^RT^ ^^T^rfl^ m-- 11X11
'hPh'S^^ having restrained, '^f^^M^ the aggregate of the

senses, '^^ everywhere, '^Ff^^g^: even-minded, ^ they, "SfFJ^f^
obtain, ^Me, tt^ only, ^q^ciP^r^ in the welfare of all beings, M:

rejoicers.
4. Having restrained all the senses, even-minded

—
everywhere, intent on the welfare of all beings verily they also
come unto Me.
Commentary: Those who are free from
and disHkes
likes
(attraction and repulsion) can possess equanimity of mind. Those
who have destroyed ignorance which is the cause for
exhilaration and grief, through the knowledge of the Self, those
who are free from all kinds of sensual cravings through the
constant practice of finding the defects or the evil in sensual
pleasures can have evenness of mind. Those who are neither
elated nor troubled when they get desirable or undesirable
objects can possess evenness of mind.
The two currents of love and hatred (likes and dislikes^

make a man think of harming others. When these two arc
destroyed through meditation on the Self, the Yogi is intent on
the welfare of others. He rejoices in doing service to the people.
He plunges himself in service. He works constantly for the
solidarity or well-being of this world. He gives fearlessness
(Abhayadana) to all creatures. No creature is afraid of him. He
becomes a Paramahamsa Sannyasi who gives shelter to all in his
heart. He attains Self-realisation. He becomes a knower of
Brahman. The knower of Brahman becomes Brahman.
By means of the control of the senses the Yogi closes the

ten doors (the senses)and withdraws the senses from the sensual
objects and fixes the mind on the innermost Self. Those who
meditate on the imperishable transcendental Brahman,
restraining and subduing the senses, regarding everything
equally, rejoicing in the welfare of all beings — these also come
to Me.
It needs no saying that they reach Myself, because I hold
the wise as verily Myself {Cf. VII. 18). Further it is not

necessary to say that they are the best Yogins as they are one
with Brahman Himself. {Cf. V. 25; XI. 55)
But-
37^T^^ 1% ^Tfcl^:^ <^cife{c|m^ im

^^- the trouble, 3Tf«r^cR: (is) greater, ^^^ of those,

3ioqcKii<HcKi^citiiH^whose minds are set on the unmanifested, 3M^?iT
the unmanifested, f^ for, "TfcT: goal, ^'^^Pîn, ^^^1^: by the
embodied, 3T^M^ is reached.
5. Greater is their trouble whose minds are set on the
unmanifested; for the goal, the unmanifested, is very hard for the
embodied to reach.
Commentary: Worshippers of the Saguna (qualified) and

the Nirguna (unqualified) Brahman reach the same goal. But the
latter path is very hard and arduous, because the aspirant has to
give up attachment to the body from the very beginning of his
spiritual practice.
The embodied: Those who identify themselves with their

bodies. with the body is Dehahhimana. The
Identification
imperishable Brahman is very hard to reach for those who are
attached to their bodies. Further, it is extremely difficult to fix
the restless mind on the formless and attributeless Brahman.
Contemplation on the imperishable, attributeless Brahman
demands a very sharp, one-pointed and subtle intellect. The
Upanishad says: "Drisyate tu agraya buddhya sukshmaya
—
sukshmadarsibhih It is seen by subtle seers through their subtle
intellect."
He who meditates on the unmanifested should possess the

four means (see page 58). have to approach a Guru
Then he will
who is well versed in the scriptures and who is also established
in Brahman. He will have to hear the Truth from him, then
reflect and meditate on It.
He who realises the Nirguna (attributeless) Brahman attains

eternal bliss or Self-reaUsation or Kaivalya (Moksha) which is
preceded by the destruction of ignorance with its effects. He who

realises the Saguna Brahman (Brahman with attributes) goes to
Brahmaloka and enjoys ail the wealth and powers of the Lord.
He then gets initiation into the mysteries of the Absolute from
Hiranyagarbha and without any effort and without the practice of
hearing, reflection and meditation attains, through the grace of
the Lord alone, the same state as attained by those who have
realised the Nirguna Brahman. Through the knowledge of the
Self,ignorance and its effects are destroyed in the case of the

worshippers of the Saguna Brahman also.
% who, 5 but, ^^T* all, ^J*T actions, * in Me, t^^m

renouncing, W^- regarding Me as the supreme goal, 3TT%T
single-minded, ^ even, "ît^ with the Yoga, W{^ Me, «ztfRT:
meditating, <smwc) worship.
But to those who worship Me, renouncing all actions in
6.
Me, regarding Me as the supreme goal, meditating on Me with
single-minded Yoga,
Commentary: Ananya Yoga: Unswerving Yoga; exclusive,
having no other objects of worship or support save the Lord;
Samadhi.
Even in Bhakti Yoga one should not abandon actions. He
must perform actions but he will have to dedicate the merits or
the fruits to the Lord. (C/ IX. 27)
^T^ hP^ÎÎ^ H^l¥^ld^d^lH, HVslI
^m^for them, m\l, '^^^ the saviour, Tp^^RTRWRTôut of

the ocean of the mortal Samsara, ^Mft" (I) become, if^RT^ ere
long, "^ O Arjuna, "^ in Me, 3ii5R?id5dîM,of those whose minds
are set.
7. To those whose minds are set on Me, O Arjuna, verily I
become ere long the saviour out of the ocean of Samsara.

Commentary: Mortal Samsara: The round of birth and
death. The devotee who does total, unconditional and
ungrudging self-surrender to the Lord, who places himself
completely at the mercy of the Lord, and who fixes his mind on
the Lord exclusively, who burns up the fruits of actions by
offering them to the Lord and who thus destroys any power in
the actions to bear fruit, and who has abandoned even the idea of
liberation, is soon lifted by the Lord from the mortal plane to the
abode of Immortality.
I redeem such persons who have become 'Macchitta' i.e.,
'mind united with Me', from the ocean of the mortal world or
worldly life, without delay. (C/. X. 10, 11; XIL 6 and 7)
Pr^ft^-cqftr
'^ in Me, '^ only, tR:

^R^ 3^
the
^ ^ tm- \\6\\
mind, 3Mc^ fix, ^rf^ in Me, ^f^
(thy) intellect, f^T^TT^ place, W^S'^Tf^ thou shalt live, ^ in Me,
^^ alone, 3Tcf : 3^^ hereafter, ^ not, tw^- doubt.
8. Fix thy mind inMe only, thy intellect in Me, (then) thou
Shalt no doubt live in Me alone hereafter.
Commentary: Fix thy mind means 'thy purposes and
thoughts' in Me 'the Lord in the Cosmic Form'. Give up entirely
all thoughts of sensual objects. Fix in Me thy intellect also — the
faculty which resolves and determines.
What will be the result then? Thou undoubtedly live in
shalt
Me as Myself. O Arjuna, of this there is no doubt whatsoever.
The Yoga of meditation is described in this verse. {Cf. VIII.
7; X. 9; XI. 34; XVIII. 65)
3T?T if, f^lTT^the mind, ^HÎ^H^to fix, ^ not, ?T^^ (thou) art
able, Hf^ in Me,fw^ steadily, 31W^T^t^ by the Yoga of constant

practice, M: them, W{^ Me, ^^ wish, 3TT^ to reach, «R^ O
Arjuna.
9. If thou art unable to fix thy mind steadily on Me, then by
the Yoga of constant practice do thou seek to reach Me, O
Arjuna.
Commentary(Âbhyasa K^ga .-^bhya sa is constant practicj.
to steady the mind, and tix ii oiione point; the practice of
repeatedly withdrawing the mind from all sorts of sensual
objects and fixing again and again on one particular object or
it
the Self The constant effort to separate or detach oneself from

the illusory five sheaths and identify oneself with the Atman is
also Abhyasa. If you are not able to fix your mind and intellect
wholly on the Lord all the time, then do it for some time at least.
Ifyour mind wanders much, try to fix it on the Lord through the
continuous practice of remembrance. Resort to the worship of
the images of God, feeling His Living Presence in them. This
will also help you.
Why did Lord Krishna address Arjuna by the name

Dhananjaya here? Surely there is some significance. Arjuna
conquered many people and brought immense wealth for the
Rajasuya Yajna performed by Yudhishthira. For such a man of
great powers and splendour, it is not difficult to conquer this
mind, and obtain the spiritual wealth of knowledge of the Self.
This is what Lord Krishna meant when He addressed Arjuna by
the name Dhananjaya.
3T«TT% in practice, ^ also, 3T^: not capable, 3TJ% (thou)

art, h^4h<h: intent on doing actions for My sake, ^ be, ^R^^for
My sake, 3Tft" also, ^hW'î actions, î^by doing, M^perfection,
31W^Pl1lT thou shalt attain.
10. If thou art unable to practise even this Abhyasa Yoga,

be thou intent on doing actions for My sake; even by doing
actions for My sake, thou shalt attain perfection.
Commentary: Even if thou doest mere actions for My sake

without practising Yoga thou shalt attain perfection. Thou shalt
first attain purity of mind, then Yoga (concentration and
meditation), then knowledge and then ultimately perfection
(Moksha or Serving humanity with Narayana Bhava
liberation).
(feeling that one is serving the Lord in
all) is also doing actions
for the sake of the Lord. Such service should go hand in hand
with worship of God and meditation.
If you are not able to practise the Yoga of meditation

mentioned in verse 8 or the Yoga of constant practice mentioned
in verse 9, hear the glorious stories connected with the Lord by
attending religious discourses conducted by the devotees of the
Lord, sing Kirtan and the praises of the Lord.
Practise the nine kinds of Bhagavata Dharma (the nine

modes of devotion), viz., (1) hearing the Lilas (glorious and
divine sports) of the Lord (Sravana), (2) singing His Names
(Kirtana), (3) constant remembrance of the Lord and constant
repetition of His Names
or Mantras (Smarana), (4) service of His
feet (Padasevana), (5) offering flowers in worship (Archana), (6)
doing prostrations to the Lord (Vandana), (7) becoming His
servant (Dasya), (8) friendship with Him (Sakhy^), and (9) doing
total self-surrender to the Lord (Atmanivedana). {Cf. III. 19; XL
55)
3T?T if, TTcTci^this, 3#T also, 3T?TtF: unable, 3tf^ (thou) art, ^^to
do, ^^[^ My Yoga, 3TTt^: resorting to, ^^T^^^^feR^TFT^ the
renunciation of the fruits of all actions, '^' then, '^ do, MTc'T^T^
self-controlled.
11. If thou art unable to do even this, then, resortng to
union with Me, renounce the fruits of all actions with the self
controlled.
Commentary: This is the easiest path. If thou art unable to

perform actions for My on
sake, if thou canst not even be intent
My service, if thou art unable to Bhagavata
practise the
Dharmas, if thou wishest to do actions impelled by personal
desires, then do thou perform them (for your sake from a sense
of duty) renouncing them all in Me and also abandon the fruits
of all actions, at the same time practising self-control.
In verse 8 the Yoga of meditation is prescribed for advanced
students; in verse 9 the Yoga of constant practice; if one finds
be difficult, the performance of actions for the sake
that, too, to
of the Lord alone has been taught in verse 10; and those who
cannot do even this are asked to abandon the fruits of all actions.
Madyogam: My Yoga. Surrendering all actions and their
fruits to Me is My Yoga.
Yatatmavan: The man of discrimination who has controlled
all who has withdrawn the senses from sound, touch,
the senses,
form, taste and smell.
Now the Lord eulogises the renunciation of the fruits of all

actions in order to encourage the aspirants to practise the Yoga
of renunciation of the fruits of actions.
^: better, f^ indeed, fT^ kowledge, 3;iîîn^than practice,
fl^than knowledge, ?2TRH; meditation, Mw^^ excels, ^^TT^than

meditation, ch^Midrqi^: the renunciation of the fruits of actions,
oMMiict^from renunciation, T^'- peace, 3TT^RH, immediately.
12. Better indeed is knowledge
than practice; than
knowledge meditation is than meditation the renunciation
better;
of the fruits of actions: peace immediately follows renunciation.
Commentary: Theoretical or indirect knowledge of

Brahman gained from the scriptures is better than the practice (of
restraining the modificadons of the mind or worship of idols or
self-mortification for the purpose of control of the mind and the
senses) accompanied with ignorance. Meditation is better than
theoretical knowledge. Renunciation of the fruits of actions is
better than meditation. Renunciation of the fruits of all actions as
a means to the attainment of supreme peace or Moksha is merely
eulogised here by the declaration of the superiority of one over
the other to encourage Arjuna (and other spiritual aspirants), to
practise Nishkama Karma Yoga, to create a strong desire in them
to take up the Yoga of selfless action, in the same manner as by
saying that the ocean was druhk by the Brahmana sage Agastya
even the Brahmanas of this age are extolled because they are
also Brahmanas.
Desire an enemy of peace. Desire causes restlessness of
is
the mind. Desire is the source of all human miseries, sorrows
and troubles. Stop the play of desire through discrimination,

dispassion and enquiry into the nature of the Self; then you will
enjoy supreme peace.
Renunciation of the fruits of actions, is prescribed for the
purification of the aspirant's heart. It annihilates desire, the
enemy of wisdom. The sage, too, renounces the fruits of actions.
It has become natural to him to do so.
3TtFT non-hater, ^Hc^^dMiM, of (to) all creatures, ^- friendly,
î^: compassionate, "O;^ even, "^ and, f^T^: without mineness,
pK^ljK- without egoism, ÊT^:<a'y<a: balanced in pleasure and

pain, ^ forgiving.
13. He who hates no creature, who is friendly and

compassionate to all, who is free from attachment and egoism,
balanced in pleasure and pain, and forgiving,
Commentary: Lord Krishna gives a description of the
nature of a Bhagavata or a sage in the following eight verses.
These eight verses are called Amritashtakam\'
The devotee who is established in God bears ill-will to

none. He looks on with love and great compassion. He
all
regards all beings as himself. He does not hate even a single

being, not even the creature which gives him intense pain. He
who entertains mercy towards people and tries to
suffering
relieve their sufferings is a man of Karuna. He puts himself in
the position of the sufferer and feels the pain himself. Mercy is a
divine attribute. God is all-merciful. If you wish to hold
communion with the Lord, and if you desire to attain Godhead,
you must also become all-merciful.
The perfect devotee offers full security of life
(Abhayadana) to all beings. He

Paramahamsa Sannyasi. The
is a
devotee only can really understand the mysterious ways of the
Lord. He beholds the Lord everywhere. He sees the Lord in all
creatures. That is he has equal vision. He is like
the reason why
the sun or the river. The sun sheds its light equally on a palace or
a cottage. Anyone can drink the water of a river. A river
quenches the thirst of cows as well as tigers and lions. The idea
of 'mine-ness' and 'I-ness' never arises in the devotee's mind.
He has no sense of 'mine' and 'thine'. He is indifferent to
pleasure and pain. He is not attached to pleasant objects. He does
not hate the objects that give him pain. He is as forgiving as the
earth. He is not affected a bit when anybody insults, abuses or
beats him.
W^- contented, ^^fcmêver, %ft Yogi, "^T^TTM self-controlled,
^^fe^: possessed of firm conviction, "^ 37fWT%fe: with mind

and intellect dedicated to Me, '^- who, ^^^- My devotee, ¥: he,
^to Me, 131^: dear.
14. Ever content, steady in meditation, self-controlled,

possessed of firm conviction, with the mind and intellect
dedicated to Me, he. My devotee, is dear to Me.
Commentary: He knows that all that. comes to him is the
fruit of his own actions in the past and so he is ever contented.
He does not endeavour to attain the fmite or perishable objects.
He fixes his mind and intellect on the Supreme Being or the
Absolute, attains eternal satisfaction and stands adamant UKe
yonder rock, amidst the vicissitudes of time.
Contentment ever dwells in the heart of My devotee. Like
the ocean which is ever full, his heart is ever full as he has no
cravings. He is ever cheerful and joyous. He has a feeling of
fullness whether or not he gets the means for the bare sustenance
of his body. He is satisfied with a httle thing and he does not
care whether it is good or not. He never grumbles, complains or
murmurs when he does not obtain food and clothing which are
necessary for the maintenance of the body. His mind is ever
filled with Me through constant and steady meditation.
Yogi: He who has evenness of mind always. He has

controlled all the senses and desires. With a firm determination
he has fixed his mind and intellect on Me in a spirit of perfect
self-surrender. He is endowed with a firm conviction regarding
the essential nature of the Self He who has the knowledge
through Self-realisation, "I am Asanga Akarta Suddha Satchid-
ananda Svayamprakasa Advitiya Brahman" (unattached, non-
doer, pure, Existence-Knowledge-Bliss Absolute, self-luminous,
non-dual Brahman) is a sage of firm determination. He has given
to Me exclusively his mind (the faculty that wills and doubts)
and the intellect (the faculty that determines). He is dear to Me
as life Itself. Such a comparison falls far short of the reality.
The same thing which was said by Lord Krishna to Arjuna

in chapter VII. 17, "I am
very dear to the wise and he is very
dear to Me," is here described in detail.
^T^W%2Ttt%^ ^: ^^ ir fM: II^MI

"Hîq^ for whom, ^ not, Hft^ is agitated, ^t^: the world,
dlcwq^ from the world, '^ not, 3fS^ is agitated, ^ and, '^'
who,
F^fi#Rtt^: by (from) joy, wrath, fear and anxiety, ^tTJ: freed, '^^
who, ^: he, "^ and, ^ to Me, f^- dear.
15. He by whom the world is not agitated and who cannot

be agitated by the world, and who is freed from joy, anger, fear
—
and anxiety he is dear to Me.
Commentary: Harsha: Joy, exhilaration of the mind when
one obtains an object of desire. This is indicated by hair standing
on end, tears flowing down the face, etc.
Amarsha: Anger. Some say that it is a mixture of jealousy
and anger.
Udvega: Anxiety, worry, sorrow, discomfiture.
The knower of Brahman or the devotee of the Lord never
word and deed. He gives security
injures any creature in thought,
of Therefore, no creature is afraid of him.
life to all creatures.
The sage world is his body, his own Self. How can
feels that the
he be afraid of the world then? He never hurts others and is not
hurt by the words or deeds of others.
The mental modifications of joy, envy, fear and anxiety

leave the sage or devotee of their own accord, just as the beasts
and birds leave the forest when it is on fire.
Such a sage or devotee is dear to Me. How can I describe

him?
3T^: ^jf^ ci<l^lHl W^T^T: I
4^c|UiiHqRc^Mll •% ^T^^^: ^ ^ fW: ll^^ll
3fTO: (he who is) free from wants, "^jf^: pure, ^: expert,
3^Rft^: unconcerned, *\^<^x\\ free from pain, ^ciUa^mRc^HII
renouncing all undertakings or commencements, '^- who, iT^^:

My devotee, ^: he, "^ to Me, f^: dear.
16. He who is free from wants, pure, expert, unconcerned,

and free from pain, renouncing all undertakings or commence-
—
ments he who is (thus) devoted to Me, is dear to Me.
Commentary: He is dependence. He is
free from
indifferent to the body, the senses, the objects of the senses and
their mutual connections. He has external and internal purity.
External purity is attained through earth and water (washing and
bathing). Inner purity is attained by the eradication of likes and
dislikes, lust, anger, jealousy, etc., and through the cultivation of
the virtues — friendship (towards equals), compassion (towards
those who are inferior) and complacency (towards superiors).
Daksha: Prompt, swift and skilful in all actions; expert. He

is able to decide rightly and immediately in matters that demand
prompt attention and action.
Udasina: He who does not take up the side of a friend and

the like (in a controversy); he who is indifferent to whatever
happens.
Gatavyathah: He who is free from pain. He is not troubled

even if he is beaten by a wicked man. He is not pained or
afflicted by any result of any action or any happening.
Sarvarambhaparityagi: He habitually renounces all actions

calculated to secure the objects of enjoyment, whether of this
world or of the next. He has abandoned personal and
all egoistic,
mental initiative in all actions, mental and physical. He has

merged his will in the cosmic will. He allows the divine will to
work through him. He has neither preference nor personal desire
and so he is swift, prompt and skilful in all actions. The divine
will works through him in a dynamic manner.
Such a devotee is My own Self and so he is very dear to

Me.
^ ^ f^^ ^ tfe ^ yNrfcf ^ ^^f^tRt I

^T: who, "T not, I^rfcT rejoices, 1 not, tf? hates, ^ not, îl^Pd
grieves, "^ not, îS:^Ri desires, î^"HHRrqMi] renouncing good and

evil, ^RkiHI-^full of devotion, '^- who, ¥: he, ^ to Me, f^: dear.
17. He who neither rejoices, nor hates, nor grieves, nor

desires, renouncing good and evil, and who is full of devotion, is
dear to Me.
Commentary: What is described in verse 13 is dealt with
at length in this.
He does not rejoice when he attains the desirable objects.

He does not hate when he gets the undesirable objects. He does
not grieve when he parts with his beloved objects. He does not
desire the unattained.
Subhasubhaparityagi: Here is a further description of

Sarvarambhaparityagi of verse 16. He who has renounced good
and evil actions which produce pleasure and pain is a devotee of
the Lord.
Such a devotee or knower of Brahman, who is My own

Self, is dear to Me. (C/. VII. 17; IX. 29)
îld>iy^^:% W\- ^^ftc|r5d: IIUII
W^- (he who is) the same, ?T^ to foe, "^ and, f^ to friend, "^
and, ^M also, ^HNHH^l: in honour and dishonour, ?it^Mf^:%

in cold and heat, in pleasure and pain, W\'- the same, ^^^^fef^'-
free from attachment.
18. He who is the same to foe and friend, and also in
honour and dishonour, who is the same in cold and heat and in
pleasure and pain, who is free from attachment,
Commentary: The ordinary man of the world is ruled by

the pairs of opposites,honour and dishonour, cold and heat and
pleasure and pain; but a Yogi or a sage or a devotee (Bhagavata)
has a balanced mind. He has poise or equanimity. He is noi at all
swayed by the blind forces of attraction and repulsion.

He who does wrong to others is a foe. He who does good to
others is a friend.
The devotee or the sage has no attachment for objects of

any kind.
3Tft%?T: ftSRHfcT^ff^^FH^ f^mt ^: HUM

ê^[i'<;i"<^ra : to whom censure and praise are equal, h[^
—silent, '^T^: contented, %T%^rf^ with anything, ^Mn^ •
homeless, f^^R'^: steady-minded, ^#fj^ full of devotion, '^ to
Me, 13PT: dear, ^- (that) man.

19. He to whom censure and praise are equal, who is
silent, content with anything, homeless, of a steady mind, and
full of devotion —
that man is dear to Me.
Commentary: He is neither elated by praise nor pained by

censure. He keeps a balanced state of mind. He has controlled
the organ of speech and so he is silent. His mind also is serene
and he has controlled the thoughts also. He is quite
silent as
content with the bare means of bodily sustenance. It is said in the
Mahabharata (Santi Parva, Moksha Dharma): "Who is dressed in
anything, who eats any kind of food, who lies down anywhere,
him the gods call a Brahmana or a liberated sage or
Jivanmukta."
He does not dwell in one place. He has no fixed abode. He

is homeless. He regards the world as his dwelling place. His
mind is ever fixed on Brahman. (Cf. VII. 17; IX. 29; XII. 17)
^ who, 5 indeed, ?rfj^ immortal Pharma (Law), ^^this,

^T^Tt^âs declared (above), M^MW^ follow, ^^^fHl: endowed with
faith, HrM<Hi: regarding Me as their Supreme, ^T^?1T: devotees, ^
they, 3^r^ exceedingly, "^ to Me, tW: dear.
20. They verily who follow this immortal Dharma

(law or
doctrine) as described above, endowed with regarding Me
faith,
as their supreme goal, they, the devotees, are exceedingly dear
to Me.
Commentary: The Blessed Lord has in this verse given a

description of His excellent devotee.
Amrita Dharma: Amrita is the life-giving nectar. Dharma is
righteousness or wisdom. Dharma is that which leads to
immortality when practised. The real devotees regard Me as their
final or supreme refuge.
Above: Beginning with verse 13.
A great truth that should not go unnoticed is that the

devotee, the man of wisdom and the Yogi have all the same
fundamental characteristics.
Priyo hi Jnaninotyartham (I am exceedingly dear to the
wise man) (VII. 12) has thus been explained at length and
concluded here thus, Te ativa me priyah (they are exceedingly
dear to Me).
He who follows this immortal Dharma as described above
becomes exceedingly dear to the Lord. Therefore, every aspirant
who thirsts for salvation, and who longs to attain the Supreme
Abode of the Lord should follow this immortal Dharma with
zeal and intense faith.

in the
between Sri Ki-ishna and Arjuna, ends the twelfth discourse
entitled:
The Yoga of Devotion.

THIRTEENTH DISCOURSE
THE YOGA OF THE DISTINCTION BETWEEN

THE FIELD AND THE KNOWER OF THE FIELD
^d^R^H^lfH HH t^ ^ %?]^ II
Mt^PdH, the Prakriti (matter), 3^^ the Purusha (Spirit or
Soul), '^ and, t^ even, ^^the field, ^W^the knower of the field.
TT^ even, '^ and, "Q^T^ this, ^R^H. to know, ^îPh (I) wish, W^
knowledge, "^^what ought to be known, "^ and, %?T^ O Kesava.
Arjuna said:
I wish to learn about Nature (matter) and the Spirit (soul),
the field and the knower of the field, knowledge and that which
ought to be known, O Kesava.
Commentary: In some of the books you will not fmd this
you include this verse also, the number of verses of the
verse. If
Bhagavad Gita will come to 701. Some commentators look upon
this verse as an interpolation.
We have come to the beginning of the third section of the
Gita. Essentially the same knowledge is taught in this section but
there are more details.
This discourse on Kshetra (matter) is commenced with a

view to determine the essential nature of the possessor of the two
Prakritis (Natures), the lower and the higher, described in
chapter VII, verses 4 and 5.
In the previous discourse a description of the devotee who

is dear to the Lord is given from verse 13 to the end. Now the
(313)
—
question arises: What sort of knowledge of Truth should he

possess? The answer is given in this discourse.
Nature is composed of the three qualities. It transforms
body, senses and the sensual objects to serve the
itself into the
two purposes of the individual soul, viz., Bhoga (enjoyment) and
Apavarga (liberation).
The Gita is divided into three sections illustrative of the

three the Mahavakya or Great Sentence of the Sama
words of
Veda Tat-Tvam-Asi (That thou art). In accordance with this
view the first six chapters deal with the path of action or Karma
Yoga and the nature of the tlwu (Tvam-Pada). The next six
chapters explain the path of devotion or Bhakti Yoga and the
nature of That (Tat-Pada). The last six chapters treat of the path
of knowledge or Jnana Yoga and the nature of the middle term
art (Asi-Pada) which establishes the identity of the individual
and the Supreme Soul (Jiva Brahma Aikyam).
Arjuna now wishes to know in detail the difference between
Prakritiand Purusha (Matter and Spirit). He desires to have a
discriminative knowledge of the difference between them.
wr ^ ?f 3ng: ^ ?fcr ^rfe: ii^ ii
^the
?^this, TRlT^body, ^t^ O son of Kunti (Arjuna),
field, t^ thus, 37Mt^ is called, Q;cT?i;this, '^- who, tfxf knows, W{^
him, ^- (they) call, ^- the knower of the field, ^ thus, T\^:
the knowers of that.
The Blessed Lord said: >? ^Ni^^^

1 . This body, O Arjuna, is called the field; he who knows it is
called the knower of the field, by those who know of them.
Commentary: Ai'/zerrîterally means 'field'. The body is
so called because the fruits (harvest) of actions in the form of

pleasure and pain are reaped in it as in a field. The physical, the
mental and the causal bodies go to constitute the totality of the
field. It is not the physical body alone that forms the field.
THIRTEENTH DISCOURSE 315
He who knows the field and he who beholds it as distinct

from himself through knowledge is the knower of the field or
matter.
Those who know them: The sages.
^ÎH^the knower of the field, '^ and, 3tfq also, ^Me, M^

know, ^t4^% in all fields, W^ O descendant of Bharata (Arjuna),
^^^W^: of the field and of the knower of the field, W^
knowledge, "^ which, '^that, '^fR^ knowledge, ^R?Tîs considered
to be, ^ My.
2. Do thou also know Me as the knower of the field in all
fields, O Arjuna. Knowledge of both the field and the knower of
the field is considered by Me to be the knowledge.
Commentary: The fields are different but the knower of
the field is one. The individual souls (Jivatmas) are different but
the Supreme Soul (Paramatma) is one. Wherever there is mind,
there are life-breath, egoism and the individual consciousness or
reflected intelligence side by side. He who has the sense of
duality will take birth again and again. This delusion of duality
can only be removed by knowledge of the identity of the
individual soul and the Absolute. "I am happy", "I am
miserable", "I am the doer of this action", and "I am the enjoyer
of this experience" —
these are the experiences of all human
beings. Therefore the individual soul is bound to Samsara and is
subject to pleasure and pain, and the individual souls are in
different bodies. But, the Supreme Soul is free from pleasure and
pain. It is not bound to Samsara. It is eternally free. It is one
without a second.
If there is only one individual soul in all bodies, all should
have the same experience at the same time. If Rama suffers from
abdominal colic, Krishna also should experience the pain at the
same time. If John experiences joy, Jacob also should have a
similar experience. If Choudhury is stung by a scorpion,
Banerjee also should suffer from the pain. But this is not the
case. When Rama suffers, Krishna rejoices. When John is
jubilant, Jacob is depressed. When Choudhury suffers from the

sting of a scorpion, Baneijee is enjoying his breakfast. Fields are
different, bodies are different, minds are different and the
individual souls are different from each other. But the knower in
all these fields is one. Pleasure and pain are the Dharmas
(functions) of the mind only. The individual soul is in essence
identical with the Supreme Soul.
The knower of the field or the Self is not affected by
pleasure and pain, virtue and vice. He is the silent witness only.
Pleasure and pain are the functions of the mind. They are
ascribed to the Self through ignorance. The ignorant man regards
the physical body as the Self. He is swayed by the two currents
of likes and dislikes, he does virtuous and vicious actions and
reaps the fruits of these actions, viz., pleasure and pain, and
takes birth again and again. But the sage who knows that the
Kshetrajna or the knower of the field or the Self is distinct from
the body is not swayed by likes and dislikes. He identifies
himself with the pure, eternal Absolute or the Supreme Self and
is always happy and 'actionless', though he performs actions for
the welfare of humanity.
The disease of Timira (partial blindness) which causes

perception of what is contrary to truth pertains to the eye but not
to the man who is removed by proper
perceives. If the disease
treatment he perceives things in their true hght. Even so
ignorance, doubt, pleasure and pain, virtue and vice, Hkes and
dislikes, false perceptions as well as their cause belong to the
instmment (the mind) but not to the silent witness, the knower of
the field, the Self
In the state of Hberation wherein there is annihilation of the

mind, there is no ignorance and the play of the two currents of
likes and dislikes does not exist there. If false perception,
ignorance, pleasure and pain, doubt, bondage, delusion, sorrow,
etc., were the essential properties of the Self, just as heat is the
essential property of fire, they could not be got rid of at any

time. But there have been sages of Self-realisation in the past
like Sankara, Dattatreya, Jada Bharata and Yajnavalkya who
possessed extraordinary supersensual or intuitional knowledge,
who were free from false perception, doubt, fear, delusion.
THIRTEE^^^H DISCOURSE 317
sorrow, etc.They were not conscious of Samsara but they had

perfect awareness of the Self. Therefore, we will have to
conclude that the Self is ever free, pure, perfect, eternal and that
ignorance inheres in the instrument (the mind) and not in the
Self.
Ignorance bom of Tamas acts as a veil and prevents man

from knowing his essential nature as the Existence-
Knowledge-Bliss Absolute. It causes perception of what is quite
the contrary of truth and causes doubt or non-perception of truth.
As soon as knowledge of the Self dawns these three forms of
ignorance vanish in toto. Therefore these three forms of
ignorance are not the attributes of the Self. They belong to the
mind, the organ or the instrument. Mind is only an effect or a
product of ignorance.
The wheel of Samsara or the world-process rotates on
account of ignorance. It exists only for the ignorant man who
perceives the world as it appears to him.
There is no Samsara for a liberated sage. Any disease of the
eye cannot in any way affect the sun (the deity presiding over the
eye). The breaking of the pot will not in any way affect the ether
or space in the pot. The water of the mirage cannot render the
earth moist. Even so ignorance and its effects cannot in the least
affect the pure, subtle, attributeless, formless, limbless, partless
and self-luminous Kshetrajna or the Self. Ignorance does not
touch the Self. (C/ X. 20; XHI. 32; XVIII. 61)
-^ ^T^ TTT^ ^ ^[^do\[i W^ 7^ I
<Tci; that, ^^ field, "^ which, ^ and, "^TT^ what like, ^ and,
'Mra<=hiR what its modifications, ^: whence, "^ and, ^what, ¥•'
He, ^ and, '^- who, ^l?5mR: what His powers, ^ and, Wc[^that, W^
in brief, '^ from Me, ^ hear.
3. What is and of what nature, what are its

the field
modifications and whence it is and also who He is and what His
—
powers are hear all that from Me in brief.
Commentary: I will tell you, O Arjuna, what the field is,
why the body is called the field, what are its modifications or
.
changes; in other words what transformations it undergoes, what
are its properties, what effects arise in it from what causes, to

whom it belongs, whether it is cultivated or whether it grows
wild.
That field refers to the field mentioned in verse 1
Who He is: Who is that knower of the field? What are His
powers (Prabhavas are powers such as the power of seeing,
hearing, etc.) which originate from the limiting adjuncts (such as
the eyes, the ears, etc.)? Do thou hear My speech which
describes succinctly the real nature of the field and the knower
of the field in all these specific aspects.
O Arjuna, I am quite sure that thou wilt clearly comprehend

the truth on hearing My speech.
The body is the field. The ten senses represent the ten bulls.
The bulls work unceasingly day and night through the field of
the objects of the senses. The mind is the supervisor. The
individual soul is the tenant. The five vital airs (Pranas) are the
five labourers. The Primordial Nature is the mistress of the field.
This field is Her property. She Herself watches over the field
vigilantly. She is endowed with the three qualities. Rajas sows
the seed; Sattva guards it; Tamas reaps the harvest. On the
threshing floor of Mahat-Tattva (the cosmic mind) with the help
—
of the ox called time. She Primordial Nature —
thrashes out the
corn. If the individual soul does evil actions, it sows the seeds of
sin, manures with evil, reaps a crop of sin, and undergoes the
pains of Samsara, viz., birth, decay, old age, sickness, and the
three kinds of afflictions. If it does virtuous actions it sows the
good seeds of virtue and reaps a crop of happiness.
Lord Krishna now speaks very highly in the following
knower of the field in
verse of the true nature of the field and the
order to create interest in the hearer.
^sWT: by Rishis, ^|^ in many ways, %^sung, W^- in
chants, M^- various, "^J^ distinctive, '^^1^1^: in the suggestive

words indicative of Brahman, "^ and, "O;^ even, J^hF^: full of

reasoning, M^tI^: decisive.
4. Sages have sung in many ways, in various distinctive
chants and also in the suggestive words indicative of the
Absolute, full of reasoning and decisive.
Commentary: Many sages (such as Vasishtha) have talked

about it and its knower) since ancient
(the true nature of the field
times. The ancient hymns, such as the Rig Veda, have explained
this in various ways.
The word Brahma Sutras refers to the Vedanta Sutras

written by Vyasa or Badarayanacharya in order to reconcile the
mutually contradictory passages in the Upanishads. A study of
theBrahma Sutras is very necessary in order to comprehend the
esoteric significance of the Upanishads. The Brahma Sutras are
also known by the nam.e Sariraka Sutras because fifteen Sutras
in the third Pada of the second chapter deal with the Sarira or
Kshetra (body).
The true nature of the field and its knower has also been
taught in the Brahma Sutras which deal with Brahman such as
Atmanyevopasita (only as the Self, let a man meditate on It.)
(Brihadaranyaka Upanishad, I. 4. 7).
They are full of reasoning, convincing and decisive. There

is no doubt in the words or passages that treat of Brahman.
^r^^lpui ^^ ^ tf^ ;jp5(<>|jilr]<|: imii
H6i"*ldirH the great elements, 3?^^: egoism, ffe: intellect,
37oJT^fT^the unmanifested (Mula-Prakriti), tt^ even, ^ and, ^t^^^TTf^
the senses, ^?T ten, Q;ône, ^ and, "^ five, ^ and, ^f^S^Plt^RT:
objects of the senses.
5. The great elements, egoism, intellect, and also the
Unmanifested Nature, the ten senses and one (mind), and the
five objects of the senses,
Commentary: The field and its modifications are described

in this verse. The twenty-four principles of the Sankhya school
of philosophy are mentioned here.
Great elements: Earth, water, fire, air and ether are so called
because they pervade all modifications of matter. The elements
here referred to are the subtle, not the gross ones.
Egoism is the cause of the great elements. It is the
self-arrogating principle. Intellect is the cause of egoism. The
function of the intellect is determination. Buddhi is the faculty of
determination. The cause of the intellect is the Unmanifested
(which is the undifferentiated energy of the Lord). (Cf. VIL 14:
Daivi hyesha gunamayi mama maya duratyaya This divine —
illusion of Mine, caused by the qualities, is difficult to cross
over.) The above Nature is divided eightfold {Cf. VII. 4).
The ten senses are the five organs of knowledge (ears, skin,
eyes, tongue and nose), so called because they enable the mind
to get knowledge of the external world, and the five organs of
action (hands, feet, mouth, anus and the generative organ), so
called because they perform actions.
The one: This is is the eleventh sense whose

the mind. This
function is thinking and doubting (Sankalpa and Vikalpa).
The five objects of the senses are sound, touch, form
(colour), taste and smell. These are the fivefold pastures of the
senses.
All the great elements, egoism, intellect, the senses and

mind are all absorbed in the Unmanifested at the time of the
cosmic dissolution.
Mind is Maya. Mind is Avidya (ignorance). Mind is at the
root of all activities. It gives strength to desires, fosters fear and
builds castles in the air. It confers force on egoism and stimulates
aspirations. Every tendency has its origin in the mind. It
augments passions, gives strength to hope and awakens the sense

of duality. It increases ignorance and plunges the senses in the
ocean of sense-objects. It creates distinctions and differences. It
separates, divides and limits. It is a strong wall or an iron barrier
that stands between the individual soul and the Absolute. It is
this mind that has brought Brahman to the condition of the
individual soul. It is the storehouse of error, cravings, doubt,
delusion and ignorance. It is an ever-revolving wheel that
generates thoughts. It is a miraculous thought-producing
machine. It creates at one moment. It destroys at the next

moment.
?^^ t^: ^ 5:^ ^ÎfRfiTRFjRT: I
F^5T desire, i^- hatred, 'gî^ pleasure, 5 -^^ pain, ¥|T?f: the
aggregate, "^^HT intelligence, ^- fortitude, "QTTcI^this, ^^ field,

W^ briefly, ^Pcic^KH, with modifications, ^<I^H, has been
described.
6. Desire, hatred, pleasure, pain, the aggregate (the body),
intelligence, fortitude —
the field has thus been briefly described
with its modifications.
Commentary: These principles form the frame or the

skeleton on which the world of forms is built. All these are
mental states and treated as properties of the body by the
Sankhya school of thought. According to the Nyaya-Vaiseshika
schools, these are the inherent qualities of the Self. The
modifications have a beginning and an end. Only that which is
unchanging can be the witness of these modifications. The
knower of the field is unchanging. He is the witness of the field
and its modifications.
Desire is an eamest longing
a modification of the mind. It is
for an object. It is of Rajas which

a Vritti (thought- wave) bom
urges a man who has once experienced a certain object of
pleasure to get hold of it as conducive to his pleasure when he
beholds the same object again. This is the property of the inner
sense. It is the field because it is knowable.
You enjoy The impression of this is
a certain sensual object.
produced mind. This impression is vivified
in the subconscious
or revived through memory or remembrance of the sensual
pleasure. Then desire arises to enjoy the object again. Repetition
of the sensual enjoyment intensifies the memory and desire.
Renunciation of the objects and meditation thin out the
impressions and the desires.
anyone gives a description of the beautiful scenery of
If
Badri Narayana or Mount Kailasa at once a desire arises in our
minds to visit those places. If a man says that very good
[%To 11]
sweetmeats and mangoes are available in Bangalore, a desire to

get these objects crops up in your mind. Therefore memory of
sensual enjoyments and the hearing of the qualities of the
sensual objects are the root causes of desires. Hope fattens the
desires. Hope gives a new lease of life to desires. Desire excites
the mind and the senses. Desire makes the mind restless. Desire
makes the mind wander in the sensual grooves.
An object which sweet and pleasant to you at one

is
moment produces the very reverse of that sensation at another

moment. Everyone of you might have had this experience.
Objects are pleasant only when there is a longing for them. But
they are unpleasant when there is no longing for them. Therefore
desires are the cause of pleasure. If satisfaction arises through
enjoyment of the objects, pleasure will cease. If your mind is
destitute of desires then you will always enjoy serenity,
equanimity, balance or poise in spite of many obstacles or
adversities. The foundation of desire is the love of sensual
pleasures. Desires run along the path of your incHnation,
proclivity or tendency or taste. Desire is the fuel. Thought is the
fire. If you withdraw the fuel of desire, the fire of thought will be
extinguished like an oil-less lamp. The intellect becomes impure

by association with desires.
Hatred is a modification of the mind.

It is a negative one. It
is a Vritti that impels a man who experienced pain from a certain

object to dislike it when he beholds the same object again.
Hatred also is field because it is knowable. The modification that
arises in the mind when your desire is not fulfilled is called
hatred.
Pleasure is agreeable, peaceful, made of Sattva. This is
also the field because it is knowable.
Pain is disagreeable or unpleasant. It is also the field

because it is knowable.
Sanghata: Aggregate, the combination of the body and the

senses or the bundle of the 35 components of the body.
Chetana: Intelligence is a mental state which manifests

itself in the aggregate just as fire manifests itself in a ball of iron.
This is also the field because it is knowable. Chetana means
consciousness and also the activity of the vital airs.

Dhriti: Firmness, courage, fortitude. It is a Sattvic
modification of the mind. The body, the senses and the mind are
sustained by firmness when they are depressed and agitated. The
five elements are antagonistic to each other. Water destroys
earth. Fire driesup water. Water puts out fire. Wind puts out a
lamp (fire). Ether absorbs the wind. The five elements fight
amongst themselves and yet they (that have a natural dislike for
one another) dwell together quite amicably in the same body.
Each element beautifully cooperates with the others in carrying
on the common functions of the body harmoniously. Each
element nourishes the other elements also with its own qualities.
Dhriti is firmness or the power by which these fighting elements
are held in union and harmony and kept in a state of steadiness
and balance. This is also the field because it is knowable.
Desire and the other qualities that are spoken of in this
verse stand for all the qualities of the mind. The field that is
mentioned in the first verse has been dealt with in all its different
forms in the fifth and the sixth verses.
^^\U^\ humility, 3T^fw|7^ unpretenfiousness, 3#W non-

injury, ^flf^: forgiveness, î^qn, uprightness, 37M^hRRH^ service
of the teacher, "^^^ purity, "^^ steadiness, arn^^f^: self-
control.
7. Humility, unpretentiousness, non-injury, forgiveness,

uprightness, service of the teacher, purity, steadfastness,
self-control.
Commentary: These are the quaUties that constitute

wisdom or lead to wisdom. These are the attributes of the man
whose mind is turned towards the inner wisdom. If these
characteristics are seen in a man in their entirety, you can infer
that the knowledge of the Self has dawned in him.
Humility: It is the negation of vanity. It is absence of
self-esteem or self-praise. The basis of pride is the consciousness
of possessing something (wealth, knowledge, strength, beauty

and virtuous qualities) in a larger measure than others. proud A
man possesses at least something but a man of vanity possesses
nothing and yet he thinks he is superior to others. Vanity is
exaggerated pride. A humble man dislikes respect, honour and
praise. He shuns fame and distinction. He never shows his
knowledge, ability, prowess, etc. He never praises himself.
Absence of hypocrisy: Hypocrisy is the desire to appear
what one is not, A Sannyasi has some virtues and a little-
theoretical knowledge derived from books. He pretends to be a
liberated sage. This is religious hypocrisy. A man in whom this is
absent simple and modest. He never advertises his own
is
virtuous qualities in order to get respect, name and worship from

others.He will never disclose any meritorious or charitable act
done by him. He is free from pedantry. He will never sell his
knowledge in order to achieve fame.
Ahimsa: Non-injuring of any living being in thought, word
and deed. He who practises Ahimsa places his feet very carefully
on the ground and avoids stepping on any living creature. If he
perceives any living creature in front of him he stops and turns
to the other side. His heart is full of compassion.
Kshanti: Forbearance, patience, forgiveness. This is a true

symptom of knowledge. The man of wisdom puts up with
everything. He is not affected a bit when others injure him. He
never retaliates. He bears insult and injury calmly.
Arjavam: Straightforwardness. The man of wisdom is
upright or straightforward. He is free from cunningness or
diplomacy, double-dealing or crookedness. He is quite frank,
candid or open-hearted. He does not hide anything. His thoughts
and words agree. He speaks his mind openly to the people. He is
as simple as a child in his speech. He has a heart as pure as a
crystal. He never cheats others.
Service of the teacher: Devotion to the preceptor, worship

of the Guru; doing acts of service to him who teaches
Brahma- Vidya or the means of attaining liberation. Acharya is
the Master in whom the divine wisdom is embodied. Service of
the Guru enables the aspirant to attain Self-realisation. The
aspirant adores his Guru as Brahman, God Himself. He worships
him as Lord Vishnu. He superimposes on him all the attributes of

Brahman or Lord Vishnu. He realises Brahman in and through
his Guru. This is the fruit of devotion to the Guru. For a student
of Vedanta devotion to the Guru is absolutely necessary. Even
for a correct understanding of the scriptures the guidance of a
Guru is necessary.
Purity is of two kinds, external and internal purity. External
purity is cleansing of the physical body with earth and water.
Internal purity is cleansing of the mind of the dirt of attachment,
hatred and other passions, by the method of Pratipaksha
Bhavana, i.e., by cultivating the opposite positive virtues, and by
the recognition of the evil in all objects of the senses.
Steadfastness: The on the
aspirant never leaves his efforts
path of salvation even though he comes across many stumbhng
blocks on the path. This is steadfastness or firmness. No
meditation on Brahman is possible with a fickle mind.
Self-control is control of the aggregate of the body and the
senses. The senses and the body which naturally run externally
towards the sensual objects are checked and directed on to the
path of salvation. No meditation is possible in a body wherein
the senses are out of control and distract attention.
$l^<m?f in sense-objects, qTF^dispassion, 3TT^^: absence

of egoism, Tr^ even, ^ and, ^-Hli^^^<l<^lf^:'y<l^^y<vl^H,perception
of evil in birth, old age, sickness and pain.
8. Indifference to the objects of the senses and also
absence egoism; perception of (or reflection on) the
of 'evil in
birth, death, old age, sickness and pain,
Commentary: The feeling of renunciation towards the
objects of the senses is of wisdom. He does
constant in the man
not even like to talk about them. His senses do not run towards
them.
Vairagyam: Indifference such as sound,
to the sense-objects
touch, etc., for pleasure seen or unseen, heard or unheard (for
pleasure in heaven, too).
Anahankara: The idea that arises in the mind: "I am

superior to all," is egoism. Absence of this idea is Anahankara or
absence of egoism.
Reflection on the evils and miseries of birth, death, old age
and sickness: One has to dwell in the wombmonths and
for nine
to undergo the pangs of birth. These are the evils of birth. The
man of wisdom never forgets the troubles of birth, death, old
age, etc. He wants to avoid being bom. In old age the intellect
becomes dull and the memory is lost and the senses become cold
and weak. There is decay of power and strength. The old man is
treated with contempt by his relatives. These are the evils of old
age. A sick man who suffers from piles, suffers from weakness
and anaemia through loss of blood. A man suffering from
malaria gets an enlarged spleen. These are the evils caused by
sickness.
Pain: The three types of pain or afflictions are referred to in

the 'Introduction'.
Pain itself is evil. Birth is painful. Birth is misery. Death is
misery. Old age is misery. Sickness is misery. Birth, death, etc.,

are all miseries, because they produce misery or pain.
Bysuch reflection and perception of the evil in these arises

indifference to the pleasures of the body and the sensual
pleasures. Then the mind turns within towards the innermost Self
to attain knowledge of the Self. As the perception of the evil of
pain in birth helps to obtain knowledge of the Self, it is spoken
of as knowledge.
3T^0f°RT: non-attachment, ST^Tf^T^^: non-identification of the

Self, J^^PTJ^t!^ in son, wife, home and the rest, f^Tc^constant, "^
and, 'HnRiTicqH.even-mindedness, ^gifiglMMfri^ on the attainment of

the desirable and the undesirable.
Non-attachment, non-identification of the Self with son,

9.
wife, home and the rest, and constant even-mindedness on the
attainment of the desirable and the undesirable,
Commentary: When a man thinks, "This object

mine", is
the idea of "mine-ness" enters his mind. develops Abhimana He

(false identification). Then he begins to love the objects. He
clings to them and gets attached to them. Asakti is
non- attachment to objects. There is absence of liking for the
objects.
Anabhishvangah: There is intense attachment to wife, son

or mother, etc. There is complete identification of the Self with
another. He feels happy or miserable when that person is happy
or miserable. Govindan feels miserable when his wife is dead
because he was very much attached to her but he does not feel
anything when his neighbour's wife is dead. A man of wisdom
has no attachment to his home. He considers his home as a
public inn on the side of a public road.
And the rest: Others who are very dear: relatives or other
dependants.
Constant even-mindedness or equanimity is an index of
knowledge. The man of wisdom is neither elated when he gets
the desirable or pleasant objects, nor grieves when he attains the
undesirable or painful objects.
Non-attachment, absence of affection and equanimity are
all conducive to the attainment of knowledge of the Self. They
are designated as knowledge because they are the means of
attaining knowledge.
rcircicw^î^rci^H<rd4H^'^r< môm
^ in Me, "^ and, ^h^h-hI^h by the Yoga of non-separation,
^rf^: devotion, aro^f^MfM unswerving, M^pRT^^T^f^c^ resort to
solitary places, 37Tfrr: distaste, ^^ti-Hpc; in the society of men.
10. Unswerving devotion by the Yoga of
unto Me
non-separation, resort to solitary places, distaste for the society
of men,
Commentary: The man of wisdom is firmly convinced that
thereis nothing higher than Me and that I am the sole refuge. He
has unflinching devotion to Me through Yoga without any

thought for other objects. His mind has merged or entered into
Me. Just as a river, when it merges itself in the ocean becomes

completely one with it, even so he, being united with Me,
worships only Me. This is Ananya Yoga or Aprithak Samadhi
(Yoga of non-separation or the superconscious state in which the
devotee feels that he is non-distinct from God). Such devotion is
a means of attaining knowledge. Such a devotee will never give
up his devotion and worship even when he is under great trials
and adversities.
Viviktadesasevitvam: He lives on the banks of sacred rivers,

in caves, in the mountains, on the shores of seas or lakes and in
beautiful solitary gardens where there is no fear of serpents,
tigers or thieves. In solitary places the mind is quite calm. There
are no disturbing elements that can distract one's attention. You
can have uninterrupted meditation on the Self and can enter into
Samadhi quickly.
Society of men: Distaste for the society of worldly-minded
people, not of the wise, pure and holy. Satsanga or association
with the wise is a means to the attainment of the knowledge of
the Self.
l^d^nrHrd illcWH^H* "^cidl-^m \\\\\\
a^lrH^MpHr^^H. constancy in Self-knowledge, cTr^^Rl^fef^

perception of the end of true knowledge, "Q^T^ this, W^
knowledge, ^ thus, "^t^^ declared, 3TfT^ ignorance, "^ which,
3T?f ••
from it, 3PW opposed.
11. Constancy in Self-knowledge, perception of the end of
true —
knowledge this is declared to be knowledge, and what is
opposed to it is ignorance.
Commentary: The liberated sage has constant awareness
of the Self. He knows that knowledge of the Self alone is
permanent and all other learning relating to this world is
ignorance. He knows that the knowledge which leads to the

realisation of the Self is the only truth.
These attributes beginning with "humility" are declared to

be knowledge, because they are conducive to knowledge: they
are the means to knowledge. They are secondary or auxiliary
causes of knowledge. The fruitknowledge of the Self is

of this
deliverance from the round of births and deaths. The spiritual
aspirant should always keep the end of knowledge in view. Only
then will he attempt to develop the various virtues which are
conducive to the attainment of knowledge of the Self. What is
opposed to knowledge, viz., lust, anger, greed, pride, hypocrisy,
attachment, cunningness, diplomacy, injuring others, is
ignorance. These evil which are the products of ignorance

traits
bind a man to Samsara. If you wish to attain the knowledge of

the Self you will have to eradicate these evil traits which stand as
stumbling blocks on the path of salvation. If you cultivate the
opposite virtues, the evil traits will die by themselves just as the
plants which are deprived of water in a garden die by
themselves. It is difficult to eradicate the evil traits by fighting
against them.
f^ has to be known, "^ which, ^ that, "Sf^wf^ (I) will
declare, "^ which, W^ knowing, 3T^cT^ immortality, 3T^;2^ (one)

attains to, 3nif^Hrl^the beginningless, WT^ supreme, sT^ Brahman,
1 not, ^ being, '^that, ^ not, 37^ non-being, 3^^ is called.
12. will declare that which has to be known, knowing

I
which one attains to immortality, the beginningless supreme

Brahman, called neither being nor non-being.
Commentary: The Lord praises that which ought to be

known (Para Brahman) in order to create in Aijuna (or any
hearer) an intense desire to know It.
Brahman cannot be expressed in words like "being" or

"non-being", because Brahman does not belong to any class or
genus like a Brahmana, cow or horse. It has no quality like
whiteness, blackness, etc. It has no relation or connection with
anything else, because one without a second. It is no object
It is
of any sense. It is beyond the reach of the mind and the senses. It
is actionless. It is the great transcendental and unmanifested
Absolute. It is always the witnessing subject m all objects.

