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The Gita : Rendition in Rhymed English Verse with Sanskrit Text

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DOI: 10.13140/RG.2.1.4719.8800

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 THE GäTâ
IN ENGLISH RHYMED VERSES
WITH FULL SANSKRIT TEXT
Bhagabat / PM6.5 (1) Final Print

Sibaprasad Dutta
 The Gãtà in English Rhymed Verses
By Sibaprasad Dutta

Published by :
Sibaprasad Dutta
395 Ramakrishna Palli,
Sonarpur, Kolkata 700 150, India
Bhagabat / PM6.5 (2) Final Print

Voice Link: 9883494021

Email : sibaprasaddutta44@yahoo.com

To
The Late Swami Ranganathananda
© Sibaprasad Dutta 13th President, Ramakrishna Math and Mission

and

Ranu, my mother,
whom I lost, when five years old.

Printed by

Rs. 495
USD 20
Sterling Pound 15
 PRAYER
I pay deep obeisance to
â` CŠk fUKuorC& N]Kwgtb =uJt
Swami Mokùadananda, an obscure monk of Ramakrishna Math and CŠk vëgubtGrCgosºtt&>
Ramakrishna Mission whose blessings have sustained me in many rô:hihE¸iô;w³wJktmô;lqrC-
crises of my life.
ÔgoNub =uJrn;k g=tgw&>>
` Ntrà;& Ntrà;& Ntrà;&>>
Om. Bhadra§ karõebhiþ ÷çïuyàma devà
bhadra§ pa÷yemàkùabhiryajatràþ;
Bhagabat / PM6.5 (3) Final Print

Sthirairaïgaistuvùñuvà§ùastanåbhi
May God protect the righteous and crush the vicious. rvya÷ema devahita§ yadàyuþ.
Om øàntiþ øantiþ øàntiþ.
Om! O gods, may we hear only fine words with our ears;
When engaged in worship, may we see only things of beauty;
May we praise you with tranquil physique and all its organs;
May we live this life as long as the gods may graciously decree.
Om! Peace for me! Peace for the environment ! Peace for the animal world!
ôJrô; l Rà={tu J]õ¶Jt&
ôJrô; l& vqMt rJ‡JJu=t&>
ôJrô; lô;tÌgtuo yrh³lurb&
ôJrô; ltu c]nôvr;=o"t;w>>
` Ntrà;& Ntrà;& Ntrà;& >>
Svasti na Indra vçódha÷ravà
svasti naþ påùà vi÷vavedaþ;
Svasti nastakshyor ariùñanemiþ
svasti no bçhaspatirdadhatu.
Om øàntiþ øànntiþ øàntiþ.
May Indra of ancient fame be kind and merciful to us;
May Puùà, the omniscient god of the earth, do us favour;
May Garuóa, the destroyer of evil, to us be benign;
May Bçhaspati make sure what is our best welfare.
Om! Peace! Peace! Peace!