The Vedas emphatically declare that Brahman is without

attributes, activity, attachment or parts.
In rhapter DC. 19 it vas stated thatHe is *he being and also
the non-oeing. It is now stated that He i^ neither being nor
non-being. This would seem to the readers to be a contradiction
in terms; but it is not so. Though the manifest (perishable) and
the unmanifest (imperishable) universe are both forms of
Brahman, He is beyond both these. (C/ VII. 2; XV. 16, 17 and
18)
'^- everywhere, '^Tlf^W^with hands and feet, cTci;that, '^^

everywhere, 3Tt^nifi<|*^<3H, with eyes, heads and mouths, ^3^^:
everywhere, ^Rinn^ with ears, ^t^ in the world, ^T^ all, 3^^
having enveloped, f?f^3f^ exists.
13. With hands and feet everywhere, with eyes, heads and
mouths everywhere, with ears everywhere, He exists in the
worlds enveloping all.
CommeRtary: He (the knower of the field or Para

Brahman) pervades everything in this world. He fills and
surrounds this world with Himself. He abides in the universe
enveloping everything.
In the previous verse it is said that the Brahman Which is to
be known is neither being nor non-being. One may think that It
is non-entity or void or nothing. In order to remove this
misapprehension, the Lord says in this verse that the knowable
has hands and feet everywhere, etc. It directs the mind and the
senses to do their proper functions. This is only the manifest
aspect of Saguna Brahman (Brahman with attributes).
Just as the engine-driver drives the engine, so also the

knowable or the knower of the field drives the body -engine. It is
the Inner Ruler. It is the innermost Self. It is the support,
substratum or basis for this world, body, mind, life-force and the
senses. The existence of Brahman is determined or ascertained
or indicated by the existence of the limiting adjuncts, viz., body.
mind and because there must be self-consciousness

senses,
behind their activities. How can you call It non-existence then?
Just as the rope is not affected by the qualities or the defects
of the illusory superimposed snake, so also Para Brahman (the
knower of the field) is not affected by the superimposed world,
body, senses, mind and the life-force. There is only one common
consciousness in all beings or bodies. That common
consciousness is eternal, self-luminous and all-pei'vading. That
common consciousness is Para Brahman. The body, mind,
senses and the life-force are by nature insentient. But they are
moved by Brahman to action. They act on account of the mere
presence of Brahman or the knower of the field. (The limiting
adjuncts are illusory.) Hence they put on the semblance of
consciousness, just as the iron piece puts on the semblance of a
magnet when it is in the presence of a magnet.
The whole world is superimposed on Brahman like the

snake on the rope. This is called Adhyaropa. It is sublated by the
method (Yukti) of Apavada (negation or denial).
This verse is taken from the Svetasvataropanishad 3. 16.
^Tqfe^T^JWnn^ shining by the functions of all senses,

^?r'<<^rcic|RidH,(yet) without the senses, ^^-H^d^ unattached, '^^t^
(yet) supporting all, '^ and, ^ even, Pijui+j^ devoid of qualities,
^jjumlcHj (yet) experiencer of the qualities, "^ and.
14. Shining by the functions of all the senses, yet without
the senses; unattached, yet supporting all; devoid of qualities,
yet their experiencer,
Commentary: Brahman sees without eyes, hears without

ears, smells without nose, eats without mouth, feels without skin,
grasps without hands, walks without feet. "He is the unseen seer,
the unheard hearer, the unthought thinker. Other than Him there
is no seer, no hearer, no thinker. He is the Self, the Inner Ruler,
the Immortal." (Brihadaranyaka Upanishad III. 7. 23) He is free

from the qualities of Nature and yet He is the enjoyer of the
qualities.
All the senses: The five organs of knowledge and the five
organs of action, the inner senses, mind and intellect come under
the term all the senses. The organs of action and those of
knowledge perform their functions in conjunction with the mind
and the intellect. They cannot function independently. Therefore,
the mind and the intellect are included in the term all the senses.
Brahman is transcendental and unmanifest, but It manifests

Itself through the hmiting adjuncts of the external and the
intemal senses. As It is destitute of the senses It is unattached
and yet It supports all. It is the support or substratum of
everything. It is destitute of the qualities of Nature and yet It is
the enjoyer of those qualities. Brahman is really mysterious.
This verse is taken from the Svetasvataropanishad 3. 17.
^: without, 3T^: within, ^ and, ^JcTRTôf (all) beings, 3T^

the unmoving, "^R^the moving, i^ also, "^ and, ^cîq^because of
Its subdety, ^ That, 3Tf^[t^ unknowable, ^Wi; is far, ^ and,
SiRfiq^ near, "^r and, cTci^That.
15. Without and within (all) beings the unmoving and also
the moving; because of Its subtlety, unknowable; and near and
far away is That.
Commentary: Brahman is subtle like the ether. It is
incomprehensible unillumined on account of Its extreme

to the
subtlety. It is unknowable to the man who is not endowed with
the four means of salvation (see page 58).
Brahman known or reahsed by the wise. It is realised by

is
the first class aspirant who is equipped with these means. It is

near to the wise man or the illumined because It is his very Self.
It is very far to the ignorant man who is drowned in worldliness
or sensual pleasures. It is not attainable by the ignorant or

unenlightened even in millions of years.
Near and far away: This expression is found in the

Isavasya Upanishad (5) and the Mundaka Upanishad (3. 17).
as
3Tfg^T^RrR;undivided,
if, "^ and, fÎ^ existing,

^ and, ^ in beings, f^^T^^^ divided,
^^5!^ the supporter of beings, "^ and,

^
^That t^to be known, Î^T^ devouring, 3mf^ generating, ^
and.
16. And undivided, yet It exists as if divided in beings; It is
to be known as the supporter of beings; It devours and It
generates.
Commentary: Brahman must be regarded as That which

supports, swallows up and also creates all beings, in the three
forms of Brahma who creates the world of names and forms,
Vishnu who preserves or sustains, and Rudra who destroys. It is
undivided in the various bodies. It is like ether. It is
all-pervading like space (Akasa). It is indivisible and the One,
but It seems to divide Itself in forms and appears as all the
separate existing things and beings. It is essentially unbroken.
Yet, It is, as it were, divided among all beings.
It devours this world during the cosmic dissolution. It
generates it at the time of the origin of the next age. It supports
all beings during the period of sustenance of this world.

Just as fire is hidden in the wood, so also Brahman is
hidden in all bodies. Just as the one space appears to be different
through the limiting adjuncts (pot, house, etc.) so also the one
indivisible Brahman appears to be different through the limiting
adjuncts (the body, etc.). (C/ XVIII. 20)
An objector says: "The knowable Brahman, the Knower of
the field, is all-pervading. It exists everywhere and yet It is not
perceived. Therefore It must be of the nature of darkness or
Tamas."
The answer is: "No. It cannot be."
"What, then?" "It is the Light of hghts."
^'Ttfcfôf lights, 3Ttq even, cTc[^That, ^5^: Light, ^^^- from

darkness, W^^ beyond, 3^^ is said (to be), IF^ knowledge, t^
that which is to be known, IPFP^ attainable by knowledge, if^
in the heart, ^^^ of all, Mw^ seated.

17. That, the all lights, is said to be beyond
Light of
darkness: knowledge, the knowable and the goal of knowledge,
seated in the hearts of all.
Commentary: The Supreme Self illumines the intellect, the

mind, the sun, moon, stars, fire and lightning. It is self-luminous.
"The sun does not shine there, nor do the moon and the stars, nor
do these lightnings shine and much less this fire. When It shines,
everything shines after It;all these shine by Its Light."
(Kathopanishad 5. \ 5; also Svetasvatawpanishad 6. 14)
Knowledge: Such as humility. (Cf. XUl. 7 to 11)
The knowable: As described in verses 12 to 17.
The goal of knowledge, i.e., capable of being understood by

wisdom.
These three are installed in the heart (Buddhi) of every
living being. Though the light of the sun shines in all objects, yet
the sun's light shines more brilliantly in all bright and clean
objects such as a mirror. Even so, though Brahman is present in
all objects, the intellect shines with special effulgence received
from Brahman. (Cf. X. 20; XHI. 3; XVm. 61)
^ ^ w iR t^ #^ mm: 1
^^[^ Hdfe:^N ^'^NNlqq^^ IIUH

^ thus, ^f^the field, ^M as well as, ^1^ knowledge, t^
the knowable, "^ and, HrPI^have been stated, ^Hi-yci: briefly, H-sk^-
My devotee, "QM.this, fÎFT knowing, h<îcin to My being, <JHHy^

enters.
18. Thus the field, as well as knowledge and the knowable

have been briefly stated. My devotee, knowing this, enters into
My Being.
Commentary: He who has controlled his mind and organs,
who has the knowledge of the field and the knowable, and who
fixes his mind on Me becomes one with Me.
Thus the field described above (beginning with the 'great

elements' and ending with 'firmness', verses 5 and 6),
knowledge described above (beginning with 'humility' and
ending with 'perception of the end of true knowledge' in verses
7 to 11) and the knowable described in verses 12 to 17 these —
have briefly been stated.
He who has single-minded devotion unto Me, who takes
Me (Vaasudeva, the Supreme Lord, the omniscient, and the
supreme Guru) as the Self of everything, he who thinks and feels
that all that he sees, hears and touches is nothing but the Lord
and he who has the right knowledge described above enters into
My Being or attains release from birth and death.
iJ^rdH, matter, 3?^ spirit, ^ and, ^ even, f^ know, 3^^

beginningless, 3^ both, Btfq" also, f^TîRI^ modifications, "^ and,
^PTH; qualities, ^ and, "^ even, f^ know, "srffetH^ bom ol
Prakriti.
19. Know thou that Nature (matter) and the Spirit are both
beginningless; and know also that all modifications and qualities
are born of Nature.
Commentary: Steps are necessary to reach the top floor of
a building.Even so, steps are necessary to reach the summit of
the knowledge of the Self. That is the reason why Lord Krishna
took Arjuna to the summit of knowledge step by step. He first
taught Arjuna the nature of the field, then knowledge, ignorance
or non-wisdom, and ultimately the knowable. When a child is to
be fed the intelligent mother divides the food into small portions
and feeds the child little by httle. Even so Lord Krishna fed His
spiritual child Arjuna with the spiritual food httle by little.
Lord Krishna says: "O Arjuna! you the same

I will give
teaching in another form by the description of the Spirit and
Nature."
Till now the Lord expounded the knowledge of the field
and the Self in accordance with the philosophy of the
Upanishads. Now He explains the same knowledge in
.
accordance with the Sankhya philosophy, but without accepting

itsdual nature in the form of discrimination between the Spirit
and Nature.
Vikaras: Modifications from the Mahat-Tattva or intellect
down to the physical body; the twenty-four principles of the
Sankhyas. The Self within is changeless. All changes take place
in Nature. Mulaprakriti (the Primordial Nature, the Unmani-
fested) becomes modified into Mahat, egoism, mind, the great
elements and other minor modifications.
Just as and ice, the day and the night, are

coolness
inseparable, so also matter and Spirit are inseparable. The three
qualities Sattva, Rajas and Tamas are born of Nature (matter).
All actions proceed from the mind, the life-force, the senses and
the physical body.
According to the Sankhya philosophy, Prakriti and Purusha

are not only eternal and beginningless but also independent of
each other and self-created. According to Vedanta philosophy,
Prakriti or Maya originates from Brahman and is, therefore,
neither self-created nor independent. Isvara has Maya under His
perfect control. Maya is His causal body. Maya is His illusory
power.
Matter and Spirit are the Natures of Isvara. Know that these
two are beginningless. Thatwhich has no beginning is Anadi. As
Isvara is eternal. His two Natures also should be eternal. (This is
according to the Sankhyas.)
Isvara possesses these two Natures (superior and inferior)

by which He causes the creation, preservation and destruction of
the universe. Therefore He has the Lordship and rules over the
universe. The two Natures have no beginning. Therefore they are
the cause of Samsara.
The inferior Nature (Apara Prakriti) which consists of the

eightfold division of Nature referred to in chapter VII, verse 4, is
the Prakriti of chapter XIII, verse 19. The superior Nature (Para
Prakriti) referred to in chapter VII, verse 5, is the Purusha of
chapter XIII, verse 19. Purusha here means 'Jiva' (the individual
soul).
Even a child smiles and experiences exhilaration, grief,

fear, anger, pleasure and pain. Who taught it? The impressions of
the virtuous and vicious actions of this birth cannot be the cause
of these. The impressions of the previous birth alone are the
cause of all these. They (the impressions) must have a support.
From this we can clearly infer the existence of the individual
soul in the previous birth and that the individual soul is
beginningless. If you do not accept that the individual soul is
beginningless, two defects of Kritanasa (non-fruition of

the
actions performed) and Akritabhyagama (causeless effect) will
creep in. Pleasure and pain which are the fruits of virtuous and
vicious actions done previously will pass away without being
experienced. This is the defect of Kritanasa. So also, one will
have to enjoy pleasure and pain, the fruits of good and bad
actions which were not done by him previously. This is the
defect of Akritabhyagama. In order to get rid of these two
defects we will have to accept that the individual soul is
beginningless. The scriptures also emphatically declare that the
soul is beginningless.
chi4=M<u|cti(j"c^ in the production of the effect, and the cause,

l^' the cause, "Slf^: Prakriti, ^^ is said (to be), 3^- Purusha,
^^:<3MiMôf pleasure and pain, ^1=^(^ in the experience, Ij- the
cause, 3^2^^ is said (to be).
20. the production of the effect and the cause, Nature

In
(matter) said to be the cause; in the experience of pleasure
is
and pain, the soul is said to be the cause.
Commentary: Pleasure and pain are the fruits of virtuous

and vicious actions. The force of desire acts on the mind and the
mind impels the senses to act to get the objects of desire. Good
and proceed from Nature and lead to happiness or
evil actions
misery. Evil actions produce misery and sorrow. Virtuous actions
cause happiness and joy. The soul is the enjoyer. The wife works
and prepares nice, palatable dishes; the husband silently enjoys
the fruits of her labour. He sits quietly and eats them to his
heart's content. Even so Nature works and the soul experiences

the fruits of Her labour, viz., pleasure and pain.
When harmony predominates, virtuous actions are
performed. When there preponderance of Rajas, both
is a
virtuous and vicious actions are performed. When Tamas
predominates, sinful, unlawful and unrighteous actions are done.
Kaarana (^^m) which means 'cause', some

In the place of
read Karana {W^) which means 'instrument' such as the five
organs of knowledge, five organs of action, mind, intellect and
egoism (thirteen principles located in the body).
Karya: The effect, viz., the physical body. The five

elements which form the body and the five senses, and which
form the sense-objects which are born of Nature come under the
term 'effect'. All qualities, such as pleasure and pain and
delusion which are born of Nature, come under the term
'instruments' because these qualities reside in the instruments,
the senses.
In the production of the body, the senses and their

sensations Nature is said to be the cause. Thus Nature is the
cause of Samsara.
Sugarcane is the cause. Sugarcane juice, sugar and

sugarcandy are the effects or modifications of sugarcane. Milk is
the cause. Curd, butter and ghee (melted butter) are the
modifications of milk. Whatever is a modification of something
is its effect, and that from which the modifications come is their
cause. Nature is the source or cause of all modifications. She

generates everything. The ten organs, mind and the five objects
of the senses are the sixteen modifications or effects.
Mahat (intellect) is born of Mulaprakriti. From Mahat

Ahamkara (egoism) is born. Mahat is the effect of Mulaprakriti
and the cause of Ahamkara. Therefore Mahat is called Prakriti-
Vikriti. Mahat, Ahamkara and the five Tanmatras (root-elements
of matter) are the seven Prakriti-Vikritis. Each of these is a
modification of its predecessor and is in tum the cause of its
successor. The five root-elements generate the five gross
elements. They are the subtle elements. These seven are both
Nature and modification (Prakriti and Vikriti), cause and effect,

and are included under the term 'cause'.
The functions of the body, senses, life-force, mind and
intellect are superimposed on the pure Self. So the ignorant man
says: "I am black; I am fat; I am hungry; I am angry; I am deaf; I
am blind; I am the son of so and so; I know; I am the doer; I am
the enjoyer, etc."
The intellect is very subtle. It is in close contact with the
most subde Self. The Consciousness of the Self is reflected in
the intellect (Chidabhasa) and so the intellect which has the
semblance of the Consciousness feels: "I am pure consciousness
or Chaitanya. I experience pleasure and pain." The attributes of
the pure Self are superimposed on the intellect. There is mutual
superimposition between the intellect and the Self, Nature and
Spirit. This is the cause of Samsara.
Purusha, Jiva, Kshetrajna and Bhokta are all synonymous

terms. Purusha here referred to is not the Supreme Self. He is the
conditioned soul, the soul subject to transmigration who

experiences pleasure and pain. The Self or the Absolute is ever
free from Samsara and is unchanging.
Prakriti and Purusha are the cause of Samsara. Nature

generates the body, life-force, mind, intellect and the senses. The
soul experiences pleasure and pain. Samsara is the experience of
pleasure and pain. The soul is the Samsarin. He is the
experiencer of pleasure and pain. {Cf. XV. 9)
3^: Purusha, 3ffjfrT^: seated in Prakriti, II indeed, ^^

enjoys, 3ffferr^born of Prakriti, ^pTT^ qualities, '^^R^the cause,
3^^^: attachment to the Gunas, 3T^ of his, ^^^dlR^^-H^ of birth
in good and evil wombs.
21. The soul seated in Nature experiences the qualities

born of Nature; attachment to the qualities is the cause of its
birth in good and evil wombs.
Commentary: The soul residing in Nature and identifying
itself with the body and the senses which are modifications of
Nature acts through the qualities of Nature and experiences

pleasure and pain and delusion. It thinks, "I am happy, I am
miserable, I am deluded, I am wise." When it thus identifies
itselfwith the qualities, it assumes individuality and takes birth
in pure and impure wombs.
The (Jivatma) enjoys the sensual objects in

soul
conjunction with the body, mind and the senses and thus
becomes the enjoyer. Brahman is the silent witness and
non-enjoyer. The soul's attachment to the qualities of pleasure,
pain and delusion is the chief cause of its birth. If you add the
word Samsara to the second half of the verse, it will mean:
"Attachment to the qualities is the cause of Samsara through
births in good and evil wombs."
Good wombs {Sat Yoni) are those of the gods and the like;
evil wombs {Asat Yoni) are those of lower animals. The human
womb is partly good and partly evil on account of mixed
Karmas.
Purushah prakritisthah: Purusha (the soul) seated in
Prakriti (Nature). This is Avidya (ignorance). Attachment to the
qualities of Nature is Kama (desire). Avidya and Kama are the
cause of Samsara.
Jnana (wisdom) and Vairagya (dispassion) will destroy
ignorance and desire. {Cf. XIV. 5; XV. 7)
3^T^FT the spectator, 3151HTT the permitter, ^ and, ^ the

supporter, ^Tt^W the enjoyer, ^r|^: the great Lord, WTTM the
Supreme Self, ^ thus, '^ and, 3Tf^ also, Sifj: is called, ^ in the
body, 3TfWi;(in) this, JM: Purusha, "^: Supreme.

22. The Supreme Soul in this body is also called the
spectator, the permitter, the supporter, the enjoyer, the great
Lord and the Supreme Self.
Commentary: Upadrashta: A spectator, a witness, a
looker-on, a by-stander, one who sits near. When the priests and
the sacrificer perform the sacrificial rites, an expert who has
good experience in sacrificial matters sits by their side. He does
not take any part at all in the sacrifice. He sits as a silent witness.
He guides them. He points out their defects and corrects them.
Even so the Supreme Self does not act. It does not take any part
in the activities of the body, the mind and the senses. It is
entirely distinct from them. It is a silent witness of their
activities. It sits near Nature and silently watches Her actions.
It may be
explained in another way. The body, the eyes, the
mind, the and the Self are the seers. Of these the body is
intellect
the most external seer; the Self is the most internal and nearest
seer. Beyond the Self there is no other internal seer.
Anumanta: Permitter. The Supreme Self gives consent. It
expresses approval or satisfaction regarding the actions done

Its
by the senses, the mind and the intellect. The King consents and
says "Yes." The Prime Minister and the other officers carry out
his orders. Even so the Supreme Self consents or gives
permission; the body, the mind, the intellect, and the senses
perform their respective functions. Or, though It Itself does not
work while the senses, the mind and the intellect work. It
appears to be engaged in action. It seems to cooperate with them.
As It is an onlooker or mere witness, It never stands in the way
of the activities of the body, the mind, the intellect and the
senses.
Bharta: Supporter. Just as the husband is the supporter of

his wife, so also the Self is the supporter of this body, mind,
intellect, life-force and the senses. It is different from them, just
as the father who supports the children is different from them.
Bhokta: Enjoyer; the Self, of the nature of eternal

intelligence. Just as heat is the inherent nature of fire, so also
is the inherent nature of the Self. All the
eternal intelligence
statesof the mind such as pleasure, pain and delusion are
permeated and illumined by the intelligent Self. Just as
Govindan who takes the food is different from the food, so also
the Self is different from the intellect, the mind and the senses.
Mahesvarah: The great Lord. As He is the soul or essence

of everything and as He is independent of all. He is Mahesvara.
The sky is very big. Mahesvara is bigger than even the sky, and
so He is called Mahesvara. Just as the king is different from his
subjects, so also the Self is different from Nature and the effects
or modifications of Nature.
Paramatma: The SupremeSelf. It is supreme because It is
superior to all from the Unmanifested to the
those things,
physical body, which are mistaken for the Self on account of
ignorance. Just as an iron piece moves in the presence of a
magnet, so also the mind and the intellect which are insentient
move and function in the presence of the Supreme Self. Just as
the moon borrows its light from the sun, so also the mind and the
intellect borrow from the Supreme Self. The Supreme
their light
Self is self-luminous. Mind and
intellect have no self-luminosity.
In the Vedas also He is called the Supreme Self. Lord Krishna
says in verse 17 of the fifteenth chapter: "But distinct is the
Highest Purusha spoken of as the Supreme Self."
"Do thou also know Me as the knower of the field in all the
fields," has been described in detail and the subject is concluded
in this verse.
^ TT^ ^ 3M 3rf# ^ 3^:W I
^T: who, "Qi^thus, ^ knows, ^Wi; Purusha, "Sff^frPl^Frakrifi,
"^ and, 5^: quahties, W with, ^t4?TT in all ways, cj^hm: Uving, 3Tf^
also, ^ not, W- he, ^: again, 3#|W1^ is bom.

23. He who thus knows the Spirit and Matter together with
the qualities, in whatever condition he may be, he is not born
again.
Commentary; One who knows the Soul and Nature with

its may be, frees himself from the
quahties, whatever his conduct
cycle of births and deaths. Such is the advantage he gains from
the discriminative knowledge of Spirit and Matter. He knows
that he is eternal and changeless and that all changes are due to
the modifications of Nature on account of its qualities. The self
through ignorance identifies itself with the body and suffers
rebirth.
In whatsoever condition he may be, whether he is engaged

in prescribed or forbidden acts (like Indra who killed the
Purohita Visvarupa and many Sannyasins), he is not born again.
because the actions (which are the seeds of rebirth), of one who
knows the Spirit and Matter, who has gained the knowledge of
the Self, are burnt by the fire of that knowledge. Just as the seeds
that are fried in fire do not sprout again, so also the actions burnt
in the fire of knowledge cannot produce new bodies or further
births. In his case they are Karmabhasa (mere semblance of
Karma). They are not effective causes and cannot produce
A burnt cloth cannot serve the purpose of the
further births.
cloth.
Those actions which are done with egoism and desire

(expectation of fruits) will produce fruits or results. In the case
of a wise man, the seeds of evil, viz., ignorance, egoism,
attachment, etc., are burnt by the fire of knowledge. Therefore he
cannot have rebirths.
The Karmas (Prarabdha) which have already started their
operation by producing this present birth do not perish,
notwithstanding the dawn of the knowledge of the Self. When an
arrow is once sent out from a bow at a mark, it pierces the mark
and continues to act till it falls to the ground when the full force
with which it was discharged is exhausted. Even so the
Prarabdha Karma which has given rise to the body continues to
act till the inherent force is fully exhausted, although the sage
has attained Self-realisation through his body. But he is not in
the least affected by because he has no identification with
this,
the body, and as he has identified himself with Brahman or the
Absolute. If a carbuncle or cancer arises in the body on account
of Prarabdha Karma, he will not suffer a bit as he has risen
above body-consciousness, and as he stands as a witness of his
body. But a by-stander or a spectator wrongly imagines that the
liberated sage is also suffering like an ordinary worldly man.
This is a serious and sad mistake. From the viewpoint of the
liberated sage he has neither body nor Prarabdha Karma.
An arrow that is placed ready on the bow but not

discharged with force can be withdrawn. Similarly, the Karmas
which have not begun to generate their fruits or effects can be
neutralised or destroyed by the knowledge of the Self. Therefore
it is proper to say that the liberated sage is not bom again. He
will not take another body when the body through which he
attained knowledge perishes. As ignorance, the cause of this

body, is destroyed by the knowledge of the Self, birth, the effect
of ignorance, is also destroyed. As one takes birth through
virtuous and vicious actions, a sage will not take birth as his
virtuous and vicious actions (the whole Sanchita or accumulated
Karmas of his previous births) are destroyed by the knowledge
of the Self. The Karmas done by him after he has attained
Self-realisation cannot touch him at all as he has neither egoism
(agency) nor desires. {Cf. XIII. 32)
?5TT^ by meditation, 3TT?qf^ in the self, ^W^^ behold, %f^

some, STR^T^the Self, arn^T^T by the self, ^ others, wi\^ ^t^
by the Yoga of knowledge (by the Sankhya Yoga), ^T^f^t^ by
Karma Yoga, "^ and, s^ft others.
24. Some by meditation behold the Self in the self by the

self, others by the Yoga of knowledge, and still others by the
Yoga of action.
Commentary: There are several paths to reach the

knowledge of the Self according to the nature or temperament
and capacity of the individual. The first path is the Yoga of
meditation taught by Maharshi Patanjali. The Raja Yogins
behold the Supreme Self in the self (Buddhi) by the self (purified
mind). Meditation is a continuous and unbroken flow of thought
of the Self like the flow of oil from one vessel to another.
Through concentration hearing and the other senses are
withdrawn into the mind. The senses are not allowed to run
towards their respective sensual objects. They are kept under
proper check and control through the process of abstraction.
Then the mind itself is made to abide in the Self through
constant meditation on the Self. The mind is refined or purified
by meditation. The mind that is rendered pure will naturally
move towards the Self It is not attracted by nor is it attached to
the sensual objects.
Sankhya Yoga is Jnana Yoga. The aspirant does Vichara

(analysis, reflection) and separates himself from the three
qualities of Nature, the three bodies and the five sheaths and
identifies himself with the witness (Self). He thinks and feels, "I
am distinct from the three qualities. I am the silent witness. I am
unattached. I am non-doer. I am non-enjoyer. I am immortal,
eternal, self-existent, self-luminous, indivisible, unborn and
unchanging."
The Karma Yogi surrenders his actions and their fruits to
the Lord. He has Isvararpana Buddhi (intelligence that offers
everything to God). This produces purity of mind which gives
rise to knowledge of the Self Karma Yoga brings about
concentration of the mind through the purification of the mind. It
leads to Yoga through the purification of the mind and so it is
spoken of as Yoga itself.
Those who practise Sankhya Yoga are the highest class of

spiritual aspirants.Those who practise the Yoga of meditation
are aspirants of the middling class. Those who practise Karma
Yoga are the lowest class of spiritual aspirants. The aspirants of
the middling and lowest class soon become aspirants of the
highest class through rigorous Sadhana or spiritual practices.
(C/. V. 5; VI. 46)
3T^ Others, "§ indeed, "Q^^thus, 3M^Rf: not knowing, f^

having heard, 3T^:^^: from others, <JHmcl worship, ^ they, 3Tf^ also,
^ and, 3TfOTt^ cross beyond, Tj;^ even, "^^^ death, ^frTWM:

regarding what they have heard as the Supreme refuge.
25. Others also, not knowing thus, worship, having heard of
Itfrom others; they, too, cross beyond death, regarding what
they have heard as the Supreme refuge.
Commentary: The three paths, viz., the Yoga of
meditation, the Yoga of knowledge, and the Yoga of action to
attain the knowledge of the Self were described in the previous
verse. In this verse the Yoga of worship is described.
Some who are ignorant of the methods described in the
previous verse listen to the teachings of the spiritual preceptors
regarding this great Truth or the Self with intense and
unshakable depending upon the authority of others'

faith, solely
instructions, through
and constant remembrance and
contemplation of them attain immortality. They are devoted to
their preceptor. Some study the books written by realised seers,
stick with great faith to the teachings contained therein and Uve
according to them. They also overcome death. Whichever path
one follows, one eventually attains the knowledge of the Self
—
and final liberation from birth and death, salvation (Moksha).
There are several paths to suit aspirants of different
temperaments and equipments.
Freeing oneself from ignorance with its effects through the
knowledge of the Self, is crossing the Samsara or attaining
immortahty or overcoming death or obtaining release or
salvation.
<^|c|r^^N^ fer^c^Tcj ^|c|<o1^-HH, I
'^M^ whatever, M^m^ is born, Mw^ any, '^x^ being,

W^T5T^TTT^ the unmoving and the moving, ^^'^^W^t^ from the
union between the field and the knower of the field, '?Tci;^that, M^
know, m?T^ O best of the Bharatas.
26. Wherever a being is born, whether unmoving or

moving, know thou, O best of the Bharatas (Arjuna), that it is
from the union between the field and its knower.
Commentary: O Arjuna, remember that whatever is born,
unmoving or moving, know thou that to be due to the union
between the body and the Self.
The knower of the field is like the ether without parts.
Therefore, there cannot be a union of the field and the knower of
the field through contact of each other's parts like the contact of
the drum and the stick or a rope and a vessel. There cannot be
the inseparable connection between them like the connection
that exists between the head and the neck, or the arm and the
shoulder, because the field and its knower are not related to each
other as cause and effect.
Then, what sort of union is there between the field and its
knower? It is of the nature of mutual superimposition or illusion.
This consists in confounding the one with the other as well as

their attributes, union of a rope with a snake, and
like the
mother-of-pearl with on account of lack of discrimination
silver,
of their real nature. The attributes of the Self are transferred to

the body and vice versa. The insentient body is mistaken for the
sentient Self. The activities of the body or Nature are transferred
to the silent, actionless Self. This sort of illusion or super-
imposition will disappear when one
knowledge of the attains
Self, when he knows the distinction between the field and its
knower, when he is able to separate the field from the knower
like the reed from the Munja grass, when he realises that
Brahman which is free from all limiting adjuncts is his own
immortal Self, and that the field is a mere appearance like the
snake in the rope, silver in mother-of-pearl, an imaginary city in
the sky, and is like an object seen in a dream or like the horses,
places and forests projected by a juggler. A sage who has the
knowledge of the Self is not born again.
W^ equally,
M<*^^<H, the Supreme
^T% (in) all,
Lord,
^
1%^T?^R5
in beings, fdMtlH^ existing,
among the perishing,

3fe^^T^the unperishing, '^-
who, W^ sees, ^: he, ^TY^ sees.
27. He sees, who sees the Supreme Lord, existing equally

in all beings, the unperishing within the perishing.
Commentary: He who beholds the Supreme Lord through

the inner eye of wisdom. Him Who is seated in all beings from
the Creator down to the unmoving objects and Who is not
destroyed even when all beings are destroyed, he is said to have
realised the Self.
In different kinds of fire, the heat is the same. Gold is the

same in different forms of ornaments. The light from many
lamps is the same. So also in all living beings, the soul is the
same. The soul or the Self uniform everywhere. The Self is the
is
same in ants, elephants, kings, beggars, saints and rogues.

The Self is indestructible; all living beings are perishable. It

is the Supreme Lord when compared to the body, senses, mind,
intellect, the Unmanifested Nature and the individual soul.
Birth is the root cause of the Bhava-Vikaras or the

modifications, viz., change, growth, decay and death. The other
changes of state manifest themselves after the birth of the body.
The Supreme Lord is one and changeless as He is birthless,
decayless and deathless. He is the one common consciousness in

all beings. He sees rightly who sees the Supreme Lord as now
described. He is a Jivanmukta. He has knowledge of the knower

of the field or the immortal Self. He is the real seer or a liberated
sage.
The sage alone sees properly on account of knowledge. The
whole world sees erroneously on account of ignorance. He who
is suffering from defective vision beholds many moons. He sees
erroneously. But he who sees one moon only sees in the proper
manner, correctly. Even so he who beholds the one immortal
He alone sees.
indivisible Self in all beings really sees the Truth.
He who many distinct selves erroneously does not really see
sees
though he sees. He is like the man who beholds manv moons.
(C/ Vm. 20)
W^ equally, W^ seeing, f^ indeed, '^^ everywhere,

^^ciP^dH, equally dwelling, fwi;^the Lord, ^ not, rîPw destroys,
aTR'nr by the self, arR^TFT^the Self, M: then, '^ goes, WR^the

highest, ^nf^the goal.
28. Because he who sees the same Lord equally dwelling
everywhere does not destroy the Self by the self; he goes to the
highest goal.
Commentary: This is the vision of a liberated sage. The
Supreme Self abides in all forms. There is nothing apart from It.
An ignorant man destroys the Self by identifying himself

with the body and the modifications of the mind and by not
seeing the one Self in all beings. He has a blurred vision. His
mind is very gross. He cannot think of the subtle Self. He is
swayed by the force of ignorance. He mistakes the impure body

for the pure Self. He
has false knowledge. But the sage has
knowledge of the Self or true knowledge and so he beholds the
one Self in all beings. An ignorant man is the slayer of his Self.
He destroys this body and takes another body and so on. But he
who beholds the one Self in all beings does not destroy the Self
by the Therefore he attains the Supreme Goal, i.e., he
self.
attains release from the round of birth and death. Knowledge of

the Self leads to liberation or salvation. Knowledge of the
Absolute annihilates the ignorance in toto. If the ignorance is
destroyed and false knowledge is also destroyed, all evils are
simultaneously destroyed.
Those who have realised that unity of the Self in all these
diverse forms are never caught in the meshes of birth and death.
They attain the state of Turiya (the fourth state beyond waking,
dreaming and deep sleep) where form and sound do not exist.
The self is everybody's friend and also his enemy as well.
The idea first expressed in chapter VI, verses 5 and 6 is repeated
here. (C/. XVm. 20)
3TfK^ by Nature, tt^ alone, ^ and, ^?* actions, Ps^^HluilR
being performed, '^^- all, '^'-

who, M^^Pd sees, cM so also,
3T[?qT^the Self, arûrfTâctionless, ^: he, ^W^ sees.
29. He sees, who sees that all actions are performed by
Nature alone and that the Self is actionless.
Commentary: Nature is responsible for all activities. The

Self is beyond all action. It is the silent witness only. He who
experiences thus is the real seer or sage.
He who knows that all actions proceeding from the five
organs of knowledge, the five organs of action, the mind and the
intellect are prompted by Nature and that the Self is actionless,
really sees. He alone sees. He who identifies himself with the
body, the mind and the senses and foolishly thinks that the Self
is the actor is an ignorant man. He sees only with the physical
eyes. He has no inner eye of intuition. The sky remains

motionless but the clouds move across the sky. Even so the Self
isactionless; but Nature does everything. The Self is destitute of
any limiting adjunct. Just as there is no variety in ether, so also
there is no variety in the Self. It is one homogeneous essence. It
is free from any kind of characteristics. {Cf. in. 27; XIV. 19;
XVm. 16)
^ when, ^d'i^J'HNH^ the whole variety of beings, '^^^^Wi
resting in the One, 3ijh^«hRi sees, cfcT: from that, "QcT alone, "^ and,
fTOR^the spreading, W^ Brahman, W^^ (he) becomes, '^ then.
30. When
a man sees the whole variety of beings as
One, and spreading forth from That alone, he then
resting in the
becomes Brahman.
Commentary: A man attains to unity with the Supreme
when he knows or realises through intuition that all these
manifold forms are rooted in the One. As waves in water, atoms
in the earth, rays in the sun, organs in the body, emotions in the
mind, sparks in the fire, so verily are all forms rooted in the One.
Wherever he turns his gaze he beholds only the one Self and
enjoys the bliss of the Self.
When he beholds the diversity of beings rooted in the One
in accordance with the teachings of the scriptures and the
preceptor, he realises through intuitive experience that all that he
beholds is nothing but the Self and that the origin and the
evolution of all is from That One alone. Compare with the
Chhandogya Upanishad, 7. 26. 1.
37^^: 3IM aTTc^ 3TmT 3TTc^: W(
3TT?^ 3TR5m 3?TcqcT^ 3WT?r 3M:
3TToPRT STTf^'qf^MqiÎ^TcqcTtS^ II
Atinatah prana atmata asa atmatah smara

Atmata akasa atmatasteja atmata apah
Atmata avirbhavatirobhavavatmatonnam.
"From the Self is life; from the Self is desire; from the Self
is love; from the Self is ether; from the Self is light; from the
Self are the waters; from the Self is appearance and

disappearance; from the Self is food."
SiHiRîq^being without beginning, fi;^"irqici^ being devoid of

qualities, WWTT the Supreme Self, 3T^this, 37oq7f : imperishable,
J^l(l<^: dwelling in this body, 3lfq though, #^ O son of Kunti
(Arjuna), "^ not, "^f^ acts, ^ not, fw^ is tainted.
31. Being without beginning and being devoid of (any)
Supreme Self, imperishable, though dwelling in the
qualities, the
body, O Arjuna, neither acts nor is tainted.
Commentary: The Supreme Self is beyond Nature.

Therefore It is without qualities. It is Nirguna. The activity in
Nature is really due to its own qualities which inhere in it. The
Supreme Self existed before the body came into being and will
continue to be after its dissolution. It is etemally the same and
imperishable.
Avyaya: That which is free from the changes of birth and
death or appearance and destruction. That which has a beginning
has birth. After the object is born it is subject to the changes of
being (growth, decay, etc.). As the Self is birthless. It is free
from the changes of state (existence, birth, growth, change,
decay and death). As the Self is free from all sorts of functions.
It is Avyaya. Even if the reflection of the sun in the water moves,
the sun does not move a bit. Even so the Supreme Self is not
touched by the fruits of action as It is not the doer, as It is
without the quahties of Nature, or Hmbs, indivisible, devoid of
parts, without action, beginningless and unattached and
causeless.
This Supreme Self is free from the three kinds of

differences, viz., Sajatiyabheda, Vijatiyabheda and Svagata-
bheda. A mango tree is different from a fig tree. This is
Sajatiyabheda. A mango tree is different from a stone. This is
Vijatiyabheda. In the same mango tree there is difference

between leaves, flowers and fruits. This is Svagatabheda. But the
Supreme Self is one without a second. There is no other
Brahman Which is equal to It. Therefore, there cannot be

Sajatiyabheda in Brahman. This world is a mere appearance. It is
a mere figment of our imagination. It is superimposed on the
Absolute on account of ignorance. An iniaginary object has no
independent existence apart from its substratum, just as the
snake in the rope has no independent existence apart from its
substratum, the rope. Therefore, there cannot be Vijatiyabheda in
Brahman. Brahman is indivisible, partless, without qualities,
without form and without any limbs. Therefore there cannot be
Svagatabheda in Brahman.
Brahman or the Supreme Self is beginningless. It is without
a cause. It is self-existent. It is without parts. It is without
qualities. Therefore Brahman As It is
is imperishable.
unattached, It is neither the doer nor the enjoyer. If Brahman also
is the doer and enjoyer. It is no longer Brahman. It is in no way
better than ourselves. This cannot be. Agency and enjoyment are
attributed to the ego on account of ignorance. "It is Nature that
acts." (C/ V. 14; XV. 9)
^4j|dH^ the all-pervading, "^fe^ because of

^51?TT
subtlety,
as,
^STR^m^ ether, ^ not, 3ql^Mt is tainted, ^ everywhere,

its
37îW: seated, ^ in the body, ^1^ so, 3TTM the Self, ? not,
3qfeF^ is tainted.
32. As the all-pervading ether is not tainted, because of its

subtlety, so the Self seated everywhere in the body is not
tainted.
Commentary: Ether pervades everything. All are

immersed in it. no point whereunto ether does not
There is
penetrate and pervade and yet it is not tainted by anything. Even
so the Self pervades the whole body and the whole world. Being
subtler than the body the Self is never tainted by it or anything
else. It is unattached and actionless. It has no parts or hmbs. So
virtuous and vicious actions cannot contaminate the Self. It is
ever pure and stainless.
^ ^ c^T ^K^ i^^l^Nfd ^mcT ll^^ll

^1^ as, ?^^T?FTfcT illumines, Ti^: one, f^c^the whole, Ft^
world, ^^this, '^- sun, ^^the field, ^ the Lord of the field
(Paramatma), cM so, fn^R^the whole, "sr^^RT^ illumines, ^TM O

descendant of Bharata (Aijuna).
33. Just as the one sun illumines the whole world, so also
the Lord of the field (Supreme Self) illumines the whole field, O
Arjuna.
Commentary: The Supreme Self is one. It illumines the

whole matter from the Unmanifested down to the blade of grass
or a lump of clay, from the 'great elements' down to 'firmness'
or 'fortitude'. (Cf. verses 5 and 6.) Just as the sun is one, just as
the sun illumines the whole world, just as the sun is not tainted,
so also the Self is One in all bodies. It illumines all the bodies;
and It is not contaminated.
^^%^1RTteH^ W^^^ I
^jcf^f^^firqW ^ ^ %^rff^ ^ W{^ 11^X11
^^^^W^: between the Kshetra and the Kshetrajna, tr^thus,

î-^^H, distinction. ^H^^qi by the eye of knowledge, ^Jcf^ffifcnfe^
the liberation from the Prakriti of being, "^ and, ^ who, f^:
know, ^nf^ go, ^ they, Wiethe Supreme.
34. They who, by
the eye of knowledge, perceive the
distinction field and its knower and also the
between the
liberation from the Nature of being, go to the Supreme.
Commentary: They who know through the eye of intuition

opened by meditation and the instructions of the spiritual
preceptor and the scriptures, that the field is insentient, the doer,
changing and finite, and that the knower of the field (the Self) is
pure consciousness, the non-doer, unchanging and infinite, and
who also perceive the non-existence of Nature, ignorance, the
Unmanifested, the material cause of being they attain the —
Supreme. Through the attainment of Self-realisation or
knowledge of the Self^ they are entirely liberated from the
[%To 12]
clutches or the influence of Maya (delusion) and ignorance.

They do not assume any more bodies. They are not born again.
They attain Kaivalya Moksha.
In accordance with the doctrine of the Sankhyas, bondage
and freedom do not pertain to the Self because It is always
unattached and It is the non-doer and non-enjoyer and also
without limbs or parts. But on account of Its union with Nature,
It assumes agency through superimposition. When ignorance is
annihilated through the knowledge of the Self, Nature which is

conjoined with the Self is liberated. Then She gives up Her play
or dance in front of the Spirit. She has discharged all Her duties
well for the sake of the enjoyment and the release (Bhoga and
Apavarga) of the Purusha (Spirit). Therefore the Sankhyas
declare that bondage and freedom are states of Nature only.
Some interpret that the Self is emancipated from the shackles of
Nature and Her modifications.
(This chapter is known by the name Prakriti-Purusha-Vibhaga-
Yoga also.)

in the
between Sri Krishna and Arjuna, ends the thirteenth discourse
entitied:
The Yoga of the Distinction Between

The Field and the Knower of the Field.
FOURTEENTH DISCOURSE
JiuNiiPd^lJl-ylJl:
THE YOGA OF
THE DIVISION OF THE THREE GUNAS
^^\^\ g^: ^ TO RdkPHdl ^TTcfT: IR II
^supreme, ^: again, NcfîpH (I) will declare, ^HHIHôf all
knowledge, ^R^ knowledge, <Jtihh^ the best, "^ which, ^H?^

having known, '2^: the sages, ^ all, Wl^ supreme, RhI^h, to
perfection, fcT: after this life, ^TcIT: gone.
1. i will again declare (to thee) that supreme knowledge,
the best of allknowledge, having known which all the sages
have gone to the supreme perfection after this life.
Commentary: Further analysis of the field is made in this

chapter.
In chapter Xni, verse 2 1 it has been stated that attachment
,
to the qualities is thecause of Samsara or births in good and evil

wombs. In this chapter the Lord gives answers to the questions:
"What are the qualities of Nature (Gunas)? How do they bind a
man? What are the characteristics of these qualities? How do
they operate? How can one obtain freedom from them? What are
the characteristics of a liberated soul?"
All knowledge has no reference to the knowledge described
in chapter XIII, verse 7 to 10, but it refers to that kind of
knowledge which concerns sacrifices. That kind of knowledge
which relates to sacrifices cannot give liberation. But the
knowledge which is going to be imparted in this discourse will
(355)
certainly lead to emancipation. The Lord eulogises this

knowledge by the epithets 'supreme' and 'the best' in order to
create great interest in Arjuna and other spiritual aspirants.
Having learnt this supreme knowledge, all the sages who

practised Manana or reflection (Munis) have attained perfection
after being freed from bondage to the body.
Itah: After this Ufe; after being freed from this bondage to
the body.
^^this, fR^ knowledge, v5Mifôq having taken refuge in. ^

My, '^TT^TT^ unity, 3TFRTT: have attained to, '^ at the time of
creation, 3Tf^ also, '^ not, vSH^N't^ are born, "5IcT% at the time of
dissolution, "^ not, '^^^ are (they) disturbed, "^ and.
2. They who, having taken refuge in this knowledge, have

attained to unity with Me, are neither born at the time of creation
nor are they disturbed at the time of dissolution.
Commentary: Having resorted to this knowledge they (the

sages) are assimilated into My own nature. They have attained to
My Being. They have become identical with Me. They live in
Me with no thought of "thou" or "I." They go beyond birth and
death. Thereis no birth for them when creation begins and there
isno death for them at the time of dissolution. Having reached

Me they attain eternity, immortality and perfection. Having
become identical with Me through the attainment of the
knowledge of the Self by practising the necessary means, they
are neither born at the time of creation nor are they disquieted at
the time of dissolution. Knowledge of the Self is eulogised by
the Lord in this verse.
w\ 4irH4^<5i^ ?rfwi;^ ^^^fM^ I
^ My, ^: womb, ^R^the great, '^ Brahma, (TtWIîn that,
"H^ germ, ^Â bears, 3T^ I, ^T^: the birth, ^^["j^dMIH, of all
FOURTEENTH DISCOURSE 357
beings, M: thence, ^7^ is, W^ O descendant of Bharata

(Arjuna).
3. My womb is the great Brahma; in that I place the germ;
thence, O Arjuna, is the birth of all beings.
Commentary: My womb is the great Nature. The cosmos

is evolved out of His Nature. Nature is called the great Brahma
for She is the resting place of the five subtle elements and also
the Mahat (cosmic mind). She is called the great Brahma,
because through Her the whole manifestation takes place.
All changes arise out of this great Nature. So She has got
the name Mulaprakriti or Primordial Nature or the original
principle. From the point of view of the Unmanifest She is called
Avyakta. The Vedantins call Her Maya (illusion). The Sankhyas
call Her Prakriti.
This Prakriti is called great because She is greater than all

Her effects. This Nature, made of the three qualities, is the
material cause of all beings. As She is the source or cause of all
Her modifications and also nourishes all the modifications with

Her energy. She is called Brahma.
I place in it (the Mahadbrahma) the embryo of life; then all
beings begin to come to life therefrom. In the great Brahma or

Nature I place the germ or the seed for the birth of
Hiranyagarbha; and the seed gives birth to all beings. The birth
of Hiranyagarbha or Brahma (the Creator) gives rise to the birth
of beings. The Primordial Nature is like the clay. She cannot
create the forms Herself. She gives birth to Brahma Who creates
all beings just as the potter creates various forms from the clay. I
am endowed with the two Saktis, viz., the superior and the
inferior Natures {Cf. VII. 4 and 5), the field and its knower. I
unite these two (the Spirit and the matter). The individual soul
comes under the influence of the hmiting adjuncts, viz.,
ignorance, desire and action. On account of ignorance (Avidy a),
the individual soul forgets his original divine nature, gets himself
entangled in the meshes of desire (Kama) and action (Karma),
and revolves in the wheel of birth and death. The individual soul
tums towards ignorance without knowing his own true divine
nature. The Jiva (individual soul) being overpowered by
ignorance and the modifications, forgets its pristine purity and

moves in various forms.
The Primordial Nature or the Unmanifested is a dark matrix
with infinite potentialities. It is not a substance. Sound and
energy are in an undifferentiated state in It. The whole world
gets involved into It during the cosmic dissolution. There is no
relationship of substance or quality between It and the three
Gunas. The qualities are the Mulaprakriti and the latter is the
former in a state of poise or equilibrium. This manifested world
of the three qualities is compared to a twisted rope of three
colours, viz., white, red and black. Each colour represents a
Guna. Sattvic is white, Rajas is red and Tamas is black. The
three are not in a state of equilibrium in the manifested world.
Water and the seed coming in contact with the earth

produce sprouts which grow into trees. In the womb of Nature,
the seed develops into the eightfold elements —
earth, water, fire,
air, ether, mind, intellect and egoism. The first fruit of the
contact of Nature with the soul is the Mahat-Tattva or intellect.

From intellect mind is born; from mind egoism; from egoism,
the five elements.
There are four classes of beings, viz., Jarayuja, Andaja,

Svedaja and Udbhijja. The Jarayuja is born of the placenta
(viviparous). Human beings, cows, elephants, horses, etc.,
belong to this class. In this variety the five senses of knowledge
exist. The Andaja is born of eggs (oviparous). In this variety the
elements of wind and ether predominate. Lice come under the
category of Svedaja: they are born of sweat. In this variety fire
and water predominate. Trees that are born of seeds are
classified under the head Udbhijja: in this variety earth and water
predominate. (Cf. VII. 6; IX. 17; XV. 7)
Tm ^^ H^^¥h<^ ^tm^: fW 11X11
^T^%f?5 in all the wombs, ^-^^ O son of Kunfi (Arjuna),

^^' forms, ^5T«l^f^ are produced, ^: which, T\JW{ their, W
Brahma, ^^T^ great, ^- womb, 3TÎ, #3[3[^: seed-giving, 1w
father.
4. Whatever forms are produced, O Arjuna, in any womb

whatsoever, the great Brahma is their womb and I am the
seed-giving father.
Commentary: / am the father: The Primordial Nature is
the mother. The whole manifested world is the child Nature has
produced in its association with Me. Therefore I am called the
father of this world.
Wombs: Such as the gods, the manes, men, cattle, beasts,
birds, etc.
Forms: Bodies consisting of parts, limbs, organs, etc.
^?T^purity, T^: passion, cFT: inertia, ^ these, '^- qualities,
3TftcR^M: born of Prakriti, PHsIHP^ bind, h^hi^ O mighty-armed,

^ in the body, of^HHthe embodied, ST^r^the indestructible.
5. Purity, pta&Yon and inerm^these qualities, O Arjuna,
born of Nature, bind fast in the body, the embodied, the
indestructible.
Commentary: Sattva is the best. Rajas comes next. Tamas

is the lowest and the worst. The three qualities indicate the triple
mentality.They produce attachment in the individual souls,
delude them and bind them down, as it were, to Samsara. Just as
the three conditions of childhood, youth and old age are found in
the same body, so also the three qualities inhere in the mind. The
soul gets limited by identifying itself with body and the three
qualities. It is subject to birth and death and experiences
happiness and misery, pleasure and pain, joy and sorrow till it
realises its identity with the Supreme Self.
The word Gima is usually translated as 'quality'. It does not

signify property, attribute or quality, such as the blue colour of a
cloth. Gunas are really the primary constituents of Nature and
are the basis of all substances. Therefore it is not proper to call
them 'qualities inhering in substances'.
you want to attain freedom or perfection, if you wish to

If
become immortal, you must rise above the modes of Nature. You
must transcend the Gunas.
water in the vessel is agitated, the reflected sun in the

If the
water also appears to be agitated through Pratibimba Adhyasa
(superimposition of reflection on water). Even so the pure
unchanging Self appears to be bound by the quahties of Nature
through superimposition. In reality the Self is ever free and
untainted. It is beyond them.
The Gunas which are only forms of ignorance are ever

dependent on the knower of the field. They bind fast, as it were,
the knower of the field. They have him as the basis of their
existence.
Aknowledge of the Gunas and their operation is very

necessary. Only if you have this knowledge can you free
yourself from their clutches.
Mahabaho: Mighty-armed with strong and sinewy arms

reaching down to the knees. This is a very auspicious sign. Yogis
and sages have such beautiful arms.
These three Gunas are present in all human beings. No one
is from the operation of any one of the three qualities of
free
Nature. They are not constant. Sometimes Sattva predominates;
at other times Rajas or Tamas predominates.
Sattva has the characteristic of effulgence. It is also
harmony and goodness or purity. Rajas is passion or activity.
Tamas is inertia or darkness.
Analyse phenomena in terms of these three. Know their
all
characteristics.Stand as a witness of these qualities. Do not

identify yourself with them. Separate yourself from them.
Become a Gunatita. You will attain Supreme Peace, immortality
and eternal bliss. (Cf. XIII. 22)
^ of these, '^Tr^ purity, fnêicîq^ from its stainlessness,
M+li^l+H, luminous, 3HFtt^ healthy, ^^^^H by attachment to

happiness, ^Mf^ binds, ^FRT^ by attachment to knowledge, "^
and, 3TT^ O sinless one.

6. Of these, Sattva, which from its stainiessness is

luminous and healthy, binds by attachment to happiness and by
attachment to knowledge, O sinless one.
Commentary: Sattva is stainless like the crystal. It lays for
one the trap of happiness and knowledge. It is a golden fetter. A
Sattvic man compares himself with others and rejoices in his
excellence. He is puffed up with his knowledge. His heart is
filled with pride when he thinks that he has more comforts or
more pleasant experiences. He thinks, "I am happy; I am wise,"
and so he is bound as it were. These ideas really belong to the
field but they are transferred through superimposition to the Self
on account of the force of Sattva-Guna.
Rajas and Tamas are pitfalls on the path of knowledge.
This attachment to happiness is an illusion. This is
ignorance. An attribute of the object cannot belong to the
subject. All the qualities from 'desire' to 'firmness' {Cf. XIII. 6)
belong to the field. From ignorance, non-discrimination is bom
and so the individual self is not able to discriminate between the
permanent and the impermanent, the subject and the object.
Knowledge is an attribute of the Antahkarana (inner
instrument, viz., mind, intellect, the unconscious and the ego)
it were an attribute of the Self, it could not
but not of the Self. If
produce attachment and bondage. Sattva binds the soul to
knowledge through attachment.
T^: Rajas, TFITrRqF^ of the nature of passion, M^ know,

<i«J||^^,Hi^<^c|;{^the source of thirst and attachment, cTri;that, RsiNird
binds, W%^ O son of Kunti (Arjuna), ^h^^^-i by attachment to

action, ^fl^the embodied one.
7. Know thou Rajas to be of the nature of passion, the
source of thirst (for sensual enjoyment) and attachment; it binds
fast, O Arjuna, the embodied one by attachment to action.
Commentary: The quality of Rajas denotes activity and

ambition. The Rajasic man is full of cravings and desires. The
cravings force him to act for their fulfilment. He gets attached to
those who help him in the fulfilment of his desire and hates
those who stand in his way. He is attached to action. He enters
on great undertakings. He performs various sorts of sacrifices
and rituals and charitable activities. He runs after sensual
pleasures and his desires become insatiable like a tlame fed by
oil. The Self is not the doer. It is the silent witness; but Rajas
creates in the man the idea, "I am the doer."
Rajas pleases the mind and keeps ahve the passions.
A Rajasic man is never contented. He is ever greedy and

restless. The more he more passionate and greedy
acquires, the
he becomes. Desires multiply. Nothing gives him satisfaction. If
he is a millionaire, he tries to become a multi-millionaire. It is
like petrol poured into the fire, which inflames it further. A
Rajasic man loses his understanding and power of discrimi-
nation. His understanding is clouded. He is under intoxication of
the pride of wealth. His intellect is turbid. He has a perverted
intellect. On
account of perversion of intellect misery appears to
him to be happiness; pain appears to him to be pleasure; sorrow
appears to be joy. His goal is money and women. He worships
mammon as his god.
He runs after name, fame and comforts and involves
himself in endless activities. Quickness has been associated with
the fish, with the flash of lightning and with the glance of a
woman. But Rajas is quicker than these. A Rajasic man is more
active than these. He thinks: "What will happen to me after my
^possessions are gone?" and thus worries himself unnecessarily
and engages himself in endless activities. He has no peace of
mind.
He what has not been attained and is attached to

thirsts for
what has already been obtained. He wishes and tries to protect
his possessions. This is Sanga. "I will do such and such an
action. I will get such and such a result. I will do this sacrifice. I
will enjoy in heaven." This sort of clinging to action and its
fruits is Kanna Sanga.
M: inertia, f but, 37fn^ born of ignorance, i^fe know,

%^ deluding, ^^T^^fl^to all embodied beings, ilHKId^rn^lf^:
by heedlessness, indolence and sleep, cf^that, PisiîPd binds fast,
Ws[ O descendant of Bharata (Arjuna).
8. But know thou Tamas to be born of ignorance, deluding

allembodied beings; it binds fast, O Arjuna, by heedlessness,
indolence and sleep.
Commentary: Tamas binding force with a tendency

is that
to lethargy, sloth and foolish It causes delusion or

actions.
non-discrimination. It binds him who associates the Self with the
body. A Tamasic man acts under the compulsion of the wants of
the body. He has no power of judgment. Troubled by the wants
of the body he acts under pressure to keep himself alive. His
actions are not guided by reason. They are on the plane of
instinct. His senses He becomes infatuated and
are dull.
stupefied. He He yawns much. He
has no inclination to work.
sleeps too much. He always wants to sleep. He never knows
when and how to act, what, to whom and how to talk. He takes
delight in following the wrong path. He does not know how to
behave or how to address others. He is thoughdess and ignorant.
He forgets everything. He is negligent and indolent. He is just in
a stage higher than lifeless matter.
He who is under the grip of heedlessness (Pramada) is not

able to discriminate between the eternal and the non-eternal.
This is an enemy of illumination, the effect of Sattva. He who is
overpowered by laziness (Alasya) is not able to exeit. This is an
enemy of Pravritti, the effect of Rajas. Sleep (Nidra) is Laya-

Vritti, (a state of absorption into ignorance) which is dependent
on Tamas. This is the enemy of the works done by Sattva and
Rajas.
^ g# ^m^ ^' ^^ ws\ I
^T^\ purity, ^^ to happiness, -yî'^Ri attaches, T^'- active

force, '^^ to action, W^ O Bharata, W^ knowledge, 3TI^
shrouding, 5 verily, M: inertia, "SFTT^ to heedlessness, ^frtcT

attaches, cRf but.
Sattva attaches to happiness, Rajas to action, O Arjuna,
9.
while Tamas verily shrouding knowledge attaches to
heedlessness.
Commentary: Just as a dark cloud enshrouds the sun, so
also Tamas envelops knowledge or the light of the Self. Tamas
creates an attachment for heedlessness, that is, ignorance or
forgetfulness of duty or the non-performance of necessary
(obligatory) duties.
T^3R?Fr^Tf^ ^ ^7^ w:^ I
T^: Rajas, M: inertia, "^ and, 3#pjjq" having overpowered,

^Tt^ Sattva, ^7^ arises, ^^M O Arjuna, T^- Rajas, ¥^ Sattva,
M: inertia, "^ and, "O;^ even, "cPT: inertia, ^t^h^ purity, T^'- active
force, cT^TT also.
10. Now Sattva arises (prevails), O Arjuna, having

overpowered Rajas and Tamas; now Rajas, having overpowered
Sattva and Tamas; and now Tamas, having overpowered Sattva
and Rajas.
Commentary: Just as winter has its sway when summer
and autumn have gone, just as sleep has its sway when a man is
neither dreaming nor waking, so also Sattva has its sway when
Rajas and Tamas are suppressed and makes people say that they
are happy. The Sadhana for increasing Sattva is given in the 17th
and 18th chapters.
Each quality acts in its own turn at different times. All the
three qualities cannot operate at one and the same time. When
one quality asserts itself or predominates by overpowering or
suppressing the other two, produces its own effect. Sattva
it
produces knowledge and happiness; Rajas action; Tamas veiling

of knowledge, inertia, error, indolence, sloth and sleep. When
Sattva is in the ascendant in a man, he is endowed with
discrimination. Sublime thoughts roll in his mind. He has pure
understanding. His mind turns away from sensual pleasures and
moves inward towards the Self.
What is the characteristic mark by which you can know that

a particular quahty is predominant or is in the ascendant? The
answer is given in the following three verses.
fR ^Î^ cT^ fcl^lfe^Jo^ 4:^T^rHr^d ll^^ll
^T%I^ through every gate (sense), ^ in the body, STft^în
this, 3i^JRT: wisdom-light, cSH^Nrl shines, W^ knowledge, '^

when, ^ then, PqtJiciÔt) may be known, f^^^(is) predominant,
^?T^Sattva, ^ thus, 3cf indeed.
11. When
through every gate (sense) in this body, the
wisdom-light shines, then it may be known that Sattva is
predominant.
Commentary: When becomes pre-
a particular quality
dominant, it reveals its man. Just as
distinctive characteristics in
jasmine scatters its fragrance far and wide, so also knowledge
disseminates itself in all directions. Convert Tamas into Rajas
and Rajas into Sattva. Now stand firm in Sattva. You will get
increase of hght, purity, peace and harmony. Sattva will lead you
upwards. You will have an upward pull towards the Supreme
Light. Sattvic diet, Japa, meditation, study of holy scriptures,
living in seclusion, company of holy men, singing His Names
and glories, and regulation of breath (Pranayama) will increase
Sattva.
Introspect. Look within. Watch the Gunas carefully. Be

vigilant. Stand as a doorkeeper. Allow only Sattvic thoughts to
pass through the door of the mental factory. Check Rajas. Curb
Tamas. When Sattva predominates there is unruffled peace of
mind, inner harmony, perfect serenity and tranquillity. There is
clarity or clear vision also. The understanding is not clouded.
There is penetrative insight. The door or threshold of intuition is
wide open. The senses will not run towards extemal objects.
The senses are the avenues of sense-knowledge. They are
the gateways of perception for the Self. When light shines in all
the gates of the body, such as the eyes, the ears, etc. (in other
words when there is the manifestation of the Buddhi-Vritti of the
Antahkarana), then knowledge arises. You can understand by the

mark of knowledge that Sattva is predominant. You can also

know that Sattva is increasing by the mark of happiness. Just as
the aspirant knows predominant in him by the
that Sattva is
marks of knowledge and happiness, so also he knows by the
mark of knowledge that Rajas and Tamas are gradually
decreasing.
The ears shun whatever is improper to be heard. The eyes
abandon what they should not look at. The tongue avoids to
speak anything that is not right to speak of. The mind is not
attracted by the sensual objects. Purity thus increases gradually
by Japa, meditation and self-restraint. If there is increase of
Sattva or harmony, there is also increase of knowledge. Sattva is
the only sure means for the attainment of the knowledge of the
Self. It lays the foundation of knowledge.
l^^dlPH W^ f^^ Wsf^ ll^^ll
^: greed, 3|^: activity, 37R»T: the undertaking, ^4^11^^ of
actions, ^m^: restlessness, V{^ longing, T^ in Rajas, tt^

these, W^ arise, f^f^ having become predominant, ^TCT^^ O
best of the Bharatas (or O Lord of the Bharatas).
Greed, activity, the undertaking of actions, restlessness,

12.
longing—these arise when Rajas is predominant, O Arjuna.
Commentary: Greed: Covetousness. Desire to appropriate
the property of others; a desire to possess more wealth though
one has sufficient already.
Pravritti: Action in general.
Asamah: Restlessness; being agitated by joy, attachment,

etc. do this and then I will take up that action. After
"I will
finishing the second, I will take up the third, and so on." There is
no end to the continuity of desire, will and action. This is called

Asama or restlessness.
Spriha: Thirsting or longing for all sensual objects in

general.
These are the characteristic marks that indicate that Rajas is

predominant.
—
\ FOURTEENTH DISCOURSE 367
Do not mistake Rajasic restlessness or Rajasic movements

for Karma Yoga or divine activity. People may say that they are
doing selfless service to the world, but if you analyse their
motives there will be the taint of personal desire in some form or
other. Many persons cannot sit quiet even for a moment. They
think that moving about here and there or doing some action or
other is to be full of life. The Yogi or sage who sits still by
calming the mind, who does nothing at all physically, is the most
active man in the whole world; whereas the man who runs here
and there and who is always very busy does nothing at all. This
may be paradoxical to you. Very few can comprehend the truth
of this statement. Sattva is intense activity. A wheel that revolves
very rapidly appears to be at rest. So is Sattva. So is a Sattvic
man.
373f^Jm: darkness, 3T3lf^: inertness, ^ and, 'JfTTT^:
heedlessness, H^'- delusion, "O;^ even, "^ and, cWf^ in inertia, i<aif^
these, W^ arise, f^^ have become predominant, fi^T^ O

descendant of Kuru (Arjuna).
13. Darkness, inertness, heedlessness and delusion
these arise when Tamas is predominant, O Arjuna.
Commentary: When Tamas increases, darkness, a desire to
do nothing, forgetfulness of one's duties and confusion come
into existence.
Darkness: Absence of discrimination.
Apravritti: Inertness; extreme inactivity.
Pramada (heedlessness) and Moha (delusion) are the
effects of darkness. These are the characteristics or marks which
indicate that Tamas predominant. Tamas is a great stumbling
is
block to spiritual progress and success in any walk of life. It

must be destroyed at all costs. People mistake Tamas for Sattva
or Santi (peace). They take the Tamasic man for a silent Yogi!
"All is Prarabdha! Everything is Maya! There is no world! Why
should I work? Work will bind me. I am Brahman." This is not
spirituality but pure and thick Tamas.
'^ ^ 3f^ 5 3r^ "^ ^^^

dlcbHHdkiirdM^cl
I
11^X11
d<lTl^rc|<i
"W when, ÊIt^ in Sattva, '5ff^ having become predominant, 5

verily, "SieT^ death, "'TTfcf meets,^?^the embodied one, cT^ then,
îHlfer^ of the knowers of the Highest, ^^\\ to the worlds,
3TWfFi;of the spotless, "Sif^TW^ (he) attains.
14. embodied one meets with death when Sattva is

If the
predominant, then he attains to the spotless worlds of the
knowers of the Highest.
Commentary: Lokan Amalan: Spotless worlds; Brahma-
loka and the like where Rajas and Tamas never predominate.
The Highest: Deities such as Hiranyagarbha.
T^ 3fePt '^^^ ^4^f^-S '^^ I
T^ in Rajas, "sr^PPi; death, ^MT meeting, ^4^%^ among

those attached to action, W^ (he) is bom, "PIT so, "5f#T: dying,
W^ in inertia, ''J^^fff^ in the wombs of the senseless, W^ (he) is
born.
15. Meeting death in Rajas, he is born among those who

are attached to action; and dying in Tamas, he is born in the
womb of the senseless.
Commentary: Meeting with death in Rajas: If he dies
when Rajas is predominant in him, he is born among men who
are attached to action. If he dies when Tamas is fully
predominant in him, he takes birth in ignorant species such as
cattle, birds, beasts or insects.
He may
take his birth amongst the dull and the stupid or the
lowest grades of human beings. He need not take the body of an
'ânimal. This is the view of some persons.
^^: yt^dî^: îR^^) PM ^^^ I

^M: of action, ^t^W (of) good, 3^1^: (they) say, M\\t^^H^

Sattvic, Ph 4dH, pure, ""TJc^the fruit, T^sra": of Rajas, ^ verily, '^m^
the fruit, ;g:'^pain, 3qfRT^ ignorance, cTW: of inertia, "^^êf^the
fruit.
16. The fruit of good action, they say, is Sattvic and pure,
verily the fruit of Rajas is pain, and ignorance is the fruit of
Tamas.
Commentary: Good action: Sattvic action. The fruit of
good action is both happiness and knowledge.
They: The wise.
Rajas means Rajasic action as this verse deals with action.
The of Rajasic action is bitter. Rajasic action brings pain,
fruit
disappointment and dissatisfaction. Rajasic activity leads to
greed. When the Rajasic man tries to gratify his original desires,
new desires crop up. This opens the door to greed.
Tamas: Tamasic action, unrighteous deeds or sin

(Adharma). There is no knowledge within and no foresight.
^HKHIÎ cTTOt WtSfFT^ ^ II^V3||
^Hiqiq^from purity, ^31nS arises, fPT^ knowledge, W^- from

activity, ^t^: greed, '^ even, "^ and, mhic;^]^! heedlessness and
delusion, '^^^'^ from inertia, '^^^' arise, 3TWTîgnorance, "^ even,
"ând.
17. From Sattva arises knowledge, and greed from Rajas;
heedlessness and delusion arise from Tamas, and also
ignorance.
Commentary: From Sattva: When Sattva becomes pre-

dominant. Sattva awakens knowledge just as the sun causes
daylight. Sattva enlightens the intellect.
Greed is insatiable like fire. Greed brings misery and pain.

Greed is born of Rajas. Rajas creates insatiable desire. Rajas
makes one blind to the interests and the feelings of others. A
Rajasic man treats others as tools to be utilised for his own
self-advancement or self-aggrandisement.
Tamas produces short-sightedness, torpor and ignorance. A

Tamasic man does not think a bit of the future consequences. He
completely identifies himself with the body and begins to fight
with people if ill of him. He is
they injure his body or speak
ready to do any sinful act in retaliation. He has no sense of
proportion and no sense of balance or poise.
3;^ upwards, W^f^ go, ^Tr^W: in Sattva seated, ^ in the
middle, RlMP-^ dwell, TT^M: the Rajasic, ^JN^^PpTfteTT: abiding in

the function of the lowest Guna, 3T?T: downwards, "T^^f^ go,
aiHî: the Tamasic.
18. Those who are seated in Sattva go upwards; the
Rajasic dwell in the middle; and the Tamasic, abiding in the
function of the lowest Guna, go downwards.
Commentary: Those who abide in Sattva become the lords

of heaven after giving up the physical body. The Rajasic are
reborn on this earth as human beings. The Tamasic go
downwards, i.e., they will be bom in the wombs of cattle and
beasts. They may take their birth amongst the lowest grades of
human beings. The lowest grades of human beings are only
brutes though they have assumed human form. Their actions are
brutal. Therefore it is not necessary for them to enter into animal
incamation.
Man identifies himself withNature on account of the force
of ignorance or illusory knowledge and gets attached to the
qualities of Nature. This is the cause of his birth in the wombs of
high or low creatures. He feels, 'T am happy, miserable or
deluded," on account of the attachment to the Gunas.
The how they bind a
nature of the Gunas, their functions,
man to Samsara, the effects of each Guna when it is
the
predominant, and the plane reached by the man when he is under
the influence of a particular Guna are described in the previous
verses. Now the Lord describes in the following verse that
liberation comes when one knows Him Who is above the three
Gunas.
^ not, 37^ other, jnt«T: than the Gunas, ^^\<\ agent, "^
when, 5^ the seer,aqjw^ beholds, tj^: than the qualities, "^
and, W{^ higher, %% knows, H^NH, My Being, ¥: he, 3TlWt5f^
attains to.
19. When the seer beholds no agent other than the Gunas
and kno\A/s That which is higher than they, he attains to My
Being.
Commentary: The Supreme Self is in no way contami-

nated by the quahties. The liberated sage exclaims: "I am the
witness of the qualities. I am neither the enjoyer nor the doer.
The qualities form the motive power of all actions. I am beyond
the Gunas. The Gunas alone are responsible for all actions. I am
entirely distinct from the qualities. I am pure consciousness. I
cannot be touched by the qualities. I am like the ether."

When a man knowledge of the
gets illumination or attains
Self, when he realises that there is no agent except the Gunas
which are themselves modified as the bodies, the senses and
their objects, when he knows that it is the Gunas only that
become the agent in all transformations, in all states and in all
actions, and when he realises the Supreme Self Who is distinct
from the Gunas, Who is the silent witness of the Gunas and their
functions, he attains to My state (liberation), i.e., becomes
identical with Me. He becomes a Gunatita, i.e., one who has
transcended the three Gunas.
^-H^r^^<l^:^raycKlliiidHî^ llôH
3^ Gunas, "QTH these, 3THtr!T having crossed, It^ three, ^

the embodied, ^^'H^'^qii^ out of which the body is evolved,
v3i-H*^c^v3Ki^:^: from birth, death, decay and pain, f^5^: freed,
3T'JcPI^ immortality, 3T?3^ attains to.
.
20. The embodied one having crossed beyond these three

Gunas out of which the body is evolved, is freed from birth,
death, decay and pain, and attains to immortality.
Commentary: Just as a river is absorbed in the ocean, so

also he who still alive, gone beyond the qualities
has, while
which form the seed from which all bodies have sprung and of
which they are composed, is absorbed in Me. He ever enjoys the
bliss of the Eternal. He attains release or Moksha. He attains to
My Being.
When the Lord said that the wise man crosses beyond the
three qualities and attains immortality, Arjuna became inspired
with the desire of learning more about it. Just as he has asked a
question about the sage of steady wisdom in chapter II, verse 54,
he now asks Lord Krishna about the characteristics of a sage
who has crossed over the three qualities. How does he act? What
is his conduct or behaviour? How has he gone beyond the
qualities?
%: by what, f^- by marks, f^three, ^piR^Gunas, xp^ these,

3T^: crossed, ^^* becomes, 3rqt O Lord, Pc^hnk: what (is his)
conduct, ^^ how, ^ and, "QicfFi; these, t\ three, ^piK. Gunas,

SiRiciacl goes beyond.
Arjuna said:
21 What are the marks of him who has transcended the

three qualities, O
Lord? What is his conduct and how does he go
beyond these three qualities?
Commentary: Arjuna said: "O Lord, by what charac-
teristics may a man be recognised as having gone beyond the
three qualities? What is the behaviour of that Trigunatita sage
(one who has gone beyond the three qualities) and how does he
go beyond the world and is above the Gunas? Tellme that."
These are the characteristics of the sage who has gone
beyond the Gunas; others should cultivate them.
Just as a king is able to remove the grievances and sorrows

of his servants, so also the Lord is able to remove the sorrows of
His devotees. That is the reason why Aijuna addresses Sri
Krishna as 'Lord' and uses the term 'Prabhu'. By using this
word, Arjuna hinted to the Lord that He alone was capable of
reheving his sorrows and pains. {Cf. IL 54)
3I^Jf?Fi; light, ^ and, "Sf^frR; activity, ^ and, %^ delusion, "^

even, ^ and, W^cT O Arjuna, T not, tfe hates, ^^n^TfrTTf^ (when)
gone forth, ^ not, fi'^mPi when absent, cîs^Ri longs.

22. When light, activity and delusion are present, he hates
them not, nor does he long for them when they are absent.
Commentary: This is the answer to Arjuna's first question.

Light is the effect of Sattva, activity of Rajas and delusion of
Tamas. The liberated sage does not hate them when they are
present. When Sattva shines he is not carried away by pride. He
does not think, "I am a very learned man." When the impulse for
action awakened in the body or when there is a divine call for
is
him do work for the solidarity of the world (Lokasangraha) he

to
does not hate any action and he does not regret it after the action
is accomplished. He feels no remorse while performing actions.
The work is like the play of a child. While inertia increases in

him, he is not deluded by infatuation.
Only an ignorant man thinks: "Tamas has entered into me. I
am deluded. I underamthe influence of heedlessness, torpor,
sloth, laziness and indolence. Now I am under the influence of
Rajas. I am forced to do activities. This is painful. I have fallen
from my true nature. This gives me a lot of pain. Now Sattva
predominates in me. I am attached to happiness and knowledge.
I am proud of my learning and better status."
The liberated sage who has transcended the Gunas does not
thus hate them when they are present.
A man of Sattva or Rajas or Tamas longs for light, action or

inertia which manifested themselves and disappeared. But a
first
liberated sage or one who has gone beyond the three qualities
does not at all long for these states which have vanished. This
mark or characteristic is an internal mental state. It cannot be
perceived or detected by others. It can be felt by one's own self
alone. If one is endowed with clairvoyant vision or the inner eye
of intuition, he can directly behold the longings that arise in the
mind of another man.
In the following three verses the Lord gives His answer to

Arjuna's second question: "What is the conduct of the sage who
has crossed over the Gunas?"
H^Rft^T^ like one unconcerned, 3TT#T: seated, '^- by the

Gunas, '^- who, "^ not, Pciîe^rl is moved, 5^- the Gunas, cRJ^
operate, ^ thus, "^ even, ^: who, 37^frT^3tcf is self-centred, ^ not,
^li% moves.
23. He who, seated like one unconcerned, is not moved by

the qualities, and who, knowing that the qualities are active, is
self-centred and moves not.
Commentary: He is seated as a neutral (one who inclines

to neither party). He is free from likes and dislikes. He is entirely
unconcerned whether the qualities with their effects and the
body come or go. He is like the spectator at a football or a
cricket match or a drama. Just as the sky remains unconcerned
when the wind blows, so also he remains quite unconcerned
when the qualities operate.
Hedoes not swerve from the path of Self-realisation. He

treads the path firmly. He thinks and feels: "The qualities are
modified into the body, senses and sense-objects. They act and
react upon one another," and remains unshaken by them. He
abides in his own Self and stands firm like the mountain Meru.
(C/ III. 28; V. 8 to 11)
^r^:<a^<a: alike in pleasure and pain, ^^^: standing in his

own Self, -yHeiisi^Hchiî: regarding a clod of earth, a stone and
gold alike, ^(t^Ri-hiRi'h: thesame to the dear and the undear, '^k-
firm, J^^tIt^Tc'TCR^^: the same in censure and praise.

24. Who is the same in pleasure and pain, who dwells in
the Self, to whom a clod of earth, stone and gold are alike, who
is the same to the dear and the unfriendly, who is firm, and to
whom censure and praise are as one.

Commentary: Night and day have no meaning to a post
fixed in the ground. Even so pleasure and pain have no meaning
to a sage who dwells in his own Self. He is above the pairs of
opposites. In his eyes cow-dung or gold, a jewel or a stone, are
of equal value. He is free from the idea of giving and taking. His
mind is not perturbed by anything pleasant or unpleasant. He is
the same towards agreeable and disagreeable things. Praise and
censure cannot affect him. He stands adamant. He abides in his
own essential state as Existence-Knowledge-Bliss Absolute. He
is ever calm and serene. (Cf. V. 18)
^clk^MRr^Mil i[U||dld: ^3ÎI^MI

HMiMHuql: in honour and dishonour, J^- the same, 5^* the
same, PhiiRm^Î :
to friend and foe, ^^T^kwfert abandoning all
undertakings, i[uim1ci: crossed the Gunas, '^- he, 3^ is sMd.

25. Who is the same in honour and dishonour, the same to
friend and foe, abandoning all —
undertakings he is said to have
transcended the qualities.
Commentary: He keeps a balanced mind in honour and

dishonour. He is the same to friend and foe. He is not affected by
the dual throng. He has risen above the Gunas. He rests in his
own essential nature as Existence-Knowledge-Bliss Absolute.
He abides in his own Self. He is a Gunatita (one who has
transcended the qualities of Nature) who is not affected by the
play of the qualities. He keeps an even outlook amidst changes.

He maintains a calm equilibrium.
He abandons all actions that can bring visible or invisible
fruits or results; but he does actions that are necessary for the
bare maintenance of his body. The quahties described in verses
23, 24 and 25, such as indifference, etc., are the means for
attaining liberation.They represent the ideal that you should
have before you. The aspirant should cultivate them. But one
attains knowledge of the Self when he abides in his own true
nature. These attributes form part and parcel of his nature and
serve as marks to indicate that he has crossed beyond the three
qualities.
The Lord gives in the following verse the answer to the

third question of Arjuna: "How does one go beyond the three
qualities?"
T^Me, ^ and, ^: who, 3T3qfiRf^ unswerving, ^Rki-mI^-i with

devotion, '^^ serves, ^: he, J^^Gunas, -yHalrq crossing beyond,
TJ^cTR^ these, si^^qm for becoming Brahman, ^^"^ is fit.
26. And he who serves Me with unswerving devotion, he,

crossing beyond the qualities, is fit for becoming Brahman.
Commentary: A
Sannyasi or even a Karma Yogi who
serves Him Narayana Who abides in the hearts of all
(the Isvara,
beings) with unswerving devotion, is endowed with the
knowledge of the Self. He then goes beyond the three qualities
and becomes fit to become Brahman, for attaining liberation or
release from birth and death.
He attains to the knowledge of the Self through the grace
and mercy of the Lord. "To these ever-harmonious devotees
worshipping Me in love, I give the Yoga of discrimination by
which they come unto Me." "Out of pure compassion for them,
dwelling within their Self, I destroy the ignorance-bom darkness
by the shining lamp of wisdom." (Chapter X. 10 and 11)
Avyabhicharini Bhakti: The devotee constantly meditates
on the Lord. He has exclusive devotion to the Lord alone. He has
no Other thought save that of his Lord. His mind is filled with the
thoughts of the Lord. His thoughts flow towards the Lord like
the continuous flow of oil from one vessel to another. There is
i.e., unbroken flow of the one thought of
Sajatiya Vritti Pravaha,
God. There abandonment of thoughts of sensual objects.
is total
Constant thinking of God is the sure means for crossing beyond

the three qualities of Nature.
'^m- of Brahman, fl indeed, 3rf?T^ the abode, 3?Î, a^TJcrPT

the immortal, 3^^FR^ the immutable, "^ and, YTracfFT everlasting, "^
and, ^^ of Dharma, ^75^ of bliss, iJ^^hlPflchW absolute, ^ and.
27. For am the abode of Brahman, the immortal and the
I
immutable, of everlasting Dharma and of absolute bliss.
Commentary: The Self Which is immortal and immutable.

Which is attainable by the eternal Dharma of the knowledge of
the Self, Which is unending bliss, abides in Me, the Supreme
Being. I, the innermost Self, am the abode of the Supreme Self.
The aspirant beholds, with the eye of intuition, that the
innermost Self is the very Supreme Self, through Self-
realisation.
The Lord bestows grace and mercy on His devotees

through His Sakti, energy or power, or Maya. Sakti and the Lord
are one. Just as heat is inseparable from fire, so also Maya or
Sakti is inseparable from the Lord. Sakti cannot be distinct from
the Lord in Whom She inheres.
There another interpretation. By Brahman here is meant
is
the Brahman with attributes or qualities, the conditioned

Brahman. I, the Absolute Brahman, transcending the attributes or
qualities, the unconditioned Absolute, am the abode of the
Saguna (conditioned) Brahman Who is immortal and
imperishable. I am also the abode of the eternal Dharma of
Jnana-nishtha (establishment in the highest wisdom) and the
abode of the unending bliss bom of that unswerving devotion.
Thus Upanishads of the glorious Bhagavad Gita, tne

in the
science of the Eternal, the scripture of
Yoga, the dialogue
Arjuna, ends the fourteenth discourse
between Sri Krishna and
entitled:
The Yoga of the Division of the Three Gunas,

FIFTEENTH DISCOURSE
THE YOGA OF THE SUPREME SPIRIT
3J?^TJeFi; rooted above, aq^T:"^!!^ branches below, 3T^(?T\the

Asvattha, "SfT^: they speak of, 37aq^ indestructible, W^^ metres
or hymns, 'W^ of which, "Plfft" leaves, '^- who, cT^l^that, ^ knows,
^: he, 5<;fciciîs the knower of the Vedas.
The Blesed Lord said:

1 They (the wise) speak of the indestructible peepul tree
.
having its root above and branches below, whose leaves are the
metres or hymns: he who knows it is a knower of the Vedas.
Commentary: The description of the universe as a peepul
tree only metaphorical. This peepul is said to be etemal
is
because it cannot be cut except by the axe of knowledge.

All persons depend upon the Lord for the fruits of their
actions, because He alone knows the right relation between the
actions and their fruits. He alone is the dispenser of the fruits of
actions of human The wise persons also depend upon the
beings.
Lord for the fruit of their knowledge. The Lord alone removes
the veil of ignorance through His grace and mercy. The
inclination for Advaita Vedantic Sadhana arises through the
Lord's grace. "The desire for the realisation of the Oneness is
produced in the minds of wise men by the grace of the Lord,
which is the antidote to all fears." (Avadhuta Gita, I. 1)
Those who Lord with unswerving or

serve the
single-minded devotion go beyond the three qualities of Nature
(379)
through His grace. They attain knowledge of the Self through the
grace of the Lord and get release from the round of birth and
death. Those who have a right understanding of the real nature
of Brahman or the Supreme Being also get emancipation easily.
The Lord teaches Arjuna in this discourse about the real
nature of Brahman or the Supreme Self and the path that leads
the soul to union with Him. The Lord describes the nature of
Samsara or worldly life as a peepul tree in order to create
non-attachment or dispassion, because he who is endowed with
true and lasting dispassion alone is fit for attaining the
knowledge of the Self. Samsara is compared to a tree, because it
can be cut off like a tree.
All the other trees have their roots below, but this peculiar,
strange and most wonderful tree of Samsara (Maya) has its root
above, in Brahman. This peepul tree is different from all other
trees. Brahman is the resting place or support of everything. It is
eternal. It is great. It is the most high. It is the Supreme Being. It
is supreme over all things. It is the source of everything.

Therefore it is said that It is the One above. This One above is
the root of this tree of Samsara. Brahman Who is superior to all
is Urdhva. That which has Brahman as its cause is
Urdhvamulam.
In the Puranas "The tree of the Unmanifest has
it is said:
sprung from Brahman. Buddhi is its trunk, the sense-openings

are its hollows, the great elements its boughs, the sense-objects
its leaves and branches, Dharma and Adhrama (virtue and vice)
its beautiful flowers, pleasure and pain its fruits. Having cut
asunder this tree with the powerful sword of the knowledge of
the Self, and then having attained to the etemal bliss of
Brahman, no one comes back from there again."
Brahman is the root of this tree. It is the upper part of this
treeand so It is called Urdhva. In reality there are no distinctions
such as upward, downward or middle in the One Which is the
indivisible unity.
The name Asvattha is usually derived from A-svattha which

means "not standing or enduring or remaining till tomorrow." A
means 'not'; Sva means 'tomorrow'; Ttha means 'remaining'.
FIFTEENTH DISCOURSE 381
This is quite an appropriate word for this world-tree which is
ever changing and passing away.

In the Katha Upanishad also there is a mention about this
Asvattha tree (II. 6. 1). The Gita is an essence of the Upanishads

only.
Samsara is generally understood by the common people as

meaning "remaining surrounded by one's wife and children and
doing one's daily duties." This is a restricted or narrow meaning.
Samsara means "the whole world-process" or the "cosmic mani-
festation" or the "ever-changing phenomenal world." Hiranya-
garbha, the individual souls, the cosmic intelligence, egoism, the
root-elements, etc., represent the branches of this tree of
Samsara. They extend downwards. They evolve into grosser and
grosser states. Therefore it is said that the tree has its branches
below. Egoism is the sprout which goes downwards in three
directions, viz., the three qualities of Nature.
Mind is the offshoot. Then come the five elements, viz.,

earth, water, and ether, and the five organs of
fire, air
knowledge. Then comes sound which stimulates the ears to hear
sweet music. Then comes touch which stimulates the skin to
enjoy soft things. Then comes form which stimulates the eye to
behold beautiful objects. Then comes taste which stimulates the
tongue to enjoy palatable things. Then comes smell which
stimulates the nose to enjoy fragrant and scented objects.
From the roots of actions with expectation of fruits a new

branch of rebirth comes up. The mineral kingdom, the vegetable
kingdom, the animal kingdom and the human kingdom are all
branches of this tree of Samsara. Man does good and evil actions
with the help of the body and takes births to experience the fruits
thereof. The human body is the water for this tree of Samsara.
The body itself is the peepul tree. The root is the

cerebro-spinal nervous system (brain). The various nerves are
the branches that ramify downwards to the various organs
distributed over the body.
Avyaya: Eternal, because this tree rests on an unbroken

beginning and end; it is thus eternal. It
series of births without
can be cut down by the sword of knowledge of Brahman. Just as
.'^HZ THE BHAGAVAD GITA
the leaves of a tree protect it, so also the Vedas protect this tree
of Samsara, treating of virtue and vice, with their causes and
fruits.
He who knows this tree of Samsara and its roots as

described above knower of the Vedas. He is a knower of the
is a
teachings of the Vedas. Not even an iota remains to be known
beyond this tree of Samsara and its root. He who knows it is
omniscient. The Lord has eulogised the knowledge of the tree of
Samsara and its root in order to encourage aspirants to acquire
this knowledge.
Jjuiijcô^l IwrMefT: I
chnfj^-^ Tfji^Mr^ IRII
31^: below, "^ and, ^^ above, '^^^- spread, 'W^ its, W^-
branches, ^pT^f^: nourished by the Gunas, Rtl^^ciHi:
sense-objects (are) its buds, 3T?T: below, "^ and, '^ciiPi the rooj:s,
3g^RT?nt^ are stretched forth, ^hI^-^'ÎIT'I originating action,
Hjt^cil^ in the world of men.
2. Below and above spread its branches, nourished by the

Gunas; sense-objects are its buds; and below, in the world of
men, stretch forth the roots, originating action.
Commentary: The coundess objects, large and small,

which life needs areproducts of the five elements through the
all
activity of the qualities. This tree of Samsara is nourished by the

three qualities of Nature.The sense-objects are its buds and the
roots which grow downwards are the bonds of Karma for those
who lead a of passion and attachment in this world, who are
life
under the sway of likes and dislikes. The sprouts of this

marvellous tree are the charming objects of the senses with their
characteristics of sound, touch, colour, taste and smell. The
roots, the Karmic tendencies from the past lives, grow
downwards to generate the bonds of Karma in the world of men.
These roots strengthen the bondage by further actions.
The primal root is ignorance from which arises the

eightfold Nature — the five elements, mind, intellect and egoism.
From the stem of the tree spring four branches called Svedaja,
Andaja, Jarayuja and Udbhijja. Eighty-four lakhs (eight milUon
and four hundred thousand) of species came into being.
One branch shoots straight upwards. This is the branch of
Dharma which yields the fruit of enjoyment in heaven. Another
branch is which yields the fruit of
the branch of dispassion
Self-realisation. The manes and the sages
sun, the planets, the
have also come out of this wonderful tree. Above them are the
branches of the worlds of Indra and the gods. Still higher are
those of the sages and the men of austerities and penance. Still
higher is the Satyaloka where Hiranyagarbha dwells.
From man down to the immovable objects below and from
him up realm of the Creator above, whatever regions are
to the
attained in accordance with the nature of knowledge or action,
they are the ramifying branches of the tree of Samsara. They are
nurtured and fattened by the three Gunas which form their
material base.
The sense-objects such as sound, touch, colour, taste and
smell represent the buds that sprout from the branches of the
physical bodies which are the products of actions.
The highest root of this wonderful tree is Brahman. The
secondary roots are the latent impressions (Samskaras) of likes
and dislikes, which spread in this world of men and impel them
to perform virtuous and vicious actions and bind them fast to
actions.
Now listen to the way by which this tree can be cut off.
Only he who thus cuts his bondage to this tree of Samsara can be
happy even in this world. He has the highest wisdom because he
stands as a spectator of this tree and knows it as it is, without
being tied to it.
^ not, ?^ form, ^sm its, ^ here, ^m as such, 3^^!^ is
perceived, 'R" not, 3Ftf: (its) end, "^ not, ^ and, 3Tl1^: (its) origin, ^
not, ^ and, tiJiRiocii foundation or resting place, 3T^(?TÂsvattha,
lathis, ^rq<F^(5J^<^M, firm-rooted, 3raf^T^ with the axe of non-
attachment, ^^ strong, \bv^\ having cut asunder.
form is not perceived here as such, neither its end nor
3. Its
its nor its foundation nor resting place: having cut asunder
origin,
this firmly rooted peepul tree with the strong axe of
non-attachment,
Commentary: The idea is continued in the next verse.
So long one is under the sway of ignorance, he cannot
as
understand the form of this tree, its end, origin and foundation
(middle). O Arjuna! Thou mayest perhaps consider that such a
huge tree cannot be uprooted by any means whatever. It is not.
so. However firmly rooted it may be, it can be cut by the
powerful axe of non-attachment or dispassion within the
twinkling of an eye.
After cutting this tree you will have to look within, meditate
on the Self and behold the Supreme.
Tatha: As such: As described above. Is it necessary to puU
down castles in the air or to break the homs of a hare or to pluck
a flower growing in the sky or to get butter from the milk of a
from stone? Similarly, O Arjuna, there is no reality
tortoise or oil
Therefore why should you entertain any fear as to
in this tree.
whether it may be uprooted or not? Its form as such is not
perceived by anybody here; it is like a dream or a mirage or an
imaginary city in the sky formed by the clouds or caused by a
juggler. It appears and disappears. This tree has Drishta-
Nashta-Svarupa like the mirage. That object which is destroyed
when one beholds it is Drishta-Nashta. Nobody has perceived
the end, the origin or the foundation of this illusory tree. No one
can say that it has arisen from such and such a place or point.
Samsara or the peepul tree is inveterately deep-rooted. You
will have to struggle hard to uproot it with its seed or the
self-reproducing deep root.
Asanga: Dispassion, freedom from attachment to children,
wealth and the world.
Dridhena: Strong. You will have to cut the tree with a

strong axe which is sharpened again and again on the whetstone
of the practice of discrimination. Further your mind should be
tumed towards the Supreme Being with the strong determination
that you can attain eternal bUss only in Him and that He is the
only Reality.
The desire for sensual pleasure is Sanga. Its opposite
(dispassion) Asanga. Renunciation of the three kinds of
is
Eshanas (desires), viz., children, wealth and the world (Putra-

Vitta-Lokeshana) is Asanga. Just as the axe cuts the tree, so also
dispassion cuts this tree of Samsara. Hence dispassion is termed
an axe. Cutting the tree of Samsara is annihilation of egoism,
ignorance, latent tendencies, and renunciation of the fruits of all
actions, through the practice of dispassion, control of the mind
and the senses, etc. {Cf. VII. 14)
^^:^ 3M 3[^:
^nrt
3n5?TT JTPlt 11X11
M: then, ^T^goal, cT?i;That, ^RmPldo^H, should be sought for,

^rfWi; whither, ^Tc!T: gone, ^ not, tocff% return, ^: again, rT^that,
'^ even, "^ and, 371?!^^ primeval, J^^Purusha, "5^% I seek refuge,
^: whence, 3?^: activity or energy, "ST^ streamed forth, J^Flt
ancient.
4. Then That goal should be sought for, whither having

gone none returns again. seek refuge in that Primeval Purusha
I
Whence streamed forth the ancient activity or energy.

Commentary: That which fills thewhole world with the
form of Existence-Knowledge-Bliss is Purusha. Or, that which
sleeps in this Puri (city) of the body is the Purusha.
Single-minded devotion which consists of ceaselessly

thinking of or meditating on the Supreme Being is the sure
means of attaining Self-realisation. Taking sole refuge in the
Primeval Purusha is the means to know or realise that supreme
Ptao 13]
goal going whither the wise do not return again to this world of
death.
The aspirant should know the abode of Vishnu. He should

struggle hard to reach jt. He should seek it by taking refuge in
the Primeval Purusha. If he reaches this immortal abode of
Vishnu or the imperishable Brahmic seat of ineffable splendour
and glory he will never return to this mortal world.
' The Primeval Purusha or the pure, Supreme Being Who is
Existence-Knowledge-Bliss Absolute is the goal or the supreme
abode or the abode of Vishnu. Just as illusory objects like
elephants, horses, etc., come forth through the jugglery of the
magician, so also this ancient energy or the original divine
power or emanation of this tree of illusory Samsara has streamed
forth from that Primeval Purusha.
What sort of persons reach that goal etemal? Listen.
PihIhhIî: free from pride and delusion, f^RRI^^^t^: victorious
over the evil of attachment, ^TîrHp-irqi : dwelling constantly in

the Self, r^PiîTicMHi : (their) desires having completely tumed
away, '^- from the pairs of opposites, fq^cKii : freed, ^^-Î^:
known as pleasure and pain, <i^=%9pa reach, W^- the undeluded,
Wl^goal, 3T^T^ eternal, "^That.
5. Free from pride and delusion, victorious over the evil of
attachment, dwelling constantly in the Self, their desires having
completely turned away, freed from the pairs of opposites known
as pleasure and pain, the undeluded reach the eternal goal.
Commentary: Wherever there is pride there is stiff egoism.
Absence of discrimination between the Real and the unreal is
Moha. Perversion is Moha. Infatuation is Moha. Those who are
free from likes and dislikes even when they attain pleasant or
unpleasant objects have triumphed over the evil of attachment.
Kartritva Abhimana or the idea "I am the doer" is Sanga.

Likes and dislikes are the Doshas or the evils. Heat and cold,
pleasure and pain, honour and dishonour, censure and praise,
etc., arethe pairs of opposites. Only those who have destroyed
ignorance and who have attained the knowledge of the Self
reach the eternal goal.
Adhyatmanityah: Ever engaged in the contemplation of the
nature of Brahman or the Supreme Being.
Vinivrittakamah: All the desires vanish in toto without
leaving any trace or taint behind. They who have reached this
stage become Yatis or Sannyasins. In the fire of wisdom all
desires are burnt. As the birds fly away from a tree which has
caught fire, so do desires go away from him.
Tat: That (the goal) described above.
^ cT^RT^ ^ ^ jm^ ^ ^TR^: I
^ not, ^that, «fm^ illumines, ^: the sun, ^ not, Jm^- the

moon, ^ not, '^TT^^: fire, "'^to which, "TM having gone, ^ not,
tof^ (they) return, cf^that, 'M Abode, WPT^Supreme, My. W
6. Neither doth the sun illumine there nor the moon, nor the
having gone thither they return not; that is My supreme
fire;
abode.
Commentary: That supreme abode is self-illumined for
Brahman is self-luminous. It existed before the sun, the moon
and the fire came into existence during creation. It remains even
after they dissolve into the Unmanifested during the dissolution
of the world.
This verse is taken from the Kathopanishad: "The sun does
not shine there, nor do the moon and the stars, nor does this
lightning shine and much less this fire. When It shines,
everything shines after It, by Its light, all these shine" (Chap, n,
5. The same idea occurs in the Svetasvatara Upanishad (6.
15).
14) and the Mundaka Upanishad (II. 2. 10). The sun, the moon,
etc., derive their light from Para Brahman. Nothing else is
needed for illuminating the Supreme Being because It is

self-luminous.
Dhama paramam: Supreme abode or super-excellent seat

or Para Brahman.
Though the sun is endowed with the power of illumining
all, it cannot illumine the Supreme Being.
"That abode, to which having gone, none returns, and

which the sun, moon, stars, lightning and fire do not illumine, is
the highest abode of Vishnu."
(C/ VIII. 21)
Hi^ciivii 41cicHl^ oft^^: ;g^n?rT: I
W\ My, TT^ even, 3t?T: portion, ^^t^cTt% in the world of hfe,

^t^^: having become a soul, ¥TRR: eternal, ^:q'>5i[i with mind
as the sixth, ^k-^JlPui the (five) Indriyas, MtPd^lPH abiding in
Prakriti, ^FnffcT draws (to itself).
7. An eternal portion of Myself having become a living soul

inthe world of life, draws to (itself) the (five) senses with the
mind for the sixth, abiding in Nature.
Commentary: Now the Lord explains how the individual
soul comes into being. The individual soul is a ray of the Lord. A
ray of the Supreme Being enters Nature, draws to itself the five
senses and the mind and becomes an embodied soul (Jiva) by
assuming a body. Here is a description of how the subtle body or
Linga-Sarira enters the gross body.
Although the sun is reflected in water, it is not in any way
tainted. When a crystal comes in contact with a red cloth or red

flower, it seems to be red; but it is really not so. Even so the
Supreme Being is not in any way tainted by the actions of the
individual soul.
Ignorance is the limiting adjunct of the individual soul. On
account of the limitation caused by this ignorance the soul
experiences that it is the doer and the enjoyer. In essence the
individual soul is identical with the Supreme Being or Brahman.
When ignorance, the limiting adjunct or principle, is destroyed,
the individual soul (Jiva) realises it identity with the Supreme

Being (Brahman).
Just as the ether in the pot becomes one with the universal
ether when the limiting adjunct, the pot, is broken, so also the
individual soul becomes one with Brahman when the limiting
adjunct, ignorance, is annihilated. Just as there is no return of the
pot-ether after it has become one with the universal ether when
the pot is destroyed, so also there is no return of the individual
soul after the limiting adjunct (the Antahkarana, i.e., mind and
the other inner instruments) is destroyed. It becomes one with
Brahman.
Pratibimba (reflection) is only a portion of the Bimba
(object).The reflected sun is only a portion of the real sun (the
rays of the sun). When the water is removed the reflected sun
goes back to the original sun, as it were. It does not return to the
water again. Even so, when ignorance or the mind is annihilated,
the Jiva (individual soul) which is a reflection of Brahman in
ignorance isabsorbed in the Bimba Brahman. It does not return
to this world of birth and death.
The individual soul is only an imaginary or fictitious
portion of Brahman. It is not a real portion. For the Supreme
Being is indivisible. It has no parts. If It has parts, It would be
liable to destruction when the parts are disjointed or removed.
The senses abide in Nature, in their respective seats such as
ear, skin, tongue, eye and nose. A Sannyasi living in the caves of
the Himalayas dreams thathe is a married man and moves about
hither and thither to get a job for his hvelihood. Even so, the
individual soul forgets its real divine nature, mistakes the
impure, perishable body for the pure, immortal Self and
imagines that it is the real actor and enjoyer by identifying itself
with the body. It says, 'T am the Karta. I am the Bhokta. I am a
soul bound by Samsara. I am happy. I am miserable." It becomes
finite.
In essence the Jiva is identical with Brahman. The

difference is on account of delusion or imagination or
superimposition. The illusion of difference is due to the limiting
adjunct or principle (the mind) even as the illusion that the ether
in the pot is different from the universal ether is caused by the
limiting adjunct, viz., the pot. Jiva-brahma-bheda-bhranti (the

delusion of the distinction between the individual soul and the
Supreme Being) is removed when the limiting adjunct (mind) is
annihilated. In deep sleep the mind rests in a subtle state along
with all Samskaras (impressions) and Vasanas (tendencies) in
the
its cause (primordial ignorance). Again it comes back from this
state of ignorance when you return to the waking state. If the

cause (ignorance) is destroyed by the knowledge of the Self, its
effect (mind) is also annihilated.
Just as the tortoise stretches out its head and feet which
were of Laya (absorption) in its body, so also the
in a state
individual soul stretches out its mind and senses which were in a
state of absorption in primordial ignorance in deep sleep, to
enjoy the sensual objects in the waking state.
A
ray of the Supreme Being enters Nature, draws to itself
the five senses and the mind: In this verse the formation of the
astral body (Linga-Sarira or Sukshmasarira) is described.
The Sruti declares:
¥ TIT? ^ 3rf^: 3TTTOT^: "^^^ d^cj^Mlftj^l^ II
"That Supreme Being Itself, having created this aggregate

of the body from the head to the toe, entered this body in the
form of the Jiva."
According to Vedanta there are nineteen principles, viz., the

five organs of knowledge, the five organs of action, the five vital
airs (Prana, Apana, Vyana, Samana and Udana), the mind,
intellect, Chitta (the subconscious or the unconscious mind), and
egoism. We will have to conclude that the words the five senses
and the mind point to the collection of the remaining thirteen
principles also.
Amsa: This does not mean here a 'particle' or 'portion'

which has been cut out. It is like the Amsa of the ether in the pot:
the ether is not cut out but still remains the whole ether. {Cf
XIV. 3)
?Rtt ^<c||Hird 'N-^l^^mdl^: I

Tlftrâ body, "^when, SiqiHlPd obtains, "^when, ^ and, ^

also, irÎHPd leaves, fSK- the Lord, '^jtt^ taking, Tpf^ these, OTf^
goes, ^: the wind, "H^^^the scents, ^ as, 3Tm^from (their)
seats (the flowers).
8. When
the Lord (as the individual soul) obtains a body
and when He leaves it, He takes these and goes (with them) as
the wind takes the scents from their seats (flowers, etc.).
Commentary: Here is a description of how the subtle body

leaves the gross body.
When Lord of the aggregate of the body and

the Jiva, the
the rest takes upbody he brings in with him the mind and
this
the senses; when he leaves the body at its dissolution he takes
with him the senses and the mind, just as the wind carries with it
the fragrance from the flowers. Wherever he goes and whatever
form he assumes he again operates through these senses and the
mind.
Lord: Jiva, the Lord of the aggregate of the body and the
rest.
The Self appears to be an agent or an enjoyer only when he

possesses or assumes a body.
^ ^: ¥^ ^ T^ WM^ ^ I
3Tf^;raPT '^m fttj^yq^cl^ ||<^||
^Jt^the ear, ^: the eye, W^f^the (organ of) touch, "^ and,
T^T^the (organ of) taste, '^H^the (organ of) smell, '^ even, "^
and, 3TfTOPT presiding over, W^- the mind, "^ and, 3T^this (soul),
fWTF^ objects of the senses, <JM^qcl enjoys.
9. Presiding over the ear, the eye, touch, taste and smell,
as well as the mind, it enjoys the objects of the senses.
Commentary: Here is a description of how the subtle body

remaining in the gross body enjoys the objects of the senses.
The individual soul uses the mind along with each sense
separately and enjoys or experiences the objects of the senses
such as sound, touch, colour (form), taste and smell.
It sits on the marvellous car of its mind, passes through the
gateway of the ear in the twinkling of an eye and enjoys the

various kinds of music of this world. It holds the reins of the
nerves of sensation, enters the domain of touch through the
portal of the skin and enjoys the diverse kinds of soft objects. It
roams about in the hills of beautiful forms and enjoys them
through the windows of his eyes. It enters the cave of taste by
the avenue of the tongue and enjoys dainties, palatable dishes
and refreshing beverages. It enters the forest of scents through
the door of the nose and enjoys them to its heart's content.
It makes its abode in the ears, the eyes, the skin, the tongue
and the nose, as also in the mind and enjoys the objects of the
senses. It gains experiences of the outer world through the mind,
intellect, subconscious mind, egoism, the ten senses and the five
vital airs.
Ghranameva cha: The word cha (and) indicates that we

shall have to include the five organs of action, and also the
fourfold inner instrument (mind, intellect, subconscious mind
and egoism). In the Katha Upanishad it is said: îK^f^-HHilîn
^lT^ri]l^4Hirt|U|: II "The Self, the senses and the mind united, the
wise call 'the enjoyer'."
(C/. V. 15 to 29; IX. 24; XHI. 21 to 32)
vi^Hti ftsrt ^ 3¥Ft ^ ûllpcjdH, I
f^^ ^^njT^^rf^ W^^ ^TFP^: \\\o\\

^^m^ departing, f^Wi^ staying, ^ ^ also, 3^R^ or,
enjoying, ^ or, ^pnf^^^ united with the Gunas, fîj^: the
deluded, ^ not, S^J'TY^rf^ do see (Him), W^ behold (Him),

fFR'g?: those who possess the eye of knowledge.
10. The deluded do not see Him Who departs, stays and
enjoys; but they who possess the eye of knowledge behold Him.
Commentary: Though the Self is nearest and comes most
easily within their field of vision or consciousness, the ignorant
and the deluded are not able to behold Him, because they are
swayed by the qualities of Nature; their minds constantly run
towards the sensual objects and are saturated with passion; they
identify the Self with the body; their vision is engrossed in
external forms. But those who are endowed with the inner eye of
intuition do behold Him.
Yama said to Nachiketas: "The self-existent Brahma created
the senses with outgoing tendencies; therefore man beholds the
extemal universe and not the internal Self." He added: "But
some wise men with their senses turned away from the objects,
desirous of immortality, turn their gaze inwards and behold the
Self within (seated in their heart)." (Katha Upanishad IV. 1)
Those who possess the inner eye of knowledge behold that
the Self is entirely distinct from the body. They realise the Self's
separate existence from the body and know that the body moves
and acts on account of Its presence therein, just as the iron
moves and acts in the presence of the magnet.
'T^Rf: striving (for perfection), "^tf^: the Yogins, "^ and, "Q^T'i;^
this, ^m^ see, 37Tcqf^ in the Self, 3|c|f^dM^ dwelling, "ZTcRT:
striving, ^ also, ^t^kTR'TR: the unrefined, ? not, i^this, W^

see, 37%cra": unintelligent.
11. The Yogins striving (for perfection) behold Him dwelling

in the Self; but, the unrefined and unintelligent, even though
striving, see Him not.
Commentary: The description of the evolution of the

individual soul is now complete.
The Yogins who strive with an iron determination, fiery

resolve, eamestness and well-balanced mind, see Him
faith,
established in their hearts. They behold Him dwelling in their
own mind or intellect. They recognise Him "This I am." But —
those who are of dull intellect and without proper discipline of
the mind and the senses, who have not been purified by austerity,
selfless service and charity, who have not subdued their senses,
who have not practised regular meditation, who have not given
up their evil ways, who have not eradicated lust, pride, egoism,
anger, greed and hypocrisy, who have not developed true
discrimination between the Real and the unreal, however hard
they may struggle to know Him by means of the study of the
They are not able to attain

sacred scriptures, do not behold Him.
Mere study of scriptures alone cannot help one
Self-realisation.
who has an impure mind to attain Self-realisation. The aspirant
should have a calm and pure mind. He should practise constant,
protracted and profound meditation on the Self. Only then will
he realise, recognise and behold the Self abiding in his own
heart.
That Goal (the Supreme Being) which the fire, stars,

lightning, sun and moon do not illumine, having reached which
the aspirants do not return to this Samsara or the world of birth
and death, of which the individual souls are only imaginary parts
appearing so on account of the limiting adjunct (ignorance), just
as the ether in the pot appears to be limited though it is one with
the universal ether —
is the essence of all worldly experiences.
Just as the ether in the pot becomes identical with the

universal ether when the limiting adjunct (pot) is broken, so also
the individual soul becomes identical with the Supreme Being
when the limiting adjunct (ignorance) is destroyed through the
knowledge of the Self or Self-realisation bom of meditation on
the right significance of the great sentences of the Upanishads,
viz., Tat-Tvam-Asi (That thou art) or Aham-Brahma-Asmi (I am
the Supreme Being). Then he realises that Brahman is the
essence of all and that He is the basis of all experiences.
In order to make Arjuna understand this, the Lord gives a
brief summary of His manifestations in the following four
verses. A description is given here of the all-pervasiveness of the
Self
^ which, 3iirc;rq^m»i^ residing in the sun, ^: light, '^nTcl^the
world, ^M^ illumines, a^fe^ whole, W^ which, ^-^HP^ in the

moon, "^ which, ^ and, 3^;^ in the fire, ^that, ^: light, f^ffe
know, ^RFT^Mine,
12. That light which residing in the sun illumines the whole
world, that which is In the moon and in the fire —
know that light
to be Mine.
Commentary: The immanence of the Lord as the

all-illuminating light of consciousness is described in this verse.
I am the cause and the source of the light by which the sun
illumines the world, as also the reflected light of the sun in the
moon and that of fire.
Tejah: Light: The light of consciousness.

If that is so, an objector says: "The light of consciousness
exists alike in all objects. Then why has
moving and unmoving
the Lord mentioned this special qualification of light as residing
in the sun, moon and fire? Please explain." We say: "The higher
manifestation of the light of consciousness in the sun, etc., is due
to a large concentration of Sattva in them. Sattva is very brilliant
and luminous in them. That is the reason why there is this
special qualification."
Here is an illustration. The face of a man is not at all

reflected on a wall, piece of wood or a block of stone, but the
same face is reflected beautifully in a very clean mirror. The
degree of clearness of the reflection in the mirror is according to
the degree of transparency of the mirror. The more the
transparency of the mirror, the better the reflection of the face;
the less the transparency, the worse the reflection. Even so God's
light shines in the sun and also in the pure heart of a devotee.
"^the
g^JJlfrr -^^mt:
earth,
^:
3nfe^ permeating,
#Tt ^"^
m^<h:
and, ^^nf^
ll^^ll
all beings,
«fR^ support, 3^1, art^RTT by (My) energy, Y^ (I) nourish, ^
and, ^^^- the herbs, ^: all, ^- moon, ^W having become,
<.yic*i^: watery.
13. Permeating the earth support all beings by (My)
I
energy; and having become the watery moon nourish all herbs.
I
Commentary: The immanence of the Lord as the

all-sustaining life is described in this verse.
Ojas: The energy of the Lord (Is vara). The vast heaven and
earth are firmly held by this energy. It permeates the earth to
support the world. This energy is destitute of passion and
—
attachment. As the vast earth is supported by the energy of the

Lord, it does not fall, it is not broken down to pieces and it does
not sink into the nether worlds.
The Lord penetrates the earth and supports all movable and
immovable objects by His energy.
Rasatmakah somah: The watery moon: The moon is
regarded as the repository of all savours or fluids (Rasas). I,

becoming the watery moon, nourish all herbs and plants such as
rice, wheat, etc., by infusing sap into them, and make them
savoury. I feed the vegetable kingdom with My vital juice (Ojas)
which pervades the soil and generates sweet juice or sap in
herbs, plants and trees. The watery or savoury moon nourishes
all herbs and plants by infusing sap or savours into them.
Moreover
MluilMM^HI^cKJ: q^li^TJ ^îgf^ II^VII
3T^ I, ^îi-K: (the fire) Vaisvanara, ^J^ having become,

MlPuMIH, of living beings, ^^ the body, a^flfM: abiding,
SJIuiNH^HI^cW: associated with Prana and Apana, 'T^ (I) digest,
3?^ food, "Î^f^^ fourfold.