Bhagabat / PM6.5 (4) Final Print
“ The Gãtà is one of the clearest and most comprehensive summaries of the
Perennial Philosophy ever to have been made. Hence its enduring value not
only for the Indians, but for all mankind. ... The Bhagavadgãtà is perhaps
the most systematic spiritual statement of the Perennial Philosophy.” Aldous
Huxley
Preface
I am not a scholar on the Gãtà, which consists of seven hundred (plus one
- the disputed first verse of Chapter XIII) verses extracted from the Bhãùma
canto of the Mahàbhàrata, an epic made up of one hundred thousand couplets.
This book of books came to my hand about forty years back when I, as a
college student, was passing through one of the great crises that continue
to invade my life ceaselessly. At that time, I knew, as I do now, very little
Sanskrit, and I mostly depended on a very mundane version. Still, I received
much comfort from reading it, and a few verses here and a few verses there
sustained me in that turbulent time. Meanwhile, I tried to increase my
knowledge of Sanskrit, and while working on this book, I studied closely
the wonderful Bengali edition by Swami Apurbananda, and the two precious
editions in English – one by Swami Gambhirananda, and the other by Swami
Ranganathananda, all the authors belonging to the Ramakrishna order. I have
also consulted the famous book The Bhagavadgita by S. Radhakrishnan,
and an equally famous book Essays on the Gita by Sri Aurobindo. Edwin
Arnold’s The Song Celestial has also contributed to my penmanship.
While working on the text, I have split the fearsome compound words,
which the conservative scholars may not approve of, but I have done this
deliberately for the sake of the common readers who being dismayed by the
lengthy compounds would keep the book shut forever after an unsuccessful
attempt or two. Moreover, for the purpose of rhythmic pronunciation I have
marked the pauses in each line with the mark (). Despite the possibility
of reproach from the scholars, I feel I have done it rightly because both
primarily and secondarily my intention is to propagate the nectar that the
book is saturated with.
In this connection, I would like to quote the remarks of M.K.Gandhi who
drew sustenance from the Gãtà during turbulent times in his life. He said:
“I find a solace in the Bhagabadgãtà that I miss even in the Sermon on the
Mount. When disappointment stares me in the face and all alone I see not a ray
of light, I go back to the Bhagabadgãtà. I find a verse here and a verse there
and I immediately begin to smile in the midst of overwhelming tragedies – and
my life has been full of external tragedies – and if they have left no visible,
indelible scar on me, I owe it all to the teachings of the Bhagabadgãtà.” Young
India (1925), pp 1078-79
The Gãtà, unfortunately regarded by the sectarians as a religious scripture of
the Hindus, is by far the most scientific of all religious books and it provides
a panacea for the whole of the human race born to suffer in this world. As
 II Preface
a man, let alone the other animals, is born, he falls in a snare of woes and
miseries, – his whole vocation being an endless imitation (Wordsworth) of the
worldly affairs – and if he is not a stupid or a moron, he suffers immensely
from various afflictions. Depression overtakes him and if he finds no remedy
– remedy is not readily available – he will commit suicide or will become an
alcoholic as a measure of escape from this world which he discovers after
exhausting himself as a ‘tale told by an idiot, full of sound and fury signifying
nothing’. If we do not like this measure, we must modify our life style. Here
comes the role of the Gãtà, which says that the cause of our sufferings is
ignorance and the cure consists in Knowledge. Ignorance owes its origin to
the belief that the phenomenal world is all that exists and the world of the
Bhagabat / PM6.5 (5) Final Print
senses is the reality. This belief goads a man to cherish numerous desires
and when they are not fulfilled or when it is found that the fulfilment of the
desires has proved counterproductive, his misery multiplies. This is owing to
the fact that we, the ordinary mortals, because of our limited vision, do not
know what happiness is and how it can be obtained. Knowledge consists in
the realisation that this world and, for that matter, our life is transitory and
our real existence is in the eternal and endless entity that is immanent in
and transcendent from this universe. We commit a blunder when we subject
ourselves to Epicureanism or hedonism, caring little for discovering our
real self. ‘Know yourself’, said the historical Socrates and the same thing is
uttered by the mythological Lord Kçùõa in this book of books. Once we have
knowledge of our self, we shall know the Self of which we are a part, and then
we shall be able to ignore worldly miseries and enjoy life. ‘Enjoy life’, is the
theme of the Gãtà. The book, which is but a very small portion of the epic,
Mahabhàrata, also prescribes different methods to attain Knowledge which
is equivalent to liberation or emancipation. Action, Renunciation of Actions,
Contemplation and Devotion are the four ways that lead an ardent aspirant to
achieve salvation of which Knowledge is the indisputable antecedent. They
are apparently separate; actually, they are supplementary and complementary.
We need not flee away into the nightingale’s domain, because this escape,
inspired by vintage preserved in the deep-delved earth, is ephemeral; but
let us acquire through steady practice Knowledge of what is the ultimate
reality. Hence, Sri Ramakrishna blessed his devotees in the afternoon on
1 January 1886 saying, ‘May you all attain Knowledge.” To repeat, only
a man of Knowledge is ever free from all sorts of bondage. He takes life
in his stride and discovers human life is full of bliss. Ignorance is bliss for
those who are intellectually weak, but Knowledge brings bliss for those
who are noetic and are intent on exploring the riddle of life. This intellectual
sharpness rouses in him the questions with regard to his entity, the source of
his origin and his terminal station. The questions that agitate his mind are,
in simple language – ‘ Who am I ? Where have I come from? Where shall
Preface III
I go after death? Is that a blissful state or a replica of this miserable world?
How to overcome sorrow and dismay that trouble me?’ All these questions
have an answer in the Gãtà. M .K. Gandhi said, “ To enjoy life, one should
give up the lure of life.” A man of Knowledge sees through the lures of life
and does not succumb to them. He enjoys life and never discards it. If we
are resolutely devoted to our pursuit, we shall be successful, and once we
are successful, we shall be able to sing with Sri Ramakrishna:
Ei sa§sàri majàr kuti, àmi khài dài àr majà luti.
Janak ràja mahà tejà tàr và kiser chila truti.
Se je edik odik dudik rekhe kheyechila dudher bàti.
This world for me is a place of joy
Where I eat, drink and play with toy.
Janaka was a king of immense power
And he had no want whatsoever.
He took care of both the world and his soul
And so drank milk from a brimming bowl.
This is not the philosophy of Omar Khayam and is diametrically opposite to
Epicureanism or hedonism. What Sri Ramakrishna means to say is that when
one attains Knowledge, the world to him appears to be a stage where he is but
a player. The thought of impermanence of the world being firmly embedded
in his heart, he spends the time merrily. No sorrow can overwhelm him nor
can joy elate him out of gear. The knowledge here means the knowledge of
the ultimate Reality. When one attains this knowledge, no sorrow is potent
enough to flummox him.
Personally, I value the Gãtà for two reasons. The first is its style
determined by sonorously musical diction. Secondly, the Gãtà is a systematic
and time-tested theory of transmogrification of misery into happiness. The
world as we see it is a sorrowful state – an ocean of death (mçtyu sa§sàra
sagaram: 12.7) where men are but to suffer and suffer. That is why, spiritual
practitioners devote all their energy to attain equanimity of mind and develop
total devotion to the master of creation so that after death, even before, his
soul finds permanent rest and bliss with which we characterize God. This
belief is smeared with a fallacy. To say that God created for man a sorrowful
world to live in while He keeps own abode free from misery is to smudge
God with an attribute of selfishness and a pernicious motive. If so, why
should we call ourselves with joy the children of God and sing encomiums
in His honour and for His kindness who, as it is seen, is malicious to His own
 IV Preface
children? Actually, there is no fallacy. While creating man, God gave his son
a choice. He, maybe as a sport (lãlà), created Adam and then out of Adam’s
rib Eve, a woman and placed them in a blissful region called Paradise to live
in. God gave them liberty, but he reserved for man a choice. He issued one
commandment for his children – not to taste the fruit of forbidden tree or the
tree of knowledge. He wanted his children to live innocently in accordance
with His directive, but he imposed on them a restriction only to test if His
children would really live as his obedient children. As it happened, first Eve
and then Adam failing to resist the temptation engineered by Satan – it is
no good cursing Satan as he acted in his own way to serve his own purpose
– ate the fruit of Forbidden Tree transgressing their Father’s directive. The
Bhagabat / PM6.5 (6) Final Print
result was their fall from the paradise and the Pandora’s box opened up.
Thus, it stands that man is responsible for his own misery notwithstanding
the existence of the three types affliction – àdhidaivik, àdhibautik and
àdhyàtmik – that catch them very often. Although God gave punishment to
Adam and Eve, our first parents, which they deserved, God is not wrathfully
cruel. He wants the progeny of Adam and Eve to pray to Him seeking His
forgiveness, to remain unattached to worldly pleasures, to act with no
desire for the fruit of their endeavour and constantly fix their mind in God
and contemplate on His glory. This, in other words, is a scheme of God
to enable His children to resort to the path of happiness by choice. If man
follows this path sincerely and wholeheartedly, he will attain redemption
and regain paradise. The human predicament lies in the fact that we think
that the world is all that exists, that there is no existence after death, that
success in material affairs – acquisition of wealth and sexual pleasures – is
the source of happiness. How foolish we are! We fail, despite the sermons
in the Holy Scriptures and in the sayings of the holy men, to understand that
the more we run after worldly pleasures, the more painful and miserable our
life becomes. Ultimately, we turn into a bundle of nerves. Happiness and
worldly pleasures have an inverse relationship. As our desire for worldly
pleasures increases, our happiness decreases while as our hankering after
worldly pleasures decreases, our happiness born of contentment increases.
That is why, Sri Ramakrishna stresses repeatedly that we should restrain our
mind from running after wealth and sex and train it to be ever fixed in God
who is the creator, sustainer and provider of happiness. We should faithfully
resign to God and be blessed with His benediction, He being the sole deliverer.
Lord Kçùõa says in Chapter IX :
Manmanà bhava madbhaktaþ  madyàjã mৠnamaskuru;
Màm eva eùyasi yuktva  evam àtmàna§ mat-paràyaõaþ. 9.34
So anchor your mind on Me and to Me be sincerely devoted,
Bow down before Me, and with faith Me only do adore;
Preface V
If you accept Me as your supreme Goal with all your mind and heart,
You will definitely come to Me – know this for sure. 9.34
Sri Sri Sarada Devi, the holy consort of Sri Ramakrishna said in her simple
style that there is no greater wealth than contentment.
I consider developing contentment is the best of all methods of
psychotherapy that a patient of depression needs. Our common ailment
consists in unhappiness; the cause is our bondage or attachment to the
worldly pleasures that are evanescent; the cure consists in development of
non-attachment to the impermanent world. Recovery starts when the ailing
subject with genuine sincerity takes the therapeutic treatment and happiness
that eludes the grasp of the attached persons comes within one's easy reach
when one learns from his heart that the world being transient, it is no good
being distressful and running after worldly pleasures. Lord Kçùõa being the
psychiatrist, the cure is just a question of time. It depends on the patient’s
sincerity to follow the doctor’s advice. Sri Kçùõa is, in the language of
Sri Ramakrishna, an uttam vaidya, a first-rate doctor who inculcates the
instructions repeatedly for the recovery of the patient – for regaining by the
patient ‘calm of mind, all passions spent.’ The world for him will no longer
be ‘lacrimae rerum’ but full of joi de vivre.
I frankly admit that I slip into deep depression time and again because
of my lack of worldly wisdom, and the moments of joy that visit my mind
are ephemeral like the flashes of the sun in the rainy season. To have a
sustainable equilibrium of mind, one should, as the Lord says, steadfastly and
constantly think over the sayings, but that is possible only for a committed
soul, a sàdhaka. The Gãtà, in my opinion, is the first and the last book that
one should read, and an ordinary man with some amount of education can
refer to the Lord’s sermons while sailing through the rough weather despite
being engaged in worldly pursuits. This is so because in these scientific
sermons he can find the most effective balm for his troubled mind. As I
constantly live in a state of turbulence, without any episode of happiness in
the general drama of pain that life for me is, I turn to the Gãtà, which not
only offers me temporary relief but also effects a genetic transmutation, so
to say. The medicines that doctors prescribe for me gain in potency when I
read the book and meditate on the sayings of the Lord.
The Gãtà preaches monism or non-duality of God. It is essentially the
extract of the Vedanta philosophy that theorises that the Supreme Self is
present in all beings and objects (Vibhåti-Yoga) as individual self or as
individual soul and at the same time, It exists beyond them permeating
the whole creation, visible or invisible. The self that is present in beings
ultimately mingles with the Supreme Soul which is also its source of origin.
The supreme Self is the timeless and endless spirit and exists invisibly. This is
 VI Preface
a scientific thought as except there being an all-pervasive spirit, the feelings of
the beings could not be understood by their fellows. Again, this is a unifying
spirit that creates diversity yet maintains unity. In Christianity or in Islam,
God is considered a separate entity who is our Father or the Creator. That the
children constitute a part of God the creator is not expounded in the theses
of these religions. Buddhism discards this world and its inhabitants simply
as not having any existence and believes in the existence of the ultimate
Reality. Here comes Sri Ramakrishna to guide us. He uses a metaphor to
clarify the exact position. He says that only the inner substance of the bael
would not make a bael as such though we are less interested in the strong rind.
The relevance of the Vedanta in modern times is all the greater as divisive
Bhagabat / PM6.5 (7) Final Print
forces are splitting the human race, undoubtedly owing to ignorance, and
by resorting to the unifying thesis of the Vedanta, we may survive and live
in a cordial atmosphere. There is no other way – nànya panthà vidyate
ayanàya. This is possible only when acquire Knowledge not from religious
textbooks but through realisation. The Gãtà says that in whatever way one
is devoted to God, one reaches the ultimate goal which is one and a single
whole. God (or the formless supreme Soul,) is the ultimate creator, sustainer
and destroyer. He dispenses same benefits to all in accordance with the nature
of their urge or devotion. This is also called pantheism that propounds that
the world exists in God. The impact of religious belief being the greatest
influence on the mind of man, we have the last and the only succour in the
Vedanta philosophy. Not a single word in this philosophy is uttered about
Hinduism, neither is wasted a single word in praise of the Hindus. Let all
discard the idea that the Gãtà is a Hindu textbook and embrace the idea that
it is concerned with the miseries of the whole humanity and prescribes for
them a curative regimen.
I have sought to render the book in rhymed English verse so that persons
willing to read this book of profound science can, for their benefit, commit to
memory verses of their choice, despite their lack of preliminary knowledge
of Sanskrit. Factually, nobody can learn by rote or by heart the English
translations in prose of even a single verse of the Sanskrit text. This is because
the prose translations are, for obvious reasons, difficult and cumbersome, and
so the chance of enjoying the bliss of solitude in vacant or in pensive mood
or drawing solace in turbulent times by recollecting and ruminating over
the sayings of the Lord without the book in hand is distinctly impossible. I
am doubtless that in everyman’s life miseries come to create a depressive
effect on the mind, and the best way to get out of this plight and morass is to
ruminate over the sayings of the Blessed Lord. They, if properly meditated
upon, will set the keel steady.
The aim of the Gità is to teach the ignorant persons that the world
is ephemeral and that our life is transitory. It is, for this reason, futile to
Preface
be covetous and waste energy in meaningless pursuits, as what is gained
materially through spine-breaking endeavour today may not last till
tomorrow. Far less such endeavour brings happiness or peace of mind.
Nevertheless, as we are creatures with active limbs, we must work, and work
till the last breath of life. The real question now comes : how we should work
and for what purpose. The purpose, one must not forget, of all activities is
to attain happiness and joy and ultimately peace of mind. Therefore, any
activity that will not produce the desired result but will put the mind in
greater glitch should be avoided. The answer to the question as to how we
should work is given in the Gità most beautifully and very intelligibly. We
must work without being covetous, and yet we must work very sincerely
and efficiently. The Gãtà never teaches inaction; it teaches us how to work
properly and efficiently so that we may really be benefited – by being free
from afflictions that work with desire produces. Therefore, if we realize that
life is transient and that our worldly gains will not accompany us into the zone
beyond death, we shall refrain from cherishing greed, anger, jealousy and
all sorts of degrading vices and perform our normal duties with appreciable
competence. While hands and feet do the work, the guidance or command
comes from the brain. If one’s mind is perplexed owing to engagement in
activities for the sake of worldly pleasures, one gains nothing in real terms.
If one’s expectation fails, one’s mind will be far more afflicted; it will
become as ruffled as the tempestuous sea. He will lose equilibrium, and
his mind will be filled with frustration and indignation. In that state, he will
taste little happiness and the devil will take control of his mind. Oppositely,
if one works without intense zeal for gain, but works calmly and with faith in
God, the Supreme Sustainer, not only will his work be better accomplished,
but his mind will remain serene all the while. Work will then be a source of
pleasure and a man will not shirk or shun work but will be gladly engaged
in it. Such work is equal to worship because such work will give one the joy
that one derives through devoted worship. Work of this kind will not only
elevate one’s mind but also bring about the welfare of the whole society. To
say differently, such work will liberate the shaded soul and bring about the
happiness of the world – àtmanaþ mokùàrtha§ jagaddhita§ ca. The Lord
also stresses in the Gãtà that one must work for the benefit of the society.
This is what Sri Ramakrishna also taught Swami Vivekananda. When the
Swami, who was then known by his pre-monastic name, Narendra Nath Dutta
(Naren) raised the issue before his guru saying that a saintly man should be
merciful to men, Sri Ramakrishna admonished his most beloved disciple
saying that such an attitude reflected insolence and rectified his disciple’s
thinking. He instructed him that as God dwells in hearts of all beings, one
should serve them as embodiments of God instead of showing mercy upon
them. This service will cleanse the mind of selfishness and prepare it for
 Preface
ultimate realisation of the Truth. Hence, Swami Vivekananda’s slogan – Work
is Worship. We must always keep it in mind that reward for a work rests in
the hand of the Lord who is the real taskmaster. Future we cannot see and
what the result will be is not known to us. It is because of this that wise men
always advise us to work sincerely and diligently, but without attachment
and without worrying. Working in this way, with faith in the graciousness
of God, will keep our mind peaceful and stable, and when we do not waste
time and energy by worrying about the outcome of our deeds and, instead,
concentrate our whole attention on the work that we shall select to be good
for us, our performance will be better. Worrying never leads to success and
only depletes vigour. That is why, the Blessed Lord says:
Bhagabat / PM6.5 (8) Final Print
Karmaõi eva adhikàraþ te  mà phaleùu kadàcana;
Mà karma-phala-hetuþ bhåþ  mà te saïgaþ astu akarmaõi. 2.47
Act, act and act, my dear Soul Mate,
And don’t crave for the fruits of your labour;
Never take to work for gain – never,
Nor should you stay away from action ever. 2.47
Arjuna became confused as he had misconception about the real nature
of life and about proper mode of action. He slid into depression because of
this incorrect conception about life and work. The Lord, being his friend
and philosopher, guided him out of depression by gradually instructing him
lessons on the nature of life and soul and on the character and method of right
action. He taught his friend that fighting out the enemies was the immediate
task before him, and so he must engage in this work wholeheartedly while
remaining fully devoted to God. As an obedient and talented disciple, Arjuna
learnt the lessons by heart and he declared most beautifully:
Naùño mohaþ smçtirlabdhà  tvat prasàdàt mayàcyuta;
Sthtitaþ asmi gatasandehaþ  kariùye vacanam tava. 18.73
O Acyuta, by Your grace gone is my delusion ,
And I have regained the clear intellect that was clouded;
Absolutely free from all doubts, I am firm to obey you,
As my mind is poised and is no longer shrouded . 18.73
If we have firm conviction about the transience of life, about the permanence
of the soul, about the lordship of the Supreme Soul over the whole creation
and if we work with a mind, pure and free from covetousness, yet efficiently
without worrying about the result, we will gain peace. Attainment of peace
should be the aim of all activities, and if we follow Lord Kçùõa surrendering
ourselves whole-heartedly at His feet, He will keep His promise that His
Preface IX
devotee will never perish.
Kùipram bhavati dharmàtmà  ÷a÷vat ÷anti§ nigacchati;
Kaunteya pratijànãhi  na me bhaktaþ praõa÷yati. 9.31
Swiftly a devotee of God turns into a virtuous person
And attains everlasting peace, being free from all kinds of sin;
O Kaunteya, boldly pronounce it to the world
That My devotees can never be trapped in the snare of ruin's bin . 9.31
The Lord repeats the assurance in order to inculcate the spirit in Arjuna like,
as Sri Ramakrishna says, the best doctor does:
Manmanà bhava madbhaktaþ  madyàjã màm namaskuru;
Màm eva eùyasi satyam te  pratijàne priyaþ asi me. 18.65
Be loyal to me and wholly devoted,
Bow down before Me and Me do adore;
As you are dear to Me, I truly promise
By doing so you will come to Me, for sure. 18.65
There can be no greater words of comfort. Lord Kçùõa is the best doctor
famous for his diagnosis of our illnesses and his never-failing therapy. We
must consult Him if we really seek recovery. So let us all follow the Lord’s
advice and be happy. If we follow Him, we shall be able to fight the battle
of life with a smiling face and come victory or defeat, neither way we shall
lose. So All glory to Lord Kçùõa and ørã Ràmakçùõa!
Om øantiþ, øantiþ, øantiþ! Peace, Peace, Peace! Hariþ om tat sat.
Sibaprasad Dutta
“ The Gãtà is a work of imperishable significance. It gives us profound
insights that are valid for all times…. We are not called to solve the meaning
of life but to find out the deed demanded of us and work and in this way,
by action, to master the riddle of life.” J.W.Hauer: Hibbert Journal, April
1940, p.341
 Contents
Number of Verses Page
 Preface I-IX
 Arjuna-viùàda-yoga(I) 47 1
 Sà§khya-yoga (II) 72 19
 Karma-yoga (III) 43 51
 J¤àna-yoga or Karma-sa§nyàsa-yoga (IV) 42 69
Bhagabat / PM6.5 (9) Final Print
 Sa§nyàsa-yoga (V) 29 87
 Dhyàna-yoga (VI) 47 102
 J¤àna-vij¤àna-yoga (VII) 30 124
 Akùarbrahma-yoga (VIII) 28 140
 Ràjavidyà-rajaguhya-yoga (IX) 34 159
 Vibhåti-yoga (X) 42 170
 Visvaråpa-dar÷an-yoga (XI) 55 187
 Bhakti-yoga (XII) 20 217
 Kùetra-kùetraj¤a-vibhàga-yoga (XIII) 34 236
 Guõatraya-vibhàga-yoga (XIV) 27 265
 Puruùottama-yoga (XV) 20 274
 Daivàsura-sampat-vibhàga-yoga (XVI) 24 288
 øraddhàtraya-Vibhàga-Yoga (XVII) 28 300
 Mokùa-sa§nyàsa-yoga (XVIII) 78 312
CHAPTER I
ARJUNA-VIúâDA-YOGA
Arjuna in Depression
PROLOGUE
The Gãtà consists of eighteen chapters of which, the first one entitled
Arjuna-viùàda-yoga, deals, in the main, with the depression that overwhelms
Arjuna, the third of the Pàõóavas and the greatest archer, in the battlefield of
Kurukùetra on the eve of the battle. Arjuna’s war chariot is steered by Lord
Kçùõa who is not only Arjuna’s friend, but also his philosopher and guide.
When the forces on both sides have been deployed and the battle is about
to begin, Arjuna slithers into melancholia, thinking that during the fight he
will have to kill his own kinsmen, including his venerable superiors. He puts
forward a number of arguments in favour of his desire to stay away from the
battle, and declares that even if he wins the battle, the victory achieved by
annihilating the opponents who are his dear relations, will deprive him of
happiness. He maintains that to him even the ownership of the kingdom will
be hardly enjoyable. The depression of his mind finds physical manifestation
in the declining strength of his body, and he gives up arms and sits back.
He pronounces that even if his foes, the sons of Dhçtaràùtça, kill him in
his passive state, it will be better for him than winning the battle by killing
his own men.
gr= btbT yŒ;efUthbT  yNôºtk NôºtvtKg&>
"t;oht³[t& hKu nàgw&  ;;T bu Gub;hk CJu;T>>46>>
Yadi màm apratãkàram  a÷astra§ ÷astra-pàõayaþ;
Dhartaràùñràþ raõe hanyuþ  tat me kùematara§ bhavet. 1.46
Hence, I consider it would be better
If in this battle I am killed by the Kauravas up in arms;
I shall not resist them nor shall I take up weapons
As I feel this conflict is pointless in no uncertain terms. 1.46
Lord Kçùõa finds this state of Arjuna as a dangerous prognosis affecting
his psyche and He takes up the crucial assignment to cure Arjuna of this deep
melancholia which actually has its origin in ignorance or lack of Knowledge.
Knowledge is the therapy but its administration requires greatest skill. The
next seventeen chapters are but the process of therapy consisting of seventeen
steps which the Lord successfully completes leading to total recovery of
Arjuna. Arjuna’s recovery is reflected in his utterance:
 2 THE GäTâ
l³tu btun& ôb]r;ÖtoçÆtt  ÀJ;T v{mt=t;T bgtågw;>
rô:;tu~rôb d;-mà=un&  fUrhígu Jalk ;J >>73>>
Naùñaþ mohaþ smçtirlabdhà  tvat prasàdàt mayàcyuta;
Sthito’smi gata-sandehaþ  kariùye vacana§ tava. 18.73
O Acyuta, by Your grace my delusion has vanished
And I have regained my intellect that was clouded;
Absolutely free from all doubts, I am firm to obey You,
As my mind is poised, and is no longer shrouded. 18.73
Bhagabat / PM6.5 (10) Final Print
This chapter is important not only as a preamble to what follows in
the next seventeen chapters but also as a substantial commentary on the
devastation that war causes whenever and wherever it takes place. This
commentary is very much objective and argumentative although it comes
from no other a person than the subject. The subject is a grand warrior already
present in the battlefield to take part in action and defeat his sworn enemies
who have deprived his side of the legitimate right to kingship. Arjuna begins
his arguments in the thirty-eighth verse where he, already baffled by his
perception of the prospect that in the battle he will have to kill his kindred
in order to earn sovereignty over a kingdom, calls war a heinous deed that
originates from avarice and results in commission of sin, which in modern
times, when men do not care about the term ‘sin’, is called a crime. In the
fortieth verse, he says that war destabilises the society by ruining the family
lines and their cultural tradition.
fwUÖtGgu ŒKëgrà;  fwUÖt"bot& mlt;lt&>
"buo l³u fwUÖtk fU]ÀmlbT  y"bo& yrCCJr; W;>>40>>
Kulakùaye praõa÷yanti  kuladharmàþ sanàtanaþ;
Dharme naùñe kula§ kçtsnam adharmaþ abhibhavati uta. 1.40
When the family is destroyed,
Its culture too confronts fall;
And when its cultural tradition faces ruin,
Vice rules the family overall. 1.40
He reiterates that when the families are destroyed because of the death
of the soldiers who are members, and sometimes heads, of the families,
women become unchaste and they produce children through union with
men of different classes. Such children, particularly the male children,
are not authorised to offer obsequial oblation to the departed souls, as the
identity of the ancestors of the hybrid descendants is not definitely known.
ARJUNA-VIúâDA-YOGA 3
Unfortunately, even today when gender discrimination is condemned women
are not allowed to perform the memorial and such like rites. Consequently,
being deprived of the holy meals of rice balls and water, the ancestors too
head for the hell, which is the destination of both the destroyers of the
families and the families destroyed. Therefore, if war gains anything for
the society it is chaos, instability and confusion of the cultural state. It turns
the society into a ‘waste land’. Actually, the state of affairs during and after
a war is a hellish condition that darkens the present and portends darkness
for the future. A psychoanalytical study of Arjuna’s arguments against his
participation in the battle reveals that he cherishes deep abhorrence for war
which indisputably brings disaster for the whole human race, no matter
where the theatre is. Swami Vivekanada said on 16th January 1897 in his
reply to the ovation paid to him by the Hindu community in Colombo on
the previous day that war is engineered by pride of power that results in the
bloodshed of ‘millions of our fellow beings’. He commented that war even if
waged for propagation of an idea is ‘followed by the groans of millions, by
the wails of the orphans, by the tears of the widows.’ It is a natural corollary
that in this condition, for the sake of mere living, the widows, most often
mothers of children, have to become unchaste, and through an inter-caste,
rather inter-class union, a hybrid progeny with no ancestral heritage is born.
We have witnessed this picture in the wake of the two World Wars and a
prolonged confrontation between the United States and the Indo-Chinese
countries in the last century.
It would be pertinent to note what Samuel Johnson (1709-84), the
renowned British litterateur, said in The Idler dated 11 November 1758:
Among the calamities of war may be jointly numbered the
diminution of the love of truth (caused) by the falsehoods, which
interest dictates and credulity enourages.
The words of Samuel Johnson constitute possibly the source of ‘When
war is declared, Truth is the first casualty’, epigraph to Arthur Posonby’s
Falsehood in Wartime (1928). The comment is also attributed to Hiram
Johnson, speaking in the US Senate in 1918, but it is not found in the record
of his speech. Wilfred Owen (1893-1918) who wrote in 1918 in his preface
to Poems that was published in 1963 that ‘My subject is war, and the pity of
War’ depicts a sombre picture of war in his poem Dulce et Decorum Est :
If you could hear, at every jolt, the blood
Come gargling from the froth-corrupted lungs,
Obscene as cancer, bitter as the cud
Of vile, incurable sores on innocent tongues, –
My friend, you would not tell with such high zest
To children ardent for some desperate glory,
 4 THE GäTâ
The old Lie: Dulce et decorum est
Pro patria mori*.
* It is sweet and glorious to die for the sake of one’s country. – Horace
The pity of war is more poignantly reflected in The Minstrel Boy, a poem
by Thomas Moore (1779-1852) included in the poet’s anthology entitled
Irish Melodies (1807):
The Minstrel Boy to the war is gone,
In the ranks of death you’ll find him;
His father’s sword he had girded on,
Bhagabat / PM6.5 (11) Final Print
And his wild harp slung behind him.
If pity overwhelms Arjuna, it is not the pity for the imminent death of
his kith and kin in his hands as much as it is the ‘pity of war’. The pity is so
acute that it causes horripillation on his body and a burning sensation in his
skin. It makes his body tremble, his limbs languid and his mouth dry. His
distressful state of mind makes him physically so weak that the Gàõóãva,
his bow, seems to him to slip off from his grip.
=]³TJt RbtlT ôJsltlT f]UíK  gwgwÀmwklT mbwvrô:;bT>
me=rà; bb dtºttrK  bwFk a vrhNwígr;>>28>>
Dçùñva iman svajanan kçùõa  yuyutsun sam-upasthitam.
Sãdanti mama gàtràõi  mukha§ ca pari÷uùuùyati. 1.28
Juv:w& a Nhehu bu  htubnMo& a stg;u>
dtãzeJk ‹tkm;u nô;t;T  ÀJfTU a YJ vrh=Ê;u>>29>>
Vepathuþ  ca ÷arãre me  romaharùaþ ca jàyate;
Gàõóãva§ sra§sate hastàt  tvak ca eva paridahyate. 1.29
To see, O Lord, my own men present here and ready to fight,
My mouth is getting dry and my limbs are losing their might;
My body is shuddering all over, and the hairs on my body do stand,
My skin is burning and my bow* is falling off from my hand. 1.28-29
* Gàõóãva
Arjuna’s attitude reflects that he is not just an individual who loves his
own relations and worries about their future but is a feeling and sensitive
person who cares about the welfare of the human society as a whole. This
is particularly because he is a family man who has wives and children and
is not an ascetic monk who prefers to live in seclusion being wholly intent
on attaining salvation. Hence, his decision to retract from the battle is not
ARJUNA-VIúâDA-YOGA 5
simply a narrow emotional reaction to the fact that he will have to kill his
friends and relations in the battle, but is propelled by his concern for the
society. It is founded on his vision of the post-war situation when the social
order will be terribly disrupted to the benefit of none. Arjuna’s depression
has thus both emotional and rational bases.
The first verse of this chapter is a question from Dhçtaràùñra to Sa¤jaya
who was present in the battlefield. This question is followed by the reportage
of Saïjaya which constitutes the rest (six hundred ninety-nine verses)
of the Gãtà. It is said that Lord Vyàsadeva endowed congenitally blind
Dhçtaràùñra with divine sight so that he could view everday the spectacle
of the battlefield from the palace. As Dhçtaràùñra declined to see the killings
of his own friends and relations with the aid of this sight, Vyàsadeva gave
the king’s minister Sanjaya a boon which would enable him to see and
understand the proceedings of the battlefield without being present there
physically. As it stands, the whole of the Gãtà is the version of Sanjaya.
Even if this mythological aspect is discarded and we take the whole poem
as an act of poetic imagination, the verses contain the carriere that provides
nourishment for each and every individual wherever stationed he may be.
Dr. Radhakrishnan has, for the convenience of the reader, divided this
chapter into five sections. The first section consisting of the verses from the
second to the eleventh describes the confronting armies. The second section
comprising verses from the twelfth to the nineteenth describes the sounding
of the conch shells. The third section made up of verses from the twentieth
to twenty-eighth describes Arjuna’s survey of the armies. The fourth and
the last section beginning with the twenty-ninth verse and ending with the
forty-seventh describes Arjuna’s distress and dejection that results in his
decision not to fight.
CHAPTER I
ARJUNA-VIúADA-YOGA
Arjuna in Depression
 6 THE GäTâ
THE TEXT
"];ht³[& WJta&
Dhçtaràùñraþ Uvàca :
Dhçtaràùñra said:
"boGuºtu fwUh¥Guºtu  mbJu;t& gwgwÀmJ&>
btbfUt& vtãzJt& a YJ  rfUbT yfwUJo; m¤sg>>1>>
Dharmakùetre kurukùetre  samavetàþ yuyutsavah;
Bhagabat / PM6.5 (12) Final Print
Màmakàþ pàõóavàþ ca eva  kim akurvata sa¤jaya. 1.1
Tell me, O Sa¤jaya, what my sons and Pàõóu’s did
In Kurukùetra, the field* that witnessed the holy war;
Where both sides deployed troops of great might
To fight their cause, each warrior for the battle eager.1.1
*Some think that Kurukùetra , 105 miles from Delhi, was considered a
sacred place even before the battle took place.