14. Having become the fire Vaisvanara, abide in the body I
of living beings and, associated with the Prana and the Apana,
digest the fourfold food.
Commentary: The immanence of the Lord as the gastric

fire in all living beings is described in this verse.
Vaisvanara: The fire that abides in the stomach. This fire is
fanned by the bellows of the incoming and the out-going breaths

continuously and large quantities of food are digested. Inside the
wonderful laboratory of the stomach I digest the food by taking
the form of this gastric fire.
Four kinds of food: (1) Food which has to be eaten by

mastication (Bhakshyam). (2) That which has to be sucked in
(Bhojyam). (3) That which has to be licked (Lehyam). (4) That
which has to be devoured or swallowed (Choshyam). Another
classification is as follows: (1) Rice is Prithivi-Annam (solid
food) for human beings. (2) Water is Apyannam (watery food)

for birds like the Chataka. (3) Fire is Tejasannam (hot food) for
certain creatures. (4) Air is Vayvannam (air as food) for serpents.
"This fire which is within man and by which the food is
digested is Vaisvanara." (Brihadaranyaka Upanishad 5. 9. 1)
He who thinks or meditates and feels that the Vaisvanara

fire is the eater, that the food eaten by the fire is the Soma
(moon) and that the two together form Agni-Soma is not
contaminated by the impurities in the food. He who meditates
before he takes his food that the whole world which is in the
form of eater and eaten is made up of Agni and Soma, is not
tainted by the evil arising from eating bad food.
Repeat this verse daily before you take your food. You will
be free from all taints of impurity in food.
^^T^ of all, ^ and, ^^mj, '^ in

the heart, '^MÊ- seated, W:
from Me, ^F^'- memory, fR^ knowledge, 3i ^^^ (their) absence,
si
^ and, %^-' by the Vedas, ^ and, ^: (by) all, 3^1, '^ even, ^••
to be known, t^RTf^t^the author of the Vedanta, ^^f^the knower
of Vedas, i^ even, "^ and, 37^1.
15. And am seated in the hearts of all; from Me are

I
memory and knowledge, as well as their absence. am verily I
That which has to be known by all the Vedas; am indeed the I
author of the Vedanta and the knower of the Vedas am I.
Commentary: I am seated in the hearts of all sentient

beings as their innermost Self. Therefore from Me, the Self of all
beings, are memory, knowledge and their loss. Righteous
persons have knowledge and memory as a result of virtuous
deeds. Sinful persons have loss of memory and knowledge as a
result of vicious deeds. Virtue promotes peace and hence

intellectual powers.
Apohanam: Loss (destruction or absence) of memory and

knowledge, as also of the "reasoning faculty." The loss of
memory and knowledge is due to lust, anger, grief and delusion.
Smriti: Memory. It is a special modification of the mind
(Antahkarana Vritti) born of the Samskaras that causes the
revival of the past experiences or enjoyments of sensual objects
of this life in a worldly man who has not practised Yoga. A Yogi
gets revival of experiences of his past lives and transcendental
knowledge that is beyond time, space and causation and visible
nature.
I am the central topic of the Vedas. To understand the Vedas
is to know Me. I, theSupreme Being, am to be known in all the
Vedas. It is I Who know the Vedic teaching or the meaning of the
Vedas. cause the teaching of the Vedanta to be handed down in
I
regular succession. I am the author of what is beyond the Vedas,

viz., the Upanishads that constitute the Vedanta, that deal with
the transcendental Supreme Being beyond all names and forms
and devoid of all qualities.
A brief description of the glories of the Lord Narayana as

manifested through special vehicles has been given in the above
four verses. From the next verse a description of the form of
Purushottama Who is free from any limiting adjunct is given.
(C/ X. 20)
^ two, f4 these, 3^ Purushas (beings), ^1% in the world,
W.'- the perishable, '^ and, îW.- the imperishable, "O;^ even, "^ and,
^: the perishable, W^ all, ^TTlf^ beings, ^H^: the immutable
(unchanging), 3T8iR: the imperishable, 3^2T^ is called.
16. Two Purushas there are in this world, the perishable

and the imperishable. All beings are the perishable and the
Kutastha —the unchanging— is called the imperishable.
Commentary: Now the Lord describes the three aspects of

the One is the individual soul called the
divine existence.
perishable, the second is the imperishable or the Maya Sakti of

the Lord and the third is the Purushottama or the Supreme
Being.
The perishable comprises the whole worid of changing
forms. From Brahma down to the tiny blade of grass, all
movable and immovable objects, all that can be thought of by
the mind, all that is made up of the five elements, all that is
changing, all that has names and forms, all that appears to the
naked eye and what is described as the body and the
modifications of the "field", in the thirteenth chapter, are Kshara
or the perishable. Kshara is the changing one. It is the
ever-changing form of matter which is inert or insentient.
Akshara is the changeless.
In Samsara there are two categories arranged in two

separate groups of beings, called Purushas, as they are the
limiting adjuncts of the Purusha. Maya Sakti, the illusory power
of the Lord, is the seed from which the perishable being takes its
birth. It is the seat of all the latent impressions of desires,

actions, etc., of various perishable creatures. Maya Sakti is the
Akshara Purusha. The
unmanifest condition is generally
described as deep ignorance or sleep for there is neither
consciousness nor unconsciousness. It is only a potential state. It
is the condition in which all forms of hfe with its accompanying
limitations lie latent, just as the tree lies latent in the seed of the
fruit. In this state matter and energy are one. In this state sound,
matter and energy exist in an undifferentiated state. In this state

the Gunas exist in a state of equilibrium.
The imperishable is known as the Kutastha, i.e., that which

remains immovable like a heap. That which is at the root (Kuta)
of all these beings is the Kutastha. Or, Kuta also means
'illusion', and Kutastha means that which manifests itself in
diverse forms of illusion. That which conceals the Truth and
shows the false thing and deceives the worldly-minded people is
Maya or Kuta. That which is of the form of the Avarana-
Vikshepa Sakti (veiling and vacillating power) is Kutastha. As
this Maya Sakti cannot be destroyed except by the knowledge of
the Self, it is said to be endless. That is the reason why this is
called Akshara. That seed of Samsara has no end. Therefore, it is
said to be imperishable in the sense that it is not destroyed in the

absence of knowledge of the Self. But the seed is scorched or
destroyed in toto when one gets the knowledge of Brahman. The
illusion vanishes and everything is realised as the one Cosmic
Consciousness. Only the illusory perception of matter is
destroyed.
Purushottama or the highest Purusha is distinct from these
—
two the perishable and the imperishable. He is not affected by
the evils of the two vehicles or limiting adjuncts of the
perishable and the imperishable. He is eternal, pure, intelligent
and free by nature.
^tTtt: the Supreme, J^: Purusha, J but, SF^T: another, h<hiî
the highest Self, ^ thus, 3^TIrr: called, "^T: who, -^te^the three
worlds, 3TTf^7^ pervading, t^^ sustains, 3;T^PT: the indestructible.
fsi- Lord.
17. But distinct is the Supreme Purusha called the highest
Self, the indestructible Lord Who, pervading the three worlds,
sustains them.
Commentary: Purushottama is beyond the universe
though He pervades the three worlds. Therefore He is called the
Supreme Being by the Vedas and men of this world. He pervades
the three worlds and upholds them; yet. He is not tainted by the
world. He is above the world or worldliness.
Just as the waking state is different from the dream or the
deep sleep orb of the sun is different from his
states, just as the
rays or the mirage they cause, so also is the highest Purusha
different from the perishable and the imperishable Purushas.
The highest Purusha is the haven of peace. In Him all take

their refuge and eternal incomparable for He is self-
rest. He is
contained; there is nothing like Him. He can only be compared

to Himself. The imperishable Being (Akshara Brahman) Who is
beyond the world and the Avyaktam (the Unmanifested) are
essentially the same as the Purushottama Who transcends both
the Kshara and the Akshara.
The Purushottama is quite distinct from the two Kshara —

and Akshara. He is the Supreme Being. The physical body, the
astral body and the causal body are also termed the 'Self. But
these are secondary selves. Paramatma or the Supreme Self is
the primary Self. Purushottama or Paramatma is the supreme or
the highest when compared with the other secondary selves
created by ignorance. He is the innermost consciousness of all
beings. He is the support of everything. He is the Niyanta, the

Inner Ruler. He is independent. Therefore He is known as the
Supreme Self in the Vedanta.
Anyah: Another, quite distinct from the two.

Lokatrayam: The three worlds: Bhuh (the earth), Bhuvah
(the mid-region) and Svah (heaven) are the three worlds.
Purushottama is further described as follows: He is the
imperishable and omniscient Lord Narayana Who permeates the
three worlds by His vital energy and sustains them by His mere
existence in them.
Avyaya: Imperishable, that which is free from the
modifications such as birth, death, etc. Just as the king who rules
his subjectsand controls them is distinct from them, so also the
Supreme Being Who is the ruler of the perishable and the
imperishable is distinct from them. (Cf. VIII. 20)
^TWâs, ^R^the perishable, 3TcftTT: transcend, 3TÎ, ^m^

than the imperishable, 3#r also, "^ and, ^rPT: best, 3T?: therefore,
37f^ (I) am, citl^ in the world, ^ in the Vedas, ^ and, "Sff^RT:
declared, ^<>'^tih: the Highest Purusha.
18. As transcend the perishable and am even higher than

I
the imperishable, am declared to be the highest Purusha in the

I
world and in the Vedas.
Commentary: Purushottama is a well-known name of the

Lord. The lame is quite appropriate as He is the supreme
Purusha.
Kshara: The perishable — the tree of Samsara.
Akshara: The imperishable — the seed of the tree of

Samsara.
Because I excel the perishable (the tree of illusory Samsara)
and am more excellent also than the imperishable (the seed of
the tree of the illusory Samsara) and because I am thus superior
to the perishable and the imperishable, I am proclaimed in the
world and in the Vedas as the highest Purusha. Devotees know
Me as such. Poets also describe Me as such.
I am beyond There is no trace of dualism in
all limitations.
Me. Therefore, I am called by all and by the scriptures the

highest Purusha.
^: who, iTP^Me, T3;^thus, 3T^Tt^: undeluded, "ÎRlf^ knows,

^^^tiT^the Supreme Purusha, '^- he, ^T^f^ all-knowing, ^T^
worships, W{^ Me, ^h^^hi^h with his whole being (heart), W^ O
Bharata.
19. He who, undeluded, knows Me thus as the highest
Purusha, he, knowing all, worships Me with his whole being
(heart), O Arjuna.
Commentary: The glory of the knowledge of the Self is
described in this verse.

Asammudhah: Undeluded, free from delusion. The
undeluded does not identify himself with the physical body. He
never looks upon the physical body, the Hfe-force, senses, mind,
intellect and the causal body as the Self or as belonging to
himself, because he is resting in his own essential nature as
Existence-Knowledge-Bliss Absolute and because he identifies
himself with Brahman Supreme Being.
or the
That aspirant who knows that Sri Krishna is not a human
being and that He is the highest Purusha or the Supreme Being is
undeluded. Such an aspirant or devotee alone worships Him with
his whole being. He is the Sarvavit or Sarvajna, all-knower. He
knows and realises that Lord Krishna, the supreme Lord, is the
Inner Self of all beings. He beholds the One in the many, and the
«many in the One. For him there is neither high nor low, neither
pleasure nor pain, neither virtue nor vice, neither good nor evil,
neither likes nor dislikes.
Me: The Lord as specified above.
Sarvavit: One who knows everything in detail.
Knows that 'I am He'.

Sarvabhavena: With all his heart, with his whole being,
whole-heartedly; with his whole thought devoted exclusively to
the Self of all; with his whole mind centred on the Supreme Self
alone.
IJ^dci^ci^^ ^feHI4^lctdt^^ ^^T^ IRON

^ thus, JUcFR^ most secret, ^\\^-A\ science (teaching), ^^
this, 3Tf)^ has been taught, W^ by Me, 3T^ O sinless one, T^jr^
f^3^ knowing this, ffeRT^wise, Wc^^will become, fJcTfK^: (who

has) accomplished all the duties, "^ and, W^ O Bharata.
20. Thus, this most secret science has been taught by Me,
O sinless one; on knowing this, a man becomes wise, and all his
duties are accomplished, O Arjuna.
Commentary: Guhyatamam: Most profound secret.
Buddhiman means here a knower of the Self or Atman.
The knowledge of the Self which gives emancipation from
the round of birth and death, and freedom from the bonds of
Karma is eulogised in this verse. If this most profound teaching
is rightly understood, known or realised, it makes a man wise
and gives him illumination. After this there is nothing left for
him to know or strive for. He has reached the goal of life or the
aim of human existence. He has arrived at the end of his journey.
His endeavour for Self-realisation is over. He has attained
perfection.He has complete knowledge of the Supreme Being.
He gets Brahma Jnana. He moves in the consciousness of the
Divine. He beholds the Self everywhere. He lives in Brahman.
He regards all activities as His divine play.
When one Brahman, he has discharged all the
realises
duties of life. He
Uberated from the bonds of Karma. He
is
becomes a Jivanmukta or illumined sage who has transcended

the body-consciousness, the three qualities of Nature, the three

states of consciousness (wakeful state, dream and deep sleep),
the pairs of opposites and the cycle of birth and death. He knows
been destroyed, that what has to be
fully well that rebirth has
done has been accompUshed, that life's highest goal has been
reached and that he has nothing more to do or to learn. He has
understood the profound mystery of life the riddle of this —
universe. He is a Sarvavit or all-knower.
The whole of the Gita is called science, yet the fifteenth
discourse alone is here declared as the science for the sake of
eulogising it. The fifteenth discourse contains the quintessence
of the Gita, the Upanishads and the Vedas. This is the butter
churned from the milk of the Vedas. It has been said that, "He
who knows the peepul tree knows the Veda" (XV 1). The Lord
has also said, "It is I Who am to be known by all the Vedas"
(XV 15). Only when a man knows this science as taught above
—
does he become wise but not otherwise. Whatever duty a
Brahmana of the highest birth has to do, all that has been done
when one attains the knowledge of the Self. "All actions in their
entirety culminate in knowledge" (IV. 33). "This is the fulfilment
of the birth, particularly of a Brahmana; because the twice-bom
accomplishes all his duties only by attaining to this, but not
otherwise," says Manu Smriti.
As you have heard from Me this truth about the Supreme

Being, you are a happy man and you have done all your duties;
you have attained Self-realisation.
By using the words Anagha and Bharata, Lord Krishna

hints thateven when an ordinary man who knows this fifteenth
discourse can attain knowledge of the Self and become a
Kritakritya, then what to say of Arjuna who was sinless and who
was born in a noble family with divine attiibutes? The Lord, by
using the word Anagha, also indicates that the Guru who is a
knower of Brahman should instruct the most profound secret
(the science of the Self) only to qualified persons who are free
from impurities of the heart or tossing of the mind, who are calm
and endowed with the four means of salvation (see page 58).
The man of impure mind will not be able to grasp the truth. The
sinful man with his perverted intellect will distort the truth and
thus pave the way for the aestruction of himself and his
followers.

between Sri Krishna and Arjuna, ends the fifteenth discourse
entitled:
The Yoga of the Supreme Spirit.

SIXTEENTH DISCOURSE
THE YOGA OF THE DIVISION BETWEEN

THE DIVINE AND THE DEMONIACAL
^ ^^ ^^ WI^MWM 3^F^ 11^ II
31^m; fearlessness, î^^'J^jfe: purity of heart, fR%iM^fMf:

steadfastness in knowledge and Yoga, ^[R^ almsgiving, ^:
control of the senses, ^ and, ^•' sacrifice, "^ and, ^^MFT: study of
Sastras, M: austerity, 3ii 4=1 h, straightforwardness.

1. Fearlessness, purity of heart, steadfastness in
knowledge and Yoga, almsgiving, control of the senses,
sacrifice, study of scriptures, austerity and straightfonA/ardness,
Commentary: The Lord made a mention of the three kinds

of Nature that belong to sentient beings, viz., the nature of the
gods, Asuras and Rakshasas, in the ninth discourse (verses 12
and 13). He now describes them in detail in this discourse. The
distinction between the god or the god-man and the Asuras is
clearly drawn in the first, second,
third and fourth verses. Daivi
Prakriti or the nature of the gods leads to Moksha or release
from the round of birth and death. The nature of the Asuras and
Rakshasas leads to bondage. This is an obstacle to the attainment
of knowledge of the Self. The divine nature must be accepted
and cultivated: the Asuric and Rakshasic nature should be
abandoned. All these qualities are found in human beings. There
are Sattvic people who possess the divine attributes; there are
Asuras and Rakshasas among human beings also, who are
(406)
SIXTEENTH DISCOURSE 407
endowed with demoniacal qualities, who are filled with

excessive Tamas. In an ordinary man there is a mixture of the
three Gunas. Tamas and Rajas pull a man downwards; Sattva
lifts a man
upwards. Tamas and Rajas lead to bondage; Sattva
helps to attain salvation. Discipline yourself and develop Sattva!
This is the foundation of Yoga. This is the first preparatory
discipline. The first rung in the spiritual ladder is reached by
developing Sattva. When the mind is Sattvic, there is calmness
in it. Divine light can descend only when the mind is serene and
cheerful.
The Sattvic man controls the senses, does selfless service,
and practises Japa, Pranayama, concentration, meditation, self-
analysis and enquiry of 'Who am I?' He is not attracted by
sensual objects. He has a burning desire for attaining Moksha.
He is humble, generous, merciful, forbearing, tolerant and pious.
He destroys his little personality. The Rajasic man is proud,
intolerant, egoistic, self- sufficient, lustful, hot-tempered, greed\
and jealous. He works for his own glory and fame and
self-aggrandisement. He develops his own little vain personality.
There is intimate connection between the Gunas and
Karmas. The nature of the Karmas depends upon the nature of
the Gunas. A Sattvic man will do virtuous actions. A Rajasic and
Tamasic man will perform evil actions. It is the Guna that goads
a man to do actions. The Self or Brahman is actionless. It is the
silent witness.
The Lord sums up in the first three verses the qualities of a

godly man who is inclined to the path of liberation. He then
enumerates the qualities of the demoniacal man. The theme of
this chapter is the tracing of the difference between the divine
and the Asuric nature.
Virtue and vice are relative terms. The virtue of one period
will become the vice of the other. From the transcendental point
of view, there is neither virtue nor vice.
Why should there be evil? How did evil arise?-^these are
all transcendental questions (Atiprasnas). You can get answers to
these questions only when you attain Self-realisation. People
unnecessarily rack their brains to get an answer to these
questions. It is a serious mistake.
Daivi Sampat (divine wealth or the wealth of divine

qualities) helps the aspirant to attain knowledge of the Self. The
Sattvic or divine attributes such as fearlessness, purity of heart,
control of the senses, etc., constitute Daivi Sampat. They enable
the aspirant to attain the highest state of superconsciousness
(Nirvikalpa Samadhi) wherein the seer and the seen are united in
one, the meditator and the meditated become identical. Divine
which go to augment the bliss of the Self,
qualities or attributes
which help the aspirant to attain the happiness of the Self, are
called divine wealth.
Among the divine qualities, fearlessness stands foremost.

Fear is an effect of ignorance. Identification with the body
causes fear. Blind attachment to the body, wife, children, house
or property is the cause of fear. The sage who has realised the
Self is absolutely fearless.
"He who knows the Bliss of Brahman from which words as

well as the mind turn powerless, fears nothing." (Taittiriya
Upanishad)
Fearlessness is devout observance of the precepts
the
enjoined in the scriptures without doubting. The state of being
free from the fear, "How can I live now when I have renounced
everything, when I have none to support me?" is fearlessness. A
Sannyasi resolves when he takes Sannyasa, "I will not induce
fear in any living creature." Keeping up this resolve of Abhaya
Dana (gift of the boon of fearlessness to all creatures) in thought,
word and deed is Abhayam or fearlessness. Fear can be removed
by constant thinking of the immortal and all-blissful nature of
the Self. If you lead a life of honesty and truthfulness, if you
devoutly observe the precepts of the scriptures without doubting,
if you lead a life of right conduct, and if you remember God
always, you will become fearless. When one beholds the Self
only everywhere, when the sense of duality has vanished, when
the sense of unity has dawned in him, how can he be afraid of
anything, how can the feeling of fear arise in him? Fearlessness
is essential for the attainment of Moksha or salvation.
Fearlessness is the chief characteristic of a liberated sage. It is
the one accurate measure of one's spiritual progress. It is the
cardinal virtue of an illumined sage. That is the reason why it is
placed in the forefront of all divine qualities. Only a liberated

sage can be absolutely fearless.
Sattvic Subha Vasana (good tendency) is Daivi Sampat. It
induces a man to practise discrimination, dispassion, control of

the mind and the senses, etc., which help him to attain
knowledge of the Self. The Rajasic and the Tamasic (Asubha or
evil) Vasanas (tendencies) which operate along the currents of
Raga-Dvesha (hkes and dislikes), which induce one to perform
actions which are prohibited by the scriptures and which produce
disastrous effects, constitute demoniacal nature.
In Asuric nature inclination towards sensual pleasures is

predominant; in Rakshasic nature hatred predominates and the
Rakshasa does various sorts of harm and injur}' to others.
Good tendencies lead to Moksha. Evil tendencies lead to

bondage. Good tendencies must be cultivated. Evil tendencies
should be eradicated. You should first have a knowledge of the
two Vasanas, if you wish to cultivate the
essential nature of these
good tendencies and eradicate the evil ones. This sixteenth
discourse gives a vivid description of these tendencies.
Sattvasamsuddhih: Purity of understanding, cleanliness of

hfe or purity of heart. Purity of mind,i.e., giving up of cheating,
hypocrisy, untruth and the like, in all dealings with the people,
and doing transactions with perfect honesty and integrity is
Sattvasamsuddhi.
When the understanding abides constantly in the immortal

Self and is thus firm and steadfast, you may know this to be a
condition of purity. On
account of purity the mind can know the
Self. The state of the mind wherein it is free from doubts hke
Asambhavana (thought of improbability of the existence of the
Self), etc., through hearing of the scriptures is Sattvasamsuddhi.
As purity of mind cannot be obtained without devotion to the
Lord, devotion is implied in these Sattvic virtues.
Jnana: Knowledge; understanding the nature of the Self, as

taught in the scriptures and by the preceptor; Self-realisation
through meditation on the Great Sentence of the Upanishad, T
am Brahman' (Aham Brahmasmi), is Jnana.
Yoga union of the individual soul with the Supreme

is
Being; it is by concentration and

the direct realisation of the Self
meditation, through self-restraint or control of the senses. The
aspirant cognises through direct perception by the inner eye of
intuition or wisdom what has been learnt from the scriptures and
the preceptor. The aspirant attains Self-realisation or direct
knowledge. He becomes one with Brahman — the Absolute. He
gets indirect knowledge or mere understanding or theoretical
knowledge of Brahman from the scriptures. Now through the
practice of Yoga he gets direct knowledge. The attempt which is
favourable for the annihilation of the mind and the latent
tendencies is also known as Yoga.
Jnanayogavyavasthitih: The state of Jivanmukti attained

through Jnana Yoga, which is distinct from the state of the
worldly-minded persons.
Fearlessness, purity of heart and steadfastness in knowledge

and Yoga are the three pre-eminent virtues amongst the Sattvic
attributes enumerated in verses 1 to 3. They are found in Jnana
Yogins only. The other qualities are common to Jnana Yogins,
Karma Yogins, Raja Yogins and Bhaktas. Unless you possess
Sattvic virtues, you cannot practise any kind of Yoga. If you
cultivate one virtue, all other virtues will cling to you by
themselves. Fearlessness is the basis and foundation of the whole
of man's moral structure within.
Svadhyaya and Tapas constitute Kriya Yoga. Svadhyaya

constitutes Brahma- Yajna. Almsgiving and sacrifice pertain to
Karma Yoga. Almsgiving, self-control and sacrifice constitute
Daivi Sampat for householders. Those qualities mentioned in
chapter XVI, verses 1 to 3, which belong to the aspirant who
.practises a particular form of Yoga constitute the Daivi Sampat
of the disciple on that path.
Dana: Almsgiving; distributing food, clothes, etc., as far as
it lies in one's power, according to one's means. A charitable
man hastens to comfort the distressed and helps the needy.
Charity is of three kinds, viz., Sattvic, Rajasic and Tamasic (see
chapter XVII, 20 to 22). It opens the gates of heaven. It will
bring nearer themeans of liberation. Just as the tree gives fruit
SIXTEE^^^H discourse 411
and shade without distinction, so also give to him who needs,

without distinction, with a cheerful heart.
Dama: Self-restraint, self-control, control of the external
senses. The control of the inner senses or the mind is described
in the next verse.
The practice of self-control annihilates the union between

the senses and the sensual objects. It separates the senses from
their respective objects. The aspirant will not allow the wind of
the sensual objects to blow through the gateway of his senses.
He keeps the senses under the He lights the fire
strictest restraint.
of dispassion at all the ten gates of the body. He takes rigid
vows. He observes Mauna (the vow of silence) and celibacy. He
is moderate in his diet. He keeps the golden medium in
everything. He checks the outgoing tendencies of the mind and
the senses. He induces the mind and the senses to turn
backwards towards their source. Just as an enemy is cut down by
means of a weapon, so also every tendency towards sensual
is cut down by the practice of self-control. All internal
objects
promptings, cravings and Vasanas should be burnt in the fire of
renunciation, at the ten gates of the senses. As householders
cannot practise perfect control of the senses, even moderation or
regulated and disciplined life will constitute self-restraint for
them. The practice of self-control includes forgiveness,
harmlessness, truth, steadiness and patience.
The fire-worship (Agnihotra) and the hke
Yajna: Sacrifice.
enjoined in Vedas and also the sacrifice to the gods
the
(Deva- Yajna) or worship of the gods, Pitri- Yajna, Bhuta- Yajna,
Manushya-Yajna and Brahma- Yajna enjoined in the scriptures
(Smritis).
Svadhyaya: Study of the Vedas in order to attain the

'unseen fruits'.
Tapas: Austerity, mortification of the body and other forms

of penance. True Tapas is meditation on the Self. It is fixing the
mind on Brahman or the Self. It is to separate oneself from the
physical body and the other four 'sheaths' and to identify oneself
with the Absolute. It is to turn the mind towards the soul. The
three kinds of Tapas mentioned in chapter XVII, verses 14 to 16
come under this category.
,
Arjavam: Straightforwardness. This is conducive to the

attainment of knowledge. The aspirant should always be candid,
upright or straightforward. Straightforwardness should be his
constant attitude. A just and truthful man alone can be
straightforward. He is respected by the people. He is liked by all.
He attains success in all his endeavours. He never hides facts or
truth.
3Tf^ harmlessness, ^Tr^truth, 37^t?T: absence of anger, '^WJ-
renunciation, ^Tff^: peacefulness, 3mpTH^ absence of crooked-

ness, ^^ compassion, ^^ in beings, 3i cil cj^^ M^ non-co vetousness
Hlc{c|i|^ gentleness, ^: modesty, 3iîMein, absence of fickleness.
2. Harmlessness, truth, absence of anger, renunciation,

peacefulness, absence of crookedness, compassion towards
beings, non-covetousness, gentleness, modesty, absence of
fickleness,
Commentary: Ahimsa: Non-injury in thought, word and

deed. By refraining from injuring living creatures the outgoing
forces of Rajas are curbed. Ahimsa is divided into physical,
verbal and mental.
Satyam: Truth: Speaking of things as they are, without

words or lies. This includes self-restraint,
uttering unpleasant
absence of jealousy, forgiveness, patience, endurance and
kindness.
Akrodhah: Absence of anger when insulted, rebuked or

beaten, i.e., even under the gravest provocation.
—
Tyagah: Renunciation literally, giving up; giving up of
Vasanas, egoism and the fruits of action. Charity is also Tyaga.
This has already been mentioned in the previous verse.
Santih: Serenity of the mind.
Apaisunam: Absence of narrow-mindedness.

Daya: Compassion to those who are in distress. A man of
compassion has a tender heart. He lives only for the benefit of
—
the world. Compassion indicates realisation of unity or oneness

with other creatures.
Aloluptvam: Non-covetousness. The senses are not affected
or excited when they come in contact with their respective
objects; the senses are withdrawn from the objects of the senses,
just as the limbs of the tortoise are withdrawn by it into its own
shell.
Hrih: It is shame felt in the performance of actions contrary

to the rules of the Vedas or of society.
Achapalam: Not to speak or move the hands and legs in

vain; avoidance of useless action.
Straightforwardness, non-injury, absence of anger, etc., are

special qualities of the Brahmanas. They are the Sattvic virtues
which belong to them.
Moreover
^: m\ ^: #^TOt# HiPdîrndi I
^: vigour, W^ forgiveness, ^: fortitude, ^\\^\ purity,

3T^: absence of hatred, HiPdHiPicii absence of over-pride, ^T^f^
belong, ^Fq^state, t^divine, a^T^jTTcT^ to the one bom for, W^T
O descendant of Bharata (Arjuna).
3. Vigour, forgiveness, fortitude, purity, absence of hatred,
absence of pride — these belong to the one born for a divine
state, O Arjuna.
Commentary: Tejas: Vigour, energy, brilliance or lustre of
the skin. The aspirant who is bent on attaining salvation marches
boldly on the spiritual path. Nothing can tempt him or slacken
his progress. This unbroken progress towards the realisation of
the Self or the Absolute is lustre. It overcomes the downward
pull of Tamas.
Kshama: Forgiveness. He who is endowed with this virtue

does not exhibit anger even when- he is insulted, rebuked or
beaten, although he is strong enough to take vengeance. He is
unaffected by the insult or injury.
Dhriti: The sage absorbs within himself all calamities. He is
steadfast even when he is and trying conditions:

in very adverse
this is a particular Sattvic Vritti or state of mind which removes
depression or exhaustion of the body and senses when they sink
down. An aspirant who is endowed with this divine attribute
never gets disheartened, even when he is under severe trials and
difficulties or tribulations. Dhriti is a divine 'pick-me-up' (tonic)
when the body and the senses are in a state of low spirits or
dejection.
Saucham: Purity. This is of two kinds, viz., external and

internal. External purity is achieved by means of earth and water.
The mind and heart (intellect) are freed from Maya (deception,
lust, anger, greed, pride, jealousy, hypocrisy, likes and dislikes)
by the practice of celibacy, forgiveness, friendliness, charity,
humility, nobility, love, complacency, compassion, etc. — this is
internal purity. This is more important than extemal purity.
Adroha: Absence of hatred, absence of desire to injure

others.
Atimanita is great pride. A proud man thinks that he is

superior to others and that he is worthy of being honoured by
others. Naatimanita is the opposite of this quality.
Tejas, Kshama and Dhriti are the special qualities or

Dharmas of the Kshatriyas (warrior class). These are the Sattvic
qualities of Kshatriyas. Saucham and Adroha are the special
Dharmas of the Vaisyas. They are the Sattvic quaUties of the
Vaisyas (merchant class). Absence of pride is the special Dharma
of the Sudras (servant class). It is a Sattvic quality that belongs
to the Sudras.
The divine wealth Sampat consists of twenty-six

or Daivi
attributes. This is a rare gift from the Lord. This is an
inexhaustible wealth which cannot be taken away by dacoits.
This helps the aspirant attain the imperishable and immaculate
Brahmic seat. It is the short-cut to the realm of eternal bliss or
Moksha.
.
'^!^'- hypocrisy, ^: arrogance, 37fw^: self-conceit, ^ and,

'^- wrath, ^n^W^ harshness, i^ even, "^ and, 31^1^ ignorance, "^
and, 3Tf^^ld^ to the one born for, Ô Partha, ^^<\ state,
3ii^<1h^ demoniacal
4. Hypocrisy, arrogance and self-conceit, anger and also

harshness and ignorance, belong to one who is born for a
demoniacal state, O Partha (Arjuna).
Commentary: Dambha: Hypocrisy. To pretend to be what
one is be religious and pious. It consists of
not, to pretend to
bragging of one's own greatness. Religious hypocrisy is the
worst form of hypocrisy. Hypocrisy is a mixture of deceit and
falsehood. Those who boast about their own merits will get
demerit only.
Darpa: Arrogance. Pride of leaming, wealth, high
connection, etc. An man
cannot endure to see his
arrogant
fellow-men happy. He is more and more enraged at the fortune
of his fellow-men in the matter of learning, happiness and
prosperity.
Parushyam (in speech): To speak of the blind as having

lotus-like eyes, of the ugly as beautiful, of a man of low birth as
one of high birth and so on, usually with an ulterior, selfish or
evil motive.
Ajnanam: Ignorance, misconception of one's duties. An

ignorant man is blind as to what should be done and what should
not be done. There absence of discrimination. Just as a child
is
will put anything it its hands into its mouth, whether it is

gets in
clean or dirty, so also is the condition of the ignorant man who is
not able to discriminate between the Real and the unreal, the
good and the evil, virtue and vice. He is on the path of
destruction. He does not know the road that leads to Moksha or
liberation. He is drowned in the ocean of this worldly existence.
These are the demoniacal qualities. These evil qualities
six
constitute the satanic or demoniacal wealth. They are obstacles
on the path of liberation.
By addressing Ajjuna as 'Partha', Lord Krishna implies that
Arjuna has no demoniacal qualities in him as he is born in a
noble family and is the son of Pritha.
People of Asuric nature have no faith. They dispute every

doctrine. They deny the existence of God. They deny the cycle
of the world-process, the Vedas and the laws of ethics. Sensual
indulgence is their goal. They rob people and take away their
neighbours' wives. They kill people ruthlessly. They do not
believe in reincarnation and in the other world. They have no
idea of right conduct, purity and self-restraint.
Asuras are those persons who have waged war and who still
wage war with the gods in heaven. Those who are endowed with
Asuric tendencies or evil qualities are Asuras or demons. They
exist in abundance in this iron age. Kamsa was an Asura.
Hiranyakasipu was an Asura.
Even a man of university qualifications and titles is a
veritable Asura if he is endowed with evil tendencies or Asubha
Vasanas.
Esoterically, the war between the Asuras and the gods is the
intemal fight that is ever going on between and the the pure
impure tendencies in man, between Sattva and Rajas-Tamas.
^ divine, W^ state, I^^RtBJM for liberation, fe^^M

"^ not, JJ^- grieve,
for
bondage, îTgft the demoniacal, "^TrlT is deemed,

TTiq^ state, t^t^l^the divine, 37tonT: one born for, 3Tf^ (thou) art,
Mi^scj O Pandava.
5. The divine nature is deemed conducive to liberation, and
the demoniacal to bondage. Grieve not, O Arjuna, thou art born
with divine endowments.
Commentary: Sampat: Endowment, wealthy state, nature,
virtue.
Moksha: Liberation from bondage of Samsara, release

the
from the round of birth and death. The divine nature leads to
salvation; the demoniacal nature, to bondage.
As Arjuna was already grief-stricken and dejected. Lord
Krishna assures him not to feel alarmed at this description of the
Asuric qualities which bring grief and delusion, as he was bom
with Sattvic tendencies, leading towards salvation. Arjuna, on

hearing the words of Lord Krishna, might have thought within
himself, "Do I possess divine nature or demoniacal nature?" The
Lord, in order to remove Arjuna's doubt, said, "Grieve not, O
Arjuna, thou art bom with divine qualities. Thou art fortunate.
Thou mayest attain to the happiness of Self-realisation."
"Do O Arjuna, that by engaging yourself in battle
not think,
and killing people you will become an Asura. Grieve not on this
score. You will establish the kingdom of righteousness by
fighting this righteous battle."
^ two, ^TRnrf types of beings, '^ in world, 3TfWi;(in) this,-
t^: the divine, 3TT^: demoniacal, "O;^ even, "^ and, ^- the divine,
Pq^^î: at length, "to": has been described, 37T^T^ demoniacal, wf
O Partha, ^ from Me, ^ hear.
6. There are two types of beings in this world, the divine

and the demoniacal; the divine has been described at length;
hear from Me, O Arjuna, of the demoniacal.
Commentary: The two divisions of created beings, the one
divine and the other satanic, carry on their respective activities in
accordance with their natural tendencies or traits.
In the Brihadaranyaka Upanishad also you will find:

"Verily there are
and demons" (L
two classes of the Creator's creatures gods
3. 1).
—
Bhutasargau: Creations of beings, types or classes of
creatures. Creation here means what is created. The men who are
created with the two kinds of nature, the divine and the
demoniacal, are here mentioned as the "two creations." Every
man in this world comes under the one or the other of the two
creations, the divine and the demoniacal.
Lord Krishna says to Arjuna, "I will now describe to thee
the characteristics of those men who are endowed with the
devilish quaUties. you have an understanding of the
If
demoniacal qualities, you will avoid them." The demoniacal
nature is described in detail to the very end of this discourse.
[%To 14]
There is some reference in chapter IX, verses 9, 11 and 12,

to the demoniacal nature; but as the description is incomplete it
is completed in this discourse.
The divine nature has been declared in detail by the blessed
Lord in the previous chapters — the state of a Sthitaprajna in
chapter II, the state of a Bhagavata in chapter XII and the state of
a Trigunatita in chapter XIV and in the first three verses of this
discourse.
^ #^ ^ W^ ^ W^ ^ f^ IIV3II
^ffliT^ action, "^ and, f^T^frT^ inaction, "^ and, W^- men, ? not,
%: know, 3TT^: the demoniac, ^ not, #^ purity, ? not, ^

also, "^ and, 3^FfR: (right) conduct, ^ not, '^Tc^ truth, % in them,
fîs.
7. The demoniacal know not what to do and what to refrain
from; neither purity, nor right conduct nor truth is found in them.
Commentary: The demoniacal do not understand the

nature of action and inaction (right abstinence). The idea of a
Self apart from the body, doing nothing (actionless) but simply
watching the play of the Gunas is something incomprehensible
to them. They have no consideration for the interest of others.
They work for the sake of their bodies or sensual enjoyment.
They are greedy, selfish and cruel. Therefore, they have neither
good conduct nor good behaviour. They are untruthful, unjust
and impure. They do not know what actions they should do in
order to attain the goal of life or end of human existence, nor
from what actions they should refrain to ward off evil.
Those whoare endowed with demoniacal quaUties are sunk
in the mire of ignorance. They are totally ignorant of what is
prescribed or what is prohibited action. They have not the least
idea of what purity or cleanliness is. Their actions are crooked.
They know neither right Pravritti nor right Nivritti. They have no
idea of virtue or vice or of scriptural injunctions or prohibitions.
They will never speak loving words. They are hypocrites and
liars.
3T^gR^ without truth, 3T5ffcr^ without (moral) basis, ^ they,

^JFIri; the world, 3^11^: say, 3#^ without a God, arq^FR^H^JcR;
brought about by mutual union, f^ what, 3PT^ else, ^5F1%^t^
with lust for its cause.
8. They say, "This universe is without truth, without (moral)

basis, without a God, brought about by mutual union, with lust
for its cause; what else?"
Commentary: They hold that the universe is without any

substratum or support or an undying basic reality.
This is a description of the opinion of atheists like the

Charvakas and other materialists.They do not believe in the
existence of Brahman Who is They do
the support of this world.
not even accept the existence of an Isvara in this world. They
say: "We are unreal. Therefore this world also is unreal, the
scriptures which declare the truth are also unreal. What else but
lust can be the cause of this universe? Sexual passion is the sole
cause of all living creatures. There is no such thing as the theory
of Karma. The whole world is caused by the mutual union of
man and^woman under the impulse of lust. There is neither
virtue nor vice. There is no Lord Who dispenses the fruits of
actions of the individuals according to virtue and vice. Dharma
and Adharma are not the basis of this world. Sexual desire is the
sole basis for this universe. This world is a world of chance."
They are not endowed with the faculty of introspection. They are
ignorant of the 'field' (Nature) and 'iaiower of the field' (God).
Mutual union: Sexual union; it may mean the union of

atoms. The world arose from the combination of atoms
according to the Vaiseshikas.
T^TTI^this, ^fe^view, 3^^^F>^ holding, "^TIMR: ruined souls,

3ieM3<5^'M: of small intellect, 3n7^f^ come forth, <iiJ+HH: of fierce
deeds, ^W^ for the destruction, '^JFTrf: of the world, 3;Tt%cTT:
enemies.
9. Holding this view, these ruined souls of small intellect
and fierce deeds, come forth as the enemies of the world for its
destruction.
Commentary: They rob others. They acquire wealth by

destroying others. They boast of their evil actions.
Nashtatmanah: Ruined souls: They have lost all chances of

attaining Self-realisation or going to the higher world.
Alpabuddhayah: They have a small intellect as they

identify themselves with their little bodies full of impurities, as
they have no conception of the Supreme Being, and as their
intellects are concerned with the little sensual pleasures only
(eating, drinking, etc.).
Ugrakarmanah: Of fierce deeds: They always injure others.

They murder for acquiring wealth. They do any heinous crime to
get money and women. They bring great confusion and destroy
the peace and harmony of the world.
Enemies of the world: World here means people who live in

the world.
^^FRTf^ 5^ ^HHH<lPc|dl: I
Hl^l4J|^1^m<i^l^k^c|^^:i^jR|c|c1l :
\\\o\\
^^^PT^desire, aTll^T?^ abiding in, ^^^jînsatiable, ^"T^rFm^Tf^:

full of hypocrisy, pride and arrogance, "'Tt^ through delusion,
"J^tM having held, 37^T^êvil ideas, "5f^^ they work, 3T^jf^fW?TT:
with impure resolves.

10. Filled with insatiable desires, full of hypocrisy, pride and
arrogance, holding evil ideas through delusion, they work with
impure resolves.
Commentary: These soul-less malevolent persons perform
cruel and sinful actions. Their minds are saturated with vanity,
conceit and arrogance. They entertain in their minds unholy
resolves and unreasonable ideas. They harbour insatiable desires
in their hearts. Just as a monkey becomes more and more
intoxicated if wine is given to it, so also the older they grow the
more and more arrogant and lustful do they become. They cause
the ruin and death of those around them. They boast of their own
actions and treat others with great contempt. They are very much
attached to their bodies. They worship Their their bodies.
passion is boundless. They are stupid and obstinate and so they
have no firm determination.
Desire is insatiable like fire. Enjoyment cannot bring about
satisfaction of the desires. The more you enjoy, the stronger does
the desire become. After an object is enjoyed, there springs up a
desire to continue the enjoyment for ever. You take recourse to
all sorts of devices to preserve the objects.
Although a man is not righteous he pretends to be a man of
righteousness. This is hypocrisy. Although a man is not worthy
of being honoured, he claims to be so. This is Mana (pride).
There is false Although a man does not possess great
dignity.
things he superimposes them on himself. This is Mada.
These Asuras make impure resolves. "I will worship such
and such a deity by repeating such and such a Mantra and get
hold of such and such a woman. I will repeat such and such a
Mantra and kill such and such a man."
chlHlM'HlJN<HI HdNRPd ftfecfl: \\\\\\
ferr^cares, 3ihR^<îm^ immeasurable, ^ and, Noi'm-fiiH, ending

only with death, 3qTt^: refuged Jn, OTt^q^lkWTT: regarding
gratification of lust as their highest aim, i^diqq^that is all, ^ thus,
f^T^cfT: feeling sure.
11. Giving themselves over to immeasurable cares ending
only with death, regarding gratification of lust as their highest
aim, and feeling sure that that is all,
Commentary: They are beset with immense cares, worries

and anxieties and their minds are engrossed in acquiring and
preserving the countless sensual objects. They have got the
strong conviction that the sensual enjoyment is the highest end
of a man. They are steeped in enjoying the objects of the senses.
They firmly believe that that is everything. They believe that
sensual enjoyment is the supreme source of happiness and there
isno such thing as eternal bliss of the soul or transcendental bliss

of the Self. They have no belief in the happiness in another
world (or plane) or in the perennial bliss which is independent of
sensual objects, which is beyond the reach of the senses. They
have a dull and gross intellect, and so they cannot grasp the
subtle higher truth. Sensual enjoyment is the greatest object of
attainment for them.
armNirmt: by a hundred ties of hope, ^^: bound, ^m^-

H<(ûii: given over to lust and anger, f^ (they) strive (to attain),
cmh"h1mi4\ for sensual enjoyment, î-î^H by unlawful means,
3T?fe¥^ hoards of wealth.
12. Bound by a hundred ties of hope, given over to lust and
anger, they strive to obtain by unlawful means hoards of wealth
for sensual enjoyments.
Commentary: They murder people and rob them of their

wealth in order to have sensual enjoyments. They amass wealth
for sense-pleasure only, but not for doing righteous actions. They
have no mercy. They are very cruel. They are held in bondage by
a hundred ties of expectation. They harbour in their hearts a
craving for all kinds of sensual objects. Various sorts of desires
crop up in their mind. When their desires are not gratified they
become furious. They acquire wealth by unjust means. Hope or
expectation binds a man to the wheel of Samsara. Therefore
hope likened to a cord or a rope. There is no end to their
is
cravings. Though they possess enormous wealth their cravings

are not appeased. They multiply daily. These people become
hopeless victims of greed.
Wi this, 3T?r today, "R^ by me, '^^W^ has been gained, Wi,
this, W^ (I) shall obtain, HH\«JH, desire, ^^this, 3fe is, ^^this,
3Tf^ also, ^ to me, ^tf^^^rfcf shall be, '^- again, ?R^ wealth.
13. "This has been gained by me today; this desire of mine

I shall fulfil; this is mine and this wealth also shall be mine in
future."
Commentary: be able to acquire all that the world

"I will
possesses. Then be the lord of all wealth. No one will be
I will
equal to me on the surface of this earth."

In future: "Next year this wealth also shall be mine. I will
be known to the world as a man of immense wealth. People will

address me as my lord.'"
These demons (who think like this) become self-conceited

on account of their wealth. Their heads are swollen with pride.
They regard everyone else as worthless as straw. Pride of wealth
power of discrimination. They strive for happiness
destroys their
it. They are entangled in the meshes of
but they never obtain
Maya. They are wedded to sin and misery here and hereafter.
3# TpTT ^: J\0^ r\m\A[^

fmtS^ ^ fe^5t êf^Pg#
I
IRXII
3T^ that, W^ by me, W: slain, 1^- enemy, ^f^ (I) shall slay,
^ and, 3TT7TP1; others, 3^ also, fsi- Lord, arfrjÎ, 37^1, ^ the

enjoyer, fTO: perfect, 3TÎ, êlWI^ powerful, ^# happy.
14. "That enemy has been slain by me; and others also I
shall slay. I am the lord. I enjoy. I am perifect, powerful and

happy."
Commentary: "I will be the lord of all I survey. I will kill

everyone who will not serve me. In fact I am the lord of all
creation. I will be successful in all my undertakings. I have got

plenty of landed property, catde and immense wealth. I have got
plenty of children and grandchildren. Even Indra is not equal to
me. I am not an ordinary man. I am very powerful, strong,
healthy and happy in every respect."
In this verse there is a description of the vain imaginations

of the people of demoniacal nature.
31T^5f^^Hc|Mr^ ^3^5feT ^T^ W^ I

3Trs=iT: rich, 3#r3FT^ well-bom, 3qf^ (I) am, ^- who, 3PT:

else, 3TfeT is, ^^T^: equal, W^ to me, '^ (I) will sacrifice, ÎWf^
(I) will give, ^Rt^ (I) will rejoice, ^ thus, ^^^MpclMir^dl: deluded
by ignorance.
15. "I am rich and born in a noble family. Who else is equal
to me? I perform sacrifices.
shall I shall give (charity). I shall
rejoice," thus deluded by ignorance,
Commentary: "Kubera (the god of wealth) may be

wealthy, but he cannot be compared with me. Even Vishnu
Himself does not possess the wealth that I possess. In
comparison with my illustrious family and the extent of my
relations even Brahma is indeed of inferior descent. They are as
nothing when compared with me. Who then is there in the whole
world equal to me?"
Well-bom: Born in a family learned in the scriptures for
seven generations. "None is equal to me in this respect. I will do
many sacrificial rites to get name and fame. None is equal to me
in this respect also. 1 will givemoney and presents to those who
entertain me with dance, music and songs in praise of me. None
is equal to me in charity (giving) also. I will indulge in eating,
drinking and women.
3^:ichRxlft^NI %5fM^mT^: I
^re^^cTf: WT7^T% ^^ ^5^ ll^^ll
aq^^jf^Tiff^^fRTT: bewildered by many a fancy, %^5iTeRMfcfT:
entangled in the snare of delusion, n^^\- addicted, ^h-hI^^ to the

gratification of lust, Wl^ (they) fall, ^ into hell, 3?^ foul.
16. Bewildered by many a fancy, entangled in the snare of
delusion, addicted to the gratification of lust, they fall into a foul
hell.
Commentary: Just as a man utters many incoherent words

when he gets into delirium or high fever, so also these diabolical
men prattle about their desires, sensual enjoyment, etc. They
commit countless sins and so they fall into a foul hell such as the
Vaitarani. Delusion is a snare because those who are deluded are
entrapped. They are caught like fish in the meshes of the net of
delusion. They
enveloped b\- the net on four sides. The}' are
are
bewildered as to what to do first and what next. As they are
enveloped or covered by delusion, they are bewildered in
various ways by entertaining various evil thoughts. They have
no discrimination between the proper or beneficial and improper
or harmful Sadhanas. The lack of the knowledge of the
distinction between these two is Moha. As Moha is a veil and a
cause of bondage it is compared to a net.
All the qualities mentioned above lead to downfall.
S^lci^'Hwîpcidt: self-conceited, FT^: stubborn. ^H^HH<IHd|:

filled with the pride and intoxication of wealth. "^T^ (they)
perform, HiH<4i: sacrifices in name, ^ they, ^^ out o\
ostentation, îmi^'^q^'^contrar}' to scriptural ordinances.
17. Seif-conceited, stubborn, filled with the pride and

intoxication of wealth, they perform sacrifices in name out of
ostentation, contrary to scriptural ordinances.
Commentary: They are puffed up with unbounded pride.

They esteem themselves ven,' highly. They are not esteemed or
honoured as such by the righteous or pious persons. They have a
ver}' high opinion of their own greatness. They esteem
themselves as possessed of all the virtuous attributes. They are
not humble. They have no humilit}' or meekness. Their minds
are entirely filled with a sense of their own importance. They
treat others with contempt. They think that others are inferior to
them. They never bend their heads and make prostrations to
elders or superiors or spiritual teachers and monks. They stand
erect like a pillar or iron post, intoxicated as they are with the
wine of wealth. They pretend to perform Yajnas.
They do not care for an altar, a sacrificial bower or a
receptacle for the fire, or any of the proper materials to be used
in the sacrifices. They do not pay any attention to the prescribed
rules. They do sacrifices m order to increase their own fame.
They will not hear e\'en the mentioning of the name of God or
Brahmana. How can God or a Brahmana attend their sacrifices?
They perform sacrifices without paying attention to the several

parts of them and the obligations enjoined in the scriptural
ordinances such as the recitation of the Mantras, worship of the
gods* giving of the fees, etc. They will not do the sacrifices with
reverence and They want that all the people should say that
faith.
they are Somayajis (performers of the Soma sacrifice). They will
is no idea of service in
not attain the fruits of the sacrifice. There
them. They perform sacrifice to deceive the world, but not out of
sincerity and faith.
Mana: Pride consists in supposing oneself worthy of a high

honour (on account of one's wealth or learning, etc.).
Mada: On account of intoxication of wealth the wealthy

man treats the Guru and other persons who are worthy of being
honoured, with contempt. Wealth and learning turn their heads.
This is Mada.
3T^fR^ egoism, êl^power, ^^haughtiness, WT'T^lust, ^t^

anger, '^ and, ^^ttOT: possessed of, TTT^Me, 3iic*iH<^^3 in their own
bodies and in those of others, 3TfgT^: hating, 3q^3rg3T^: (these)
malicious people.
18. Given over to egoism, power, haughtiness, lust and
anger, these malicious people hate Me in their own bodies and
in those of others.
Commentary: They are self-sufficient and puffed up with

mental and material power. They pose too much. They resent it
much if they are belittled-. The body is dearer to them than
everything else. They live solely for it. If anybody tries to thwart
their plans or schemes they become bitterly hostile towards him.
They take vengeance on him and try to kill him mercilessly,
rhey are extremely mean-minded. Just as darkness seems to be
denser after night sets in, so also as their folly increases, their
arrogance grows, their egoism develops, their pride swells, and
their delusion augments day by day. They use brutal force to
gain their selfish ends. They abuse and ill-treat all those people
who are truthful and charitable, and who are devoted to Me.
Ahamkaram: Egoism: The self-arrogating principle, the

effect or modification of ignorance. This is the source of all the
defects and perversities in human nature and of all evil actions.
Lust, anger, greed, pride and hypocrisy are all attendants of

egoism. It is very difficult to overcome this dire enemy, but
through Vichara (right enquiry) it can be annihilated.
These Asuras who are very egoistic on account of their
deep ignorance esteem themselves very highly for the qualities
they possess and for those which they falsely superimpose upon
themselves. They think that they are very great persons on
account of the good qualities which they have superimposed
upon themselves and their egoism is increased thereby. They try
to humiliate others by using their financial supremacy. They will
bribe people to give false evidence and do anything to attain
their selfish ends.
Balam: Power accompanied by lust and attachment. The

Asuras use their strength of body to humiliate and destroy
others. If a man is not established in Yama (the fivefold canon of
ethical perfection, consisting of non-injury, truthfulness,
non-stealing, celibacy and non-covetousness), if he has no purity
of heart, if his mind is surcharged or saturated with evil
tendencies, and if he gets power of any sort, he will misuse or
abuse it and try to humiliate or abuse others. Powers or Siddhis
are bound to come if one practises concentration of mind. If he is
endowed with Yama, he will never misuse them and so he will

never have a downfall. That is the reason why Patanjali
Maharshi says: "Powers are obstacles on the path of Yoga. Shun
them ruthlessly. March onwards to the goal. Climb the ladder of
Yoga till you attain the highest state of superconsciousness or
God-consciousness." Do not look back. Have no memories of
the past.
Yama is the very foundation of Yoga. Get yourself
established Yama before you take to concentration and
in
meditation. Many aspirants get a downfall because they do not
practise Yama to begin with. They jump at once to the practice of
concentration and meditation. This is a sad mistake,
Darpa: Haughtiness. A man whose heart is filled with
haughtiness becomes very insolent and unjust and assumes an
overbearing and domineering attitude towards others; he never

respects the elders, Gurus and others. This is a pecuUar vice that
has its seat in the mind. When this evil quality manifests itself,
one swerves from the path of virtue.
Krodha: Anger manifests itself when one gets something

unpleasant and when he comes across something disagreeable.
These Asuras hate Me, the Lord Who dwells in their own
bodies as the silent witness of their thoughts and actions. They
think that I am also a human being and hate Me. They do not
understand My all-pervading and imperishable nature. They do
not care at all to know and follow My commands or the
injunctions given in the Vedas and the Smritis. If anyone violates
My commands given in the scriptures, it is surely tantamount to
an act of hatred towards Me. These people are very malicious.
They have evil intentions or impure motives. They are jealous of
those persons who are virtuous and who tread the path of
righteousness. Their hearts bum when they notice good qualities
in others.This is Matsarya, a form of jealousy. If a man
superimposes evil qualities on a virtuous man who is endowed
with good qualities, this is Asuya. If his heart bums when he
sees a wealthy or prosperous man, this is Irshya.
f^Hi^^^H^j^Hiyd'^ci ^Jtftj HUM

^those, 37^1, fs:^: (the) hating (ones), ^TR; cruel, OT^
in the worlds, H^m^H^ worst among men, W^ (I) hurl, 3T^3ra^for
ever, 3T^pFi; evil-doers, 3^1^% of demons, "O;^ only, "^TJ in
wombs.
19. Those cruel haters, worst among men in the world, I
hurl those evil-doers into the wombs of demons only.
Commentary: Now listen to the manner in which I deal

with all these demoniacal persons who injure people and who
take delight in killing people and animals and who hate Me, the
indweller of all bodies. I deprive them of their human state and
reduce them to a lower condition as subhuman creatures. I hurl
them into the wombs of the most cruel beings such as tigers,
lions, scorpions, snakes and the like. 'For ever' only means 'till
they purify their hearts'. There is no such thing as eternal

damnation.
Tan: Those: The enemies of those who tread the path of
righteousness and the haters of virtuous persons.
Naradhaman: Worst among men because they are guilty of
the worst evil deeds and they take delight in injuring virtuous
persons and in kilUng persons and animals ruthlessly.
Asurishu yonishu: Wombs of Asuras: Wombs of the most
cruel beings such as tigers, lions and the hke.
3^^Tt^ demoniacal, "^Ttt^ womb, 3^1^^: entering into, '^

deluded, W^ W^ in birth after birth, Wi^ Me, 3T3TM not
attaining, tt^ still, W^ O son of Kunti (Arjuna), M: than that,
^nf^ (they) fall into, a^^PTFi; lower, "Tf^ condition (path or goal).
20.Entering into demoniacal wombs and deluded, birth

after birth, not attaining Me, they thus fall, O Arjuna, into a
condition still lower than that.
Commentary: These degraded Asuras are cast into the

demoniacal wombs. They are reduced to the very lowest
condition or the most appalling state. They are cast into utter
darkness. They lower and yet lower wombs in response
fall into
to their own satanic and actions and their extreme

desires
Tamasic nature. From the birth of a tigeij^they will get the birth
of a serpent; from a serpent's they will get tlie birth of a worm;
from that they will get the birth of a tree, etc. In Sanskrit the
suffix Tara denotes comparative degree and Tama is superlative
degree. These people get Nikrishtatama Yonis (the lowest
wombs).
They do not reach Me as their minds are filled with
impurities, as they do not tread the path of righteousness in
accordance with the injunctions of the scriptures. The diabolical
natureis ijiimical to spiritual progress. Therefore, you will have
to annihilate the evil tendencies by cultivating divine qualities

and the practice of regular meditation. Then and only then will
you attain liberation.
430 THE BHAGAVAD GITA .^ V^ÔC \ rJ^^^^'
ftfWi; triple, ^R^ÎFT of hell,

J^^: ^JT^ gate, ^Tm^
this,
destructive, 3TTrq^: of the self, WT: lost,anger, ?M also, cT^T:
greed, aî<\ therefore, "QicTcl^ thisy/wl^ three, r^^T^^ (one) should

abandon.
21. Triple is the gatef^ of this hell, destructive of the
self — lust, anger and greed; therefore one should abandon
these three.
Commentary: Lust, anger and greed, — these highway
robbers will cause a man to fall into the dark abyss of hell,
misery or grief. These are the three fountain-heads of misery.
These three constitute the gateway leading to the lowest of hells.
These are the enemies of peace, devotion and knowledge. When
these evil modifications of the mind arise in it, man loses his
balance or poise and discrimination and commits various evil
actions.
Lust, anger and greed denote self-blindness and ignorance,

for there are no Vasanas, wants, anger, or greed in Brahman or
the pure immortal Self.
Narakasya dvaram: The gate to hell: The gate leading to

hell. The self is destroyed by merely entering at the gate, i.e., it
is not fit to do any right exertion to attain the goal of life.
As this gate causes self-destruction, let everyone renounce

these three. (C/ lU. 47)
In the next verse the man who has abandoned these three
evils is highly eulogised.
ir^f%^: ^[^ dHl^ltr^Pr^: I
T^t: from these, t^5^: liberated, #^ O Kaunteya, cT%ft:

gates to darkness, f^^ (by) three, ^: the man, 3TRTt^ practises,
^SWR- for him, ^- what is good, M: and then, '^^ goes to, ^Wi;
the Supreme, "TTfcR^Goal.
22. A man who

is liberated from these three gates to
darkness, O
Arjuna, practises what is good for him and thus
goes to the Supreme Goal.
Commentary: When these gates to hell are abandoned, the
path to salvation is made clear for the aspirant. He gets the
company of sages, which leads to liberation. He gets spiritual

instructions and practises them. He hears the scriptures, reflects,
meditates and attains Self-realisation.
Tamodvara: Gate to darkness leading to hell which is full of
pain and delusion.
^: ^^TT^M^^g?^ ^ chlHchKd: I
^ ¥ Rdfe^cUHlPd ^ 5^ ^ TO ^#r; irîi

^: who, îi<^fq(^ the ordinance of the scriptures, <jc^^
having cast aside, ^^ acts, ^H^tiKa: under the impulse of desire,
^ not, "^: he, r^fen^ perfection, 3iqiHlRi attains, ^ not, ^^
happiness, '^ not, ""TTni^ Supreme, "nfcTH^Goal.
23. He who,
having cast aside the ordinances of the
scriptures, acts under the impulse of desire, attains not
perfection, nor happiness nor the Supreme Goal.
Commentary: "He who does not care for the Self, who
gives free rein to these three sins, is a traitor to the Self." He who
has renounced the authority of the Vedas which, like a mother, is
equally disposed and kind to all, and which, like a beaconlight,
points out what is good and what is evil, does not attain
perfection nor happiness nor the Supreme Goal. He who pays no
attention to prescribed actions and follows the promptings of
desire awakened by the senses, does not obtain God.
dîî^* ^m\ ^ chm[chi4<>^cirwfr I
fT?^ YTT^fwrt^ ^ ch^ft^l^Rd IRXII

cTW^ therefore, ^m^ scripture, 3Ffm;(be) authority, ^ they,
qiNl<î<!loqq[âi in determining what ought to be done and what
ought not to be done, fTc^ having known, ?TMf^^TRl^^ what is
said in the ordinance of the scriptures, ^ action, ^5^ to do, f^

here (in this world), 3Tfi^ shouldst.
24. Therefore, let the scripture be thy authority in

determining what ought to be done and what ought not to be
done. Having known what is said in the ordinance of the
scriptures, thou shouldst act here in this world.
Commentary: He who desires the welfare of the Self

should not disregard the commands of the scriptures. A man who
is anxious to obtain eternal bliss should respect the Vedas and
the Smritis which lay down the code of right conduct. He should
readily renounce whatever the scriptures teach him to abandon
and accept whatever he is directed to accept.
He who is thus entirely devoted to the Vedas cannot meet
with misfortune, grief or delusion. No mother is more kind than
the scriptures for they restrain us from doing evil and bestow on
us the greatest good (liberation orMoksha). Therefore treat the
scriptures with great respect. Renounce all that the scriptures
prohibit.Whatever is worthy of being done, that thou shouldst
do thoroughly with all thy heart and all thy strength.

in the
between Sri Krishna and Arjuna, ends the sixteenth discourse
entitled:
The Yoga of the Division Between

The Divine and the Demoniacal.
SEVENTEENTH DISCOURSE
THE YOGA OF
THE DIVISION OF THE THREEFOLD FAITH
^ who, îKîPqf^ the ordinances of the scriptures, <5r^^

setting aside, "Î^F^ perform sacrifice, ^^^^ with faith, 3Tf^^?TT:
endowed, ^^^ their, f^l^ condition, 5 verily, ^ what, f^ O

Krishna, ^^Tr^Sattva, 3# or, T^: Rajas, M: Tamas.
Arjuna said:
1. Those who, setting aside the ordinances of the
scriptures, perform sacrifice with faith, what is their condition, O
Krishna? Is it Sattva, Rajas or Tamas?
Commentary: This chapter deals with the three kinds of
people who are endowed with three kinds of faith. Each of them
follows a path in accordance with his inherent nature either —
âttvic, Rajasic or Tamasic.
Arjuna says to Krishna: "It is very difficult to grasp the
meaning of the scriptures. It is still more difficult to get a
spiritual preceptor who can teach the scriptures. The vast
majority of persons are not endowed with a pure, subtle, sharp
and one-pointed intellect. The span of life is short. The scriptures
are endless. The obstacles on the spiritual path are many.
Facilities for learning are not always available. There are
conflicting statements in the scriptures which have to be
reconciled. Thou hast said that liberation is not possible without
a knowledge of the scriptures.^n ordinary- man, though ignorant
(433)
of or unable to follow this teaching, does charity, performs

worships the Lord with faith, tries to follow the footsteps
rituals,
of sages and saints just as a child copies letters that have been
written out for him as a model, or as a blind man makes his way
by the aid of another who possesses sight. What faith is his?
How should the state of such a man be described Sattvic, —
Rajasic or Tamasic? What is the fate of the believers who have
no knowledge of the scriptures?"
îRclchl TTTOt ^ W^ %fcf (Tt ^ IRII
t^t^ threefold, ^1^ is, ^^ faith, ^t^ôf the embodied, ^

that (faith), "^^^^T^^ (is) inherent in (their) nature, ^nfr^ Sattvic
(pure), TOTI" Rajasic (passionate), "^ and, "O;^ even, '^TTOt Tamasic
(dark), ^ and, f^ thus, cTTRît, ^ hear (thou).
The Blessed Lord said;
Threefold is the faith of the embodied, which is inherent

2.
—
nature the Sattvic (pure), the Rajasic (passionate) and
in their
the Tamasic (darl<). Do thou hear of it.
Commentary: The whole world is made up, as it were, of

faith.Faith assumes a threefold aspect under the influence of the
three qualities. When Sattva is strongly developed, when there is
a preponderance of Sattva or purity in a man, it is easy for him to
attain Self-realisation or the knowledge of the Self. If Rajas is
predominant, the faith becomes the handmaid of activity. If
Tamas or inertia prevails, faith is annihilated.
Those who are endowed with faith aim at the

Sattvic
attainment of liberation. Those who
endowed with Rajasic
are
faith run after inferior duties or worldly activities. Those whose
faith is Tamasic are cruel. They kill animals for sacrifice. They
invoke the spirits and talk with ghosts. When faith is joined to
Sattva, it leads to salvation. When Rajas preponderates, it
colours the faith and leads to various activities. When Tamas

predominates, the faith results in darkness.
SEVENTEENTH DISCOURSE 435
Faith acquires different qualities when it is in company with

the mind of man. Mind is a thing of many colours. Just as the
water of the Ganga is contaminated by being put in a vessel
where liquor had been kept, so also a virtuous person is spoiled
Dy bad company or constant association with evil persons. The
three Gunas or attributes colour the taith of a man. The mind of a
man is governed by the preponderating attribute or quality which
manifests itself when the other two quahties are suppressed.
Faith takes a threefold aspect in accordance with the inherent
nature or tendencies of the man. The inclinations of men are
moulded according to their quality or inherent nature bom of
their past Samskaras.
As is the tendency, so is the desire; as is the desire, so is the
action; as is the action, so is the birth into another being after
death. The body is like the seed of the tree, a perpetual chain.
Seed perishes in developing into a tree and the tree again
produces the seed. This process or cycle continues etemally.
Even so man takes a body, does actions, develops tendencies,
dies and puts on a new body in accordance with the nature or
tendencies. This continues till he gets knowledge of the Self by
transcending the three Gunas, when ignorance, the root cause of
birth and death, is destroyed.
Faith is born of the individual nature, i.e., the Samskaras or

the latent impressions of virtuous and vicious actions which
were performed in the past births and which manifested
themselves at the time of death. In the subconscious mind or the
Chitta there is a reservoir of past impressions which are revived
through the operation of memory.
Sattvic: Faith in the worship of gods, which is an effect of
Sattva.
Rajasic: Faith in the worship of the Yakshas and Rakshasas,

which is an effect of Rajas.
Tamasic: Faith in the worship of the disembodied spirits
and ghosts, which is an effect of Tamas.
Faith main support of life. It is not mere intellectual
is the
belief or blind acceptance of pet dogmas or doctrines. You must
understand clearly its characteristics, just as you recognise a tree
from the fruits, the mind of a man from his speech, and the
actions of previous birth from worldly pleasures and pains.
Svabhavaja: Inherent in their nature; bom of past

Samskaras.
Tarn: Of it, referring to the threefold faith.
'Hi^y^m ê^ ^^ ^^^ W^ I
^T^y<!^Hi in accordance with his nature, '^T^PT of each, ?^

faith, ^^^ is, WJ^ O Arjuna, ^4.m^- consists of (his) faith, 3^^
this, 3^- man, '^- who, ^T^^: in which his faith is, ^: he, tt^
verily, ^: that (is).
3. The faith of each is in aG€04:dance with his nature, O

Arjuna. The man consists of his faitli^^s a man's faith is, so is
he.
^L^ ÂMe&> t^ro^QlrA^
Commentary: The faim^n evofty^Soon^COT to his
inherent nature or natural temperament. Man is imbued with
faith. The term Svabhava in the last/ verse and the word Sattva in
the present one are synonymous.
A man's character may be ju/flged by his faith. A man's faith

shows what his character is. A man is what his faith has made
him. A man's conduct in hfe iymoulded or shaped by his faith.
His faith will indicate his Nisntha (state of being, conviction).
The faith of each man is according to his natural disposition or
the specific tendencies or Samskaras or the self-reproductive
latent impressions of the ygood and bad actions which were
performed in the past birms. The faith of each man takes its
colour and quality from t/e stuff of his being, his temperament,
tendencies or Samskaras.
Sattva: Nature: l/atural disposition; the mind with its
specific tendencies.
Each: Every livihg being.
Purusha: Man/ The individual soul which is caught up in

the wheel of transr56gration;4he soul qualifiolby mind.
Sraddhamayah: Full of faith: Just as the Annamaya Kosa is

fullof food, just as the Anandamaya Kosa is full of bliss, so also
the Antahkarana (mind, intellect, etc.) is full of faith.
"The man consists of which his faith is, he is

his faith; that
verily that." This theory
only a repetition of the theory
is
propounded in chapter VII, verses 20 and 23, and in chapter IX,

verse 25.
^TTPJrf W^ "^T^ Wm ^3RT: 11X11
"W^ worship, ^nfr^^: the Sattvic or pure men, ^Î^ the

gods, "^T^Ra^Ttf^ the Yakshas and the Rakshasas, TF^rtT: the Rajasic
or the passionate, ^TTT^ ghosts, '^dMuiii^the hosts of Bhutas or the

nature-spirits, "^ and, 3T^ the others, "^T^ worship, rfTTOT: the
Tamasic, ^^FTT: people.
4. Sattvic or the pure men worship the gods; the

The
Rajasic the passionate worship the Yakshas and the
or
Rakshasas; the others (the Tamasic or the deluded people)
worship the ghosts and the hosts of the nature-spirits.
Commentary: Lord Krishna, after defining faith, tells
Arjuna how this faith determines the object of worship. The
nature of the faith (whether it is Sattvic, Rajasic or Tamasic) has
to be inferred from its characteristic effects, viz., the worship of

the gods and the like. Each man selects his object of worship
according to the ruling Guna of his being. The expression of a
man's faith depends on the Guna that is predominant in him. A
Sattvic man will give his faith the Sattvic expression, a Rajasic
man the Raja.s^^xpression and a Tamasic man the Tamasic
expression.
Sattv'ic petsaofis or people with Sattvic faith who are devoted
to the worship of the gods, are rare in this world.
Yakshas are the brothers of Kubera, the lord of wealth;

gnomes, the spirits that guard wealth.
Rakshasas: Beings of strength and power such as Nairrita;

demons; giants gifted with illusive powers.
Bhutas: Ghosts.
^•r

5 h^
P 3T^TT^rfcff|cfH^not enjoined by the scriptures, '^fWteiTific, W^

j^^^^ractise, % who, cTT: austerity, '^jRT: men, ^le^.i'O^^î: given to
^ N?^ hypocrisy and egoism, îFRFR^fTf^cRn": by the Jorce of lust and

attachment.
\ 5. Those men who practise terrific austerities not enjoined

by the scriptures, given to hypocrisy and egoism, impelled by the
force of lust and attachment,
Commentary: There are some who think that the

mortification of the body is the proper means to attain the goal
of life. They do this in order to attract the people and get money
for the gratification of their senses. They stand on one leg with
raised hands. This is not real Tapas. This is Tamasic Tapas.
Bodily torture will not. bring emancipation. These men are not
acquainted with even the first elements of the scriptures. They
mock at the religious practices of the wise, elderly persons and
jeer at learned men. They are puffed up with the vanity of their
own greatness. They are proud of their wealth. They perform
unauthorised austerities. These persons do severe austerities
contrary to the scriptures on the strength of desire and
attachment.
They take even the lives of children to propitiate their deity.

Instead of killing their egoism, they kill many innocent animals
in the name of them to satisfy
sacrifice; but in reality they kill
their own Most horrible indeed! They speak ill of the
palate.
scriptures and wander about in the forest of delusion and
infatuation. They follow the dictates of passion. They inflict pain
on themselves and on others. They practise austerities which
cause pain to themselves and to other living beings. Pitiable
indeed is their lot. They are doomed to destruction.
Kamaragabalanvitah may also be interpreted as "possessed

of attachment and power."
lust,
Dambha: Ostentation: The man of Dambha is desirous that

all people should take him for a virtuous man and so he
^
expresses to others his righteous nature. In reality he is not
virtuous. He pretends to be what he is not.
Ahankara: Egoism: The egoistic man thinks and feels that

he is superior to others in the possession of all virtuous qualities.
Raga: Extreme attachment to sensual objects.
Bala: Great power of enduring severe pain on account of

Raga for sensual objects (pain that accrues from exertion in
attaining and preserving the objects).
Kama: Lust: Desire for any object.
^J^^RT: torturing, ?Rk^ dwelling in the body, ^JWâll the

elements, 37%(T¥: senseless, "^1^1; Me, ^ and, ^ even, 3f^:JÎ<l<'^H,
who dwells in the body within, cTT^them, f^fe know, 3TT^Tf^T^^

to be of demoniac resolves.
6. Senseless, torturing all the elements in the body and Me
also, Who
dwell in the body, —know thou these to be of
demoniacal resolves.
Commentary: Bhiitagramam: The aggregate of all the

elements composing the body.
Elements: Organs.
Mam: Me: Vaasudeva, the witness of their thoughts and

deeds.
He who thus tortures Me disregards My teachings entirely.
Achetasah: Senseless, unintelhgent, having no

discrimination.
3TT^R^<^ ^[^ ftf^ 'q^ fM: I
'N^'WMWÎ ^M ^^"^M ^ IIV9II
3TT^: food, 3 indeed, 3^ also, ^^ of all, M^: threefold,
^^^ is, fe: dear, ^: sacrifice, cTT: austerity, "^ also, '^T^
almsgiving, ^W]^ their, ^T^distinction, f^this, ^ hear.
7. The food also which is dear to each is threefold, as alsu

sacrifice, austerity and almsgiving. Hear thou the distinction of
these.
Commentary: Each: Every being that eats.

hnam: This: That which is going to be described.
Tesham: Their: Of food, etc.
According to the Gunas, a man's taste for a particular food

is determined. There are three kinds of food that a man can eat.
All foods have different properties. Different foods exercise

different effects on compartments of the brain or the
different
mind. A confection of sparrow,
meat, fish, eggs, onion and garhc
excites passion. Fruits, barley, etc., render the mind calm and
serene. The nature of food greatly influences the being of a man.
Man feels a desire for particular foods according to his Guna or
temperament.
The body is the instrument by which man accomplishes all
his purposes in the world. It is the horse that takes him to his
destination or goal (Moksha). Therefore it should be kept clean,
strong and healthy. The body is a mould prepared by the mind
for its There is an intimate connection between the
activities.
body and the mind. The nature and condition of the body has a
vital effect upon the mind and activities. Therefore the materials
or foods that build the body and the mind should be pure,
wholesome, nutritious, substantial and bland.
Everything inthis world is threefold. The food is either
Sattvic, Rajasic orTamasic according to its character and effect
upon the body and the mind. You can find out the nature or
temperament of a man from the nature of the food he takes. You
can find out your own nature, whether you are Sattvic, Rajasic or
Tamasic, from your predilection to particular food and then
abandon the Rajasic and the Tamasic foodstuffs and take to the
Sattvic diet.
Why is there also a tripl£ division in sacrifice, austerity and

charity? Because this threefold division is according to the
nature of the Gunas. You can find out and abandon the Rajasic
and the Tamasic ones and take recourse exclusively to the
Sattvic ones.
The practice of Krichhra and Chandrayana Vratas that

produce emaciation of the body and the senses is austerity. Tapas
means meditation also. It produces Brahmatejas or divine
splendour and glow on the face.
37T5:'MT^sjdl<]J^^îrirdMc|^: those which increase Ay us

(hfe), Sattva (purity), Bala (strength), Arogya (health), Sukha
(joy), Priti (cheerfulness and good appetite), W^- savoury, fHM:
oleaginous, tWI: substantial, I^: agreeable, 3TTW: the foods,
^nfr^îfW: are dear to Sattvic (pure).
8. The foods which increase life, purity, strength, health, joy
and cheerfulness (good appetite), which are savoury and
oleaginous, substantial and agreeable, are dear to the Sattvic
(pure) people.
Commentary: Pure food increases the vitality and strength

of those who eat it. It augments the energy of the mind also.
Sattva: Cheerfulness; moral and
purity; inner, spiritual
strength and courage that keep the mind steady even in great
distress.
Bala: Strength; absence of fatigue even in doing difficult

work.
Priti: Absence of retching; good appetite.
Rasyah: Sweet and juicy.

Sthirah: Substantial; which can last long in the body;
vitalising but not difficult to digest.
Hridyah: The mere sight of the food is very pleasing to the

mind and it is free from odour of smoke or burnt condition.
Sattvic food produces cheerfulness, serenity and mental
clarityand helps the aspirants to enter into deep meditation and
maintain mental poise and nervous equilibrium. It supplies the
maximum energy to the body and the mind. It is very easily
assimilated and absorbed.
A Sattvic man relishes juicy food and other foods which are
attractive in form, soft to touch and pleasant to taste, which are
small in bulk but great in nourishment like the words from the
lipsof a spiritual preceptor. Sattvic food is highly conducive to
health.
Eat that food which will develop Sattva in you. Milk,

butter, fresh, ripe fruits, almonds, green Dal, barley, Parwal,
Torai, Karela, plantains, etc., are Sattvic. Abandon fish, meat,
you want to increase Sattva and
liquors, eggs, etc., ruthlessly if
attain Self-realisation. The mind is formed of the subtle portion
of the food. "^ 3T^ ^^ As is the food so is the mind" says a
Hindi proverb. If you take Sattvic food, the mind also will be
Sattvic. The seven elements (Dhatus) of the body (chyle, blood,
flesh, fat, bone, marrow and semen) are formed out of food.
Ideas or concepts are generated in the mind corresponding

to these seven elements. As is the constitution of these elements,
so is the constitution of the mind. Just as water is rendered hot
when the pot that contains it is placed over the fire, so also the
nature and constitution of the mind is according to the nature and
constitution of the food or the seven elements.
chdci;<Hdc|U||cûj|dl^l^^rc|<ir^H : I
chcicimdcluiic^tJJIdl^l^yrcigr^H :
those that are bitter, sour
saline, excessively hot, pungent, dry and buming, aTT^RT: foods,
TR^m of the Rajasic, W- are liked, 5:ÔTt^m^TW: are productive
of pain, grief and disease.
9. The foods that are bitter, sour, saline, excessively hot,
pungent, dry and burning, are liked by the Rajasic and are
productive of pain, grief and disease.
Commentary: Excessively: This qualification should be
taken to apply to each of the seven qualities — thus, excessively
saline, and so on.
Food of a passionate nature produces restlessness in the
mind, evil thoughts, excitement, craving now for one thing and
then for another, pain, trouble and disease. The Rajasic man
always plans to prepare various kinds of preparations to satisfy
his palate. He takes salt, chillies, mustard, cloves, condiments,
pungent pickles, etc., in excess. Tears flow from his eyes and
water dribbles from his nose and yet he will not leave the hot
and pungent articles. The palate remains unsatisfied until the
stomach is completely filled with pungent things, till the tongue
is burnt with chillies. Lady's- finger, Puri, Kachori, pungent
condiments, meat, fish, eggs, sweets, potato, fried bread, curd,

brinjal, carrots, blackgram, t)nions, garlic, lemon, Masur, tea,
coffee, betels, tobacco are Rajasic articles of food.
Îd^lHH, stale, '^mw^

"^ which, HJ^^F^ refuse,
tasteless,
3^
^ putrid, M^R^dH, rotten, ^
and, also, ^ and, 3T^?^ impure,
^^t^T^food, dlH^PM^M, liked by the Tamasic.
10. That which is stale, tasteless, putrid, rotten, refuse and

impure, is the food liked by the Tamasic.
Commentary: Cannabis indica (Ganja), Bhang, opium,

cocaine, Charas, Chandoo, all stale and putrid articles, are
Tamasic.
Yatayamam: Stale, literally means 'cooked three hours

ago'. Yatayamam and Gatarasam mean the same thing.
Paryushitam: Rotten: The cooked food which has been kept
overnight.
Uchchishtam: What is left on the plate after a meal.
The man whose of a Tamasic nature will eat food in

taste is
the afternoon that has been cooked on the previous day. He also
likes that which is half-cooked or bumt to a cinder. He and all
the members of his family sit together and eat from the same
dish or plate, food that has been mixed into a mess by his
children.
The food eaten by Tamasic people is stale, dry, without

juice, unripe or overcooked. They do not relish it, till it begins to
rot and ferment. They take prohibited foods and drinks. They
take liquors, fermented toddy, etc. They are horrible people with
devilish tendencies.
3T7JeTRJlf^#r: by men desiring no fruit, '^- sacrifice, M^^:

as enjoined by the ordinance, '^- which, f^5^ is offered, "^T^q^tt^
ought to be offered, "Qj? only, '^ thus, 'R?: the mind, ^hi^n having
fixed, ¥• that, ^TTfr^^: Sattvic or pure.
11. That sacrifice which is offered by men without desire for

reward as enjoined by the ordinance (scripture), with a firm faith
that to do so is a duty, is Sattvic or pure.
Commentary: When a sacrifice is done with all due Sattvic

rites, faith and devotion, without the least taint of desire for
reward, with the mind fixed on the sacrifice only, for its own
sake (for the sake of discharging the duty only), then it is said to
be pure in its nature. Here the sacrifice is done in a disinterested
spirit or with an attitude of desirelessness (Nishkamya Bhava) as
an auxiliaiy to the attainment of the knowledge of the Self Such
selfless and desireless actions purify the mind and prepare the
aspirant for the reception of divine light or knowledge of the
Self The Sattvic nature of a man forces him to do such selfless
and desireless sacrifices. He does not care even for his own
emancipation. He performs them with the firm belief that they
ought to be done. He does them with the firm resolve that
sacrifice is a duty.
is not limited to the ceremonial sacrifice. It is

Yajna here
used in broad sense. Any unselfish action done without
a
attachment, without agency or egoism and without expectation
of reward, as an offering unto the Lord, is a Yajna or sacrifice.
37tWM seeking for, ^ indeed, WT^ fruit, ^^^^R; for

ostentation, stfq" also, "^ and, i^ even, "^ which, W^ is offered,
^TTcT^ O best of the Bharatas, cT^that, "^Tfri^ sacrifice, f^ know,
TR^Rajasic.
12. The sacrifice which is offered, O Arjuna, seeking a

reward and for ostentation, know thou that to be a Rajasic Yajna.
Commentary: If anyone performs a sacrifice in order to
obtain heaven, son, wealth or name and fame, then it is a
sacrifice of a Rajasic nature. The performer of this kind of
sacrifice has the motive of increasmg his own importance, for
popularising his own name in the world, for gaining some
reward, for showing himself off as a great, pious and learned
man, for making an exhibition of his riches for his own
glorification. He has no aspiration for attaining the knowledge of
the Self.
[qf^^liM^ without keeping to ordinance, ST^fT^fîn which no

food is distributed, H'^^hh^ which is devoid of Mantras, s^^t^jTrj^
which is devoid of gifts, ^^^[TW^^ which is devoid of faith, "^TIFl^
sacrifice, cTFT^Tamasic, "^ft^?^ (they) declare.

13. They declare that sacrifice to be Tamasic which is
contrary to the ordinances of the scriptures, in which no food is
distributed, which is devoid of Mantras, gifts and faith.
Commentary: A sacrifice performed by a Tamasic man is

never guided by any consideration for the prescribed rites or
incantation. You will find every irregularity in this sacrifice. No
food is distributed. No fees which are prescribed in the scriptures
are given to the priests. The Mantras are not chanted properly.
The hymns recited are defective in utterance and accent.
Sometimes there is no recitation at all. There is no faith. A man
who performs such a sacrifice does not get any merit.
ÎT^Pf^fl^ ^ TTRlt TTT 3^ ll^>^ll
^^fS^^spj^SfTfTjvjRT^ worship of the gods, the twice-born, the

teachers and the wise, yNt^ purity, 3TF^^ straightforwardness,
d^^^H, celibacy, afen non-injury, ^ and, Wkôf the body, M:
austerity, 3^ is called.
—
14. Worship of the gods, the twice-born, the teachers and

the wise, purity, straightforwardness, celibacy and non-injury are
called the austerities of the body.
Commentary: Tapas: Austerity or self-discipline.

Using the feet in pilgrimage to the sacred temples; using the
hands in cleaning the temples, in collecting the materials of
worship of God, and in performing worship; prostrations to the
Brahmanas, preceptors and the wise; continence and non-injury,
constitute physical austerity. The body is used in the service of
the parents and preceptors, the poor and the sick. This is also
bodily austerity. That austerity which is done by the body is
physical austerity. The physical body is the chief agent in doing
such austerity. Hence this is called physical austerity. The
practice of non-stealing and non-covetousness are also included
in physical austerity.
He who has realised "I am Brahman" is a wise man

(Prajna). A
Sudra also may be a wise man. Though Vidura was a
Sudra he was a sage. That is the reason why the Lord has made a
separate mention of the wise.
Brahmacharya means control but not suppression of the
sex-desire or sex-force. If the mind is filled with sublime
thoughts by meditation, Japa (repetition of a Mantra), prayer,
study of holy scriptures, enquiry of 'Who am I?', and
contemplation of the sexless, pure Self, the sex-desire will be
devitalised by the withdrawal of the mind. The mind also will be
thinned out. Suppressed sex-desire will attack you again and
again and will produce wet-dreams, irritability and restlessness
of the mind. The mind should be rendered pure by meditation,
Japa, singing of the Lord's names, and prayer. The mind should
be controlled first. Then it will be easy for you to control the
senses. That is the reason why the practice of Sama or the
control of the mind comes first and then comes Dama or the
restraint of the senses (in the order of the sixfold virtues see
page 58). The senses cannot operate without the help of the
mind. So the effective remedy for lust and the best aid to
celibacy is to control the mind first and then the senses.
Intense musing on the objects of the senses does more harm
to the inner spiritual life than actual sense-gratification. If the
mind not rendered pure by Sadhana, mere mortification of the

is
external senses will not produce the desired effect. Although the
external senses are mortified, their internal counterparts which
are still energetic and vigorous, revenge upon the mind, and
produce intense mental disturbance and wild imagination.
To control the mind neophytes or the
is difficult for
beginners. be extremely difficult to control the mind first
It will
when the senses are allowed to run riot. That is the reason why
Lord Krishna says: "Therefore, O Arjuna, mastering first the
senses, do thou slay this thing of sin (desire), destructive of
wisdom and knowledge." {Cf. III. 41)
The theory or doctrine that the mind should be controlled
first is quite correct. This practice is intended for the first-class
type of spiritual aspirants. The middUng type of students should
control the senses first. The senses always have an outgoing
tendency. The mind operates through the senses. Control of the
one goes hand in hand with control of the other. Control of the
senses is also control of the mind, because the mind is a bundle
of senses only; there is no mind without the senses.
Just as an enemy can be easily conquered if you have a

two-pronged attack, so also the mind can be controlled easily if
you attack it on two fronts simultaneously an external attack —
on the senses and an internal attack on the mind itself by the
eradication of the desires.
To say, "Control the mind first, you can control the senses"
(which is one point of view) or "Control the senses first, you can
control the mind easily" (which is another point of view) is
simply arguing in a vicious circle like "Which came first the —
tree or the seed?" or "You will get the knowledge of the Self if
—
you control all desires and you can control all the desires only
if you have knowledge of the Self."
You need not worry yourself over this seeming paradox.

Try to do either of the practices, viz., control of the mind or
control of the senses, according to your liking, capacity, taste
and temperament. You can yourself find out by actual practice
which is better. As you advance in your practice your doubt will
gradually disappear and you will enjoy supreme peace and joy.
^;j^j|ct)<^ causing no excitement, '^T^^ speech,

truthful, f^Plft^ pleasant and beneficial, "^ and, "^
WI^HM^HH, the practice of the study of the Vedas, ^
also, qis;H<HHôf speech, W^'- austerity, H^^r^ is called.
15,.Speech which causes no excitement,(truthfulj^leasa

and^ênefteiapthe practice of the study of the VedasTare called
austerify of s'peech.
Commentary: The words of the man who practises the

austerity of speech cannot cause pain to others. His words will
bring cheer and solace to others. His words prove beneficial to
all. The organ of speech causes great distraction of mind.
Control of speech is a difficult discipline but you
have will to
practise it if you want to attain supreme peace. Nothing is
impossible for a man who has a firm determination, sincerity of

purpose, iron will, patience and perseverance.
It is said in Manu Smriti:
M ^ ^ '^^ TT^
"One should speak what is true; one should speak what is

^: WM^- II
pleasant. One should not speak what is true if it is not pleasant

nor what is pleasant if it is false. This is the ancient Dharma." .
Excitement: Pain to living beings.

Speech, to be an austerity, must form an invariable
combination of all the four attributes mentioned in this verse,
viz., non-exciting or non-painful, truthful, pleasant and
beneficial; if it is wanting in one or the other of these attributes,
itcannot form the austerity of speech. Speech may be pleasant

but if it is lacking in the other three attributes, it will no longer
be an austerity of speech.
^|cl^>jkRr5)dTlHl HH'Hy^cl ll^^ll

^:3raK: serenity of mind, ^^ft^^T^^ good-heartedness, 4^

silence, 37TrRMw: self-control, ^M^'^jfe: purity of nature, ^
thus, TT^this, cTT- austerity, "RR^ mental, 3^ is called.
16. Serenity of mind, good-heartedness, self-control, purity

of nature — this is called mental austerity.
Commentary: which is without a ripple on
Just as a lake
its surface is very tranquil, so also the mind which is free from
modifications, from wandering thoughts of sensual objects, is

quite serene and calm.
Saumyatvam: Intent on the welfare of all beings; the state

of mind which may be inferred from its effects, such as
brightness of the face, etc.
Maunam: Even silence of speech is necessarily preceded by

the control of thought, and so the effect is here used to stand for
the cause, viz., the control of thought: this is the result of the
control of thought so far as it concems speech, silence of the
mind, remain calm even amidst disturbing factors from
ability to
without. Mauna is the condition of the Muni (sage), i.e., practice
of meditation with one-pointedness of mind.
Atmavinigrahah: Self-control: A general control of the
mind. Asamprajnata Samadhi wherein all the modifications of
the mind are controlled. The mind cannot run after the senses
and the senses cannot run after their objects. In Mauna there is
control of thought so far as it concerns speech.
Bhavasamsuddhih: Purity of nature: Honesty of purpose;

freedom from cunningness in dealing with other people; the pure
state of the mind wherein there is absence of lust, anger, greed,
etc.
^^S^ with faith, "TT^ highest, cT^practised, cPT: austerity, '^

that, f¥^^ threefold, '^: by men, 3T^TJertîff^: desiring no fruit,
5^: steadfast, ^^TTfr^^Sattvic, "qftÎB?^ (they) declare.

17. This threefold austerity, practised by steadfast men,
with the utmost faith, desiring no reward, they call Sattvic.
pteo 15]
Commentary: Trividham: Threefold — physical, vocal and

mental.
Yuktaih: Steadfast: Balanced in mind, unaffected in success
and failur
Sraddnaya: With faith: With belief in the existence of God,

in the words of the preceptor, in the teachings of the scriptures
and in one's own Self.
f^ -^ %^ TTTO ^dH^ciH^ ii^^ll
^Tc^nWTJ^sn^ with the object of gaining good reception,

honour and worship, W^- austerity, ^'^ with hypocrisy, "^ and, "O;^
even, "^T^ which, t^^ is practised, '^that, '^ here, .hIckihÎs said,
TFJRT^Rajasic, ^^TeT^ unstable, an^^r^ transitory.
18. The austerity which is practised with the object of

gaining good reception, honour and worship, and with hypocrisy,
is here said to be Rajasic, unstable and transitory.
Commentary: Penance that is performed with no sincere
belief, formere show, with a view to increase self-importance, in
order that the world may pay respect to the performer and place
him in the seat of honour, and that everyone may sing his praise,
is declared to be of a passionate nature.
Iha: In this world: Such penance yields fruit only in .this
world.
Satkara: Good reception with such words as, "Here is a
good Brahmana of great austerities."
Mana: Honour: Rising from one's seat to greet, and
saluting with reverence.
Chalam: Unstable: Yielding momentary effect or result.
Adhruvam: Without Niyama or fixity.
Penance that is performed in the hope of gaining fame is

worse than useless. It bears no fruit. It is abandoned though
incomplete, when it is seen that it can result in no gain.
^ cTrnTTOg^n^ HUM
^î\\i^\ out of a foolish notion, 3TT?^: of the self, "^Tc!; which,

nls'm with torture, f^^ is practised, cfT: austerity, '^R^ of another,
<ioyi<HI«[M^ for the purpose of destroying, '^ or, cT^ that, WW^
Tamasic, HÎfcFlîs declared.
19. That austerity which is practised out of a foolish notion,

with self-torture, or for the purpose of destroying another, is
declared to be Tamasic.
Commentary; Some bum sulphur in a pot and place it on
their head. Some thrust hooks of iron mto tneir flesh. Some hang
themselves with their head downwards over fire and swallow
smoke. Some stand in cold water immersed up to the neck. Some
torture the body by lighting fires on the four sides (with the sun
as the fifth fire —
this is known as the Panchagni Tapas). Some sit
in the centre of a circle of fire. Such austerities are Tamasic.
These will not help one to attain knowledge of the Self
^ ^ ^ ^ ^ cT^ êrfr^ ¥^ IRON

c;moqHôught to be given, ^ thus, "^that, ^R^gift, ^t^ is
given, Si^jM^tiiRul to one who does no service (in return), ^ in a
fit place, '^JT^ in time, "^ and, '^ to a worthy person, "^ and, '^
that, ^J^gift, îfrcjchH^Sattvic, ^^^cfilîs held to be.
20. That which is given to one who does nothing in
gift
return, knowing be a duty to give in a fit place and time to a

it to
worthy person, that gift is held to be Sattvic.
Commentary: The gift should be given to one who cannot
return the good or to one from whom no such return is expected.
It is necessary to be in Kurukstietra or N'aranasi or any part
of the world that is equally sacred when one offers gifts. The
time should be during solar or lunar eclipse or an equally
auspicious occasion.
Worthy: A pious person who is a Tapasvin, who is well
versed in the scriptures (the Vedas and the Vedangas), who is
able to protect himself and the donor, etc.

At such a time and si'cL li place ihere should be a person
worthy to receive the _:ift. a person who is the very incarnation
of purity, the very abode of good conduct. gift may be freely A

given to such a highly deserving person. The donor should not
boast of his charity.
^
^ ^ qRRkH^' cf^ TFTO
which, ^ indeed, "SR^^T^JRl^ with a view to receive in
¥[^ IRÎI
return, "'TJcTR;^fruit, 3t^?^ looking for, pfT or, J^: again, ^1^ is given,
^ and, MRRd^H, reluctantly, cRi;that, ^R^gift, TTSi^Rajasic, "^Wl
is held to be.
21. And, that gift is given with a view to receive
which
something in return, or looking for a reward, or reluctantly, is
held to be Rajasic.
Commentary: is given in the hope that

Charity or gift that
it will be returned and praised in public or that the
in the future
gift will bring some unseen reward or heavenly pleasure is
passionate. If a man makes a gift to a Brahmana or a Sannyasin
with the hope that all his sins will be washed away, this is also a
Rajasic gift. If a man is grieved at heart after making the gift this
is also a gift of passionate nature.
3T^R^?F^5^ rlTlH^y<|^dH, IRÎI

3i^î*i<?l at a wrong place and time, ^ which, ^R^ gift,
3rqi^: to unworthy persons, "^ and, ^1^ is given, 37^RfKF{^
without respect, 3T^fT^ with insult, "^ that, WW{^ Tamasic,
v5c;i^d*iîs declared to be.
that is given at a wrong place and time, to
unvyorthy persons^ ithout respect or with insult is dedarcd to be
'""^^
Tamasic; ^<SJ^^^^\0 ^^^(^^^
Commentary Ad^sakme: At a wrong place and At a
time:
place which is not holy, where irreligious people congregate and
where beggars assemble, where wealth acquired through illegal
means such as gambling, theft, etc., is distributed to gamblers,
singers, fools, rogues, women of evil reputation and at a time
which is not auspicious. But, this does not discourage giving
',
alms or other charity to the poor and the needy. In their case
these restrictions do not apply.
Without respect, etc.: Without pleasant speech, without the
washing of feet or without worship, although the gift is made at
a proper time and place.
The donor does not give in good faith although he gets a
Worthy recipient. He never bends his head in worship. He does
not offer him a seat. He treats him with contempt or disrespect.
Lord Krishna says to Arjuna: "I have described that faith,
charity, austerity, food, etc., are invariably coloured by the three
qualities. There was no desire on My part to refer to the lower
ones; but to distinguish the highest purity it was necessary to
point out the mark of the other two. When the two are set aside,
the third is more clearly appreciated in the same way as if day
and night are removed the twilight is seen better. Even so by
avoiding passion and darkness, the third, viz., purity or Sattva
becomes vividly clear and purity which is the best can be easily
realised. Thus in order to show thee the real nature of purity, I
have described the other two, so that laying them aside, and
resorting to the highest thou mayest attain the goal, viz.,
Moksha."
^ ^TcÔm Tat Sat, ^ thus, f%T: designation, m^- of

Brahman, f^t^: threefold, ^: has been declared, 5llû||:
Brahmanas, ^ by that, ^- Vedas, "^ and, "W: sacrifices, W and,

t^rfM: created, JTT formerly. DVY>' bu4\rYî^ Td^- Atlh ^J"
23. "Om Tat Saf This has been declared to be the triple hiX
:
designation of Brahman. By that were created formerly, the

Brahmanas, the Vedas and the sacrifices. -^vC-j^^^v^^ •^-*
Commentary: Om Tat Sat is the root of the entire universe.
Om is the Akshara Brahman. Tat means That, the indefinable.
Sat means Reality.
Para Brahman, that Supreme Being, the abiding place of all
that livesand moves, is beyond name and class. The Vedas have
ventured to give a name to Him. A new-born child has no name
but on receiving one he will answer to it. Men who are troubled
by the afflictions of this world run to the Deity for refuge and
call Him by the name. When Brahman is invoked through the
name that which is hidden is revealed to the aspirant.
These three words have a divine power of their own. The
vibrations that they produce in one are such as to arouse the
latent divinity and also to secure the necessary response from the
Cosmic Being Whom they connote.
When a sacrificial rite found defective, it will
or the like is
be rendered perfect by the utterance of the powerful Mantra "Om

Tat Sat" or one of the three designations in the end. With "Om"
or "Om Tat Sat" all acts of sacrifice, study of sacred scriptures,
spiritual discipline and meditation are commenced. If the doer of
sacrifices remembers either of these Mantras all obstacles that
stand in the way of success of the sacrifices are removed.
"Om Tat Sat" has been declared to be the triple designation

of Brahman in the Vedanta by the knowers of Brahman. The
power of creation that lies in the Creator emanates from this
Mantra. When He meditated inwardly on the meaning of this
Mantra and repeated the threefold word, He acquired the power
to create. Then He created the Brahmanas, gave them the Vedas
to be their guide and directed them to perform sacrifices and
other rites.
Puraa: Of old: At the beginning of creation by the

Prajapati.
Brahman here means the Veda.
cTW?i; therefore, ^ Om, ^ thus, 6^\i^ uttering, <^^<M-

^fT:'^!: the acts of sacrifice, gift and austerity, '^^^ begin,
fî-ilî: as enjoined in the scriptures, WcR^ always, W^Mf^ôf
the students of Brahman.
24. Therefore, with the utterance of "Om" are the acts of
and austerity as enjoined in the scriptures, always
sacrifice, gift
begun by the students of Brahman.
Commentary: Those who knowers of the scriptures

are
have a vivid impression of Om in their minds by means of
meditation and then they will utter the Pranava with the proper
attitude and feeling. Then meditating on Om and uttering it. they
perform the sacrifices. Just as a hill-stick is ver}' useful in
climbing a hill, just as a boat is ven.' useful m crossing a river, so
also Om is very useful and important at the commencement of
an action or sacrifice.
It is not desirable to renounce actions or sacnfices to attain
union with the Lord. What is wanted is total and perfect
surrender of all actions to God. Sacrifice, charity and austerity
are not hindrances to the attainment of Self-realisation: on the
contrar}' the attainment of liberation is rendered eas}- b\- their
performance without any selfish desires or egoism.
cTc^ That, ^ thus, ar^tw^M without aiming at, W\^^ fruit.
WcrT:feT: acts of Sacrifice and austerity, cHp^-qi: acts of gifts, "^
and, M^^ various, fe^ are performed, TO^^lfe^: by the

seekers of liberation.
25. Uttering Tat, without aiming at the fruits, are the acts of
sacrifice and austerity and the various acts of gifts performed by
the seekers of liberation.
Commentary: With Tat: With the utterance of the word Tai

(That).
Phalmn: Fruit of sacrifice, austerity and charity.
Danakriyah: Acts of charity such as gifts of land. gold. rice.

clothes, etc.
The immortal Soul which transcends the whole worid. the

three Gunas, the three bodies, the three states of waking,
dreaming and deep sleep, which illumines everything, which is
the basis of all. and the source of ever\lhing is connoted by the
word Tat. The sages and the aspirants meditate on Tat. The}* utter
the word Tat and say, "May all our actions and the fruits of them
be in the name of Tat (That or Brahman)."
Thus they and their fruits to Brahman and

offer all actions
practise renunciation.They are freed from egoism and the
bondage of Karma. They attain Self-realisation through purity of
heart caused by selfless, motiveless and desireless actions.
The is ennobled and sanctified by uttering Om at

action that
the beginning and which is offered to "That" is transformed into
the nature of Brahman. "All actions in their entirety, O Arjuna,
culminate in wisdom" (IV. 33). He who does the actions with the
spirit of sacrifice becomes Brahman eventually.
Tat is symbolic of the presentation of all the fruits of all

such activities to Brahman. If you utter Tat, it is tantamount to
saying, "They are not mine." What has been begun with is Om
given away to Brahman with the utterance of Tat.
The use of Sat is described in the following verse.
?T^ in the sense of reality, ^TT§^ in the sense of goodness,

^ and, ^Sat, ^ thus, "Q^T^this,' ^r^^ is used, 3T^ auspicious,
W^ (in the sense of) an act, ^M so also, "^Sat, ?T^: word, W^ O

Partha, ^^ is used.
26. The word Sat is used in the sense of reality and of

goodness; and so also, O Arjuna, the word Sat is used in the
sense of an auspicious act.
Commentary: which is unchanging
Sat-hhava: That
amidst the changing, that which is permanent amidst the
impermanent, that which exists in the past, present and future is
Sat; the reality behind the ever-changing names and forms is Sat;
the substratum in which the ever-changing forms inhere is Sat.
Meritorious action is Sat.
Sadhu-bhava: An attribute of harmony with nature, so that

the world's cycle moves smoothly.
The word powerful enough to make a defective
Sat is
action perfect and complete. When a good action is likely to be

rendered 'As at' or bad owing to a single defect, the use of the
word 'Sat' makes it free from defects and brings it to a
successful termination. The word 'Sat' removes the evil quality

of the action as it has the power of purifying and rendering the
act perfect.
Sat is Existence Absolute. Sat isPara Brahman. Sat is the

inexpressible symbol of that mysterious indescribable,
illimitable, indivisible, self-luminous, immortal Brahman.
The word 'Sat' is used when you wish to express the reality
of an object which is unreal or which is relatively real, as for
instance, the birth of a son who is unreal or relatively real; in
telhng that a man is one of good conduct when his conduct is not
good or is only relatively good, and in expressing that an act is
auspicious, when it is not auspicious or only relatively
auspicious.
Brahman alone is feal. It alone really exists. But we say
when a son is born to Mr. Govindan that Mr. Govindan's son has
come into existence. From the viewpoint of Brahman or
Existence Absolute, Mr. Govindan's son never exists.
The word 'Sat' which is only applied to Brahman is used
also for Mr. Govindan's son who is unreal or relatively real.
Brahman alone is absolutely good and absolutely auspicious. But
the word 'Sat' that can properly be applied to Brahman alone is
applied to an act which is not auspicious or which is only
relatively auspicious. The use of 'Sat' renders the imperfectly
performed actions perfect.
^ rNftr ^ ^ Mcf: ^^Tf^ #^ I
^ in sacrifice, cfTf^ in austerity, ^ in gift, "^ and, t^?rf^:
steadiness, '^Sat, ffcf thus, "^ and, "^^ is called, ^ action, ^

and, f^ also, cT^^ffîn connection with these or for the sake of
the Supreme, ^Sat, ^ thus, '^ even, 3Tt^^l^^ is called.
27. Steadfastness in sacrifice, austerity and gift, is also

called 'Sat' and also action in connection with these (or for the
sake of the Supreme) is called 'Sat'.
Commentary: If you perform sacrifice, austerity, gift and
all actions in a spirit of total surrender to the Lord or the Eternal
Being with purity and sincerity of heart, you will attain the
highest goal of Ufe or immortality, freedom and eternal bliss. If

you do them in the name and for the sake of Brahman you will
attain perfection and supreme peace of the Absolute.
If you pin your faith on the glory and power of this name
'Om' or 'Om Tat Sat', you will be freed from the bondage of
birth and death. If you perform any sacrifice, austerity or charity
or any action in a selfless and motiveless spirit, surrendering all
the actions and their rewards to the Lord and if you utter the
word 'Sat' with faith, feeling and devotion, you will attain
perfection and success in the action.
Even the imperfect and non-Sattvic acts of sacrifice,

austerity and gift will be turned into perfect and Sattvic ones.
These: Sacrifice, austerity and gift.
3T^;g[^ without faith, fcR; is sacrificed, ^tTR; given, M:

austerity, cRIîs practised, f^T^ performed, '^ and, "^whatever,
3TOri;Asat, ^ thus, 3^ is called, Ô Partha, ^ not, ^ and, ^
that, ^ hereafter (after death), ? not, f^ here.
28. Whatever is sacrificed, given or performed, and

whatever austerity is practised without faith, it is called 'Asat', O
Arjuna; it is naught here or hereafter (after death).
Commentary: Asat: That which changes form and has no

permanent existence. It does not mean non-existence as such.
Acts of sacrifice, austerity and gift that are performed
without faith, under pressure, or to prevent some sort of trouble
or to gratify a craving, are Asat in their nature. They yield no
permanent benefit or fruit to anybody.
Any done without dedicating it to
sacrifice, austerity or gift
the Lord be
willof no avail to the doer in this earthly life here or
in the life beyond hereafter. It would be as useless as showers of
rain falling on rocky ground or pouring oblations of ghee
on cold ashes. If you have no faith you will
(clarified butter)
become and obstinate. Your heart will become hard. If
egoistic
you perform even hundreds of sacrifices without faith, without
if you distribute the

the spirit of self-surrender to the Lord, even
in and
wealth of the whole world in charity without faith
devotion to the Lord, all these would be worthless and
useless.
sages will not appreciate such sacrifices or gifts. Energy,

The
money and time are simply wasted.

in the
the dialogue
science of the Eternal, the scripture of Yoga,
Arjuna, ends the seventeenth discourse
between Sri Krishna and
entitled:
Faith.
The Yoga of the Division of the Threefold
EIGHTEENTH DISCOURSE
THE YOGA OF LIBERATION BY RENUNCIATION
^PTRTFT of renunciation, hî-î^ O mighty- armed, cIt^ the

essence or truth, ^îPh (I) wish, ^R^^H^to know, r^FTFT of Tyaga or
abandonment, ^ and, i^M\ O Krishna, W^ severally, %M^r|^
slayer of Kesi.
Arjuna said:
1. I desire to know severally, O mighty-armed, the essence
or truth of renunciation, O Hrishikesa, as also of abandonment,
O slayer of Kesi.
Commentary: The teaching of the whole of the Gita-Sastra

is summed up beautifully in this discourse. This last discourse is
a brief masterly summary of all that is told in the previous

chapters. Arjuna wishes to know the distinction between
Sannyasa and Tyaga.
Kesi was an Asura whom Lord Krishna slew. So, Lord
Krishna is addressed as Kesinishudana by Arjuna.
The words Sannyasa and Tyaga have been used here and
there in the preceding discourses, but their connotations are not
lucidly distinguished. ThereforeLord Krishna clearly explains to
Arjuna the right significance of the two terms in the following
verse.
(460)
EIGHTEENTH DISCOURSE 461
+MHIH, (of) desireful, ^^rfunr^ of actions, ^^TRT^ the

renunciation, '^P'TT^Sannyasa, ^5^: the sages, f^: understand.
^fefer^^TFR^ the abandonment of the fruits of all works, '^
declare, c^TFF^ abandonment, Pq^ûn: the wise.

2. The sages understand Sannyasa to be the renunciation
of action with desire; the wise declare the abandonment of the
fruits of all actions as Tyaga.
Commentary: Kamya Kannani: Activities such as the

Asvamedha (a special sacrifice), etc., which are performed for
the attainment of specific selfish ends. The wise men declare that
Tyaga means abandonment of the fruits of all the Nitya and
Naimittika works (ordinary and extraordinary or occasional
duties).
The root-meaning of words Sannyasa and Tyaga is 'to

the
give up'. In popular usage Sannyasa and Tyaga are more or less
synonymous. Both mean 'renunciation'. The two words do not
mean two altogether distinct ideas as stone and fruit, or pot and
cloth. They convey the same general idea with a slight
distinction.
An "It is said that the Nitya and Naimittika

objector asks:
actions cannot produce any fruits. Why then is the
relinquishment of their fruits mentioned here? It is like asking
for the relinquishment of the barren woman's son!"
We say: "The objection is not correct. In the opinion of the

Lord, ordinary and occasional duties cause their own fmits (vide
XVin. 12). Sannyasins alone who have renounced the desire for
the fruits of actions will not get the fruits, but other persons will
have to reap the fruits of the ordinary and occasional actions."
If one
renounces all actions after the attainment of
Self-realisation and enters into the fourth order of life
(Sannyasa) it is called Vidvat-Sannyasa. If one renounces all
actions and enters into the order of Sannyasa for the sake of
doing Vedanta-Vichara (or reflection on the truths of the
Vedanta-philosophy and on the true significance of the great
sentences of the Upanishads which reveal the identity of the
individual soul with the Supreme Being) and for thus attaining
Self-realisation, it is called Vividisha-Sannyasa.
rqi<j^M^ should be abandoned, cjqq<^ (full of) as an evil, '^

thus, TT^ some, ^ action, "STTf : declare, HHlfqui: philosophers,
^n^RcTT:^ acts of sacrifice, gift and austerity, '^ not, rqi^^
should be relinquished, ^ thus, "^ and, 37^ others.
3. Some philosophers declare that actions should be

abandoned as an evil; while others (declare) that acts of
sacrifice, gift and austerity should not be relinquished.
Commentary: Some philosophers who follow the doctrine

of the Sankhyas declare that all actions should be abandoned as
evil, even by those who are fit for Karma Yoga.
Doshavat: As an evil: All Karmas should be abandoned as

involving evil because they cause bondage or that they should be
relinquished like passion and other such evil tendencies.
Others declare that the acts of sacrifice, gifts and austerities

should not be given up by those who are fit for Karma Yoga.
These are the opinions of some, who are of great understanding.
Now listen to Me. I will settle this matter and will tell thee
how renunciation should be practised.
The subject of the discourse hereabout the Karma Yogins
is
only and not about those persons who have gone beyond the
path of Karma. It is with reference to the Karma Yogins that
these conflicting opinions are held and not with reference to the
Jnana Yogins or the Sannyasins who have risen above all
worldly concerns.
f^m ^^ cf^ c^ m^^j\H I

ft"^^ conclusion or the final truth, ^ hear, ^ My, ^ there,
W^ about abandonment, ^TCTOtR" O best of the Bharatas, r^:

abandonment, t% verily, ^<>qomy O best of men, t^to: of three
kinds, -yîc^lRia : has been declared (to be).
Hear from Me the conclusion or the final truth about this

4.
abandonment, O best of the Bharatas; abandonment, verily, O
best of men, has been declared to be of three kinds.
Commentary: Now the Lord gives His own decisive

opinion. It is declared in the scriptures that renunciation is of
and Tamasic. The Lord alone
three kinds, viz., Sattvic, Rajasic
can teach the truth about the subject. Whoever wants to be
liberated from the miseries of this world must understand the
real nature of renunciation.
^ not, rqi^+i^
-m^c^mcim:^ acts of sacrifice, gift and austerity,
should be abandoned, ^^T^ should be performed, T^ indeed, ^
that, W: sacrifice, ^R^gift, W^- austerity, "^ and, V^ indeed, HicmPi
purifiers, TRttW'lôf the wise.
5. Acts of sacrifice, gift and austerity should not be

abandoned, but should be performed; sacrifice, gift and also
austerity are the purifiers of the wise.
Commentary: Acts of sacrifice, gift and austerity purify

the hearts of those who have no desire for rewards. These actions
are considered obligatory and ought to be performed. Actions
that are skilfully performed lose their power to bind the soul and
free it from earthly bondage.
Now, O Arjuna, I will explain to thee that skilful way by

which actions can destroy their own effect.
chrfoi^jHird ^ ^ ftfM TRPp^ Il^ll

T^^TTt^ these, ^ even, 5 but, ^HiPui actions, '^?^ attachment,

rqcKî leaving, 4^011 Pi fruits, "^ and, tti^cqifi should be performed,
ifcT thus, ^ My, Ô Arjuna, f^lfe^certain, fRR^belief, ^rRTl^best.
6. But even these actions should be performed leaving

aside attachment and the desire for rewards, O Arjuna; this is
My certain and best conviction.
Commentary: This is a summary of the doctrine of Karma
Yoga enunciated before on several occasions. The fault or defect
of Karma is certainly not in the action itself, but in the
expectation of reward and attachment.
Etani api: Even these: Sacrifice, charity and austerity also,

in the same way as other unselfish actions. 'Even these' refers to
acts of sacrifice, charity and austerity. Actions that are performed
in an unselfish spirit without attachment and idea of agency, do
not stand in the way of your obtaining ernancipation. When
actions are done without expectation of rewards. Rajas and
Tamas are destroyed and the mind is filled with Sattva or purity.
Actions done with the spirit of selflessness and with
discrimination are instrumental in destroying the bonds of
Karma (the law of cause and effect).
The Lord said: "Hear from Me the conclusion or the final
truth about renunciation" (verse 4 above). Then He said with all
the force of His authority that acts of sacrifice, charity and

austerity should not be given up as they are purifiers of the wise.
"Even these actions should be performed, etc.," is only the
conclusion of what the Lord has stated in verse 4.
The word Api (even) implies that the acts of sacrifice,

charityand austerity should be done by an aspirant although they
bind one who has attachment to the actions and a desire for their
reward.
Just as the seeds of trees can be rendered barren by being

scorched, so the aspirant bums the fruit-bearing tendency of
Karma through
•&^ the abandonment of the desire for the reward.
—
f^R?R^ obligatory, '^ verily, W^^M- renunciation, '^5^: of

action, ^ not, 3W?I^ is proper, %^ from delusion, T[^ of the
same, hRc^mi: abandonment, WR- Tamasic, nRchlRid : is declared.
7. Verily the renunciation of obligatory action is not proper;
the abandonment of the same from delusion is declared to be
Tamasic.
Commentary: Renunciation of obligatory action is not
proper because it is purifying in the case of an ignorant man.
Should a man renounce actions that he should perform as a duty,
such renunciation can only be of the quality of darkness.
Prescribed duties must not be abandoned and if anyone does so,
he is certainly deluded by ignorance. Tamas is ignorance.
Niyata: Prescribed according to one's religion. To hold that
a duty is obligatory and then to relinquish it is indeed
self-contradictory.
^ fK^ Ti^ c^FT ^ c^Mlêi ef^ ll^ll
5:^1^ (it is) painful, ^ thus, '^ even, "^ which, ^ action,
c^Nct<^^m'Hici^from fear of bodily trouble, c'T^;^ abandons, ¥: he,
fj^ performing, TF5RF^ Rajasic, ^\*\\ abandonment, '^ not, "Q]^
even, c^TFTO^the fruit of abandonment, ef^ obtains.