m¼tg& WJta&
Sa¤jayaþ uvàca :
Sa¤jaya said :
=]íxTJt ;w vtãzJtlefkU  ÔgqZk =wgtuo"l& ;=t>
ytatgobT WvmE¸ög  htst JalbT yc{Je;T>>2>>
Dçùñvà tu pàõóavànãka§  vyåóha§ duryodhanaþ tadà;
âcàryam upasaïgamya  ràjà vacanam abravãt. 1.2
Duryodhana had a close and sifting look
At the Pàõóavas’ regiments and their array;
Then he drew near Droõa, his preceptor
And spoke to him about his precise survey.1.2
 Asmàka§ tu vi÷iùñàþ ye tàn  nibodha dvijottama;
vëg Y;tk vtãZw-vwºttKtbT  ytatgo bn;é abqbT>
ÔgqZtk Šwv=-vwºtuK ²  ;J rNíguK "eb;t>>3>>
Pa÷ya etৠpàõóu-putràõàm  àcàrya mahat㧠camåm;
Vyåóhৠdrupada-putreõa  tava ÷iùyena dhãmatà. 1.3
ARJUNA-VIúâDA-YOGA 7
Look, Sir, at the troops of the Pàõóavas, vast and terrible,
Deployed by the son of Drupada, your most brilliant disciple.1.3