8. He who abandons action on account of the fear of bodily
trouble (because it does not obtain the merit of
is painful),
renunciation by doing such Rajasic renunciation.
Commentary: Phalam: Fruit or reward: Moksha or

emancipation which is the reward of renunciation of all actions
accompanied with wisdom.
Determination and persistence are required for the
performance of religious duties and actions. One may begin
action but may relinquish it before it is completed on account of
some difficulties or physical suffering.
What then is Sattvic renunciation? The Lord says

^JFi\ ought to be done, ^ thus, "O;^ even, "^ which, ^

action, toôbUgatory, f^^ is performed, 3q^ O Arjuna, ^^1^
attachment, r^^MI abandoning, "'TêF!; fruit, ^ and, "O;^ even, ^: that,
^TFT: abandonment, îR^=h: Sattvic (pure), iT?T: is regarded.
Whatever obligatory action is done, O Arjuna, merely

9.
because it ought to be done, abandoning attachment and also
the desire for reward, that renunciation is regarded as Sattvic
(pure).
Commentary: A man
of pure nature performs actions that
have fallen accordance with his capacity and his
to his lot in
inherent nature. He is not filled with the pride tHat he is the
performer of such actions nor does he hope for any gain
therefrom.
An ignorant man may think that the obligatory duties may

produce their fruits for the performer by causing self-purification
and preventing the sin of omission or non-performance. This sort
of thinking and expectation of rewards also must be abandoned.
Abandonment of the rewards of actions is praised in this verse.
When a man
does obligatory duties without agency and
with unselfishness and egolessness his mind is purified, his
Antahkarana is prepared for the reception of the divine light or
the dawn of Self-knowledge. He gradually becomes fit for
devotion to knowledge (Jnana-Nishtha).
The aspirant or seeker after liberation should be prepared to

undergo physical sufferings. All acts of self-discipline and
self-sacrifice entail physical suffering.
This, again, is the central teaching of the Gita —do your

duty without attachment and selfish desires.
^ not, tfe hates, ^^^ MH^ disagreeable, action, ^ to an 5^

agreeable one, ^ not, 3^^^ is attached, rrt the abandoner,
^T^-MHlPciy: pervaded by purity, ^^
intelligent, 1¥ÔT^: with his
doubts cut asunder.

10. The man of renunciation, pervaded by purity, intelligent,

and with his doubts cut asunder, does not hate a disagreeable
work nor is he attached to an agreeable one.
Commentary: All actions are equally welcome to the man

of renunciation. He is not affected by either pleasure or pain. He
is not elated at performing pleasant actions nor does he find
unpleasantness when he does disagreeable actions. He does not

hate the latter, nor is he attached to the former. Neither has he
aversion to painful actions nor attraction to pleasant ones. As he
has no attachment to any action or its rewards, he will do any
action for the welfare of all beings.
Akusalam Karma: Disagreeable work or work done with

expectation of reward, which becomes the cause of bondage to
Samsara, by producing a body. He does not hate an unpleasant
"Of what use is it?"
action, thinking,
Kusale: To good ones which include obligatory daily duties.

He has no attachment to them even with the notion that they lead
to salvation by purifying the heart and consequently giving rise
to the dawn of knowledge and devotion to it.
When one abandons attachment to action and desire for its

reward and performs actions vigorously, his heart is filled with
Sattva or purity which produces discrimination between the Real
and the unreal, the Etemal and the transient. Then he attains
knowledge of the Self which dispels all the doubts caused by
ignorance. He now means of attaining the
realises that the only
supreme bliss or eternal peace or immortality is knowledge of
the Self. This rends asunder all his doubts. What is the nature of
doubt? "Does Brahman exist or not? Do the Upanishads deal
with Saguna Brahman or Nirguna Brahman? Is the individual
soul identical with the Supreme Being or not? Will I be able to
reahse the Self or not? Will any of the Karmas (Prarabdha,
Sanchita and Agami) affect me? Does this Samsara whose nature
is the feelings 'I do this' and 'I enjoy this' belong to the Self or
to the mind and intellect? What are the means for

liberation — Yoga, devotion. Karma or knowledge of the Self?
What is Moksha? Is it Self-realisation or the attainment of the
Salokya, Samipya, Sarupya and Sayujya states (dwelling in the
kingdom of God, proxirtiity to Him, assuming the same form as

the Lord and merging in Him)?"
When a man practises Karma Yoga he gets purity of heart
and through purity of heart knows himself to be the immutable
actionless Self Who is destitute of birth, or remains without
acting or causing others to act {Cf. V. 13). He attains devotion to
the knowledge of the Self and freedom from all actions. The
purpose of the Karma Yoga described above has been taught in
this verse.
Medhavi: He who endowed or united with wisdom. He is

is
a Sthitaprajna. What isMedha, then? It is the immediate

knowledge of the identity of the individual soul and the Supreme
Being by meditation on the right significance of the great
sentence (/ am Brahman or That thou art), which is free from the
three kinds doubts, viz., Samsaya Bhavana (doubt),
of
Asambhavana (improbability) and Viparitabhavana (perversion),
and by the practice of the four means (see page 58) and service
of the Guru (who is versed in the scriptures and established in
Brahman) and hearing the truths from him.
Such a Medhavi will not think that prohibited actions which
bind an ignorant man will be unfavourable to him. He will never
think that they will bind him if he has to perform them, because
he is above good and evil, virtue and vice, right and wrong. He
has no idea of agency (Kartritva Abhimana); he feels that he is a
Kritakritya, one who has accomplished all actions.
This does not mean that he will do wrong actions. As his

will is one with the cosmic will, whatever action he performs
will be in accordance with the scriptures. He will never deviate
even a fraction of an inch from the rules of the scriptures. The
Lord alone works through his mind and senses as he has no
individual will.
Raga-Dvesha (likes and motives that

dislikes) are the
induce a worldly man to actions. As they are absent in a sage or
a Medhavi, he can renounce the fruits of all actions and actions
as well.
As the ocean remains calm amidst stormy waves, even so a

Sa tvic man remains calm amidst adverse or stormy conditions
of life. He recognises that the happenings of hfe are inevitable.

He acts in a variety of ways but is not disturbed as he has a
balanced and disciplined mind.
There must be no hatred for unpleasant or disagreeable
action that brings physical suffering, danger or unlucky results or
untoward consequences, when it is the work that should be done.
You will have to accept such work also with a willing heart and
work with heart and soul. You must have a profound and
comprehensive understanding of its need and meaning also.
Arjuna failed to understand in the beginning the deep
significance and need of the work given by the Lord. He brought
in his own foolish philosophy. He failed to do his bounden duty
because, due to ignorance, he thought it was an unpleasant or
disagreeable action to kill people; but in the end when his eyes
were opened by the valuable teachings of the Lord, he
understood the need and the meaning of the work although it
appeared to him as disagreeable and unpleasant in the beginning,
and said: "My illusion is destroyed. I have gained knowledge
through Thy grace, O Krishna. I am firm, my doubts are gone. I
will act according to Thy instructions."
^
^ c^4idc^Mil
not, If verily, ^^^di
^ r^Mllri^M^ HUH
by an embodied being, ^m^H^possible,
ri|cf^H^to abandon, W^ actions, 3TftW: entirely, '^- who, J but,
cn^MiQirqint relinquisher of the fruits of actions, ¥: he, rrt
relinquisher, ff^ thus, 37^1^ is called.
11. Verily, it not possible for an embodied being to

is
abandon actions he who relinquishes the rewards of

entirely; but
actions is verily called a man of renunciation.
Commentary: He who has assumed a human body and yet

grumbles having to perform actions is verily a fool. Can fire
at
that is endowed with heat as its natural property ever think of
getting rid of it? So long as you are living in this body you
cannot entirely relinquish action. Lord Krishna says to Arjuna:
"Nor can anyone, even for an instant remain actionless; for
helplessly is everyone driven to action by the qualities bom of
—
Nature" Nature (and your own nature, too) will urge

{Cf. III. 5).
you to do actions. You will have to abandon the idea of agency
and the fruits of actions. Then you are quite safe. No action will
bind you.
The ignorant man who identifies himself with the body and
who thinks that he is himself the doer of all actions should not
abandon actions. It is impossible for him to relinquish actions.
He will have to perform all the prescribed duties while
relinquishing their fruits.
Dehabhrita: A wearer of the body: An embodied being, i.e.,
he who identifies himself with the body. A man who has
discrimination between the Real and the unreal, the Eternal and
the transient, cannot be called a body-wearer, because he does
not think that he is the doer of actions vide chapter II. 21 (He
who knows Him Who is indestructible, eternal, unborn,
—
undiminishing how can that man slay, O Arjuna, or cause to be
slain?).
When the ignorant man who is qualified for action does the
prescribed duties, relinquishing the desire for the fruits of his
actions, he is called a Tyagi, although he is active. This title
Tyagi is given to him for the sake of courtesy.
The relinquishment of all actions is possible only for him
who has attained Self-realisation and who is, therefore, not a
wearer of the body, i.e., does not think that the body is the Self.
{Cf. III. 5)
arftifPT^ M ^ W^ ^^: "^T^ I
3iPigH, unwished or disagreeable or evil, ^^ wished or

agreeable or good, fwi; mixed, "^ and, fifwi; threefold, '^^- of
action, WT^ fruit, ^1^ accrues, îc^îPmih, to non-renouncers, ^
after death, ^ not, J but, ^^^^nfel^to renouncers, '^^fêver.
12. The threefold fruit of action (evil, good and mixed)

accrues after death to the non-abandoners, but never to the
abandoners.
Commentary: One fruit (of action) is pleasant, another is
unpleasant, while the third is a mixture of both. Those in whom

good actions preponderate are reborn as gods. Men of evil lives

are reborn into animal or vegetable kingdoms. If their actions are
equally good and bad, they are reborn into the human kingdom.
These distinctions of good, evil and mixed do not exist for i':e
liberated sage who has gone beyond the bonds of Karma by
destroying egoism, by annihilating the idea of agency and by
abandoning the hope of rewards of actions.
The action of a renouncer does not generate desire or
attachment thereto. Therefore, after death he is not bom again.
The actions that are performed without any desire for the reward
can bring no bondage to the man at any time.
He who has surrendered the fruits of all his works to the
Lord is from the bondage of Karma. Some kind of action is
free
inevitable and natural to all beings, but the man of renunciation
abandons the fruits of actions.
Phalam: This is caused by the operation of various
Fruit:
is brought forth by Avidya (ignorance). It
external factors. This
is like jugglery and very delusive. The term Phala denotes
something that quickly passes away, something not real, not

solid.
Karma: Action: Virtue and vice.
Anishtam: Disagreeable or evil, such as hell, the animal

kingdom, etc.
Ishtam: Wished or agreeable or good.
Misram: Good and evil mixed together; the human birth.
Only the unenlightened who have not renounced the fruits

fruits. The real Sannyasins
of actions reap these three sorts of
who belong to the highest order of Sannyasa (Paramahamsa
Parivrajakas) who are ever engaged in meditation on the pure,
immortal Self, who are solely devoted to Self-knowledge, and
who rest in their own essential nature as Existence-
Knowledge-Bliss Absolute do not reap any fruits as the fire of
Self-knowledge has burnt ignorance and its effects which are the
seeds of Samsara.
Only a liberated sage who has attained knowledge of the
Self and who has no identification with the body can totally
reUnquish all actions. He knows that the Self is beyond all
actions and that action is attributed to the Self by ignorance. The

ignorant man who himself with the body cannot
identifies
abandon actions. He thinks that he is the agent or the doer of all
actions and expects to attain the fruits of his actions and so he is
born again and again in this world to reap the fruits of these
actions.
î^ w^ chKuiirn fq^ ^ I
m^ ^kTT^ iJl^dlPH fWt 'H^^chiiuiiii^ ii^^ll
^ five, "Q^nf^ these, W^ O mighty-armed, <h\mU causes,

P^ learn, ^ from Me, W^ in the Sankhya, fnTF^ which is the
end of all actions, jJ1=kiiPi as declared, fTO^ for the
accomplishment, ^q^^îiHôf all actions.
13. Learn from Me, O mighty-armed Arjuna, these five

causes as declared in the Sankhya system for the
accomplishment of all actions.
Commentary: The Self has no connection whatever with

activity.Nature does everything. The Self is the silent witness.
He remains indifferent. The whole superstructure of human
activity is the result of the five well-defined causes which are
enumerated in the following verse.
Etani: These: Which are going to be mentioned.
Sankhya: Vedanta: Knowledge of the Self as taught in the

Vedanta (the Upanishads) puts an end to all actions. This is the
reason why the term Kritante (the end of actions) is used here.
When the knowledge of the Self arises, all actions terminate.
This is taught in chapter II, verse 46: "To the Brahmana who has
known the Self all the Vedas are of so much
use as is a reservoir
of water in a place where there is a flood everywhere." Again, in
verse 33 of chapter IV, it is said: "All actions in their entirety, O
Arjuna, culminate in knowledge." Vedanta, therefore, which
imparts knowledge of the Self, is the end of action. A liberated
sage who has attained the knowledge of the Self in accordance
with the instructions laid down in the Vedanta becomes a
Kritakritya (one who has done everything and has nothing more
to do).
3#?^nT^ the seat or body, cM also, ^ the doer, ^JT^ the

senses, ^ and, "^^Tf^^^ of different, f^ft^: various, "^ and, ^J«f^
different, %^: functions, Wiethe presiding deity, "^ and, i^ even,

3T^ here, ^TIRT^ the fifth.
14. The seat (body), the doer, the various senses, the
different functions of various sorts, and the presiding deity, also,
the fifth,
Commentary: Now listen to the characteristics of these

five, of which the body is the first. It is termed the support or the
seat.The body is the seat of desire, hatred, happiness, misery,
knowledge and the like. The individual soul experiences through
the body the pleasure and pain that arise through contact with
matter. Egoism is the agent or the doer or the enjoyer. Nature
does actions but through delusion the individual soul takes to
himself the credit of their execution and, therefore, he is called
the agent.
Karta: The enjoyer putting on the nature or properties of

the limiting adjuncts with which he comes into contact.
Karanam prithagvidham: Various organs such as the organ

of hearing, by which the individual soul hears the sound, etc.;
organs of knowledge and action and the mind.
Daivam: The presiding deity such as the Sun and the other
gods by whose help the eye and the other organs perform their
respective functions; destiny.
Cheshta: Play of energy in the organs or the senses during

the action.
Absence of any of these factors will make action

impossible.
Vl(l<cil^;MHlf^: by (his) body, speech and mind, ^whatever,

^ action, W^ performs, ^: man, -m<^M^ right, ^ or, P^HOdH^the
reverse, ^ or, "'7W five, "O;^ these, cR^f its, ^^- causes.
15. Whatever action a man performs with his body, speech

—
and mind whether right or the reverse these five are its —
causes.
Commentary: Nyayyam: Right: Not opposed to Dharma;
conformable to the scriptures; justifiable.
Viparitam: The opposite: What is opposite to Dharma and

opposed to the scriptures; unjustifiable.
Even those actions, —

winking and the like which
acts like
are necessary conditions of by the term the
life, are indicated
right and the reverse, as they are effects of past Dharma and
Adharma.
Tasya Hetavah: Its Causes: The causes of every action.
An objector argues: "In the previous verse it is said that the

body, actor, various organs, etc., are the necessary factors of
every action. Why do you then make a distinction in actions by
saying 'whatever action a man does by the body, speech and
mind'?"
Our answer is: "In the performance of every action, one of
the three —body, speech or mind —
has a more prominent share
than the others; while seeing, hearing and other activities which
accompany or go along with life are subordinate to that one."
Therefore actions are classified under three groups and
all
are spoken of as done by the body or speech or mind. The fruit

of an action also is enjoyed through the body, speech and mind
and one of the three takes a more prominent share than the rest.
Therefore, it is proper to say: "Whatever action a man performs
with his body, speech and mind...."
W^Tc^TfKTgfe^R ¥ W^ §#T: ll^^ll
cl^ there (the case), Q;^thus, "^ being, 'rfrâs the agent,
3TTcqTTR; the Self, %^^ alone, 5 verily, "^T: who, ^TY* sees,
^tâ^l^^ elbowing
I to untrained understanding, 'R" not, ^- he, m^^Ri
sees, 5^: of perverted intelligence.

16. Now, such being the case, verily he who —owing to
—
untrained understanding looks upon his Self, which is isolated,
as the agent, he of perverted intelligence, sees not.
Commentary: The Self is always actionless. He is
unattached like ether. He is always the silent witness. He is the

spectator of activity. The egoistic man of little understanding
only thinks that he is the real agent, and so he is bound by
actions. He takes birth again and again to reap the fruits of his
actions. For him who considers the body as consciousness, God
or the Self, it naturally follows that the Self is the agent or the
doer. He who identifies himself with the body, who has taken the
body as the pure Self, has cast a net over himself, and he leads a
deluded life of utter ignorance. He is bound by the fetters or
bonds of Karma. He is ever shut up in the prison-house of this
body.
He who has not united himself with the Buddhi, who has
got an impure or untrained understanding, who regards the Self
as the actor or the agent is certainly a man of perverted
intelligence. He is deluded. He is really a blind man. He sees not
though he has eyes. He does not behold the essence of things. He
has no idea of the supreme Principle (the Self) Which is Itself
actionless. Which ever stands as a silent witness of the activities
of all minds and all organs of all beings. Which moves the
minds, organs and the life-force and the bodies to action, just as
the magnet makes the iron pieces move. He does not behold the
truth about the Self and action.
Dunnati: Evil-minded person: A man of perverted intellect

or undeveloped reason. He thinks that he alone is the doer or
agent. He does not understand anything. He has no knowledge of

the actionless, pure, self-luminous Self.
The ignorant man of untrained understanding identifies

himself with the five causes and regards the pure actionless Self
as the agent or doer of the actions which are really done by these
five causes. What is the reason for this? Why does he regard
them so?, Because he is not endowed with a pure and subtle
intellect; hisunderstanding (Buddhi) has not been trained in the

practice of Vedanta; he is not equipped with the four means of
salvation (see page 58); his intellect has not been trained by the
teachings of the preceptor or the spiritual teacher in the methods
of logical reasoning.
He who considers that the pure actionless Self is the agent
or the doer is certainly a man of untrained understanding. He has
no knowledge of the actionless Self and action. Therefore, he is
a manof perverted intelligence. His intellect works or moves in

the wrong direction. His intellect moves in the sensual grooves
or avenues. It runs like the vicious horse and leads to birth and
death. The technique of Buddhi Yoga taught in the Gita enables
one effectively to prevent this.
He
does not perceive or cognise the Truth though he has
eyes. Though hesees, he sees the external, gross, illusory,
ever-changing, perishable objects only. He does not behold the
one immortal, unchanging, all-blissful essence, which is the
basis or substratum of everything. He is like the man with
jaundiced eyes, who sees all objects tinged with yellow colour,
or like the man suffering from diplopia who beholds many
moons, or like the man who thinks that the moon moves when
the clouds move, or like the man who, seated in a train, imagines
that the trees are moving when it is the train that is really
moving. (C/ V. 15; Xm. 30)
^T^ whose, ^ not, 3TôpKf: egoistic, '^M: the notion, ffe:
intelligence, 'W^ of whom, '^ not, fePT^ is tainted, W^ having

slain, 3^1^ even, ^- he, '^^ these, cil*!-!^ people, ^ not, "^ slays, ^
•not, f^T^^^ is bound.

17. He whois free from the egoistic notion, whose
intelligence not tainted (by good or evil), though he slays
is
these people, he slayeth not, nor is he bound (by the action).

Commentary: I will explain to thee, O Arjuna, the
characteristics of the man who has transcended activity, and who
has gone beyond the bonds of Karma.
EIGHTEE^^^H DISCOURSE 477
When selfishness and egoism are destroyed, when desire

and personal gain are renounced, actions cannot bind a man. He
knows that the Self is not destroyed when the body perishes. He
has no idea of agency. The act of kilhng itself, in liis case,
becomes one necessary for the peace and harmony of the world.
His killing without desire is like the killing of a murderer by the
executioner and the judge on behalf of the community for the
preservation of peace and harmony in the world.
He who has a trained intellect, pure understanding and

developed reason, who has a knowledge of the scriptures, who
has devoted himself to the study of the scriptures, who is
equipped with the knowledge of logic, who is well trained by the
instructions of his preceptor, is absolutely free from the egoistic
notion that "I am the agent or the doer." He knows perfectly well
that Nature or Guna or one's own nature does everything. He
thus thinks: "I am the silent witness of all activities. I am not the
doer. These five (the body, the actor, etc.) which are
superimposed on the pure, actionless Self through ignorance are
the causes of all actions. I do not do anything. The senses move
amongst the sense-objects. The qualities (Gunas) move in their
counterparts in the senses which are also the products of the
Gunas. I know the essence of the divisions of the qualities and
their functions. I am in essence without limbs. How can action or
work be ascribed to me? I am without hands, without legs,
without feet, without breath and without mind. I am ever pure,
spotless and immovable and immutable." He will never repent
thus: "I have done a wrong action. I ought to have done like this.
I have done an evil action. I will go to hell." He is always wise.
He can never do a wrong action. His will has become one with
the cosmic will. His will has become blended with the will of the
Lord. Whatever he does is done by the Lord only. He has no will
of his own. He sees rightly. Though he kills, he does not commit
the act of killing. He is not bound by the fruit of a vicious action
as an effect of that act. He is beyond good and evil, beyond the
pairs of opposites, as he has knowledge of the Self
An objector says: "The statement that though he kills these

people he does not kill, is self-contradictory."
We say: "This objection is really not tenable. From the

worldly point of view the Lord says though he kills, because
man identifies the Self with the body, etc., and thinks / am the
killer. From the transcendental point of view explained above,
the Lord says, He kills not, he is not bound.""
Another objector says: "The Self acts in conjunction with

the body, etc.,
—
'He who looks upon his Self Which is isolated,
as the agent....'" (XVIII. 16)
We say: "This objection also cannot stand. As the

omnipresent ether is not affected by reason of its subtlety, even
so the Self, seated everywhere in the body, is not affected. This
immortal, immutable, changeless, formless, attributeless Self,
though seated in the body, does not act and is not affected, just
as the crystal is not affected by the red colour of the flower that
comes into contact with it, just as the sun is not affected by the
diseases of the eye. A thing that changes only can join with
others and become the agent. The Self is always isolated,
independent and free. This Self is immutable (II. 25). The
qualities move amidst the qualities (III. 28). Though seated in
the body. He does not act (XIII. 31). Actions are wrought by the
qualities (III. 27)." You will find in the Brihadaranyaka
Upanishad (4, 3, 7): "It meditates as it were: It moves as it
were." By reasoning also we may establish the same conclusion
thus:
"The Self is indivisible, all-pervading, infinite, limbless,

without parts, independent, ever free and immutable. Therefore
the actions of the body can never be ascribed to the agency of
the Self.
"Verily the actions of one cannot go to another who has not

done cannot belong to the sky, silver to
tlêm. Just as blue colour
the mother-of-pearl,rwater to mirage, so also what is ascribed to
the Self by ignorance cannot really belong to It. The changes
that occur in the body pertain to the body but not to the pure
actionless Self which is always the spectator or the silent
witness. Therefore, it is right to say that the wise man who is
free from egoism and all impurities of the mind, neither kills nor
is he bound though he kills."
In chapter n. 19, the Lord stated the proposition

—"He
slayeth not, nor is he slain." In chapter II. 20, He said; "The Self
is unborn, eternal, ancient; the Self is not slain when the body is
killed." The Lord has touched here and there that the Self is not
affected by works, that there is no necessity for the wise man of
doing actions. He concludes that the sage "kiUs not, nor is he
bound", and sums up the teaching of the Gita. The teaching of
the Gita has been concluded in this verse. The Sannyasins who
are free from egoism are not affected by Karma. The threefold
fruitsof action, viz., evil, good and mixed (see verse 12 above)
do not accrue to them. Those worldly-minded persons who work
with egoism and expectation of fruits are tainted by the works.
They are forced to expenence the fruits of their actions and to
take birth again and again. (Cf. II. 19; V. 7)
cRuf ^ ^^ W^- 'WM^- \\\6\\
IR^ knowledge, t^the knowable, MR^mi the knower, W^

threefold, ^H^lc^'ii impulse to action, ^<^\\ the organ, '^ the
action, ^ the agent, f1% thus, f^f^: threefold, ^?fe^: the basis
of action.
18. Knowledge, the knowable and the knower form the
threefold impulse to action; the organ, the actionand the agent
form the threefold basis of action.
Commentary: Knowledge, the knower and the thing to be
known, are together the seed of this world. This is known as the
Triputi or the triad. It is the conjunction of these three that
impels a man to threefold action, viz., mental, verbal and
physical. This triad is the driving force of all the activities of
man. He rejoices at the sight of palatable sweetmeats and
delicious fruits but is terrified at the sight of a cobra or tiger. The
sight of pleasant or unpleasant objects affects him and he
attempts either to possess the agreeable objects or to avoid the
disagreeable ones.
The Antahkarana (the inner instrument) consists of the

mind, subconscious mind and egoism. The ear, the
intellect,
skin, the tongue, the nose and the eye are the five organs of
4B0 THE BHAGAVAD GITA
knowledge. The individual soul, propelled by these five senses,

is led into activity. He does actions with the help of the five
organs of action, viz., speech, hands, feet, genitals and anus.

Jnanam: Any knowledge; knowledge in general;
knowledge of worldly objects, etc.
Jneyam: The object to be known; objects in general.
Parijnata: The knower, the experiencer or the enjoyer,
putting on the nature of the limiting adjuncts, a creature of
ignorance.
This triad forms the threefold impulse to all action, to

action in general.The performance of an action in order to get a
thing or to avoid an object is possible only when there is the
conjunction of the three, viz., knowledge, knowable and knower.
Karanam: The organ: That by which something is done.

The actions done by the five causes of action, viz., the body, etc.,
which are grouped under the three classes according to their
respective seats, viz., mind, speech and body, are all due to the
interplay of the organ, etc.
Karta: The agent or the doer; he who sets the organs in

motion or action and puts on the nature of the limiting adjunct or
vehicle in which he acts. All actions inhere in these three (the
organ, the doer and the action itselO and they are, therefore, said
to form the basis or the threefold constituents of action.
As action, the various factors of action and the fruits are all
made up of the Gunas, the Lx)rd describes them in the following
verses.
^r^ jjui^'î^l ijvqicjrûj ^tftPt null

IIT^ knowledge, ^ action, "^ and, ^ actor, "^ and, f^ of
three kinds, ^ only, ^pr^^: according to the distinction of
Gunas, Jnlâ are declared, ^pW^^TR in the science of Gunas
(Sankhya philosophy), "^T^n^duly, ^ hear, cHI^ them, ^ also.
19. Knowledge, action and actor are declared in the

science of the Gunas (Sankhya philosophy) to be of three kinds
only, according to the distinction of the Gunas. Of these also,

hear duly.
Commentary: The three quahties overpower the whole of

creation with their special nature and bring it entirely under their
control. The nature of action, the actor and his knowledge are
threefold according to the Guna that is predominant. If all the
three are Sattvic, then the action will not bind the man.
Karta: The doer of the actions.
The Gunas here referred to is Kapila's system
science of the
of philosophy. Though the Sankhya system is opposed to
Vedanta with reference to the Supreme Truth, viz., the oneness
or non-duality of Brahman, yet it is an authority on the science
of the Gunas.
L shall describe knowledge, action and actor, as also their
various distinctions caused by different Gunas, scientifically and
rationally. Hear My teachings, O Arjuna, with rapt attention. You
will be irnmensely benefited.
^T^^J^ in all beings, ^ by which, "tr^ one, ^TT^ reahty,

37oW^ indestructible, f^ (one) sees, atf^'q^înseparable, f^^T^
in the separated, cT^ that, W^ knowledge, M^ know, îR^c^h,
Satt\dc (pure).
20. That by which one sees the one indestructible Reality in

all beings, not separate in all the separate beings —know thou
that knowledge to be Sattvic.
Commentary: That knowledge that sees no difference in

all objects that are perceived, is pure. The seer beholds the one
all-pervading imperishable substance or essence behind the
seeming diversity' of the objects. He beholds unit}' in diversity,
one in many, all in one. He sees that all the diverse objects are
rooted in the One.
Bhavam: Reality: The One Self.
San'abhuteshu: In all beings: From the Unmanifested down

to the insentient and unmoving objects
pit^TTo 16]
Avyayam: Indestructible; inexhaustible; unchangeable; that

which cannot be exhausted either in itself or in its properties;
immutable.
Just as the ether is indivisible, so also the Self is indivisible.
The Self is the same in all bodies. It is the common
consciousness in all bodies. It is not different in different bodies.
It isone homogeneous indivisible essence or substance in all
bodies, in all beings. Know thou, O Arjuna, this direct and right
perception of the non-dual Self as Sattvic (pure). {Cf. TV. 35; VI.
29; Xm. 16, 28; XVIH. 30)
^ ^ ^ '^^ f^ ^^^"^^^ "^^"

^J^T^^ as different from one another, J but, "^ which, W^
knowledge, -mmiqi-i^ various entities, ^^Pq^ of distinct kinds,
^ knows, "??% (in) all, ^J^ in beings, cTct^that, WT^^ knowledge,
M^ know, <MtiH,Rajasic.
21. But thatknowledge which sees in all beings various

entities of distinct kinds as different from one another know —
thou that knowledge to be Rajasic.
Commentary: Knowledge which sees: As knowledge

Cannot be an agent, this should be interpreted to mean
"knowledge by which one sees."
Entities: Selves or souls.
Different from one another: Regarding them as different in

different bodies.
The knowledge that is led by the idea of separateness is
passionate. Enveloping as it does the manifold creation with the
veil of separateness, it deludes even the wise man. Owing to

passionate knowledge, beings appear to be separate and the
perception of unity is also lost sight of. That knowledge which
beholds myrltiphcity in created objects and differentiates them as
being small or great, according to their form and size, is of
passionate nature and tainted. A man with passionate knowledge
sees diversity everywhere. He beholds the many only.
Now I will explain to thee, O Arjuna, knowledge that is of

the quahty of darkness, in order that thou mayest avoid it.
^ which, 5 but, fJoRâs if it were the whole, y^chfîône

single, OT^ to effect, ^^\ attached, ^^^*H, without reason,
3T?Ti^Tfel^ without foundation in Truth, 3^^^?^ trivial, "^ and, W^
that, "^TFT^Tamasic (dark), 3^TW{,is declared.
22. But that which clings to one single effect as if it were the
whole, without reason, without foundation in Truth, and
trivial —that is declared to be Tamasic.
Commentary: The knowledge which regards that each and
every object or being exists by itself and is perfect by itself, is
Tamasic.
One single effect: Such as the body, thinking it to be the
Self, or an idol, taking it for God, and thinking that there is
nothing higher than that.
The naked Jains consider that the soul which dwells in the
body is of the same size as that of the body. Some regard that
Isvara is a mere piece of stone or wood. Such knowledge is

really notbased on reason. It does not see things in their true
light. narrow (Alpam) as it is not founded on reason. It
It is
produces very small results too. It extends over a limited area

and is not all-comprehensive. This knowledge is said to be
Tamasic, as it is found in Tamasic persons who are devoid of the
power of discrimination.
f^PRf 'H^-lP^dHIMI^W: ^^ I
3TTTêI^r^ ^ ^Tlr^lpT^chyT:^^ IRÎI

Pn^dH^ ordained, ^^T^^fW^ free from attachment, 3RFTtM:
without love or hatred, ficT^done, 3iMiei5îi by one not desirous
of the fruit, '^ action, "^ which, "^that, ^^TTfr^^Sattvic (pure),
3^2Tn is declared.
23. An action which is ordained, which is free from

attachment, and which is done without love or hatred by one
who is not desirous of any reward — that action is declared to be

Sattvic.
Commentary: Niyatam: Ordained: Obligatory. One is not

excited to perform an obligatory action through love or hatred.
This is a pure act. The performer of such pure action

experiences great joy. He does his duty or any other work
whole-heartedly not caring for the reward but offering it
wilhngly at the feet of the Lord. He works in accordance with
the dictates of the scriptures. Now I will explain to thee, O
Arjuna, the nature of action which is Rajasic or passionate. Do
thou hsten to Me with rapt attention.
^ which, 5 but, wn^ by one longing for desires, ^

action, Wfl^ with egoism, ^ or, 3^: again, f^t is performed,
«<^dNWM,with much effort, ^that, Tl^f^ Rajasic (passionate),
3^TWTîs declared.
24. But that action which is done by one longing for the
fulfilment of desires or gain with egoism or with much
effort—that is declared to be Rajasic (passionate).
Commentary: A passionate man performs various selfish

actions. He boasts of his actions in public. Passion prompts him
to do them. He can never work without expectation of a reward.
Kamepsuna, phalepsuna: The Rajasic or passionate man

expects pleasures as fruits of action. A liberated sage alone is
absolutely free from egoism. He will not dream even of a reward
for the action, because all his desires are gratified when he
reahses Brahman. He
an Aptakama. (Aptakamasya ka spriha?)
is
How can there be longing or craving in a sage in whom all

desires are gratified or burnt by the fire of Self-knowledge?
Even who has no knowledge of

the performer of a pure act,
the Self is such be the case, the Rajasic and Tamasic
egoistic. If
workers are much more egoistic. In worldly parlance we speak
of a learned Pundit: "This Pundit is a very modest, unassuming,
and egoless Brahmana."
EIGHTEEISTTH DISCOURSE 485
Now listen, O Arjuna, to the characteristics of action that is

of darkness.
3g^^ consequence, Iwh; injury, 37^^ without

^PFI^loss,
regard, "^ and, Hl<>qH. (one's own) abihty, iTt^ from delusion,
37R^ is undertaken, ^
action, which, ^that, cTm^Tamasic
"^Tri;
(dark), ^S^ is said.
25. That action which is undertaken from delusion, without

a regard for the consequences, loss, injury and (one's own)
—
îlity that is declared to be Tamasic (dark).
Commentary: Tamasic acts cause harm to others. A

Tamasic man reflects not at all whether he has the capacity to
perform these useless actions, but continues to act blindly. With
utter thoughtlessness he sets aside any reflection as to the
difficulty of performing the action and what the result of it
would be. He carries it on in his own egoistical manner. He does
not discriminate between the good and the bad, or what is one's
own and what belongs to another.
Kshayam: Loss of power and of wealth, resulting from the
performance of an action.
Himsa: Injury to living beings.
Paurusham: One's own ability or capacity to complete the

work.
Now listen to the characteristics that pertain to the pure
agent. The Lord proceeds to deal with the distinction among the
agents.
rô^feo^lRRcbK: ^ ^\[ta^ -^^ ||;^^||
5^^T^: who is free from attachment, 3n^m^ non-egoistic,

^p^^^'^TT^^^FTt^: endowed with firmness and enthusiasm,
f^T^S^lfro^: in success or failure, 'W^JR: unaffected, ^ an agent,
^HiRqcT): Sattvic (pure), 3^ is called.
26. An agent who is free from attachment, non-egoistic,
endowed with firmness and enthusiasm, and unaffected by

success or failure, is called Sattvic (pure).
Commentary: A pure agent does his actions with his whole

heart without feeling proud at the performance. He looks for the
proper time and place and in accordance with the behests of the
scriptures determines whether such actions are worth doing or
not. He develops courage and a powerful will. He never seeks
physical comforts. He is quite prepared to sacrifice his life for a
noble cause. He is neither elated by success nor grieved by
failure. He
always keeps a balanced mind when he does any
action. O Arjuna, that man is a pure agent who, while working,
exhibits such qualities.
Siddhi: Success; attainment of the fruit of action performed.
Nirvikarah: Unaffected as having been urged to act merely
by the authority of the scriptures, not by a desire for the sake of
the reward.
Now I will tell thee, O Ajjuna, of the characteristics of a
passionate agent.
^b[^jlch|pc|d: ^ TTTO: MRchlfdd: IRV3II
TFlt passionate, =h4^ci>l^: aesirous of the fruit of action,

^: greedy, fl^TTc^T^: cruel, 3T^: impure, ^Tf^ftrf^: moved by
joy and sorrow, ^kT? agent, TTJW: Rajasic (passionate), HRchlIdd: is
called.
27. Passionate, desiring to obtain the reward of actions,

greedy, cruel, impure, moved by joy and sorrow, such an agent
is said to be Rajasic (passionate).
Commentary: A passionate abode of sins and
agent is the
of greed of the whole world. Wherever he imagines that he may
gain worldly fruit he will strive whole-heartedly to obtain it.
Whatsoever he gains he keeps strictly to himself and his family.
If he attains the fruits of his actions he rejoices. If he fails in his
attempt he is overcome by grief.
Lubdhah: Greedy: Thirsting for others' property; not
sharing one's own wealth with deserving persons.
Himsatinakah: Doing injury to others.

Asuchih: Impure: Having no external and internal purity.
is freedom from lust, anger, greed and pride; the
(Internal purity
heart is filled with compassion, complacency, forgiveness,
dispassion, love, etc.)
Marsha snkanvitali. Joy on the attainment of what is
desirable, pleasani or agreeable: sorrow on the attainment of

what is not desirable, pleasant or agreeable, and on having to
part with what isdesirable. He will be elated with joy when he
attains success; he will be overcome by grief when he fails in his
undertaking.
3T5^: 3[TfKf: ^RW: TTSt %^fcf^5eRT:
^
I
f^^ <IM\:ri ^ cTFRT 3^ IR<ÎI
3^5^- unsteady, "^n^: vulgar, 'î^'- unbending, "713:
cheating, ^t^Ri^- malicious, 3T7^: lazy, f^^ desponding, ^t^f^

procrastinating, '^ and, '^ agent, cTFTO": Tamasic (dark), 3^^^ is
said.
28. Unsteady, vulgar, unbending, cheating, malicious, lazy,

desponding and procrastinating —such an agent is called
Tamasic.
Commentary: Owing to his vulgar nature he is not able to
discriminate between proper and improper actions. His heart is
filled with vanity. He will never prostrate himself before the

deity or a sage. He is and unbending in his demeanour.
very stiff
He is the very embodiment of

deceit, the abode of the passion
for gambling and all such vices. He is ever ready to do evil
actions. When an opportunity for his doing good occurs, he is
utterly slothful and inactive but he is very alert in doing evil.
Prakritah: Vulgar: Quite uncultured in intellect; one who is
childish.
Stabdhah: Unbending (like a stick), not bowing down to

anybody.
Shathah: Cheating; concealing his real nature.
Naishkritikah: Creating quarrels and disputes among the
people.
Alasah: Lazy: Not doing even that which ought to be done.

Dirghasiitri: Postponing duties too long; always slothful;
not performing even in a month what ought to be done today or
tomorrow.
^: of intellect, ^^ division, ?J^: of firmness, ^ and, x?;^
even, JW^: according to qualities, f^f^^ threefold, ^ hear,
sJ1t:^HMH, as I declare, arft^ fully, 4^4^H distinctly, "^Rm O

Dhananjaya.
29. Hear thou the threefold division of intellect and firmness
according to the Gunas, as declare them I fully and distinctly, O
Arjuna.
Commentary: Dhananjaya: The conqueror of wealth:

Arjuna is so called because he acquired much material and
spiritual wealth during his tours of conquest (Dievijaya) to the

four quarters of the earth.
3T^ ^ ft^ ^ chNfch|i[ ^T^tM

^
I
7^ ^ TTT ^ gfe: M^ îR^chl ir;ô||
'^^^^ action, the path of work, "^ and, f^T^frR^ the path of
renunciation, ^ and, ^JPfe^ what ought to be done and what
ought not to be done, ^T^TT^ fear and fearlessness, ^^^ bondage,
'Tt^liberation, "^ and, "^TT which, ^ knows, ^fe: intellect, ^ that,
Ô Arjuna, ^nfr^ Sattvic
30. The which knows the path of work and

intellect
renunciation, what ought to be done and what ought not to be
done, fear and fearlessness, bondage and liberation that —
intellect is Sattvic (pure), O Arjuna.
Commentary: The threefold nature of knowledge has been

described already (verse 22 above). Now the threefold nature of
the intellect is described. Knowledge is different from the
intellect.
Pravritti: Action: The cause of bondage; the path of action.

Nivritti: Inaction: The cause of liberation; the path of

renunciation; the path of Sannyasa.
Karyakarye: The pure intellect knows what ought to be

done and what ought not to be done at particular places and
times; it knows the actions that produce visible or invisible
results, that are enjoined or prohibitedH^y the scriptures. It guides
a man who relies on the scriptural ordinances for his daily
conduct of life.
Bhayabhaye: Fear and fearlessness: The cause of fear and

fearlessness either visible or invisible.
Bandham moksham: Bondage and liberation together with

their causes.
Knowledge is a Vritti (function or state) of the intellect

whereas intellect is what functions or undergoes the change of
state. Even firmness is only a particular Vritti (modification or
state) of the intellect. (C/ XVEI. 20)
^M by which, ?^ Dharma, ^>^^^ Adharma, ^ and, ^5T^

what ought to be done, '^ and, î^hN^what ought not to be done,
"^ even, ^ and, 3T^T2n^ wrongly, ii^MiRi understands, ffe:
intellect, ^ that, ^ O Partha, TT^rat Rajasic (passionate).
31 . That, by which one wrongly understands Dharma and

Adharma and also what ought to be done and what ought not to
he done —that intellect, O
Ariuna, is Rajasic (passionate).
Commentary: There is no proper equivalent in the English

language for the word Dhanna. Duty, righteousness, virtue, law
are very poor translations of the word. That which elevates you
and takes you to the goal, i.e.. Brahman or the Self, is Dharma.
That which hurls you down into the dark abyss of ignorance is
Adharma. What is ordained in the scriptures is Dharma; what is
prohibited by them is Adharma. A Rajasic intellect is not able to
distinguish beiween right and wrong or to understand the
difference between nghteous and unrighteous actions.
Ayathavat: Wrongly: Contrary to what is determined by all
authorities or men of wisdom or to the highest knowledge.
^^T?^ Adharma, ^rf^ Dharma, ffcT thus, "^ which, W^

thinks, cT^rar by darkness, 37T^ enveloped, "^T^M^ all things,
PclHddH^perverted, ^ and, ^^- intellect, ^ that, "^1^ O Partha, W^
Tamasic (dark).
32. That, which, enveloped in darkness, sees Adharma as

Dharma and all things perverted — that intellect, O Arjuna, is
Tamasic (dark).
Commentary: That which regards righteous acts

intellect
as evil, and considers right things to be false, which treats
everything in a contrary sense and looks upon virtues as if they
were vices and takes everything that the scriptures declare to be
good as being entirely wrong, is Tamasic. It views all things in a
perverted Ught.
Thus, O Arjuna, I have explained to thee the three aspects

of the intellect. Now listen to the explanation of the
characteristics of the three aspects of firmness.
4lJlH|oi|f^T:]ir<Ui|| ?jf?f: ^ Wf ^nfr^ ll^^ll
?p^ by firmness, W^ (by) which, m^ holds, ^:ij|u)k^rsh^|:

the functions of the mind, the Prana and the senses, "^^ by
Yoga, 3|o^(^^lRui|| unswerving, ^- firmness, "^ that, ^ O
Arjuna, -yiR^ch) Sattvic (pure).
33. The unwavering firmness by which, through Yoga, the

functions of the mind, the life-force and the senses are
restrained —
that firmness, O
Arjuna, is Sattvic (pure).
Commentary: When firmness is awakened in the mind, the

of the mind, the life-force and the senses are brought
activities
under control. The senses are withdrawn into the mind. The
Prana and the Apana pass into the Sushumna Nadi.
EIGHTEENTTH DISCOURSE 491
Yoga: Samadhi or concentration of the mind. You cannot

restrain themind, tie life-force and the senses by mere firmness.
You can control them only by firmness which is ever
accompanied by concentration of the mind.
When the mind, the life-force and the senses are curbed by
unwaveung firmness, they cannot run towards external sensual
objects, they cannot do any mischief, they cannot move in ways
which are opposed be absorbed into
to the scriptures, they will
their respective causes and their outgoing tendencies will be
totally checked.
This firmness is not repression or suppression, but an

intelligent sublimation and inner transformation.
W^ (by) which, ^ but, ?Pfe^TI^ Dharma (duty), desire and

wealth, ?p^ by firmness, ^^fPTT^ holds, ^^ O Arjuna, 3Rl|^ on
account of attachment, Mieii<î-sti;Tt desirous of the fruit of action,
^: firmness, ^ that, ^ O Arjuna, JT^ Rajasic (passionate).
34. But that, O Arjuna, by which, on account of attachment
and desire for reward, one holds fast to Dharma (duty),
enjoyment of pleasures and earning of wealth that firmness, O —
Arjuna, is Rajasic (passionate).
Commentary: The man of Rajasic firmness imagines that

he will achieve the threefold aim of life and cUngs to it
passionately. He is desirous of getting the rewards of his actions.
He endeavours to attain Dharma, wealth and pleasure. The
firmness of such a person is Rajasic or passionate.
Now listen, O Arjuna, to the third kind of firmness — the

Tamasic type.
^T^ W^ ^ #^ f^^ T\^ ^ I
^ ftg^Rf §^ ^: ^ ^ cfmt ii^mi

^T^ by which, W^ ^T^ sleep, fear, "?TM; grief, fm^
despair, ^T^ conceit, ^ indeed, ^ and, "^ not, fq^^Ri abandons,
5^: a stupid man, ^- firmness, ^ that, Ô Arjuna, cTm^

Tamasic (dark).
35. That, by which a stupid man does not abandon sleep,

fear, grief, despair and also conceit that firmness, —
Arjuna, is O
Tamasic.
Gommentary: The man who is an embodiment of darkness

is made up of every possible kind of evil. He is very indolent
and sinful. He is inordinately addicted to sleep. He considers

these to be only proper. He experiences sorrow on account of his
evil actions. As he is very much attached to the body he
entertains great fear. He is ever discontented at heart. He is
lustful and self-conceited. He does not know how to behave. He
is rude and insolent. He indulges much in sensual pleasures.
^^ pleasure, ^ indeed, ^<mX î^w, f^^f^^ threefold, ^

hear, "^ of Me, ^c!^ O lord of the Bharatas, ST^^Ml^ from
practice, T^ rejoices, "^ in which, 5=<3MM^the end of pain, "^ and,
PH^MPd (he) attains to.
36. And now hear from Me, O

Arjuna, of the threefold
pleasure, in which one rejoices by practice and surely comes to
the end of pain.
Commentary: A little of experienced by the

this pleasure
Self must result in the cessation of pain. This pleasure is
threefold in its nature and I will describe its aspects in turn, O
Arjuna. (C/ VI. 20, 30).
^ which, cT(i;that, 3T^ at first, Iwi; poison, ^ like, WTT^ in
the end, sî^dlMHH, like nectar, cf^ that, ^^^ pleasure, îfr^^
Sattvic, ^t^RTH; is declared (to be), 3TFqffeTOTôTT^ born of the
purity of one's own mind due to Self-realisation.
37. That which is like poison at first but in the end like
—
nectar that happiness is declared to be Sattvic, born of the
purity of one's own mind due to Self-realisation.
Commentary: Agre visham iva: In the beginning it is
attended with much pain as one has to abandon the sensual

objects and comforts and practise severe austerities and rigorous
Sadhana. He has to undergo a severe ordeal when he practises
Yama, Niyama, Tapas and various other vows. He has to
cultivate dispassion or indifference to sensual pleasures. This
gives him much pain at first. The practice of concentration
and meditation also gives pain in the beginning. Subjugation
of the senses is Nux vomica is very
also very troublesome.
bitter. One feels much
discomfort when he takes a mixture
that contains nux vomica. But he derives much pleasure in the
end when he gets vigour and good appetite and when his
dyspepsia is cured. Even so the aspirant drinks the nectar of
immortality in the end, attains the highest knowledge,
rejoices in the Self to his heart's content and enjoys supreme
peace and eternal bliss.
Proktam: It is declared by the wise.
Atmabuddhiprasadajam: Bom as purity of one's own

intellect; or born of the direct, perfect and clear knowledge of
Brahman or the immortal, self-luminous, eternal and supreme
Self or the Absolute. The individual self experiences Sattvic
happiness when it reahses union with the highest Self.
The pleasure so bom is Sattvic. (C/. VI. 1, 2)
inrfW^ rcj^ftcl cRf^ Tl^ ^PJcTR; II^ÎI
Iqq*if^<q^<?lîiri^from the contact of the sense-organs with the

objects, "^Tci; which, cT^that, 3Tt at first, 37TJ^t^TiT^like nectar, MRu||i)
in the end, f^^ poison, ^ like, '^ that, 'g^ pleasure, <m<hh^
Rajasic, ânîs declared.
38. That happiness which arises from the contact of the

sense-organs with the objects, which is at first like nectar, and in
—
the end like poison that is declared to be Rajasic.
:
Commentary: Sensual mixed with pain, fear

pleasure is
and sin. A small grain of sensual pleasure is mixed with a

mountain of pain. He who indulges in sensual pleasures will
have to experience pain also, side by side. He is afraid of losing
the objects that give him pleasure. He is attached to them.
Attachment is death. It brings him again and again to this world
of death. Fear and attachment co-exist with sensual pleasure. He
has to exert a lot to get money. He can obtain*the objects through
money. During exertion he commits many sinful acts and he will
have to suffer in hell. The next birth will be of a very low nature.
He tells Hes and cheats people to obtain money. The senses also
lose their vigour through indulgence in sensual pleasure. He
loses his strength, vigour, wealth and energy. His intellect
becomes dull, weak, impure, turbid and perverted. He loses his
money and proper understanding. (Cf. V. 22)
^which, 3^ at first, ^ and, 3^^^ in the sequel, ^ and, "g^

pleasure, %^ delusive, 3TTc'FT: of the self, R s^M W ii H I <)^ arising
from sleep, indolence and heedlessness, cf^that, cTFW^Tamasic,
3^Tfîs declared.
39. That happiness which at first as well as in the sequel
deludes the self, and which arises from sleep, indolence and
—
heedlessness that is declared to be Tamasic.
Commentary: Amibandhe: In the consequence; after the

termination. The pleasure that is begotten by evil habits like
drinking liquors and eating worthless things is delusive of the
self. The man becomes oblivious of the path he ought to tread.
Such pleasure is verily of the nature of darkness.
^
^
cf^ iji^T^
H^Pd^jIcki
^ f^
-^:
^^
Fflfc^^:
JT: I
livojl
^ not, "cT^ that, 37feT is, ""jf^TîTT^ on the earth, ^ or, f^ in
heaven, ^% among the gods, ^ or, 3^: again, ¥^^ being, HfiRiq
\
born of Prakriti (matter), 5^f>'^ freed, "^ which, "QpT: from these,
Wcj^may be, f^: from three, '^- by qualities.
40. There is no being on earth or again in heaven among

the gods, that is liberated from the three qualities born of Nature.
Commentary: The Gunas form the warp and woof of

everything as threads do in the case of cloth.
Here in the world of mortals or there in the heaven-world,
there is no creature that is not bound by the three qualities of
Nature. Can there be a cloth without threads? Can there be a man

without blood and bones? Can there be a mountain without
stones? Even so there is not a single creature in the whole
universe into whose composition the three qualities of matter do
not enter. The whole of creation is wrought of these three
qualities. They have given rise to the Trinity (Brahma, Vishnu
and Siva). In the world of mortals the tripHcity of agent, action
and fruit owe their origin to them. They are the cause of the
different functions of the four castes. This Samsara has been
compared to the peepul tree in chapter XV. 1. This Samsara is
made up of the three qualities and is kept up by the force of
ignorance.
Action, instruments of action and fruits have set the wheel

of Samsara in motion and this wheel is revolving from
beginningless time. It is only a liberated sage who has attained
knowledge of the Self who puts a check to this wheel, goes
beyond the cause and the effect, and breaks the bonds of Karma.
Cut this mysterious tree of Samsara with the strong sword
of non-attachment, transcend the three Gunas and rest in your
own essential divine nature as Existence-Knowledge-Bliss
Absolute.
ôT#JT SircJ-HcklirH lc^|c}Sj'H^j|ul: 11X^11
ciiûi^fîipciîiM^ of Brahmanas, Kshatriyas and Vaisyas,
JimH^ of Sudras, ^ as also, TO^ O Parantapa, ^*r duties,

^ff^'^T^^ are distributed, W^^T^^mt: bom of thfîr own nature, '^
by qualities.
41. Of Brahmanas, Kshatriyas and Vaisyas, as also of

Sudras, O
Arjuna, the duties are distributed according to the
qualities born of their own nature.
Commentary: Brahmanas, Kshatriyas and Vaisyas are

qualified to practise the Vedic rites. The members of the fourth
class, O Arjuna, have no claim to these rites, for their profession
is to serve the members of the first three. They are not allowed to
study the Vedas or perform Yajnas. There is organisation of
mankind into the four castes and each man's
divided into life is
four stages, according to the nature of the Gunas and the degree
of the growth or evolution. I will now explain the specific duties
of these castes according to the qualities by means of which,
freeing themselves from the grip of birth and death, they can
attain Self-realisation or knowledge of the Self Passion (Rajas)
slightly mingled with Tamas causes the growth of the merchant
caste (the Vaisya). Rajas mixed with Tamas is the cause of the
appearance of the Sudra.
The one human race has been divided into four castes based
upon the three qualities. The duties are allotted to each according
to the qualities born of Nature.
Nature (Svabhava) is (Maya) constituted of
Isvara's Prakriti
the three qualities — Sattva, Rajas and Tamas.
The Brahmana's nature is Sattva. So he i- serene. The

nature of the Kshatriya Rajas and Sattva. Sattv; in his case is
is
subordinate to Rajas. predominates.