yºt Nwht& bnuíJtmt&  Ceb-yswol-mbt& gwr"
gwgw"tl& rJhtx& a  =wv=& a bnth:&>>4>>
Atra ÷årà maheùvàsà  bhãmà-arjuna-samàþ yudhi;
Yuyudhànaþ viràñaþ ca  drupada ca mahàrathaþ. 1.4
"]íxfuU;w& aurfU;tl&  fUtrNhts& a JegoJtlT>
vwh¥rs;T fwUrà;Ctus& a  Niçg& a lhvwE¸J&>>5>>
Dhçùñaketuþ cekitànaþ  kà÷iràjaþ ca vãryavan;
Purujit kuntibhojaþ ca  ÷aibyaþ ca nara-puïgavaþ. 1.5
gw"tbàgw& a rJf{ tà;&  Wútbtist& a JegoJtlT>
mtiCŠ& Štiv=ugt& a  mJuo YJ bnth:t&>>6>>
Yudhàmanyuþ ca vikràntaþ  uttamaujàþ ca viryavàn;
Saubhadraþ draupadeyàþ ca  sarve eva mahàrathàþ 1.6
Here are mighty archers equal to Bhãma and Arjuna in valour;
Sàtyaki, Viràña, and Drupada, immensely renowned as a chariot-fighter;
Boldly stand here Dhçùñaketu, Cekitàna and the valiant king of Kà÷ã,
Purujit , Kuntibhoja, and øaibya, the noblest among men, you see.
The dauntless Yudhàmanyu and the valiant Uttamaujas are there;
Also Saubhadra*,and Draupadi’s sons, whom very few would dare1.4-1.6
*Abhimanyu