Rajas Therefore he
possesses lordliness. The nature of the Vaisya is Rajas and
Tamas. Tamas is subordinate to Rajas. So he does various sorts
of activities or business to earn money. The nature of the Sudra
is Tamas, with subordinate Rajas. He is dull.
Karma is action arising from and fashioned by past

thoughts and desires. The Gunas cannot manifest themselves
without a cause. Nature is the tendency, Samskara or Vasana in
living beings. This is acquired by them in the past births. This
manifests itself in the present birth and produces its effects. This
nature is the source of the Gunas. Every man or woman is bom
with his or her own Svabhava (nature). The Gunas operate

according to the respective natural tendencies of man which
impel him to perform his own duties as their natural effects. The
\
duties are allotted to the four classes or castes in accordance with

the Gunas of individuals. (Cf. IV. 13)
TFT: serenity, ^: self-restraint, M: austerity, ?fr^ purity,
^nf^: forgiveness, 3TF^^ uprightness, T3[^ even, '^ and, W^

knowledge, fÎRT^reahsation, anfef^^ belief in God, W^ (are)
the duties of Brahmanas, ^^^TT^^born of nature.
42. Serenity, self-restraint, austerity, purity, forgiveness and

also uprightness, knowledge, realisation and belief in God are
the duties of the Brahmanas, born of (their own) nature.
Commentary: Sama is control of the mind. Dama is
control of the senses. Serenity and self-restraint have already

been explained in XVII. 2. Austerity of the three kinds has also
been explained in XVII. 14 to 16.
Astikyam: Faith in the words of the Guru, in the teachings

of the scriptures, in the existence of God, in the life beyon^ or
hereafter and in one's own Self.
The mind absorbed in the Self. This gives peace.

is
helpmate of peace. In obeying the injunctions

Self-restraint is the
of the scriptures alone you will attain peace and spiritual
progress. You must not argue too much. You must have
reverence for and faith in the teaching.
As the sandalwood tree is fragrant with its own sweet scent,
as aChampaka tree is adorned by its lovely flowers, so also a
Brahmana is adorned by these nine virtues which are inseparable
from him.
Now, O Arjuna, listen to the duties of a Kshatriya.
^ M #T^ 5^ ^MHdNH^ I
#^prowess, cT^: splendour, ^: firmness, '^TWl^ dexterity,

^ in battle, ^ and, ^ also, 3NqM^ not fleeing, ^PR;
generosity, I^T^TR: lordliness, ^ and, W^ of Kshatriyas, ^

action, "^^^M^bom of nature.
43. Prowess, splendour, firmness, dexterity and also not

fleeing from battle, generosity and lordliness are the duties of
the Kshatriyas, born of (their own) nature.
Commentary: It is the first duty of Kshatriya (man of the
warrior class or of royal blood) to be brave and chivalrous.
Bravery is that sublime virtue through which one is naturally
strong, vigorous and courageous. In the face of the most terrible
calamity the mind will not be in the least perturbed. The
Kshatriya is firm under any unfavourable or trying conditions or
circumstances. He does not get the least depression of spirit even
when he is in adverse circumstances. It is the skill by which the
reason finds out its path amidst all untoward circumstances and
eventually attains its goal. This is firmness, fortitude or courage.
Dakshya: Promptness: He is able to decide rightly on the

spot in matters that demand prompt attention; doing without
confusion, of duties which present themselves all of a sudden
and demand prompt action.
As the sunflower always turns its face towards the sun so
does he always face his enemies. He will ever avoid turning his
back to them on the field of batde. He is absolutely fearless. Just
as a tree gives away its flowers and fruits freely to whoever
desires them, as the jasmine sends out its sweet fragrance in
every direction, so will a Kshatriya generously give to another
whatever may be asked of him. His charity is boundless.
Lordliness: A Kshatriya king enjoys sovereignty over his
subjectsowing to the sure protection he grants them, exercises
ruhng power over his subjects who are to be ruled, and raises the
rod of chastisement to punish the unrighteous or the wicked.
trtiJii<^ciiruio^' h^^^ Ê^^TRofT^ 1
qR^<!^fci|4) ^ ^J^s^îPM ^^^'m^^ IIXXII
fif^^Tter^rf^JF^^ agriculture, cattle-rearing and trade, qT^T^

the duties of Vaisya, ^^^'^M^ born of nature, nR^îc+i^M^
consisting of service, ^ action, 1^^ of the Sudra, ^^ also,
-wîq^siii^born of nature.
44. Agriculture, cattle- rearing and trade are the duties of the
Vaisya (merchant), born of (their own) nature; and action
consisting of sen/ice is tine duty of the Sudra (servant-class),

born of (their own) nature.
Commentary: When a man performs his duties rightly

according to his caste and order of life his heart is purified and
he goes to heaven. Apastambha Dharma Sutra declares, "Men of
several castes and orders, each devoted to his respective duties,
reap the fruits of their actions after death, and then by the
residual Karma attain to births in superior countries, castes and
families possessed of comparatively superior Dharma, span of
life, learning, conduct, wealth, happiness and intelligence" (2, 2,
2, 3). There is a vivid description in the Puranas also of the

different results and worlds which men of the four castes and
orders obtain by discharging their respective duties.
^rfnid: ftrfe ^mr f^^ cf^ iivmi
^ in own, "^ in own, W^ to duty, 3TtW: devoted, ^^tM^

perfection, Î^ attains, H- a man, ^chnT-Ka: engaged in his own,
duty, "M^ perfection, WT how, f^^ finds, rTcj^that, ^ hear.
Each man devoted to his own duty attains perfection.

45.
How he attains perfection while being engaged in his own duty,
hear now.
Commentary: This is the division of labour forwhich each

caste is fitted according to its own The duty prescribed is
nature.
your sole support, and the highest service you can render to the
Supreme is to carry it out whole-heartedly, without expectation
of fruits, with the attitude of dedication to the Lord. This will
surely lead you to the Supreme. All the impurities of the mind
willbe washefi away by the performance of one's own duty and
you will be fit for Self-knowledge.
^v^ sve kannani: Each devoted to his own duty in

accordance with his nature (Guna) or caste. It is impossible to
attain Moksha by works alone but works purify the heart and
prepare the aspirant for receiving the divine Ught.
The attitude of worshipfulness is prescribed for work:

^chûil cm^3T^ ftrfe f^^ TTR^: IIVÎI
^: from whom, "ST^: (is) the evolution, \<ciMiMôf beings, "^

by whom, '^Tâll, f^this, '^Tîs pervaded, 'Wc^^îi with his own
duty, ^Him, 37^^!^ worshipping, M^perfection, fq^^Pa attains,
W^' man.
46. He from Whom all the beings have evolved and by
Whom all this is pervaded —worshipping Him with his own duty,
man attains perfection.
Commentary: The performance by a man of his own duty

is simply carrying into effect the intention of the Supreme from
Whom the whole of the creation emanates. When a man
worships Him, the Supreme Being, with the flowers of his
action, then He is immensely pleased and being thus gratified by
such worship He confers on him, as a boon, dispassion and
discrimination.
Pravritti: Evolution or activity; it proceeds from the Lord,,

the Antaryamin, the Inner Ruler.
Bhutanam: Beings; living creatures.
Svakarmana: With his own duty; each according to his

caste as described above.
Man attains perfection by worshipping the Lord by

performing his own duty, i.e., he becomes qualified for the dawn
of Self-knowledge (for Jnana Yoga).
^^|c|rH<4d ^ f^^FTrfcf Me^^ IIVVsll
^^ better, '^^- one's own duty, t^^: (though) destitute
of merits, 'TT^Ptf^ that the duty of another, '^F^^tWTct^ (than) well

performed, ^^^TRf^PTcTT^ ordained by his own nature, ^ action,
^5^ doing, 1 not, 3iih1Ri (he) incurs, R^R^qH^sin.
47. Better is one's own duty (though) destitute of merits,

than the duty of another well performed. He who does the duty
ordained by his own nature incurs no sin.
Commentary: Just as a poisonous substance does not harm

the worm bom in that substance, so hewho does his Svadharma
(the duty ordained according to his own nature) does not incur
any sin.
What is poison to the whole world is sweet to a worm and

yet sugarcane juice that is sweet causes its death. So a man's
appointed duty which frees him from bondage must, therefore,
be practised however difficult it may seem to be. If you try to do
the duty of another it will bring danger. He who has no
knowledge of the Self cannot remain even for a moment without
doing action. (Cf. IE. 35)
^^^[Tm ft ^t^ ^^HlPHRcllc^dl: IIX^ÎI
W5R; which is bom, ^

action, #^
O Kaunteya, ^^^\
with fault, 3^ even, ? not, r?T^(one) should abandon, ^qk**fT:
all undertakings, 1% for, ^t^ by evil, i^ by smoke, 3#^: fire, ^

like, î^^^^ are enveloped.
48. One should not abandon, O

Arjuna, the duty to which
one is born, though faulty; for, all undertakings are enveloped by
evil, as fire by smoke.

Commentary: Sahajam: Bom with oneself; born with the
birth of man.
Sadosham: Faulty; for everything is constituted of the three
Gunas.
All undertakings: One's own as well as others' duties.
Vaisya or a Kshatriya does the duties of a Brahmana he

If a
will not inany way be benefited. Another's duty brings in fear.
Therefore it is not proper to perform another's duty. It is not
possible for any man who has no knowledge of the Self to
reUnquish action totally; therefore he should not abandon action.
3TOoRTffe: whose intellect is unattached, ^T^ everywhere,

r<j|dicHi who has subdued his self, t^FTcT^: whose desire has fled.
H'^^RiPoSl^t, the perfection consisting in freedom from action,

H<Hi*i^the supreme, -y-îî by renunciation, BTJ^î^Ri (he) attains.
49. He whose intellect is unattached everywhere, who has

subdued his self, from whom desire has fled, —he by
renunciation, attains the supreme state of freedom from action.
Commentary: The mind of one who is free from

attachment to wife, son, body and property, who has controlled
his senses and the mind, who has no desire for the body, for life
and for sensual pleasure, turns inwards towards God or the
immortal Self. It is not attracted by the sensual objects of the
world. It is filled with dispassion and discrimination.
He gradually gets himself established in his own Self which
is of the nature of Existence-Knowledge-Bliss. Such a person
who has knowledge of the Self attains to the highest perfection,

to perfect freedom from action by renunciation.
Ignorance is destroyed by the attainment of the knowledge
of the Self. There is cessation of activity. One may perform
actions for the solidarity of the world and yet he will not be
bound by actions as he has attained absolute freedom from
action through the knowledge of the Self. The fire of knowledge
has burnt the fruit-bearing effects of Karmas or actions. He has
no idea of agency as he is absolutely free from egoism, as he has
identified himself with the Supreme Being.
Naishkarmya siddhi may also mean the attainment of the
state of Naishkarmya. In this exalted, magnanimous, ineffable
state of divine splendour and glory, one remains as the actionless
Self. This is the state of immediate liberation of the Vedantins
(Kaivalya Moksha or Sadyomukti). This marvellous state is
attained by renunciation or right knowledge or by the
renunciation of all actions brought about by the attainment of the
knowledge of the Self. "Mentally renouncing all actions and
self-controlled, the embodied one rests happily in the nine-gated
city, neither acting nor causing others to act." {Cf. V. 13)
Now the Lord teaches in the next verse how a man who,
having attained perfection as described above in verse 46, by
doing his duty in the service of the Lord can attain perfect
freedom from action. He gets discrimination, practises constant
meditation and rests in the knowledge of the immutable Self.

(C/ ni. 4and 19)
W^l^ ^^ fTOT ^TFTFT ^ TO imo||

M^ perfection, W^- attained, "^TSIT as, W
Brahman (the
Eternal), rT^TT so, 3TF#T obtains, 'Nt^T learn, ^ of Me, WVi^ m
brief, tt^ even, ^^ O son of Kunti, f^ state, fHFT of
knowledge, "^ or, W highest.
50. Learn from Me in brief, O Arjuna, how he who has
attained perfection reaches Brahman (the Eternal), that supreme
state of knowledge.
Commentary: When a man has the good fortune to hear

the words of wisdom from and egoism vanish
a teacher, dualism
and his mind rests in union with the Supreme Being. The need
for action no longer exists for such a man. Nothing further
remains for him to do. He has become a Kritakritya (a man of
total fulfilment, or one who has done all that there is to be done).
The aspirant obtains the grace of the Lord by worshipping

Him with his proper duty. The Lord gives him dispassion,
discrimination, devotion to knowledge. The Lord removes his
veil of ignorance. "To these ever harmonious, worshipping in
love, I give the Yoga of discrimination by which they come unto
Me. Out of My mere compassion for them, I, dwelling within

their Self, destroy the darkness bom of ignorance by the
luminous lamp of knowledge.'' (X. 10 and 11)
The perfection Jnana-Nishtha or devotion to knowledge
is
by which he becomes identical with

attains Self-realisation or
the Supreme Being when the veil of ignorance is rent asunder.
The way to the attainment of this devotion to knowledge will be
described only in a succinct manner. The process or method of
Self-realisation will be described only in brief in the following
verses.
The actual technique has to be learnt direct from a Guru.
:^T^T^ f^w^^^R^ tftI^ ^^:pt ^ imîi

^Î\ with an intellect, Ri^j.^'NI pure, "5^: endowed, ^[^ by

firmness, a^fR^TT^the self, f^W^ controlling, ^ and, TKT^ sound
and other, fWTT^ sense-objects, rqcKî reUnquishing, <Hi^m
attraction and hatred, ^^^ abandoning, "^ and.
51. Endowed with a pure intellect, controlling the self by

firmness, relinquishing sound and other objects and abandoning
attraction and hatred.
Commentary: The lower self should be controlled with

firmness by the Self of pure intellect. The turbulent senses and
the mind should be subdued with the help of the pure intellect or
reason. Pure reasonis a great power. Whenever the senses raise
heads and hiss, they should be hammered by the powerful

their
rod of pure intellect or reason. Reason is the faculty of
determination.
Pure intellect: The intellect that is free from lust, anger,

greed, pride, doubt, misconception, etc. It is like a clear mirror. A
pure intellect is Brahman Itself. It can be easily merged in
Brahman. When the pure intellect is merged in Brahman, the
Chidabhasa or Jiva,
reflected intelligence, is also absorbed in
Brahman. The Jiva becomes identical with Brahman, just as the
ether in the pot becomes one with the universal ether when the
pot is broken.
The self: The aggregate of the body and the senses.
The aspirant withdraws the senses from their respective

objects again and again through the repeated practice of
Pratyahara (abstraction) and Dama (self-restraint). Gradually the
senses are fixed in the Self. Their outgoing tendencies are totally
curbed. The aspirant attains supreme control of the senses by
constant meditation, by the practice of dispassion he conquers
Raga (attachment), and through the practice of pure love or
cosmic love or divine Prema he conquers hatred.
He abandons all luxuries. He keeps only those objects

which are necessary for the bare maintenance of the body. He
has neither attachment nor hatred even for those objects which
are necessary for that purpose.
r^PcicKi^cJ] dwelling in solitude, dî^î] eating but little,
^dcjlcHÎ^HH^: speech, body and mind subdued, ^m4]JN<:

engaged in meditation and concentration, Pic^h, always, 5<H^H,
dispassion, ^^Mif^ci: resorting to.
52. Dwelling in solitude, eating but little, with speech, body

and mind subdued, always engaged in meditation and
concentration, resorting to dispassion,
Commentary: Solitude has its own charms. The spiritual

vibrations in solitude are wonderfully elevating. Meditation will
come by itself without exertion. All saints and sages who have
attained Self-realisation have remained in solitude for a numbei
of years. You will have good meditation if you sit on the bank ol
a river, in a cave or on the seashore or in a jungle. During the
Christmas and Easter holidays you can all enjoy the peace of
solitude. It is very necessary to live in solitude at least for a
month or a fortnight in a year for the householders. Instead of
wasting time, energy and money in Calcutta or any other city,
during the hohdays, hve in holy places like Rishikesh, Uttarakasi
or Naimisaranya; drink the nectar of peace in such places by
doing Anushthana (intense and systematic spiritual practice) or
Japa of a Mantra and attain immortality. If you once taste the
bliss of solitude you will never forget it. Ever>' year you will
attempt to taste it again. He who takes too much food (a glutton)
is quite unfit for meditation or the spiritual path. Too much food
will produce laziness, a half-sleepy state and deep sleep also. Eat
to live. Eat in moderation. You will have a light body and light,
cheerful and serene mind. This will help you in your practice of
meditation. Observe Mauna or the vow of silence for a week or a
month. Observe the vow for two hours daily. Control the body.
Practise Ahimsa and Brahmacharya. Meditate on the Self or on
the Lord Hari with four hands, or on Lord Krishna, Rama or
Siva. Be regular in your meditation and gradually increase the
period of meditation from 15 minutes to 3 or 6 hours at a sitting.
If you are a whole-timed aspirant, spend the whole time in
meditation. If you are not able to do this, do Likhita Japa

(writing the Mantra) and Kirtan (singing the Names and glories
of the Lord). Study religious books in the interval. Only
advanced aspirants can meditate for a long time. Watch the mind
and cultivate dispassion. Energy will leak out through the senses
if you are careless and non-vigilant. If energy leaks out, you
cannot have good meditation. Dispassion is indifference to
sensual enjoyments herein and hereafter, absence of desire for
visible and invisible objects. You must have steady, lasting and
sustained dispassion. It should not wane. It should be a constant
attitude of the mind. You must be fully established in dispassion.
In doing the Anushthana for 40 days live on milk and fruits

or light diet. Take only 3 or 4 articles of food. Take one meal
only. Sleep on the Observe celibacy and the vow of
floor.
silence. Do not come out of the room. Speak
little if you do not
observe perfect silence. Do the Anushthana on the banks of the

Ganga or any sacred river. Try to do one or several
Purascharanas of your Ishta Mantra. If there are five letters
(syllables in English) in the Mantra, 500,000 repetitions of the
Mantra will constitute one Purascharana.
f^f^ M^T: 'w^ ^^\m^ ^^ imîi

3T^^R^ egoism, 'êT^ strength, '^^^ arrogance, 'W^ desire,
^t^ anger, ^^TlT^T^covetousness, Pqy^ having abandoned, fl^-
without mineness, ?TRf: peaceful, W^HJ^PT for becoming
Brahman, <^crMcl (he) is fit.
53. Having abandoned egoism, strength, arrogance, desire,

anger and covetousness, and free from the notion of 'mine' and
peaceful, —
he is fit for becoming Brahman.
Commentary: Egoism: Identifying the Self with the body,
etc.This is the error of mistaking the physical body for the pure
immortal Self.
Balam: That strength which is combined or united with
passion, desire and attachment, and not the physical or other
strength. Physical strength is natural. It is not possible to
abandon this physical strength.
Darpam: Arrogance, insolence, self-assertive Rajasic

vehemence; follows the state of exaltation. Man becomes
this
arrogant when he possesses wealth or much learning. When he
becomes arrogant he violates Dharma and does wicked deeds.
The aspirant even abandons the things
which are necessar>'
for the maintenance of the body. He becomes a
bare
Paramahamsa-Parivrajaka, a wandering or itinerant ascetic. He
has no attachment to his body. He knows that even the body
does not belong to him.
Santa: Peaceful, tranquil, serene.
Such an aspirant who has devotion to Self-knowledge, and

who is endowed with the above virtues is fit to become
Brahman.
w^: ¥% ^ ^T^fe w^ m\ imxii

^^n^: having become Brahman, JRT^TM serene-minded, '^
not, yN^ (he) grieves, "^ not, ^Jl^^rfcf desires, M: the same, ^T%
all, ^J^ in beings, H^RWH^ devotion unto Me, cn# obtains, W^^
supreme.
54. Becoming Brahman, serene in the Self, he neither
grieves nor desires, the same to all beings, he obtains supreme

devotion to Me.
Commentary: Brahmabhutah: Having attained to

Brahman. His attainment of perfect freedom or oneness with the
Supreme is described in the next verse.
He is tranquil-minded. He is in a state of balance and
equanimity. There is nothing connected with the little personality
that maycause him to grieve or prompt him to feel desire. When

this state is attained, the multiplicity of objects gradually
disappears and he perceives only unity everywhere. The waking
and dream consciousness that gives rise to false knowledge
gradually passes away.
He does not grieve about his bodily wants. If he fails in his

attempt to fulfil themi, he does not grieve either. He always keeps
evenness of mind in success and failure. He has no longing for

any object that is not attained.
Na sochati na kankshati can also be interpreted as "he
neither grieves nor exults."
Samah sarveshu bhuteshu may also mean "he puts himself
in the position of others and feels for others." If anyone is in
acute agony or distress, he himself feels that he His is affected.
heart is verv tender and soft. He is extremely compassionate and
merciful. He considers that the pleasure and pain of all beings
are his own. If others rejoice he also rejoices; if others are in
distress, he also is distressed. His heart is so much expanded that
he feels for all. Jealousy, narrowness of heart, petty-mindedness,
the idea of separateness, all barriers that separate man from man,
prejudices of all sorts and dislike for others — all vanished in
toto. Hehas cosmic love. He is a cosmic benefactor. He is the

friend of all. This state of expansion is beyond description. One
has to experience it for oneself. Such a devotee or aspirant

attains supreme devotion to Me, the fourth or the highest of the
four kinds of devotion mentioned in verse 16 of chapter VII,
viz., devotion of knowledge of the man of wisdom. {Cf. II. 70)
•
cmt TTt cTt^ w^ f^ d<Hti<H, immi

'm^ by devotion, ^Me, 3TJW^ (he) knows, "^Tl^what,
?T: who, ^ and, 3^ (I) am, cTr^: in truth, ^: then, ^Me, "^Tr^:
in truth, fR^ having known, f^^ (he) enters, ?T?i;that, 3fRR7i;
afterwards.
55. By devotion he knows Me in truth, what and who am; I
then having known Me in truth, he forthwith enters into the

Supreme.
Commentary: My devotee, O Arjuna, who has attained to
union with Me through single-minded and unflinching devotion
is verily My very Self. Devotion culminates in knowledge.
Devotion begins with two and ends in one. Para-Bhakti
(supreme devotion) and Jnana are one. Devotion is the mother.
Knowledge is the son. By devotion he knows that I am
all-pervading pure consciousness; he knows that I am non-dual,
unborn, decayless, causeless, self-luminous, indivisible,

unchanging; he knows that I am destitute of all the differences
caused by the limiting adjuncts; he knows that I am the support,
source, womb, basis, and substratum of everything; he knows
that I am the ruler of all beings; he knows that I am the Supreme
Purusha, the controller of Maya, and that this world isa mere
appearance. Thus knowing Me in truth or in essence, he enters
into Me soon after attaining Self-knowledge.
The act of 'knowing' and the act of 'entering' are not two
distinct Knowing is becoming. Knowing is attaining
acts.
Self-knowledge. To know That is to become That. Entering is
knowing or becoming That. Entering is the attainment of
Self-knowledge or Self-realisation. These are all jugglery of
words only. Knowing and entering are synonymous terms. It is
very difficult to understand or comprehend transcendental
spiritual matters. The teachers use various terms or expressions,
analogies, similes, parables, stories, etc., to make the aspirant
grasp the matter clearly and lucidly. Words are imperfect and
languages are defective. They cannot fully express the inner
spiritual experiences. The teacher somehow or other expresses to
the students or aspirants these spiritual ideas. The aspirant
himself will have to reahse the Self. That is beyond the reach of
words or expressions or analogies or similes. How can there be
similes for that non-dual Brahman? These 'words' are a sort of
help or prop for the aspirants to lean upon in the beginning to
understand spiritual matters. When he realises the Self, these
words are of no value to him. He himself becomes an
embodiment of knowledge,
^cfchHrui all actions, 3Tf^ also, '^ always, J^: doing,

H^m^'^: taking refuge in Me, T{c5Rn^ by My grace, 3T^FTtfrf
obtains, IW^ the etemal, "^T^ state or abode, 3T^T^
ndestructible.
56. Doing all actions always having taken refuge in Me, by

Mv grace he obtains the eternal indestructible state of being.
Commentary: Worshipping Me with the flowers of his

good actions he reaches the imperishable Brahmic seat of
ineffable splendour through My grace. He attains union with Me
and enjoys the supreme bliss. If by chance he commits some
prohibited actions, still, as in the Ganga (India's most holy river)
the waters of the drains and roads find union, so My devotee,
becoming united with Me, is unaffected by these prohibited
actions.
Worship of the Lord through one's duties purifies the heart

of the aspirant and prepares him for the devotion to knowledge
which eventually leads him to the attainment of Self-realisation.
The Yoga of Devotion is eulogised here.
All actions: Good actions and even the prohibited actions.
He who takes shelter in Me, Vaasudeva, the Lord, with his whole
self centred in Me attains the eternal abode of Vishnu, by the
grace of the Lord.
%cRTT mentally, ^^T^rf^ all actions, * in Me, W^^

resigning, '^T?7T: having Me as the highest goal, ^foViH^the Yoga
of discrimination, cSHiI^rq resorting to, hP^ti: with the mind fixed
on Me, -yddî^ always, ^ be.
57. Mentally renouncing actions in Me, having Me as the

all
highest goal, resorting to the Yoga of discrimination do thou ever

fix thy mind on Me.
Commentary: Do thou, O Arjuna, surrender all thy actions

to Me whilst at the same time fixing thy mind on discrimination.
Then through that discrimination thou wilt see thy Self as
separate from the body and activity and existing in My pure
Being.
Chetasa: Mentally; with the discriminative faith that
knowledge finally leads to liberafion when the heart is purified
through selfless works done with the spirit of offering to God.
Sarvakarmani: All actions producing visible and invisible
results.
Me: The Lord: As taught in verse 27 of chapter IX;

Whatever thou doest, whatever thou eatest, etc., do thou dedicate
all thy actions to Me.
Matparah: Taking Me, Vaasudeva, as the supreme goal, and

his whole self centred in Me.
Resorting to Buddhi Yoga: As thy sole refuge;
steady- mindedness.
Trf^: fixing thy mind on Me, ^^1%* all obstacles, Hcil^Klcl^

by My grace, ciR"^!^ (thou) shalt overcome, 3T21; now, "^ if, Wl^
thou, 3T^^Rl^from egoism, ? not, '^mf^ (thou) wilt hear, PcH^^P^
(thou) shalt perish.
58. Fixing thy mind on Me, thou shalt by My grace

overcome all obstacles; but if from egoism thou wilt not hear Me,
thou shalt perish.
Commentary: When thy mind, O Arjuna, through

one-pointed devotion is fixed on Me, thou shalt by My grace
cross over all difficulties and obstacles. But shouldst thou not
take My teaching to heart and through pride disregard it, thou
shalt be ruined.
Difficulties: Obstacles, snares, pitfalls, temptations on the
spiritual path and various sorts of other difficulties of Samsara,
diseases, etc.
Egoism: The idea that thou art a leamed man. Thou

shouldst not think: "I am independent. I know everything. I am a
wise man. Why should I take the advice of another?"
^^T^^fTWf^ ? %^ ^ ^^ I
ft4^ ^T^^TT^ ^t>rdwi rn^l^Pd im<î!

'^ if, 3H5|;i<4i^ egoism, 3TTt^ having taken refuge in, "^ not,
'^^ (I) will fight, ^
thus, W^ (thou) thinkest, f^^ vain, Trq":
this, oHci<HN: resolve, ^ thy, "Sffjf^: nature, M^thee, t^T%^ will
compel.
.
59. If, filled with egoism, thou thinkest: "I will not fighf, vain
is this, thy resolve; Nature will compel thee.
Commentary: This strong determination of thy mind will
be rendered utterly by thy inner nature; thy nature will
futile
constrain thee; thy nature as a warrior will compel thee to fight.
It is a mere illusion to say that thou art Arjuna, that these are thy
relatives and that to kill them will be a sin.
^ ^^^ ^^PTt^Mft^JfFI^SpT ^ llôll
^Hicc^H bom of (thy) own nature, ^T^ O son of Kunti,

f^T^: bound, '^ (thy) own, ^*\^\\ by action, 'î^H^to do, ^ not,
F^^ (thou) wishest, "^ which, %nT; from delusion, +R«|Rh

(thou) Shalt do, 3T^?T: helpless, ^ also, cTc!;that.
60. O Arjuna, bound by thy own Karma (action) born of thy

own nature, that which from delusion thou wishest not to do
even that thou shalt do helplessly.
Commentary: Thou art endowed, O Arjuna, with martial

qualities, prowess, valour, skill, etc. Thou art, therefore, bound
by these innate qualities. Thou wilt be forced to fight by thy own
nature. Nature will constrain thee to fight, much against thy will.
fsi- the Lord, ^4'^dHIMôf all beings, "1^ in the hearts, 3?^
O Arjuna, fcT^fcT dwells, WP^ causing to revolve, ^4^01^ all
beings, "^RT^^STf^ mounted on a machine, hn-î by illusion.
61 The Lord dwells in the hearts of all beings, O

Arjuna,
causing all beings, by His illusive power, to revolve as if
mounted on a machine
Commentary: Isvara: The Lord; the Ruler of the universe;
Narayana.
The Lord abides in the hearts of all beings. It is He Who
has given a gift of this marvellous machine to you. It is by His
power that all bodies move. The Lord is the real Actor within.
By Maya: By causing illusion.
^
He causes all beings to revolve like wooden dolls mounted

on a machine. (Cf. X. 20; XIII. 18)
^ :^Kut ij^ ^cf"HI^H W:^ I
Him, T^ even, WW{^ '^T^ take refuge, ^^T^^TI^ with all

cT^to
thy being, W^ O Bharata, doi-yic;iq^ by His grace, "^TR; supreme,
?TTf^ peace, ^^^trt^ the abode, W^^
(thou) shalt obtain, "^McR;
eternal.
62. Fly unto Him for refuge with all thy being, O Arjuna; by
His grace thou shalt obtain supreme peace (and) the eternal
abode.
Commentary: Do total and perfect surrender to the Lord.
Do not keep any secret desires for silent gratification. Desire and
egoism are the two chief obstacles that stand in the way of
self-surrender. Kill them ruthlessly.
Runto the Lord for shelter with all thy being for freeing
thyself from the troubles, afflictions and sorrows of Samsara.
Take the Lord as the sole refuge. Then by His grace, thou shalt
obtain supreme peace and attain to the supreme, eternal Abode.
^^ :^MHIÎd ÛKpmt W^ I
rc|lii^^d<^1t|U| T^^^^ftf cim f^ ll^^ll
^ thus, t to thee, IfR^ wisdom, 3ii<2qm*i^has been declared,

5W^ than the secret, ^H^ more secret, WU by Me, f^W^
3T?t^ ^W as, W^^ (thou)
^
reflecting over, TT?f?i;this, fully, wishest,
^ so, f? act. 5^ ^^molertoQ 4 iV^ o|pV(

63. Thus has wisdomr^rfJore secret than secrecy itself, been f.^^
declared unto thee b^MCle; having reflected over it fully, then act .
as thou wishest. ^- ^^ »
Commentary: Thus has wisdom, more profound than all tYm-^

secrets, been declared to thee by Me. This teaching is well ^j^
known as the Gita, the essence of all the Vedas. If anyone ^^^^^ci
follows it and lives in the spirit of this teaching he will certainly
attain supreme peace, highest knowledge and immortality. There
pteo 17]
is no doubt about this. I have revealed the mystery of this secret

treasure to thee as thou art dear to Me, O Arjuna.
It: The teaching declared above. Reflect fully over
everything that has been taught to thee.
^cf^^dHH^the most secret of all, ^: again, ^ hear, ^ My,

WT^ supreme, ^: word, W- beloved, 3^ (thou) art, ^ of Me,
^^dearly, ff^T thus, M: therefore, ^^^ (I) will speak, ^ thy, HvR^
what is good.
64. Hear thou again My supreme word, most secret of all;
because thou art dearly beloved of Me, will tell thee what isI
good.
Commentary: Now listen once more with rapt attention to
My words.Thou art very dear to Me. Thou art a sincere aspirant.
Therefore I am telling thee this most mysterious truth. Hear from
Me thismystery of all mysteries. I shall tell it to you again to

make a deep impression on your mind, although it has been
declared more than once. I do not hope to get any reward from
thee. Thou art My most beloved friend and disciple. Therefore I
will speak what is good for thee, the means of attaining
Self-realisation. This is the supreme good or the highest of all
kinds of good for thee.
^FRT: with mind fixed on Me, "^ be, h<^^: devoted to Me,
^M^ sacrifice to Me, fTP^to Me, hh-^<> bow down, ^to Me, ^
even, QT^rf^ (thou) shalt come, ^R^ truth, t to thee, ^feTFT (I)
promise, f^: dear, 3^ (thou) art, ^ of Me.

65. Fix thy mind on Me, be devoted to Me, sacrifice to Me,
bow down to Me. Thou shalt come even to Me; truly do I
promise unto thee, (for) thou art dear to Me.

Commentary: Develop one-pointedness of mind. Fix thy
thought on Me. If the mind wanders bring it again and again to
the centre or point or object of meditation, through constant

Me. Let thy tongue utter My
practice. Offer all thy actions to
name. Let thy hands work for Me. Let thy feet move for Me. Let
all thy actions be for Me. Give up hatred towards any living
creature. Bow down to Me. Then thou wilt attain Me.

The Lord gives Arjuna His definite word of promise or
solemn declaration. Having received My grace thou wilt gain
complete knowledge of Me and that in itself will indeed lead to
thy absorption into My Being.
O Arjuna, looking up to Me alone as thy aim and the sole
refuge, thou shalt assuredly come to Me.
Have faith in the words of the Lord and make a solemn
promise. Take the Lord as your sole refuge. You will attain final
emancipation.
The secret of devotion is to take the Lord as your sole
refuge. In the next verse the Lord proceeds to speak of the gist of
self-surrender. (C/ IX. 34; XIL 8)
art ^ ¥#Ti^^ ^Tteftwft" ^ ^: ll^^ll
^cj^nliâll duties, hRc^^j^ having abandoned, ^to Me, "O;^

alone, TR^ refuge, ^W take, 5^ M thee, I, ¥^^TT^: from ail
sins, ^Rj'>i|irM will liberate, "RT don't, "^pT: grieve.
66. Abandoning all duties, take refuge in Me alone: I will

liberate thee from all sins; grieve not.
Commentary: This is the answer given by the Lord to the

question put by Arjuna in chapter II, verse 7: "I ask Thee which
may be the better; tell me that decidedly. I am Thy disciple,
suppliant to Thee; teach me."
All Dharmas: Righteous deeds, including Adharma; all
actions, righteous or unrighteous, as absolute freedom ^from all
actions is intended to be taught here.

Taking refuge in Me alone implies the knowledge of unity
without any thought of duality; knowing that there is nothing
else except Me, the Self of all, dwelling the same in all. If thou
art established in this faith, I shall hberate thee from all sins,
from all bonds of Dharma and Adharma by manifesting Myself

as thy own Self.
To behold forms is the Dharma of the eye. The support or

substratum of all forms is Brahman. When you look at an object
behold Brahman Which is the one essence and abandon the form
as it is and unreal. Have the same attitude towards the
illusory
other objects which pertain to the other senses.
Give up the Jiva-Dharma (the notions: "I am the doer of
I enjoy. I am a Brahmana. I am a Brahmachari. I am
actions.
endowed with a little knowledge and power, etc." and get
yourself established in Brahma-Bhavana (the understanding or
knowledge "I am Brahman"). This is what is meant by taking
refuge in Lord Krishna, according to the Vedantins.
Work ceaselessly for the Lord but surrender the fruits of all
actions to the Lord. Take the Lord as your sole refuge. Live for
Him. Work for Him. Serve Him in all forms. Think of Him only.
Meditate on Him alone. See Him everywhere. Worship Him in
your heart. Consecrate your Ufe, all actions, feelings and
thoughts to the Lord. You will rest in Him. You will attain union
with Him. You will attain immortal supreme peace and eternal
bliss. This is the view of another school of thought.
Sankara very strongly refutes the idea that knowledge in

Sri
conjunction with Karma (action) produces or leads to liberation.
He says that Karma and knowledge may not go together in the
same man, that karma helps the man to get purification of the
heart, and that right knowledge of the Self alone will give him
absolute freedom from Samsara. He says that work and
knowledge are like darkness and light, that action is possible
only in this universe of illusory phenomena which is the
projection of ignorance; and knowledge dispels this ignorance.
{Cf. ni. 30; IX. 22)
^^this, ^ by thee, '^ not, ^lant^N to one who is devoid of

austerity, ^ not, 3T^ckiki to one who is not devoted, qfi^T^ never, ^
not, '^ and, 3T^]5^ to one who does not render service or who
does not desire to listen, Î^^to be spoken, "R" not, "^ and, W{^
Me, ^: who, 3T«T^3Tfcf cavils at.
67. This is be spoken by thee to one who is devoid

never to
of austerities nor to one who does not render
or devotion,
service or who does not desire to listen, nor to one who cavils at
Me.
Commentary: This: The scripture which has been taught to
you.
Service: To the Guru.
The scripture can be taught to him who does not speak ill of
the Lord, who is man
a of austerities, who is devoted, who is
thirsting to hear and who renders service to his Guru.
One who cavils at Me: He who disregards Me taking Me

for an ordinary man, who does not like to be told that I am the
Lord.
^ fTt Wt Jit H^cfî^fWRfcf

^
I
^^M TO fK^ ^RT^t^M¥?FT: ll^<^ll
^: who, ?^this, "WTT|; supreme, ^JUH^ secret, ^R^^ in My

devotees, 3#MFlf(T shall declare, ^Tt^?f^ devotion, "^ in Me, 'TOT[;
supreme, îM having done, f[T^to Me, i^ even, ^^\h shall come,
3mFr: doubtless.
68. He who with supreme devotion to Me will teach this

supreme secret to My devotees, shall doubtlessly come to Me.
Commentary: This supreme secret: The teachings of the
Gita as taught above in the form of a dialogue between Lord
Krishna and Arjuna. Why is it called a supreme secret? Because
it helps one to attain immortality or freedom from the wheel of
birth and death.
He alone, who has devotion, is quahfied to receive the

teachings of the Gita.
Teach with the faith that he is thus doing service to the

Lord, the Supreme Teacher.
Doubtless may also mean 'freedom from doubts'.

^ not, "^ and, rfW^l^than he, H;^«1^ among men, ^^^âny, ^ of

Me, f^RTfnPT: one who does dearer service, ^Tf^ shall be, ^ not, ^
and, ^ of Me, crtTK^^than he, 3T^: another, f^PTcR: dearer, ^ on the
earth.
69. Northere any among men who does dearer service

is
to Me, nor shall there be another on earth dearer to Me than he.
Commentary: He who hands down this Gita to My

He is very dear
devotees does immense service to Me. to Me.
who does dearer
There is none in the present generation service
to Me, nor shall there be in future also in this world.
Bhuvi: On earth; in this world.
3T?5N% ^ ^ fq ?M ^*ciKH|cj4): I
^rFf#T ^Hl^fty: FnftfRr ^ ^: IJVSoll
3??:^^ shall study, '^ and, '^-who, Wi, this, ?T^ sacred,
'W'ciKH.dialogue, 3M^: of ours, ^m-hJ-i by the sacrifice of wisdom,
^ by him, 3i^ I, f^: worshipped, WH^ (I) shall have been, ^
thus, "^ My, "Rt^: conviction.
70. And he who will study this sacred dialogue of ours, by

him shall
I have been worshipped by the sacrifice of
—
wisdom, such is My conviction.
Commentary: There are four kinds of sacrifice Vidhi, —
Japa, Upamsu and Manasa. Vidhi is ritual. Japa is recitation of a
Mantra. Upamsu is Japa done in a whisper. Of the four kinds,
Jnana-Yajna or the wisdom-sacrifice comes under Manasa and
is, therefore, the highest. The Gita is eulogised as a Jnana-Yajna.
He who studies this scripture with faith and devotion will attain
the fruit that is equal to that of performing Jnana-Yajna or
meditation on a deity and the like.
^sfq g^: ^Tc^lchi-îyî^'J^chifuiiH^ ii\3îi

.
^<^\^\i^ full of faith, 3FT^: .free from malice, ^ and, ^m,

may hear, 3^ also, «T: who, '^' man, ^: he, 3^ also, 5^'
liberated, ?]^ happy, #^ worlds, "STrj^shall attain, û^jchûiiH^
of those of righteous deeds.

71 Also the man who hears this, full of faith and free from
malice, he, too, liberated, shall attain to the happy worlds of
those of righteous deeds.
Commentary: Liberated from sin.
Punyakarmanam: Of those who have done Agnihotra and
such other sacrifices.
He Much more so who understands the teachings of

too:
the Gita, who lives in its spiiit and who practises the most
valuable spiritual instructions contained in it.
^jf^^[^fTO%: 3RF^ ^ni^ IIVS^ÎI
4)R-^^ whether, W^ this, fcT^ heard, '^ O son of Kunti

(Arjuna), c^^ by thee, i^î^î one-pointed, %^ by mind, '^Jf^^
whether, îjim^hhI^: the delusion of ignorance, "SRF: has been
destroyed, ^ thy, "^^W^ O Dhananjaya.
72. Has this been heard, O Arjuna, with one-pointed mind?
Has the delusion of thy ignorance been destroyed, O
Dhananjaya?
Commentary: It is the duty of the spiritual teacher or
preceptor to make the aspirant understand the tea hing of the
scripture enable him to attain the goal of hfe (Moksha). If
and to
the student has not grasped the subject he will have to explain it
in some other way with and illustrations. That
similes, analogies
is the reason why Lord
Krishna asks Arjuna: "Has the delusion
of thy ignorance been destroyed?"
This: What I have told thee.
Have you heard it, O Arjuna, with one-pointed mind? Have

you grasped My teaching?
Delusion of ignorance: The absence of discrimination
which is caused by ignorance and which is natural. The
destruction of delusion is the aim of all this endeavour on your
part to hear the scripture and the exertion on My part as the

teacher.
^: is destroyed, ^: delusion, '^^' memory (knowledge),

cT^ has been gained, côi-Higct^ through Thy grace, W^ by me,
3T^ O Krishna, f^: 3TfFr I remain, n?ra%: freed from doubts,

-^^ (I) will do, ^-^^word, M Thy.
Arjuna said:
73. Destroyed is my delusion as have gained my I
knowledge (memory) through Thy grace, O Krishna. remain I
freed from doubts. will act according to Thy word.

I
Commentary: Moha: Delusion: This is the strongest

weapon of Maya to take the Jivas in Her clutch. It is bom of
ignorance. It is the cause of the whole evil of Samsara. It is as
hard to cross as the ocean.
Smritih: have attained knowledge of the true nature of the

I
Self. The whole aim of Sadhana or spiritual practice and the

study of scriptures is the annihilation of delusion and the
attainment of the knowledge of the Self. When one gets it, the
three knots or ties of ignorance, viz., ignorance, delusion (desire)
and action are destroyed, all the doubts are cleared, and all the
Karmas are destroyed.
"To him who beholds the Self in all beings, what delusion
is there, what grief?" (Isavasya Upanishad, 7)
/ shall do Thy word: Arjuna means to say, "I am firm in Thy

command. Through Thy grace I have achieved the end of life. I
have nothing more to do."
^'ciKftHHÎt^Hc^d <l^^tfu|i|^ IIV9XII

EIGHTEENTH DISCOLUSE 521
^ thus, 3T^J, cji^^ci^ of Krishna, wfPT of Arjuna, ^ and,

Wr^^: high-souled. ^^\^ dialogue, frrr^ this, 3?^^ (I) have
heard. 3T^rft{ wonderful. '^t^T^W^^ which causes the hair to stand
on end.
Sanjaya said:
74. Thus have heard this wonderful dialogue between
I
Krishna and the high-souled Arjuna, which causes the hair to

stand on end.
Commentary: Wonderful because it deals with Yoga and
transcendental spiritual matters that pertain to the mysterious
immortal Self.
Whenever good, higher emotions manifest themselves in

the heart the hair stands on end. Devotees often experience this
horripilation.
^lî^^kl^qcjMdc^^^^ ^ I
^TrasRTT^ through the grace of Vyasa. fMn;ha\ e heard, "QirTci;
this, ^p]\ secret, 3^1, Wl^supreme, %T^Yoga, Wt^^RRi; from the

Lord of Yoga, fm^ from Krishna, ^^n^ direcdy, '^nm^/-
declaring. '^^^ Himself.

75. Through the grace of Vyasa have heard this supreme
I
and most secret Yoga direct from Krishna, the Lord of Yoga,
Himself declaring it.
Commentary: TJirough the grace of Vyasa: By obtaining

the divine eye from him.
Yoga: This dialogue between Krishna and x-Vrjuna, I have
heard it direct from Him. This dialogue is called Yoga because it
treats of Yoga and it leads to the attainment of union with the
Lord.
TR\ O King, tit^rH having remembered, ^W^^ having

remembered, '^M^ the dialogue, '^^ this, î-îH, wonderful.
%^Mf^: between Kesava and Arjuna, 3^^^ holy, W^ (I)
rejoice, "^ and, 51- again, 51 • again.
76. O King, remembering this wonderful and holy dialogue

between Krishna and Arjuna, rejoice again and again.
I
Commentary: Rajan: King Dhritarashtra to whom the Gita

is narrated by Sanjaya.
Punyam: Holy because mere hearing of the dialogue

the
destroys a multitude of sins and makes the hearer pious and
God-fearing and turns his mind towards God.
feJT^ ^ WT, TF5R; fc^TTPr ^ JT: JT: IIV3V9||
cT^ that, '^ and, ^-^pm having remembered, ^TT^Jc^ having

remembered, ^^^the form, 3Tc^T^cTH^ the most wonderful, ^' of
Hari, f^W^T: wonder, ^ my, mR^ great, TI^ O King, W^ (I)
rejoice, "^ and, 3^: again, '^- again.
77. And, remembering again and again, also that most

wonderful form of Hari, great is my wonder, O King; and rejoice I
again and again.
Commentary: Form: The Cosmic Form. {Cf. XI)
W #f^ ^M^ nird^Pd^^ IIV3dll
^ wherever, '^[^- the Lord of Yoga, f5HJ[: Krishna, "^T?
wherever, wf: Arjuna, ?T5?k- t^he archer, (T? there ^: prosperity,

f^^spf: victory, ^: happiness, f^ firm, itfcf: policy, ^TfW:
conviction, ^ my.
78. Wherever is Krishna, the Lord of Yoga; wherever is
Arjuna, the wielder of the bow; there are prosperity, victory,
happiness and firm policy; such is my conviction.
Commentary: This verse is called the Ekasloki Gita, i.e.
Bhagavad Gita in one verse. Repetition of even this one verse

bestows the benefits of reading the whole of the scripture.
Wherever: On that side on which.
Yogesvarah: The Lord of Yoga. Krishna is called the Lord

of Yogas as the seed of all Yogas comes forth from Him.
Dhanurdharah: The wielder of the bow called the Gandiva.
There: On the side of the Pandavas.

between Sri Krishna and Arjuna, ends the eighteenth discourse
entitled:
The Yoga of Liberation by Renunciation.
Om Shantih! Shantih! Shantih!

APPENDICES
I
THE LORD'S COMMANDMENTS IN THE GITA
1. Yield not to impotence, O Partha! It does not befit thee.

Cast off this mean weakness of heart! Stand up, O Parantapa!
(n.3)
HNI^^ll^y ^t^ îld>iy^^:7I^: I
^^^MiHNir^Hi^rHriîwirwrd^^fw ^tm n
2. The contacts of senses with objects, O son of Kunti,

which cause heat and cold, pleasure and pain, have a beginning
and an end; they are impermanent; bear them bravely, O Bharata.
(H. 14)
3T^tT^^ ^^ PHr^^lit^l: ^k1Ru|: |
3TTlf^5^^Îl?T d^l^^W ^cT II
3. These bodies of the embodied Self, Which is Eternal,

Indestructible, Immeasurable, are said to have an end. Therefore
fight, O Bharata. (II. 18)
cTWgfrTO ^t^ 5^g[PT fKlftlPT: II
4. Slain, thou wilt obtain heaven; victorious, thou v/ilt enjoy

the earth; therefore, stand up, O son of Kunti, resolved to fight,
(n. 37)
^ 5^g[FT 5^5^!^ ^ ^NHcllu^Rd II
(525)
5.Having made pleasure and pain, gain and loss, victory

and defeat the same, engage thou in battle for the sake of battle;
thus thou shalt not incur sin. (11. 38)
6. Thy right is to work only; but never with its fruits; let not
the fruit of action be thy motive, nor let thy attachment be to

inaction. (II. 47)
rô^Rdc^l: ^ ^ W^ % 3^ II
7. Perform action, O
Dhananjaya, being steadfast in Yoga,
abandoning attachment and balanced in success and failure.
Evenness of mind is called Yoga. (II. 48)
d^l^l^lM 5^5^T^ %T' ^^ ^(W\^^ II
8. Endowed with wisdom (evenness of mind), one casts off

in this life both good deeds and evil deeds; therefore, devote
thyself to Yoga; Yoga is skill in action. (11. 50)
d^K^Th: W[^ ^^ W^l^R I
3T^ Wr^R^ M<HIH¥d ^: II
9.Therefore, do thou always without attachment, perform

action which should be done; for, by performing action without
attachment, man reaches the Supreme. (HI. 19)
PHil^llWHl "^ 5?^T^ ftJM^^: II
10. Renouncing all actions in Me, with the mind centred on

the Self, free from hope and egoism, free from (mental) fever, do
thou fight, (in. 30)
APPENDICES 527
d^lr:irHR^|Ui|l<1 tW^ ^TTcf^ i
11. Therefore, O best of the Bharatas, controlUng the senses

first, do thou kill this sinful (desire), the destroyer of knowledge
and realisation. (IE. 41)
^ W^ ÔT^ 5TR?^
7l| II
Thus knowing Him Who is superior to intellect and

12.
by the Self, slay thou O mighty-armed, the

restraining the self
enemy in the form of desire, hard to conquer. (IE. 43)
fer^^ tm %™fc[^tfTTO W:^ II
13. Therefore, with the sword of knowledge, cut asunder

the doubt of the self born of ignorance, residing in thy heart, take
refuge in Yoga. Arise, O Bharata! (IV. 42)
ddWdl ftpMcT^R^?^ ^^ II
14. From whatever cause the restless and unsteady mind

wander-^ away, from that (the Object of Meditation), let him
restrain it and bring it under the control of the Self alone. (VI.
26)
qFf^^Tf^ %ft cfWWt^ WI^ II
15. The Yogi is thought to be superior to the ascetics, and

even superior to men of knowledge (obtained through the study
of Shastras); he is also superior to men of action; therefore, be
thou a Yogi, O Arjuna. (VI. 46)
d'WIr^?^ ^^ W\^¥R "^ ^ I
H^fMdHHl^kHf^^'^^^ji^NH, N
16. Therefore, at all times remember Me only and fight.
With mind and intellect fixed (or absorbed) in Me, thou shalt
doubtless come to Me alone. (VIII. 7)
17. Knowing these paths, O Partha, no Yogi is deluded;

therefore, at all times be steadfast in Yoga, O Arjuna. (VIE. 27)
w 5^ w (it^ ^ ^ ^T^^ 3pr^^

^
I
^ck^M^dH^HlPH M^dlrHH: II
18. Whoever offers Me with devotion a leaf, a flower, a

fruit, water, that I accept offered by the pure-minded, with
devotion. (IX. 26)
19. How much more Brahmanas and

easily then the holy
devoted royal saints (attain the goal)! Having obtained this
impermanent and unhappy world, do thou worship Me. (DC. 33)
T^fRT ^ ^7^ ^fM^ ^ HH^^ I
H|I)^t.qr^ ^ci^cî^lri^H* Hî\m- II
20. Fix thy mind on Me; be devoted to Me; sacrifice to Me;

bow down to Me; having thus united thy (whole) self to Me;
taking Me as the Supreme Goal, thou shalt come unto Me.
(IX. 34)
^ 5 ^ Wf^ S^gH^^cj W^[g^ I
f^ ^^ t ^: "q^ ^ -^^T^miT; II
21. But thou art not able to behold Me with these thine eyes
alone; I give thee divine eye: behold My Lordly Yoga. (XL 8)
f^R^ Wl 3^ "^ W^K '

APPENDICES 529
T\^ ftf^: 5^
rnPHTl^N' ^ ^H^Mt^ II
22. Therefore, stand up! and obtain fame. Conquer the

enemies and enjoy the unrivalled kingdom. Verily by Myself
they have been already slain; be thou a mere instrument, O
Arjuna! (XI. 33.)
23. Drona, Bhishma, Jayadratha, Karna and other brave

warriors who are already slain by Me do thou kill; be not
distressed v/ith sorrow; fight and thou shalt conquer the enemies
in battle. (XL 34)
24. Fix thy mind on Me only; place thy intellect in Me;

(then) thou shalt no doubt live in Me alone hereafter. (XII. 8)
w^ w^^fîm\w> ^ ^^ffwf^ II
25. Therefore, let the scriptures be thy authority, in

determining what ought to be done, or what ought not to be
done. Having known what is said in the ordinance of the
scriptures, thou shouldst act here (in this world). (XVT. 24)
^fefmjqrf^ ^Ri^: ^^ ^ II
26. Mentally renouncing all actions m Me, having Me as

the highest goal, resorting to the Yoga of Discrimination, do thou
ever fix thy mind in Me. (XVni. 57)
.
cf^ -^m '^r^ ^cf"Hi^H m?f 1
27. Fly unto Him for refuge with all thy being, O Bharata:
by His Grace thou shalt obtain supreme peace and the eternal
abode. (XVEI. 62)
^^n^^^^ ^ ^ 3ff?M^ Msftr ^

mind on Me, be devoted to Me, sacrifice to Me,
28. Fix thy
II

promise unto thee, for thou art dear to Me. (XVIII. 65)
29. Abandoning all duties, take refuge in Me alone; I wiU

liberate thee from all sins, grieve not. (XVIII. 66)
n
TO AID REMEMBRANCE
Lord Krishna has introduced the following similes in His
Discourse:
1 Just as a man casts off worn-out clothes and puts on new

ones, so also the embodied Self casts off worn-out bodies and
enters others which are new. (11. 22)
2. To the Brahmana who has known the Self, all the Vedas
are of so much use as is a reservoir of water in a place where
there is flood everywhere. (11. 46)
3. When like the tortoise which withdraws on all sides its
limbs, he withdraws his senses from the sense-objects; then his

wisdom becomes steady. (11. 58)
4. He attains Peace into whom all desires enter as waters

enter the ocean which, filled from all sides, remains unmoved;
but not the desirer of desires. (II. 70)
.
APPENDICES 531
5. As the ignorant men act from attachment to action, O

Bharata, so should the wise act without attachment, wishing the
welfare of the world. (III. 25)
6. As fire is enveloped by smoke, as a mirror by dust, as

embryo by an amnion, so this (knowledge) is enveloped by that
(desire). (IE. 38)
7. Having known this, the ancient seekers after freedom

also performed action; therefore do thou also perform action as
did the ancients in the olden time. (IV. 15)
8. As the blazing fire reduces fuel to ashes, O Arjuna, so

does the fire of knowledge reduce all actions to ashes. (IV. 37)
9. He who does actions, offering them to Brahman, and

abandoning attachment, is not tainted by sin as a lotus-leaf by
water. (V 10)
10. As
lamp placed in a windless place does not
a
flicker —
to such is compared the Yogi of controlled mind,
practising Yoga in the Self (absorbed in the Yoga of the Self).
(VI. 19)
1 1 The mind verily is, O Krishna, restless, turbulent, strong

and unyielding: I deem it quite as difficult to control it as it is to
control the wind. (VI. 34)
12. Fallen from both, does he not perish hke a rent cloucj,
supportless, O Mighty-Armed (Krishna), deluded in the Path of
Brahman? (VI. 38)
13. There is nothing whatsoever higher than Me, O

Dhananjaya. All this is strung on Me, as clusters of gems on a
string. (VII. 7)
14. As the mighty wind, moving everywhere, rests always

in the Akasa, even so, know thou, do all beings rest in Me.
(IX. 6)
15. If the splendour of a thousand suns were to blaze out at
once (simultaneously) in the sky, that would be like the

splendour of that Mighty Being. (XL 12)
16. Verily as many torrents of rivers flow towards the

ocean, so these heroes in the world of men enter Thy flaming
mouths. (XL 28)
17. As moths hurriedly rush into a blazing fire for

destruction, so also these creatures hurriedly rush into Thy
mouths for destruction. (XI. 29)
18. This body, O Kaunteya, is called the Field: he who

knows it is called Kshetrajna by those who know of them
(Kshetra and Kshetrajna), i.e., by the Sages. (Xni. 1)
19. As the all-pervading ether is not tainted because of its
subtlety, so the Self seated everywhere in the body is not tainted.