yôbtfkU ;w rJrN³t& gu ;tlT  rlctu" rÅstuútb>
ltgfUt& bb miàgôg  mkÒtt-y:obT ;tlT c{Jerb ;u>>7>>
Nàyakàþ mama sainyasya  sa§j¤à-artha§ tàn bravãmi te. 1.7
O the noblest of Brahmins, there are in my army
Mighty commanders and generals of peerless power;
As I would like to speak to you of these heroes by name,
So, venerable Sir, you may kindly lend me your patient ear.1.7
 8 THE GäTâ
 Tasya sa§janayan harùa§  kuruvçddhaþ pitàmahaþ;
CJtlT Ceíb& a fUKo& a  f]Uv& a mrbr;¤sg&>
y‡JÀ:tbt rJfUKo& a  mtib=rút& sgŠ:&>>8>>
Bhavàn bhãùmaþ ca karõaþ ca  kçpaþ ca samiti¤jayaþ;
A÷vatthàmà vikarõaþ ca  saumadattiþ jayadrathaþ. 1.8
yàgu a cnJ& Nwht&  b=:uo ÀgÿU-serJ;t&>
ltlt-Nôºt-ŒnhKt&  mJo-gwõ-rJNth=t&>>9>>
Bhagabat / PM6.5 (13) Final Print
Anye ca bahavaþ ÷årà  madarthe tyakta-jãvitàþ;
Nànà-÷astra-praharaõàþ  sarva- yuddha-vi÷àradàþ. 1.9
O venerable Bhãsma, you are on my side and so is Jayadratha –
I have also comrades in Karõa, and Kçpa known as a great victor;
While A÷vatthàma, Vikarõa and Saumadatti adorn my army,
I have as my associates many a splendid and powerful fighter.
Well-equipped and dexterous in the field of war,
To sacrifice life for my sake prepared they are! 1.8-1.9

yvgotË;k ;;T yôbtfkU  cÖtk CeíbtrC& hrG;bT>
vgtoË;k ;w Rr; R=bT Y;uMtk cÖtk  CebtrC& hrG;bT>>10>>
Aparyàpta§ tat asmàka§  bala§ bhãùmàbhiþ rakùitam;
Paryàpta§ tu iti idam eteùৠbala§  bhãmàbhiþ rakùitam. 1.10
ygluMw a mJuoMw  g:tCtdbT yJrô:;t&>
CeíbbT YJ yrChGà;w  CJà;& mJo& YJ rn>>11>>
Ayaneùu ca sarveùu  yathà-bhàgam avasthitàþ;
Bhãùmam eva abhirakùantu  bhavantaþ sarva eva hi. 1.11
The forces led by Bhãsma on our side are countless,
While the troops commanded by Bhãma are fewer;
Still you take the right position and make all efforts
To protect Bhãùma, our grandfather, most revered and dear. 1.10-11
 1.15
;ôg mkslglT nMobT  fwUh¥J]õ& rv;tbn&>
rmknlt=k rJl‘ Wåai&  Nùk =Æbti Œ;tvJtlT>>12>>
ARJUNA-VIúâDA-YOGA 9
Si§hanàda§ vinadya ucchaiþ
 ÷aõkha§ dadhmau pratàpavàn. 1.12
After he had heard these words of Duryodhana,
Bhãsma, the great old grandfather of the Kurus –
Blew the conch forcefully with leonine might
In order to stir up Duryodhana, and him to enthuse.1.12