(XIII. 32)
whole world, so also

20. Just as the one sun illumines the
the L.ord of the Field illumines the whole Field, O Bharata.
(Xni. 33)
21. They speak of the indestructible Asvattha having its
root above and branches below, whose leaves are the metres or
hymns; he who knows it is a Veda-knower. (XV. 1)
22. Below and above spread its branches nourished by the

Gunas; sense-objects are its buds; and below in the world of men
stretch forth the roots, originating in action. (XV. 2)
23. When the Lord obtains a body and when He leaves it.
He takes these and goes with them as the wind takes the scents
from their seats, the flowers. (XV. 8)
24. One should not abandon, O Kaunteya, the duty to which

one is bom, though faulty; for, all undertakings are enveloped by
evil, as fire by smoke. (XVIII. 48)
25. The Lord dwells in the hearts of all beings, O Arjuna,

causing all beings, by His illusive power, to revolve as if
mounted on a machine. (XVin. 61)

NOTE: Items 11, 12, 16 and 17 are the words of Arjuna to
Lord ICrishna.
APPENDICES 533
in
II ^kiVHlchl TfRn II
WM TOft felt ^^ ^t ?tR2t[% ^ Rje^^î : ll^^-^^ll
HH^MP^ ^cf^ciHIrHH' H(^<NU|: ||<^-^Y!I
IV
11 lJ,chVHlch1 fftm U
1^ ^TKfm: ^m\ ^ ^ ^'g^: I
0^ #§^ ^JM^ ^ftfcFffciTk li
V
PRATIJNA GITA
(THE LORDS ASSURANCES)
The Bhagavad Gita brings to humanity the message of
happiness, peace, freedom, fullness and prosperity. The Gita is
the only book which gives help to the Sadhaka at every stage
and offers protection from all fears. In the Gita the Lord gives
the following assurances:
4<:j,vqj^^^ ^^ W:^ T^ ^T^ II
In this there is no loss of effort, nor is there any harm

(production of contrary results or transgression). Even a little of
this knowledge (even a little practice of this Yoga) protects one
from great fear. (11, 40)
^ ^ "^ PcHIÎW^ f^ I
O Partha! Neither in this world, nor in the next world, is
there destruction for him; none, verily, who does good, O my

son, ever comes to grief. (VI. 40)
Soon he becomes righteous and attains eternal, peace; O

Kaunteya, know thou for certain that My devotee never perishes.
(IX. 31)
^ pR^nPrgrmt %n^ ^^pt^ ii
To those men who worship Me alone, thinking of no other,
to those ever-united, I secure that which is not already possessed

(Yoga) and preserve what they already possess (Kshema).
(DC. 22)
^ ^MkH^^ci ^f^ Mi^\M 11
Even if thou art the most sinful of all sinners, yet thou shalt
verily cross all sins by the raft of knowledge. (IV. 36)

APPENDICES 535
Fix thy mind on Me, be devoted to Me, sacrifice to Me,

promise unto thee, (for) thou art dear to Me. (XVTn. 65)
For them whose minds are on Me, verily I become ere

set
long, O Partha, the saviour out of the ocean of the mortal

Samsara. (XII. 7)
Abandoning all duties, take refuge in Me alone; I will

liberate thee from all sins; grieve not. (XVm. 66)
VI
GITA-ANUSHTHANA
Those who do Gita Anushthana should, during that period,
observe the following discipline.
1. Getting up daily at Brahmamuhurta, 4 a.m.

2. Taking pure and light Sattvic diet once only at noon.
3. Abstaining from coition.
4. Mauna or at least observing Mitabhashana and speaking

Truth.
5. Constant mental Japa of the Mantra "Om Namo

Bhagavate Vasudevaya."
After daily Saucha, take bath, wear pure cloth, sit on a
Kushasana in a clean and pure place, facing the East or the
North. Finish the daily (Nitya-Karma) Sandhyavandana, Japa,
Dhyana, etc. first. Repeat the 108 or 12 Names of Sri Krishna.
Then meditate on Sri Krishna. Then do Sankalpa (the purpose
for which the Anushthana is done). Then do Karanyasa and

Anganyasa* with the same Mantra the Japa of which you wish to
do. Or the Nyasas may be done with the Mantra "Om Namo
Bhagavate Vasudevaya."
After this, worship Bhagavan Sri Krishna, Vyasa, and the

Gita with 16 Upacharas. The Japa must be done with unruffled
and concentrated mind and with full faith and devotion. No
speaking or making sounds or signs is allowed in the middle of
the Japa. Without shaking the body, and sitting in one Asana, the
Japa must be done without turning the head or body and without
looking here and there. Only the thought of the Lord should be
in the mind. If the desired effect is not seen after the
performance of the Anushthana, faith should not be lost, but the
Anushthana should be continued thrice or seven times for the
sake of getting the Grace of the Lord.
At the end of the Japa, Homa should be performed with

oblations equal to one-tenth of the Japa. And after this, Tarpana
should be given with libations equal to one-tenth of the Ahutis.
Brahmanas or saints equal to one-tenth of the number of the
Tarpana, or at least as many as can be possible, should be fed in
the end. The Ahutis in the Homa should be offered with ghee
and with a mixture of seasamum, flour, Jav, sugar and ghee.
Sweet gruel of wheat should be offered to the Lord in worship
with the Mantra, ''Esha balih Srikrishnaya namaK' with great
humihty and faith. That gruel should be offered to the cow the
next morning.
After finishing the daily Japa and worship, forgiveness

should be asked from^ the Lord for any commission of mistake in
the process of the Anushthana with these Mantras:
f^^T^ ? w^ m^ "TT^ II
*The method of performing these Nyasas will be found in the

Introductory pages.
APPENDICES 537
3T^?T2TT -^m ^nfef ^^ m^ w^ i
^fR#T fe^TT^ ^#fJ^ ^5r#T I
^cîpJld m\ ^ ^TftiJ^ ?T^ t II
Then with the Mantra '"Anaya yathopacharapujaya

bhagavan Srikrishnah priyatam" Sashtanga Pranama should be
done to the Lord. After this, uttering the following Mantra the
Charanamrita of the Lord should be taken and worn on the head.
^:#T^FR R^m<l<ch :^]^ II
With this the full benefit of the Anushthana shall be gained.

The Anushthana should be continued for at least 41 days
repeating the Mantra at least 10x108 times daily.
LIST OF MANTRAS FOR JAPA

Mantra Effect ofJapa
Fitness for self-surrender.
Destruction of enemies like desire, etc.
^^ oi^dldlPH Steadfastness in devotion.
Destruction of obstacles in Sadhana.
Victory over mind.
Fitness for meditation.
Ripening of devotion.
Ripening of wisdom.
^: "TOR ^TF^ . Fitness for beholding God everywhere.
37Î^4)J|^T^H . . Destruction of enemies like desire, etc.
Attainment of Yoga-Kshema.
W 3^ ^. . . . Fitness for the vision of God.
Acquirement of Divine Grace.

Mantra Ejfect ofJapa

Becoming Yoga-Yukta.
3^^ch<sj|^«cjcf:i:i:i Attainment of Viveka.
Growth of devotion.
Control of mind.
Destruction of delusion.
Ability to please the Lord.
Fitness for God-realisation.
Devotion to God.
Purification of the Antahkarana.
Knowledge born of Viveka.

Cessation of anger.
Devotion.
Destruction of obstacles.
Fitness for God-realisation.
^ ^2TA^: . . . The Grace of the Lord.

NOTE: The full Mantras should be seen from the Gita. The
above are the words with which each Mantra begins.
During Japa meditation should be done on the Lord Sri

Krishna. Just as the different Slokas of the Gita are done
Anushthana of, even so the Anushthana of the whole Gita also
can be done. For different purposes in view, different Slokas can
be used as the Samputa Slokas during the Anushthana of the
whole Gita. There are two kinds; of Samputas. One is to repeat
the Samputa Sloka after repeatjing every Gita Sloka and then
repeat the next Gita Sloka. Tliis is called Samputa Japa or
Samputa Patha. The other method is to insert the Samputa Sloka
"before" and also "after" every Gita Sloka, so that after
repeating one Gita Sloka the Srimputa Sloka has to be repeated
APPENDICES 539
twice before repeating the next Gita Sloka. This is called

"Samputavalli" and is more powerful and effective than mere
Samputa.
Practically every Sloka of the Gita is a Mantra, and can be
used as a Samputa Sloka. It is heard that one saint used each of
the Gita Slokas as a Samputa Sloka and thus completed seven
hundred Purascharanas of the Gita Anushthana and got the full
Grace of the Lord. Yet, some important Slokas are given here
which can be used as Samputa Slokas.
LIST OF SAMPUTA SLOKAS

Sloka Effect of using it as Samputa
Realisation of Gpd ever>' where.

Fitness for the vision of God.
Devotion to God.
Knowledge born of Viveka.
^ ^T)^: . . . Attainment of all wishes.
In addition to these, many other Slokas also may be used as
Samputa Slokas. Before starting and after finishing each Gita

Patha 12 Malas or at least one Mala of Dvadashakshara Mantra
Japa should be done with Karanyasa and Anganyasa with the
same Mantra. The Dhyana for this Japa is:
f^ TrR^^r5[^^tfz^?^ ^ ^- ^KT-
After this, the Rishi, Chhandas, Devata, Bija, Sakti, Kilaka,

Sankalpa, Viniyoga, Karanyasa, Anganyasa and Dhyana of the
Gita should be repeated. It is better if the whole Gita is read
daily. Otherwise it can be read in two days, 9 chapters per day.
Or it can be read in three days 6 chapters per day. In seven days

also it can be read in the following order: (i) Chs. 1, 2. (ii) Chs.
3-5. (iii). Chs. 6-8. (iv) Chs. 9, 10. (v) Chs. 11-13. (vi) Chs.
14-16. (vii) Chs. 17, 18. Else it can be read in 9 days at the rate
of 2 chapters per day. If even this is not possible, it can be read

in 1 8 days at the rate of one chapter per day.
If the whole Gita is read daily and continuously without

break for one full year, every blessed thing will accrue to that
person. All the readings should be done with Nyasa, etc.
If the Gita-Patha is done for forty days in the Samhara
Krama, i.e., starting from the 18th chapter and reversely reading
upto the 1st chapter, daily thrice, there will accrue to that person
liberation from bondage.
If the Gita is read daily for 40 days in the Sthiti Krama, i.e.,
reading chapters 6 to 18 and again from 5 to 1 reversely, that

person will acquire abundant wealth.
The Samhara Krama is meant for the Sannyasin and the

Sthiti Krama for the Grihastha.
Anushthana should be done with faith and sincerity and not

for the sake of curiosity, testing, or with a fault-finding attitude.
If due to some internal impurity or obstruction brought about by
past Karma no effect is seen even after seven Anushthanas, the
faith should not be lessened. If the inner obstacles are too many,
the effect may not be manifested very soon. Even if the effect is
not materially manifested, there is no doubt as to the great
purification done by the Anushthana. Further, if the

that is
Anushthana is done with Nishkama Bhava there is no doubt of

self-purification and descent of Divine Grace. There is no action
which does not produce an effect. What, then, is to be said about
the effect of an action hke the Gita Anushthana which is done
with faith and concentration of mind? The effect is indubitable.
It is advisable, according to the words of the Lord Himself, to
abandon all motives, and do the Anushthana for the sake of

God-realisation alone and nothing else. Hence, the Adhyayana,
APPENDICES 541
Pathana, Japa and Manana of the Gita should always be done

with pure Nishkama Bhavana.
In the end of Patha of the Gita, its Mahatmya should be

read as given in the Varaha-Purana or at least as given in the
Mahabharata immediately after the Gita.
INDEXES
I
INDEX TO SLOKAS
[ST]
Sloka Ch. SI. No. Page
3qqFtfcf "^ ^TUPf 2 34 34
Sm ^ ^TWi; 8 3 178
3TSH<|U|mcf)|<liR^ 10 33 254
3TfTqo#^: "g^^: 8 24 195
3T^#Wt5-2R^5^ 2 24 30
3T^5fqr ^ôq<4|cHI 4 6 82
3?f^l^^^^^ 4 40 102
^^ H^^l^l: .1 4 4
3^ ^ ^Srgr^S^ 3 36 75
3T?T M ^Hmi^H, 12 9 302
3T2T ^t^PHH ^M^^ 2 33 34
3T2T ^ PHc^ÎdH,. 2 26 31
3T2M ^^^ 10 42 258
3T?M ÎPMI^cI 6 42 151
3T5!T oq^R?mi^^^ 1 20 9
3T^d<^^lTbl5ftT 12 11 304
3T^^ if^sf^ ^^ 11 45 287
31^?TO^ -^^l^ 17 22 452
(542)
INDEXES 543

3TilT ^JcfT^ 12 13 306
3Wf ^rffrrfif ^ 18 32 490
3T?P#R^fW 1 41 15
3T?T#4 M^ydlW^ WM: 15 2 382
3Tp:i^ ^ ^M: "... 8 4 179
arf^PTf : ^ ^ST 8 2 177
a^fîp^ ?M ^ 18 14 473
3T?^n?q^fPfpT?^Tc^ 13 11 328
3??;^^ ^ "^
W1^ 18 70 518
sn^pci^^" im f^#g^ 1 16 8
3H^^rfW HMIHIH^ 10 29 251
3H^2T%?TT: Wm^ 8 14 187
3TH^?Tlt^RT^
3Tq^: Jp^-
^ 9
12
22
16
220
308
3q^?Tf^c^Tf%i7K^ 13 31 351
anrfW^TF^HTtf^^fii^ 11 19 271
3?q[T^: cf-.44)dH, 6 1 122
37PtiPTF M^ 18 12 470
aqgiTT^ ^n^^ 17 15 448
3^3^ m flWi; 18 25 485
3?^^jf^mf^^rRTT: 16 16 424
Â^^^^T^^T^^^f^ 11 16 268
3m^[^:^Tq^ 11 10 265
3T^cTW^ ^ ^qr^ 8 5 180
3TRT^ W ^^ 7 23 169
Sloka Ch. SI No. Page
3^^^T^^ ^ ^: 2 18 27
3M^:^f^ ^jcnPr 3 14 64
3F^ ^ ^^: :^: 1 9 5
3^ c^clH^M^: 13 25 345
3TO ^T^ ^5PT 4 4 81
mt Pr^mr^RT: 4 30 96
37^1^7TP=RR?^^^ 7 5 159
3Tq^ cT^W^ 1 10 6
3^ f^ 3[M^ 4 29 96
3tfq ^r:a^<MK: 9 30 227
3^ %^ ^n^: 4 36 100
3:[3f^Jmt53r^^ 14 13 367
3TWrTOf^fPT%: 17 11 444
3m ^T^^^jfe: 16 1 406
3TfW?M g WR; 17 12 444
3q^5n^T%T5^ 8 8 183
3q^5T]%5T2WR^^ 12 10 303
3Tl#rc^M^Tc^ 13 7 323
3rtt -^ ^ ^d<l^^ P": 11 26 275
3rtt ft ?^ 5^^ ft?lf^ 11 21 272
31^: ô^4l^d: 6 37 149
3TÎ%^^ 1 11 6
3TgTf^: ^[TfKT: ^^?W: 18 28 487
31^^fF{f% T^ ipT: 9 11 210
3T^FS2M^^ Wfi; 2 36 35
INDEXES 545
arf^-^TTiTT 5 cTftfe 2 17 26
3Tf^WJ
3To2rTR^ ^jmf^
"^ ^ 13
2
16
28
333
31
3To?TtR^^1WT: ^: 8 18 191
arsqiFrsa^R fcîF: 8 21 193
3To2r^5^TTrf^R^5^ 2 25 30
3T^rrF o^pTbHNv^H, 7 24 170
3T?Tr^ftfet ^k^ 17 5 438
3T#^2TTT^?Tt^R?^ 2 11 22
ar^^^^TRT: 3^^: 9 3 203
3T^;g^ ^ ^tT^ 17 28 458
3TO^: 'HcfcjyiuilH^ 10 26 250
^
.
STOrfJjfe: 18 49 501
ar^rf^Rqf^T^: 13 9 326
3T^Tr^T^T^1W ^ 16 8 419
3q^ T^TTT ^: T?TJ: 16 14 423
3T^^t^T?TMqT %^: 6 36 148
amr^ H^NIÎ 6 35 147
3^W* 3 M?m% 1 7 5
ar^TTTrqi ^^T^TT 10 20 246
3T^^ ^^^^^ ^tto: 16 18 426
^^^^
. .
3T^^ i^RiJ^H, ... 18 53 506
3T^ ^gr^ M' 9 16 214
3T^ t^FKt ^Jc^ 15 14 396
3Tt ^^T^ 3nT^: 10 8 239
pit^TTo 18]
3T^ft^g*Tfl^ 9 24 222
3rf|W ^c^Hsb)^-. 16 2 412
3#OT W^ gfe- 10 5 235
3# ^ TT^c^TT^ 1 45 17
[3TT]
3TR3TT1% ^ ^ ^clIîj^M: .... 11 31 277
3^TW^: fro: 3^: 1 34 13
3T1^5fto1Hc|HR^ 16 15 423
3TT?T^NTto: ^^^T^- 16 17 425
3nc?=k^ ^ 6
10
32
21
146
247
Sqrfe^TFM^ ft[^:
a^TTJ^fm^^FTÎeT^ri^^ 2 70 54
3M^rg^qTe#^: 8 16 189
3TT3^:[Rm^ ^^ 10 28 251
3^:^^lT^^cTRr^ 17 8 441
3Tl^Wt^^*H. 6 3 123
311^ W^ 3 39 76
422
37mnm?Ttfe: i6 12
3qTa4c|cM^<^Rl ^^^ • 2 29 32
arifff ^tfWM: 16 20 429
3TmR^<^ ^T^ 17 7 439
3715^f^FfPT: ^ 10 13 243
[?]
7 27 172
^^l^îâ^H
r^ t^: 1^ 5-^ 13 6 321
INDEXES 547
^^ cf^ÎHH^ 13 18 334
^JWM^^TT^ 15 20 403
^ t ^MÎ^MH, 18 63 513
^r^ <i\^^di^'^d^\ 11 50 291
-^ cliy^cl^ 18 74 520
f^ IRg^TTl^ 14 2 356
^ TRtt ^^ . . .
'
13 1 313
^g^^wwi; 9 1 200
^ ^ HM^^M 18 67 516
^^q^ XRT eT^ 16 13 422
^R'^^R'^Î^ 3 34 74
^r^mi ft ^TOTT^ 2 67 53
^f^'îpui m\m^-- 3 42 78
^R^lPui ^ 5fe: 3 40 77
^feî% trp^ 13 8 325
^fcjcl^^ %TTTT^ 4 1 80
^^F^t^nf% # ^: 3 12 63
ft^^ ^FTcfrRTi; 11 7 264
^ tf^: ^: 5 19 114
i^: ^^^"î^dMIH, 18 61 512
[^]
3^:^ci^H^HIH, 10 27 250
6^\H^ f^dcHPM 15 10 392
3tT^: ^'btl^^: 15 17 400


dry^^d^HfuilH^ 1 44 16
3c^ft^gft^ #^: 3 24 69
3^R[: ^ Ti:^^ 7 18 167
3^r#T^^T#T: 14 23 374
^^g^Îc^T^TTOTq^ 6 5 125
dMs^yyH-tll ^ 13 22 340
[31]
35^ i\^l^ T[T^m: 14 18 370
35#J^m^:"?TT^ 15 1 379
[^]
^^ftfMgm TJt^ 13 4 318
[^]
l^d^^l ^^ î^M^ 11 35 280
TTcT#ftPr ^j?nPr 7 6 159
T^ tm f^ 6 39 150
X^TTf ^fOT^fF^ 16 9 419
Iî^TR ^^gpT^^5TpT 1 35 13
TJTTt f^^ "^^ ^ 10 7 238
lidMpM 3 ^^^ 18 6 463

TTtf%^: î^ 16 22 430
TT^ W^ fKf ^ 4 15 87
TT^ M<H<IMIk1H^ 4 2 80
T^ 3[^fcRt ^^T^^ 3 16 65
^ ^^fW ^^TW 4 32 97
I^ f^: "qt 5^Ji3^ 3 43 78
INDEXES 549
Sloka Ch. Si No. Page

TT^ ^ddîbl t 12 1 295
TT^g^ ^qt%^: 1 24 10
Hc|J^4^| cmt TT^R; 11 9 265
IJ^cj^cHcll^H: wr 1 47 17
TT^g^^ l^t^T^ 2 9 22
TT^^TT^T^TR^ c^ 11 3 261
Tiqi ^SM^ W^ 2 39 36
TT^T ^T^ MrT: ^ 2 72 55
[^]
3^ dr^r^fd ft^: 17 23 453
SJlpHr^^l^ ^ 8 13 187
[^]
cf)f;.r|^cj^d Wf 18 72 519
cf)R.r:l^l"H<[^rcj"ff^: 6 38 149
c+)(4cimdc|U||ÛJ|- 17 9 442
^^ t^RFTTpT: 1 39 15
^ ^^R^ W^ 2 4 20
^ ^#H
f^^TTW 10 17 245
^^ jfegrR 1% 2 51 44
^^*^ ft ^T^feH, 3 20 67
W^ ^ %g^^. 4 17 88
^^- 3f^^^^- ............ 14 16 368
^jjfuT^ 7f: -q^^ci; 4 18 88
c+>4u^)ciir^chK^ 2 47 42
^ 5|^Vcj f^ 3 15 65
chfff^'^Pl W^ 3 6 60
^^^^Rf: ^Kte^ 17 6 439
^ jTPmj^nftRTRTi; s 9
37
184
281
^JOT^ ^ ^ H^<^^lcH< . 11
^Î^^: ^^ ftfe^ 4 12 85
^JFT TT^ ^ X^ 3 37 75
118
cblHgbl^rciJiThM H, I
5 26
^Wnf^ 5^T^ 16 10 420
WTTc^R: ^^^%a: 2 43 40
c^ i^^^ld^MI : 7 20 168
l
^F^ ^?TRT^
^JTRPTf 18 2 461
109
^^T^TOTTP^ 5 11
^rfu^T^r^tWcra^M: 2 7 21
c^ l
^c^KU ct^j^
I
-13 20 337
ehl^PHc^cj ^T^ 18 9 465
^m\^ ctePTfK5[^: 11 32 278
mr^ m^^\^'- 1 17 8
f^ ^ fmî^ 4 16 87
f^ ?T^W fW^TF^ 8 1 176
33 229
f^ JMfeWT: 3MT: 9
Mfe^ -^ ^9h^^H, 11 46 288
Mfe^ ^Tf^ ^rtOT ^ 11 17 269
gK^^?^ ch!^HdrH<H. 2 2 19
•^m^ MUlV^Ptl 1 40 15
28 11
fjq^ TTWSSf^:
1
1
INDEXES 55

c^r^jfll^cJirui^H, 18 44 498
%Jeit#^3W^Tn^ 14 21 372
^mi^^ W^\^' 2 63 50
^^5ft|chd<^tj|i{^ 12 5 299
^^ W TTT TTTT: -qi^ 2 3 20
^ V[^ ^^^ 9 31 228
^^:^4l>c|i^^ 13 34 353
^ ^^ ^ M^ 13 2 315
[^]
W[^^ giR^ 4 23 92
qMcff ^
31^: 9 18 215
W^ ^^ Wil^ 1 30 12
JIHlPcii^^ ^ ^pPr 15 13 395
iJUII^dHdlc^ it\ .
.'
14 20 371
il^H^ct:!! fl H^yHNU^ 2 5 20
[^]
"^^ ft ^: fW 6 34 147
^îgf^
^ycfu4
^M^ ^ 7 16 165
TpTT ;gH^ 4 13 86
RÎH^Mî ^ 16 11 421
^crar ^cfchHfrui 18 57 510
[^]
;5PT ^^ TT f^^ 4 9 84
W?R2T fl g^ TJ?g: 2 27 31
^ÎH^ 6 7 127
f^RTR^:
fR ^^^^ 18 19 480
18 18 479
fpt t^ ^TftfM
W ^^ ^R^MM, 7 2 157
213
^[R#T^SP^ 9 15
6 8 127
fRf^^Ff^^^TTM
^3^T^1T^ 5 16 113
13 12 329
t^ ^T^^^T^^*
105
t?T: ¥ rn^^-^Wl 5 3
57
;5?M^ ^c^4u|^ 3 1
13 17 333
v^TdmHpM dov^îrd:
[^]
rf^ tW^ t¥^ 18 77 522
-^ 7T^^ TH^^ 13 3 317
-^ 4 385
M: dr<^RHlPldo<qH .
15
"^^ ^^
cTcT:
1 1^
'^
7
M:^^tf% 1 14
M: ^ R^^lPclM: H 14 267
28 71
clT^ ^m\% 3
^ t ffef%^ 6 43 152
Wi ^ PFfeTc^ 14
26
6 360
11
d^HM^^fr^dl-^l^: 1
^^m Wlî^P^ 11 13 267
^: fK^ 6 12 132
ctIot
INDEXES 553

rff^c^Rfro^^ 17 25 455
dcyo^^W<lrHH: 5 17 113
cTftfe S^PuNlclH 4 34 98
rrqfe^Sf^ %ft 6 46 154
cTTP^T^^^ 9 19 216
dH^:^M4 M^ 14 8 362
cTJ^T^ l^t^: 2 10 22
^ YRJT TT^ 18 62 513
d^l^l^ t Wm 16 24 431
cTWr^M^THMT^ 3 41 77
^TWr^gfrl^ ^ em^ 11 33 278
d^lcSûm 3ffuT^FT ^^R^ 11 44 287
d^lr^?g ^?]%. 8 7 182
d^K^M^\dH, 4 42 103
d'WKîb: Wm^ 3 19 67
d^l<irHc^<l^c^ 17 24 454
d^m^ H^NIÎ 2 68 53
d^Nl^f ^^ ^^ 1 37 14
?T^ ^RqPT^^ 1 12 6
W^t ItW: fTT^ 16 19 428
cTTPT ^FRfpT W^T 2 61 49
ê^^rPRRjRrifrfl" 12 19 311
%^: m^ ?jfcT: #^ 16 3 413
^ rt g^R^ Wjfdl4) PcJiÎleiH, 9 21 220
^ fFJt ftR^rgrTJ: 7 17 166

^ ^ddîbMIH, 10 10 240
^m^ ^^rg^ 12 7 301
^fcjlljc^yc^m^ 10 11 241
t cM fJ^PTTSSf^ 2 1 19
t [dî\\^-m^^\ 6 23 140
c^T^^ ch^^dW^H. 4 20 90
c^n^ <]tic|r<cî 18 3 462
ftf^ ^^ ^^ 17 2 434
f^f^ H<ch^<H, 16 21 430
tgn^TlWn^^: 2 45 40
tft[^ ^ #M: TJWrr: 9 20 218
îmi Wt ¥<d^H. 11 18 270
ctiH fe^cj
l
:
3^: 3TFT: 11 38 282
[^]
^ ^5lWT^
cPTt
<H<4dlHrW 10
16
38
4
257
414
^m^^rMr ^t^r^ n 20 451
f^ ^4^^^^ 11 12 266
r<oqHlcr^lH<^^ 11 11 265
gi^pHc^cl IT?^ 18 8 465
5:^N/^HHH|: 2 56 47
^ imt ^ 2 49 43
^^g qiu^clHlchH^ 1 2 3
^^?^ '^ ?^ 11 51 291

INDEXES 555

^^ft^njOTf^^H^ 17 14 445
^cjHlcl^cll^H 3 11 63
^ft^sfwîm ^ 2 13 24
^ PTc^TTT^S^ 2 30 33
^dii\dim\ Ui^ 4 25 93
5 416
t^ imj^mt 7 14 164
^t^: ^dHHIH^ . . . 1 43 16
<î*<MirH ^t gîrPf 11 25 274
^Mi^r^c^Y^Htii ft 11 20 271
^ ^d-^^dlHR^ 10 36 256
ô^RfTWrt^TITT 4 28 95
J^ sOm^'Î^ 1 18 8
^ ^ ^M ^ opi^ ^ 11 34 279
^jf^ 3^^ . . . 15 16 398
t ^Jcra^ #%5^ 16 6 417
w^ 5^ 1 1 3
^ff^TTf^ ^: 3 38 76
fRt TlfTOMfJ^: 8 25 196
^p^ ^W ?iIR^. 18 33 490

^JîfeTR: 1 5 4
?^Tl^^n?#T ^TT^ 13 24 344
'^^w^ [dmm-^m . 2 62 50
[^]
1 ^^ ^ ^JTTfpJT 5 14 112
^ ^JT^ f^^ fW 1 32 12
^ ^ d^H:J^3 18 69 518
^ ^ tTc^sTTPT ^jmPT 9 5 205
^ ^ ^ ^
^î#T 9 9 209
^ %1t^: ^kTT^ '^' 2 6 21
^ ^5[T^ ^ ch<lRcl^
fr^ 2 20 28
? ?f^ Tjf^T^ ^ 18 40 494
^ cf^ra^ ^: 15 6 387
^ 3 ^ IW^ ^:g^ 11 8 264
? ^^^ ^TT^ ^ 2 12 23
^ t^^g^ ^ 18 10 466
1 î^VM 3TM 5 20 115
1 jfe^ ^5R^ 3 26 70
^:^ <lklH^chc|utH^ 11 24 274
^: JT^^n^ tJ^tR^ 11 40 284
? ^ ^J^ Pd^Rl 4 14 86
1 TTT î^rdH) ^: ^ .... 7 15 165
^ ^ m^f^W chrfo^H. 3 22 68
? ^ f^: 5T7TO: 10 2 233
;T ^MH^^ ?T2|fT7ei^ 15 3 383
^ ^<^:^M'4^4 ^: 11 48 289
^ %: ^Pjfcfefaqr 18 73 520
INDEXES 557

^ f^ ^jf^^rJmpT 3 5 59
? ffe H^ ^?^?F[, 4 38 101
^ ft ^^W ^^1^^ 18 11 469
^ ft ^Mi^^lfH HHNî^lcl^ 2 8 22
^Hr^r^^FRJ "^Msfef 6 16 136
^
^TRtsfef
ch^RcMNH.
TTTT MhIH^
5
10
15
40
112
257
^TPt 3^: ^Jclfei; 14 19 371
^TO^ f^ ^ 2 16 26
qnf^ ^fe^Th^ 2 66 52
^ 3[^^: irfFT 7 25 170
^ t^ rTTOT 11 53 292
^
PrftrTlPT ^T^^nPT 1 31 12
J? ^ c^
fqpTct 3 8 61
Pro ^^-iftdH, 18 23 483
fTOT^ g ^RM: 18 7 464

ftTr#2f?Tf^rTn?^ 4 21 91
PHHlnHl^l f^Rra^^: 15 5 386
Pra^ ^^ cl^ 18 4 462
fe^^l^<lgN: .1 36 14
îfWT^mtsfW 2 40 37
^ ^ ^ W^ 8 27 198
^ ?l^nf^
fe"<Rl 2 23 29
^ R)R^<lHird . 5 8 108
^ f^^:
TR2T 3 18 66
mIcHPH H^NI^ 18 13 472
^ 3^ W ^t^ 9 26 224
q<W^y ^5^: 8 20 193
TTfeFM^^TPp^ 4 8 83
^ WW ^ ^W 10 12 242
^ ^: ^cIîPh ; 14 1 355
^T^: ^TWcTFlfFT 10 31 252
W^ ^ ^^^^
^ 11 5 263
M^'ÎMN^'^sÎ'1, 11 6 263
W^ ^^ ^ciiWcl 11 15 268
^T^ WgJ^MT^ 1 3 4
VimW^ 1^%?T: 1 15 7
^ ^^np 6 40 150
firmftr ^t^JFT ^<N<^ 11 43 286
r^dl^H^ ^RcT: 9 17 215

^TJ^ Tp:r: "^f^Mt ^ 7 9 161
3^: 3fff^ f^ 13 21 339
3^: ¥ ^: "q^f 8 22 194
JTtW ^ gM TTPi; 10 24 249
^cjHl^H ^ : 6 44 152
3?T^?^ 2 ^TSfRT^ 18 21 482
3[^Jr^ ^ 3[^ ^ 14 22 373
3[^ 3M ^ Rc^HKI 13 19 335
3[f^ 'WHcj^'^T 9 8 208

INDEXES 559
3[f^: fe^T^TRlPr 3 27 70
3[f^^fqRt^: 3 29 71
3ffc^ ^ ^:jT#JT 13 29 349
^T^T^ -^T^ ^^mn; ,2 55 46
^"^HI^dHH^ . 6 45 154
3RFT^ TR^S^^ 8 10 185
3[enf^^^3PJfq^ 5 9 108
3T^ ^ f^
^ ^3RT: 16 7 418
3IffTr ^ ft^ ^ chMfchl^ 18 30 488
MÎHHH^' #^ 6 27 143
fm^:
^ÎNIrHI 6 14 135
31^ ^:7§R^ 2 65 52
3ffKMW ^r^MIH, 10 30 252

3TFT 3MfKit #^ 6 41 151
[W]
îlci^lcilH^^ 6 6 126
^ '^ciqdi . 7 11 162
^f^T^^?l^ ^:5THF{^. ............. 13 15 332
^
^
^-HHlH^
^ o^dldlPH
7
4
19
5
167
82
<sil^^^7^^Tbl^l 5 21 115
#3f T[t ^g%TFTFi; 7 10 161
^fe^Tbl ^sr^ . . 2 50 43
ffe#TWTl^: 10 4 234
l^^î^ 18 29 488

3^^ f^^p[^ giF: 18 51 503
^m\^ ^M W^^ 10 35 255
W^ ft 3rf?r^T^ 14 27 377
5Jû^lW^ ^^T#T 5 10 109
W^np ^(^Wm
: 18 54 507
WWf^ ^W tf^' 4 24 93
silûi^R^fcl^llH, 18 41 495
[^]
q^^^ ccH^<4l "^T^: 11 54 293
^^R^ HIHRl^Hird 18 55 508
^«^lsÛ||^q<dH, 2 35 35
^clHlbH^ ^^ 1 8 5
'Hc|m4I ft ^JcTT^ 11 2 261
Î'^ûiMy^d: 1 25 10
^ TT^PT^
^Jcnrn?: 8 19 192
^pRNtS^ ^: 7 4 158
^ TT^ H^NI^l 10 1 232
^tet ^qwrrn^ 5 29 120
[^]
Tp^lW Hc^^MM|U||: 10 9 240
TTf^: ^%J|fru| 18 58 511
H(^4t-HcM(H: 11 55 293
W: TOR ^TFTci; 7 7 160
Hcyil^m WT^ 11 1 260

INDEXES 561
TfT:3raK: #cqc^ 17 16 448
^R^m\ W% 7 3 158
^FFTT^ ^T^tF- 18 65 514
TRRT ^ l^f^rfJ: 9 34 230
Tpit ^ d^c^^H, 11 4 262
^ 4irH4^<5i^ 14 3 356
H^cji-^ll 41cldli 15 7 388
TRT cRTft^ ^^ 9 4 204
TT^TM^ 3TfRT: 9 10 209
m\ 3r^ dcj|^^<H, 11 47 289
ttPt ^M-441j1H 13 10 327
^ ¥^ ^J^ 3 30 72
H^l^^<4 TRt % TTrq^ 12 2 296
H^^WibHHI: -qi^ 7 1 156
^^ ^ 37m?^ 12 8 302
TT^: W^"^ 10 6 236
T^^^qt ^J3T^ 10 25 249
Wc^TR^ Tft TTTsf 9 13 212
HÎ'^dH^chK: 13 5 319
V[\ ^ oq^ TIT ^ fîpM: 11 49 290
TTt ^ ^S^rf^T^n^ 14 26 376

Ttf ft ^ ^Fni^ 9 32 228
HNIî^lf^ ^^^ 2 14 24
HMNHM^lê^: 14 25 375
H\Â^ JT#IT 8 15 188


grR^S^T^m^ 18 26 485
^(ii^l^llci^Hl ^ 17 19 450
^: ^^T^^T^ 10 34 254
-^[^m HlM+Hfui: 9 12 211
[^]
^ ^
Wt 311^ 18 68 517
^ T??t tfxf ^^tTRT^ 2 19 27
^ Xi;^ tfiT 3MH, 13 23 342
^ ^ ^5pT FTPMH, 8 6 180
7t efss^ WK W^ 6 22 140
^t ^RTRTftfir 30^: 6 2 123
7t f% qr H^^jTp^ 2 15 25
^: TTT^M^rg?^^ 16 23 431
^^•.
^H^^TTPT^: 2 57 47
^5^5^ 'Hcf'^dHIH, 10 39 257
^^.Îclî^rfH^ctdlsftr 11 42 285
^q^ ^\VtA^\ ^^ 17 4 437
"^^Ml ^ ymf^ 4 35 99
'4^<HdM:^ 18 5 463
^T^riWrfTR: ^^RT: 3 13 64
qirr^feWs^^^ 3 9 62
^ cfqt¥ ^^ 17 27 457
Wt UPT ^^ 2 60 49
^?T?RTt %PFfi^ 15 11 393

INDEXES 563
Sloka Ch. SI. No. Page^
^: M^Rl'^dHIH, 18 46 500
W^^ ^K?^TTftr 9 27 224
WW^' W^ M^ 5 5 106
^^R^^HH^jfa : 5 28 120
^^ PimiTf 6 26 142
ÎtT^ fsnrP^ 18 37 492
^ ^
chl^L^HI 18 24 484
^ tr^^^^Rî 18 22 483
^ TRgWRl^ 17 21 452
^^ ctiHIc^RlH, 8 23 194
^ "2Jt^m: ^W: 18 78 522
'^^{W^ f^ 6 20 139
Îchl^ l R^ ftc^ 9 6 206
^qm ^ ft^T?RST: 6 19 138
-m\ ^r^ ^5^5^: 11 28 276
^l^ch|i^Nc^ct>: 13 33 353
Wn 3[^ ^^cFt ^T?T^: 11 29 276
-^^ ^^^ ^^fe^ 13 32 352
^q^mf^ ^rpT^^Sf^: 4 37 100
Î^ %^[f^ ^^ 8 11 185
7^ ^^03^ ^ 18 39 494
i|<^4)KHll^ 18 59 511
'^ % Hl^cbrddH, 2 52 45
<4<lMj|d ^: 15 12 394
Tf^ ^JcTJsn^TT^ 13 30 350

^^-^^f^ ^rfFT 4 1 83
^q^fttrot iwi; 6 18 138
^q^^^ W^ 2 58 48
-^^ ¥^ 3Tf^ 3 14 14 368
^^f^ ^f^^ 6 4 124
•^Tf^ TTmrmto^ 1 46 17
^ irt ^ ^t^ - 3 23 68
ilcj^^l 4]M^^H, 2 32 34
2T^;^^5TemTO^: 4 22 91
^^mc^r^RfcT ^: 3 21 67
^^fe'^fdHc^r^lH, 10 41 258
IW^ ^^^ 1 38 14
^?FTT3 îJcbHI^H 1^ 34 491
TPTT ?riwf "^ 18 31 489
^JPTT W^ ^ Tft^-C 18 35 491
i|^lrH<rd>cl Wct^ 3 17 66
«4Rft:lR'îru| ^TOTT 3 7 61
^^lc^<Hd1dli^H, 15 18 401
^TFfmtf^ cTt^- 12 15 308
'W^ Hl^t^l ^1T^- 18 17 476
^R^T ^ ^FTR^TT: 4 19 89
^q^FTFt TOWî; 17 10 443
^ftTTT ^cJ'îdHIH, 2 69 53
^TTf% ^^^cTT ^^H; 9 25 223
•^]fm jf^TTt ^T^ 2 42 39

INDEXES 565
"^M^mi^ MlTi; 13 26 346
^M^dlRil^SFi; 1 22 9
^n^R2f 3^ 2 46 41
îR^Rf^^RFT 6 17 137
^tT^: chijêi T^^R^ 5 12 110
5#^ Wm^ %ft ft^- 6 15 136
5#^ ^5T^T?^ %ft f^M- 6 28 144
^plTTr5^ ftjM^: 1 6 5
% ^ îf^chl W[\: 7 12 163
% g ^TRrfjJTTft^ 12 20 311
%g ¥^ ^#f^ 12 6 301
^ c^^^RHft^?^ 12 3 297
^ c^?T^^^T^3Rf: 3 32 73
^lii^^^cjdl ^TrR: 9 23 221
%^ ^TtTPt^ f^T?^ 3 31 72
%^2M^ 3rq^ 4 11 85
% ^ll^Pcirâ^^^ 17 1 433
^ rt:|^J|d WT^ 7 28 173
^tWT? ^^Tf^ ^ 1 33 13
% fl WT^ ^: 5 22 116
4l^l^Tbl Pcl^Jo^lrHI 5 7 108
îJW-^WchHfuiH^ 4 41 102
%T^: f? ^^^ 2 48 42
^#RFTPT ^^^W{^ 6 47 155
%ft 5^ ¥?TcrR; 6 10 129


4l^HHH^^5^ 1 23 10
^ 1 W^ ^ tfe 12 17 309
^5^:g#5^tRRW: 5 24 118
^ TTT TT^^ ^ 6 30 145
^ HIH^HHlR ^ 10 3 233
^ Hl^qH'H^Co: 15 19 402
^5^ 4lJ|W<4l ^: 6 33 146
^%^^ cTJ ^tF: 7 21 168
T^ 3[ePt ^rj?^ 14 15 368

^^TOHMf^ 14 10 364
T^ <HllcHch f^ 14 7 361
T^3Wg ^t^ 7 8 160
Mt^%%^ 2 64 51
^ ^^Mêl^^: 18 27 486
TTSRt^gc^ t¥^ 18 76 521
<NRÎ <NJj^H^ 9 2 201
^^ ?TfT^TRiT 10 23 248
Klfe^ ^^ ^ ^ ¥MT: 11 22 272
?^ ^R^ ^§W^^ 11 23 273
eFT^ 5|^rHclfu|H^ 5 25 118
elPd^^ IRTTTR: ^H-tll^ U 30 277

e7t%5fM^:f^ fror 3 3 58
^: 3[^fTRR»T: 14 12 366
INDEXES 567
di^H'i^^M 10 16 245
^^^ ^ ^mm ftrrf^ ii 27 275
ci |
jj4Hl:^pHcfÛ| :
?RT]f : 11 39 283
^Mftr ##r ^M ft^R 2 22 29
f^^nf^^TW^ 5 18 113
f^^lHHî^NH. 17 13 445
M^tFM dMI^ll 18 52 505
fWlT M^Rcf^ 2 59 49
rcm^fe^^4l^ll< 18 38 493
rc|W>llciHl %^ 10 18 245
f^m '^mP^'- ^^^ 2 71 55
#(TTnFRT^t^: 4 10 84
^^#Tt ^^T^^SfW 10 37 256
^^ WR^sRq 10 22 248
^îfcHir^H PR^ 2 21 28
%^ ^HdldlPn 7 26 171
^ ^ M:^
o^cl^Hlf^chl jfe:
"t^ 8
2
28
41
198
38
o^lMuld ^]^ 3 2 57
o^l^M^KI^dclH^ 18 75 521
V|cHld1^c| T{: -^l^ 5 23 117
^: Tl^^TT^ 6 25 142
^ ^^HWT: ^fr^ 18 42 497

^^ ^<ci | HTd 15 8 390
?ltW^5^#T^ 18 15 473
^J^dt*^ #^ ^ 8 26 197
"^ ^ MPdMM 6 11 131
^pn^jq^F^^ 9 28 225
tM M ^jfcT^fe^ 18 43 497
^^^ WTT T^Wl 17 17 449
^;g[rafe^m^ WH^ 4 39 101
ô^|cim^<4^ 18 71 518
gRrM^TM ^ 2 53 45
:^,!^Koi^H«!^l^^l< 4 33 98
^^TR^^ ft^pi: 3 35 74
^^TR^^ f^: 18 47 500
M fl irrTR^^n^ 12 12 305
^t^T^Mtf^^ÎF^ 4 26 94
^ ^: ^FT#t ^ . 15 9 391
^H^l-S^^^ i 27 11
[^]
^ TT^ TT7TT ^5^ 4 3 81
^TtR: chiju-^Rî^: 3 25 69
Tf^ W^\ 3Rnt ^Tgrf^ 11 41 285
^ ^ ^l^<l^|U|IH^ 1 19 9
^fcfj^ H<ct)l^c| 1 42 16
^cheM^-Hcii^lHH^ 6 24 141
^#r5F%fe^Tin^ 12 4 298
INDEXES 569
wm ^m^ ^ 9 14 213
^ ?T^ ^[^::^\ ^: i 22 i69
^c^.KHM'i^[?H ^^ 1^ ^^^
^ T^R^ W 14 5 359
^ m^ fTl 14 9 363
TTWo^M^ im, 14 17 369
^T^ld^^m ^^^ 17 3 436
T{^%^ ^^[^: 3 33 73
^m^ W^^ ^ 17 26 456
%?: Wet %Tt 12 14 307
;^PTRt ^^ f^ 5 1 104
w^M- wA^rm 5 2 104
^^m^ w^ 5 6 107
^^^MFT H^NIÎ ^ff^ 18 1 460
m Mmmm\ 6 13 133
TR ^W^ ^ 13 28 348
W^
^^:
^mr ^ ^ ft^ ^
13
12
27
18
347
310
^FT^:^îg^: ^^(^- 14 24 375
^5t ^c|\;^3 9 29 226
wWirrnftr^ 10 32 253
-Hc[c^H[ru| Wm 5 13 111
WT
^GfchHlu^M 18 56 509
^gÛcR ^: 18 64 514
^îqifuNK -^ 13 13 330
^T%R1PT Wm 8 12 186
^cf^l^^^^^R^^ 14 11 365
^cf^Hf-^Rc^^ 18 66 515
^cfHj^d^Hlc^MH, 6 29 144
^cfH^rTfelcf "^ ^ 6 31 145
^T^^^ #^ 9 7 208
^T^^ %^^ 18 20 481
^jlidc^d ^ 10 14 243
^T^#r5 ^^ 14 4 358
^#PT ^ if^ ^THpciy: 15 15 397
^cifu|l[:5^<qchHfru |
4 27 95
^^R^ûii-HI^H, 13 14 331
^T^ ^ ^^ 18 48 501
W^- "SM: ^^^ 3 10 62
^TWjn^rf^ 8 17 189
î^4lJ|) W^f^' 5 4 106
^TTf^^Jcflf^
ftrfe
^
W^ "m^^ 18
7 30
50
174
503
^Tt^ W\ ^TT^TtW 1 29 12
^ f^^ Wm, 18 36 492
^g^:^ fK^^ 2 38 36
^^HMf^+H. 6 21 139
ggM^^ ^^^ 11 52 292
gfpq^T|^r#T 6 9 126
Î^t%?T 11 36 281
INDEXES 571
tW^WT ^ ^rmr 2 54 46
^FTTlf^fK^ ^MUT^ . 5 27 119
^^^^rf^^^n^ 2 31 33
^c^^M^ ^^ 18 60 512
^qR^^Tc^RT 10 15 244
^ ^ ^5tWTO: 18 45 499
[I]
# ^ WF^ 2 37 36
^t ^JSTf^Mlft 10 19 246
iqt%?t cKF ^T^^ 1 21 9

II
INDEX TO SUBJECTS
Abode: the Supreme, described: VIE. 21; XV. 6.
Arjuna: expresses grief: I. 28-36; II. 4-8; exhorted to stand

up bold: II. 2, 3; prays to the Lord: XL 15-31, 36-46.
Atma: nature of the: II. 11-30; its own friend and enemy: VI.
5, 6.
Bondage: cause of: XIV 5.
Brahman: (the object of Knowledge), description of: XIII.

12-17.
Creator: the region of the, is perishable: VIII. 16-19.
Death: thought at the time of: II. 72; VU. 30; VIII. 5, 6,
10,12,13.
Delusion: (ignorance, illusion), cause of: V. 15; VII. 13; how

to cross: VII. 14; power of: VII. 25, 27; XV. 10, 11;
xvm. 16.
Demoniacal: nature described: VII. 15; IX. 11, 12, 24; XVI.
4, 5, 7-20; XVII. 5, 6.
Devotees: division of: VII. 16-18; who are fit to become: VII.
28; characteristics of the: XII. 13-20.
Devotion: the method of: IV. 11; VI. 47; IX. 22, 26-30, 34;
XVIII. 55, 65, 66; utility of alien form of: IX. 23; power
of: IX. 30-32; to the Formless Being described: XII. 3-5.
Dispassion: the conditions of: II. 52.
Divine: nature described: IX. 13-15; X. 8, 9; XVI. 1-3, 5.
Doubt: cause of misery and fall: IV. 40; IX. 3; to be rent

through knowledge: IV. 42.
Enjoyment: womb of pain: V. 22.
Evil: forms of: III. 37-40.
Evolution: and involution, the process of: VIII. 18, 19; IX. 7,
8, 10; XIV. 3, 4.
(572)
INDEXES 573
Faithlessness: condemned: XVII. 28.

Gita: Ekasloki: XVIII. 78.
Gunatita: (one who has hberated himself from the clutches of
the Gunas), characteristics of: XFV. 22-25.
Hell: three gates to: XVI. 21.
Ignorant: the, not to be disturbed: IE. 26, 29; fate of: VII.
20-24; XVI. 23.
Jiva: nature and functions of: XV. 7-9.
Karma: analysis of: III. 27-29; inscrutable nature of: IV

16-18; five causes of: XVIII. 14; impulse and basis of:
XVIII. 18.
Karma- Yoga: main principles of: II. 38, 47, 48; HI. 30; V. 8,
9; VI. 2; XVI. 24; XVHI. 6, 11, 17, 49, 56, 57; glory of
and necessity for: II. 40; III. 4-9, 16, 19-25; IV. 15,18; V.
2, 6, 11-13; VI. 1; XVIII. 58-60; advantage of: II. 51; IV.
32; as sacrifice to gods: HI. 10-15; does not bind: IV.

20-25,41; V. 3,10.
Knowledge: no duty for the man of: III. 17, 18; the glory of:
III. 42, 43; IV. 9, 10, 19, 33, 35-39; V. 17, 29; X. 3, 7;
Xm. 28, 29, 34; XIV. 1, 2; XV. 19; how to acquire: IV.
34, 39; V. 16; VII. 29; X. 10, 11; when it is possible to
acquire: IV. 38; XIH. 30; definition of: XIII. 2, 7-11, 27;
XV. 1.
Kshetra: description of: XIII. 5, 6.

Lord: (God), glory of the teachings of: III. 31;
the, XV 20;
XVIII. 67-71; is all-in-all, absolute and supreme: VII. 6, 7;
IX. 4-6; XI. 32, 33; XV 17,18; XVIII. 61; the fate of the
haters of: III. 32; XVI. 16, 19; is omniscient: IV. 5; VII.
26; takes incarnations: IV. 6-8; is non-doer and unattached:
IV. 13, 14; V 14, 15; IX. 9; XVIII. 31, 32; Vibhutis or
Glories of: VII. 8-12; IX. 16-19, 24; X. 2, 4-6, 20-42;
XIV. 27; XV. 12-15; is impartial: IX. 29; shows His
Cosmic Form: XI. 5-13.
Mind: equilibrium of: V. 18-20; VI. 7-9; abstraction of: V. 21;
method of controlhng: VI. 35, 36.
Moksha: Immortality, Freedom, Liberation: See Perfection.
Nirvana: attainment of: E. 72; V. 24-26; VI. 15, 27, 28; who
is fit for: XVEL 51-53; glory of: XVIE. 54.
Objects: effects of thought of: E. 62, 63.
Om Tat Sat: glory of: XVE. 23-27.
Path: (Ayana), twofold: VEI. 23-27.
Peace: effect of inner: E. 65; who is fit to attain: E. 70, 71.
Perfection: difficulty of attaining: VE. 3, 19; XI. 47, 48, 52,

53; how VEI. 7-10, 14, 22; XI. 54, 55; XIE. 18,
to attain:
23; XIV. 26; XVI. 22; need for: XEI. 15; is freedom from
the Gunas: XIV. 19, 20; who is fit for: XV. 5,11.
Prakriti: supremacy of: IE. 33; XVEI. 40; twofold nature of:
VE. 4, 5.
Prakriti-Purusha: nature and function of: XEI. 19-22, 26.
Purushas: the two: XV. 16, 17.
Rajas: characteristics of: XIV. 7, 9, 10, 12, 15-18; XVE. 4, 9,
12, 18, 21; XVEI. 8, 21, 24, 27, 31, 34, 38.
Renunciation: characteristics of: XVEI. 2, 5, 9-11.
Retribution: the law of: IV. 11; VII. 21; IX. 25.
Samadhi: description of the state of VI. 19-22; transcends

sensual desire: II. 59.
Samsara: description of the tree of XV. 2, 3; how to be free

from: XV. 3, 4.
Sattva: characteristics of XIV. 6, 9, 10, 11, 14, 16-18; XVE.

4, 8, 11, 17, 20; XVEI. 9, 20, 23, 26, 30, 33, 37.
Senses: and mind, control of E. 60, 61, 67; IE. 34, 41, 43; V.
23.
Sthitaprajna: characteristics of II. 55-58, 61, 64, 68.
Svadharma: extolled:
II. 31-37; EI. 35; XVEI. 45-48; of
Brahmanas: XVIE. 42; of Kshatriyas: XVEI. 43; of
Vaisyas: XVEI. 44; of Sudras: XVIE. 44.
Tamas: characteristics of XIV. 8, 9, 10, 13, 15, 18; XVE. 4,
10, 13, 19, 22; XVIE. 7, 22, 25, 28, 32, 35, 39.
Tapas: threefold: XVE. 14-16.

INDEXES 575
Veda: Karmakanda of the, condemned: II. 42-44; IX. 20, 21;

subordinated to Yoga: II. 45, 46.
Vision: oneness of: VI. 29-32.
Yajna: varieties of: IV. 25-30; need for the performance of:
IV. 31.
Yoga: definition of: II. 48, 50; condition of: II. 53; Buddhi,
extolled: II. 49, 50; need for the practice of: H. 66; VI. 23.
46; Vni. 27, 28; of wisdom and action are not
contradictory but equally good: V. 2, 4, 5; explained in a
nutshell: V. 27, 28; VI. 4, 18; main principle of: VI. 2; twO
means VI. 3; process of, described in detail: VI. 10-14,
of:
24-26; who is fit to practise: VI. 16, 17; degrees in the
practice of: XII. 9-12; varieties of: XIII. 24, 25.
Yogabhrashta: fate of the: VI. 40-45.
Yogi: contrasted with the worldly: II. 69.

3TRrft
(576)

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THE

A DIVINE LIFE SOCIETY PUBLICATION

THE DIVINE LIFE SOCIETY

Price ] 2003 [ Rs. 200/-

©The Divine Life Trust Society

Published by Swami Jivanmuktananda for The Divine Life

It has been translated into almost all drawn

Holiness Sri Swami Sivanandaji Maharaj is one of the great

This work originally appeared, in the early days of the Divine

13th July, 2003 THE DIVINE LIFE SOCIETY

THE UNIVERSAL PRAYER

Grant us an understanding heart,

Let us behold Thee in all these names and forms.

Let us abide in Thee for ever and ever.

Salutations to Thee, O Vyasa, of broad intellect, with eyes

PRAYER TO THE GURU

3?: ^gi^^ WW cT^ ^t^ ^- II

Guru is the Creator (Brahma); Guru is the Preserver (Vishnu);

'm^ 5^^- 1^11^ 3^- "^T^l

The Guru's Form is the root of meditation; the Guru's Feet

Prostration, again and again, to Lord Sri Krishna, the son of

difference between Jivanmukti (liberation while living) and

O Prabho, Prananatha (Lord of my Prana), Vibhu-Visvanatha

comprises eighteen chapters of a total of 700 Sanskrit verses.

celebrated throughout India by all the admirers and lovers of this

full of divine splendour and grandeur.

temperaments and for all times. It is a wonderful book with

you will find an unbiased exposition of the philosophy of action,

Just as the dark, unfathomed depths of the ocean contain most

teachings do not belong to any cult, sect, creed, particular age,

The Gita is like the lake Manasasarovara for the Parama-

and ecstasy. If the philv^sopher's stone touches a piece of iron even

generality of mankind. was given over five thousand years ago

on the battlefield of Kurukshetra, by Lord Krishna to Arjuna.

The whole world is a big battlefield. The real Kurukshetra is

GUIDE FOR STUDY

and intense faith, single-minded devotion and purity. Only then

Worldly-minded people, however intellectual they may be,

connection between the verses in all the chapters. Repetitions in

it is "At the junction of the rivers Ganga and Yamuna, there is

HARMONY IN THE GITA

The Gita formulates the theory of the three Margas (paths),

The central teaching of the Gita is the attainment of the final

The Gita is divided into three sections, illustrative of the three

THE TWO WAYS

The Rishis of yore attained this mysterious and marvellous

You can ascend the summit of the hill of knowledge of the

RECONCILIATION OF THE PATHS

Even so, in one place Lord Krishna praises Karma Yoga.

ESSENCE OF THE GITA

Attachment is due to Moha. Attachment is the offspring of the

an Asuri-Sampat, demoniacal quality. Non-attachment is a

is a rigorous discipline indeed. You will have to practise it again

contains the essence of Vedanta. He who rightly understands this

The eighteenth chapter must be studied again and again. It

contains the quintessence of the whole Gita Sastra. It is the

Constant remembrance and practice of the teachings of verse

XIII: Indriyartheshu vaimgyam and verse 38 of chapter XVIII:

Verse 65 of chapter XVIII contains the essence of