;;& Nùt& a Cugo& a  vKJ-ytlfU-dtubwFt&>
mnmt YJ yÇgnàgà;  m& Nç=& ;wbwÖt& yCJ;T>>13>>
Tataþ ÷aõkhàþ ca bheryaþ ca  paõava-ànaka-gomukhàþ;
Sahasà eva abhyahanyanta  sa ÷abdaþ tumulaþ abhavat. 1.13
The sounds of conchs and tabors
made by the heroes soon rent the sky;
Kettledrums, trumpets and cow-horns too
were blown at a pitch tremendously high. 1.13

;;& ‡Ju;i& ngi& gw¢;u  bnr; ôgà=lu rô:;ti>
bt"J& vtãzJ& a YJ  r=Ôgti Nùti Œ=Æb;w&>>14>>
Tataþ ÷vetaiþ hayaiþ yukte  mahati syandane sthitau;
Màdhvaþ pàõóavaþ ca eva  divyau ÷aïkhau pradadhmatuþ. 1.14
Quickly following, Lord Kçùõa and Arjuna,
Who sat in a huge chariot with white stallions to draw;
Blew in a sublime sound their conchs divine
That made the stillness of the battlefield melt and thaw. 1.14

vt½tsàgk †MefuUN&  =uJ=útk "l¤sg&>
veiãz[k =Æbti bntNùk  Ceb-fUbto J]fUtu=h&>>15>>
Pà¤cajanya§ hçùãke÷aþ  devadatta§ dhana¤jayaþ;
Pauõóra§ dadhmau mahà-÷aïhka§² bhãma-karmà vçkodaraþ.
ylà;-rJsgk htst  fwUà;evwºt& gwr"ríXh&>
lfwUÖt& mn=uJ& a  mwDtuM-brKvwívfUti>>16>>
 10 THE GäTâ
Ananta-vijaya§ ràjà  kunti-putraþ yudhiùñhiraþ;
Nakulaþ sahadevaþ ca  sughoùa-maõipu÷pakau. 1.16
fUtëg& a vhb-RíJtm&  rNFãze a bnth:&>
"]³‘wöl& rJhtx& a  mtÀgrfU& a yvhtrs;&>>17>>
Kà÷yaþ ca param-iùvàsaþ  ÷ikhaõóã ca mahàrathaþ;
Dhçùñadyumnaþ viràñaþ ca  sàtyakiþ ca aparàjitaþ. 1.17
Šwv=& Štiv=ugt& a  mJoN& v]r:Jev;u>
Bhagabat / PM6.5 (14) Final Print
mtiCŠ& a bntctnw&  NùtlT =Æbw& v]:fTU v]:fTU>>18>>
Drupadaþ draupadeyàþ ca  sarva÷aþ pçthivãpate;
Saubhadraþ ca mahabàhuþ  ÷aïkhàn dadhmuþ pçthak
pçthak.1.18
Hçùãke÷a blew the Pà¤cajanya at first
And the Devadatta was blown by mighty Arjuna;
Bhãma, the most formidable Pàõdava, came next
And blew at a high pitch the gigantic Pauõóra.
The Anantavijaya was blown by Yudhiùñhira;
Nakula blew the conch, Sughoùa by name;
The conch that was blown by Sahadeva
Was called Maõipuùpaka, known for its fame.
Following them, a conch was vigorously blown
By the king of Kà÷i, the great and renowned archer;
The sound created in the sky a thundering groan
When one was blown by øikhaõdã, the chariot-fighter.
By Dhçùñadyumna, by Viràña and by the invincible Sàtyaki
Huge conchs were with enormous force and vigour blown;
As Drupada, Soubhadra and Draupadã’s sons blew the conchs
The whole field of battle was into a wild commotion thrown.1.15-1.18
 gtJ;T Y;tlT rlheGu ynk  gtuõw-fUtbtlT yJrô:;tlT>
m& DtuM& "t;oht³[tKtk  †=gtrl Ôg=thg;T>
lC& a v]r:JebT a YJ  ;wbwÖt& yÇglwlt=glT>>19>>
Saþ ghoùaþ dhàrtaràùñràõৠ hçdayàni vyadàrayat;
ARJUNA-VIúâDA-YOGA 11
Nabhaþ ca pçthivãm ca eva  tumulaþ abhyanunàdayan. 1.19
The tremendous sound that issued
rent asunder the awning sky,
It rocked the earth over and over again
and cleft the hearts of your sons well-nigh.1.19

y: ÔgJrô:;tlT =]íxTJt  "t;oht³[tlT fUrvÆJs&>
ŒJ]útu N¯t-mkvt;u "lw&  W‘ög vtãzJ&>>20>>
Atha vyavasthitàn dçùñvà  dhàrtaràùñràn kapidhvajaþ;
Pravçtte ÷astra-sa§pàte  dhanuþ udyamya pàõóavaþ. 1.20
Arjuna seated on a chariot with a flag
Bearing the insignia of Hanuman,
Took up his bow to deal a strike
After a survey of the foes in position.1.20

†MefUuNk ;=t Jt¢gbT  R=bT ytn bnev;u>
Hçùãke÷a§ tadà vàkyam  idam àha mahãpate;
ysowl& Wcta
Arjunaþ uvàca:
Arjuna said:
mulgtu& WCgtu& bÆgu  h:k ô:tvg bu yågw;>>21>>
Senayoþ ubhayoþ madhye  ratha§ sthàpaya me acyuta.1.21
Then he said to Hçùãke÷a, the Lord of the universe:
‘O Acyuta, please place my chariot between the armies diverse’*.1.21
*two arrays of fighters

fiU& bgt mn gtuõÔgbT  yrôblT hK-mbw‘bu>>22>
Yàvat etàn nirãkùe aha§  yoddhu-kàmàn avasthitàn;
Kaiþ mayà saha yoddhavyam  asmin raõa-samudyame. 1.22
gtuÀôgbtltlT yJuGu ynk  g Y;u yºt mbtd;t&>
"t;oht³[ôg =wcwoõu&  gwõu rŒgrafUeMoJ&>>23>>
 12 THE GäTâ
Yotsyamànàn avekùe aha§  ya ete atra samàgatàþ;
Dhàrtaràùtrasya durbuddheþ  yuddhe priya-cikãrùavaþ. 1.23
O Acyuta, as I want to have a view of the warriors
Who have taken the wicked Duryodhana’s side;
And as I want to see those whom I must fight with,
Please, between the armies take me on a ride. 1.22-23
 Arjuna noticed, to his great alarm and dismay,
m¼tg& WJta&
Sa¤jayaþ uvàca :
Bhagabat / PM6.5 (15) Final Print
Sa¤jaya said :
YJbT W¢;& †MefuUN&  dwztfuUNul Cth;>
mulgtu& W¥Cgtu& bÆgu  ô:tvrgÀJt h:tuútbbT>>24>>
Evam uktaþ hçùãke÷aþ  guóàke÷ena bhàrata;
Senayoþ ubhayoþ madhye  sthàpayitvà rathottamam. 1.24
Ceíb-ŠtuK-ŒbwF;&  mJuoMtk a bnerG;tbT>
WJta vt:o vëg Y;tlT  mbJu;tlT fwUÁlT Rr;>>25>>
Bhãùma-droõa-pramukhataþ  sarveùৠca mahikùitàm;
Uvàca pàrtha pa÷ya etàn  samavetàn kurån iti. 1.25
Having been so keenly beseeched by Arjuna,
who spoke in a plaintive tone,
The Lord took the great chariot
and stationed it at a vantage point;
Bhãùma, Droõa and other princes
were waiting there putting up a brave front –
And there the Lord said ‘Look’* to Arjuna,
whose mind was now out of joint. 1.24-1.25
* Behold, Arjuna, all the Kurus that have assembled here.

;ºt yvëg;T rô:;tlT vt:o&  rv;±lT y: rv;tbntlT>
ytatgtolT bt;wÖttlT C{t;]lT  vwºttlT vtiºttlT mFélT ;:t>
‡JNwhtlT mw†=& a YJ  mulgtu& WCgtu& yrv>>26>>
Tatra apa÷yat sthitàn pàrthaþ  pitçn atha pitàmahàn;
âcaryàn màtulàn bhràtçn  putçàn pautçàn sakhãn tathà;
øvà÷uràn suhçdaþ ca eva  senayoþ ubhayoþ api. 1.26
ARJUNA-VIúâDA-YOGA 13

;tlT mbeÌg m& fUtià;ug&  mJotlT cà"qqlT yJrô:;tlT>
f]Uvgt vhgt ytrJ³&  rJMe=lT R=bT yc{Je;T>>27>>
Tàn samãkùya saþ kaunteyaþ  sarvàn bandhån avasthitàn;
Kçpayà Parayà àviùñaþ  viùãdan idam abravãt. 1.27
Present among the vast and countless warring troops –
His sons, teachers, fathers-in-law and brothers,
Also his grandsons, uncles and friends in huge groups.
Amidst them, he also found his well-wishers
once he clung to his heart;
As they were all his friends, though now foes,
his heart began to smart.
By profound pity and compassion
being utterly and entirely overtaken ,
To Lord Kçùõa in a doleful and languid voice
he laid his heart bare then. 1.26-1.27

ysowl& WJta&
Arjunaþ uvàca:
Arjuna said:
=]³TJt RbtlT ôJsltlT f]UíK  gwgwÀmwklT mbwvrô:;bT>
me=rà; bb dtºttrK  bwFk a vrhNwígr;>>28>>
Dçùñva iman svajanan kçùõa  yuyutsun sam-upasthitam.
Sãdanti mama gàtràõi  mukha§ ca pari÷uùuùyati. 1.28
Juv:w& a Nhehu bu  htubnMo& a stg;u>
dtãzeJk ‹tkm;u nô;t;T  ÀJfTU a YJ vrh=Ê;u>>29>>
Vepathuþ  ca ÷arãre me  romaharùaþ ca jàyate;
Gàõóãva§ sra§sate hastàt  tvak ca eva paridahyate. 1.29
To see, O Lord, my own men present here and ready to fight,
My mouth is getting dry and my limbs are losing their might;
My body is shuddering all over, and the hairs on my body do stand,
 14 THE GäTâ
My skin is burning and my bow* is falling off from my hand.1.28-29
* Gàõóãva
 Wealth does not lure them nor do they fear loss of life
l a N¢lturb yJô:t;wk  C{br; RJ a bu bl&>
rlrbúttrl a vëgtrb  rJvhe;trl fuUNJ>>30>>
Na ca ÷aknomi avasthàtu§  bhramati iva ca me manaþ;
Nimittàni ca pa÷yàmi  viparãtàni ke÷ava. 1.30
O Ke÷ava, I cannot sit still as my head is reeling;
Bhagabat / PM6.5 (16) Final Print
I have a vision of ill omens that are quite baffling.1.30

l a ¶ug& ylwvëgtrb  nÀJt ôJslbT ytnJu>
l fUtkGu rJsgk f]UíK  l a htßgk mwFtrl a>> 31>>
Na ca ÷reyaþ anupa÷yami  hatvà svajanam àhave;
Na kà§kùe vijaya§ kçùõa  na ca ràjya§ sukhàni ca.1.31
I feel, O Lord, it’s no good
Killing in the battle my own men;
I do not crave for victory
Or for worldly pleasures or domain. 1.31
 Although it is known they have committed the vilest felonies. 1.37
rfkU l& htßgul dturJà=  rfkU Ctudi& serJ;ul Jt>
guMtbT y:uo fUtkrG;k l&  htßgk Ctudt& mwFtrl a>>31>>
Ki§ naþ ràjyena govinda ki§ bhogaiþ jãvitena và;
Yeùàm arthe kà§kùita§ naþ  rajya§ bhogaþ sukhàni ca. 1.32
; Rbu yJrô:;t& gwõu  ŒtKtlT Àg¢ÀJt "ltrl a>
ytatgot& rv;h& vwºtt&  ;:t YJ a rv;tbnt&>>33>>
bt;wÖtt& ‡JNwht& vtiºtt&  ëgtÖtt& mkcrà"l& ;:t>>34>>
Ta ime avasthitàþ yuddhe  pràõàn tyaktvà dhanàni ca;
âcàryàþ pitaraþ putràþ tatha  eva ca pitàmahàþ. 1.33
Màtulàþ ÷va÷uraþ pautraþ ÷yàlàþ ²sa§bandhinaþ tatha. 1.34
What’s the use of the kingdom or keeping alive,
What is the use of hankering after pleasures,
When the very persons for whom they are sought –
My uncles, sons, grandfathers and teachers
ARJUNA-VIúâDA-YOGA 15
My fathers and brothers-in-law and my grandsons dear
Who have taken position in the field far and near?
So I find no reason to be engaged in this useless strife. 1.32-1.34

Y;tlT l nà;wbT RåAtrb  D¿;& yrv b"wmq=l>
yrv ºtiÖttu¢g-htßgôg  nu;tu& rfUbT lw bnef]U;u>>35>>
Etàn na hantum icchàmi  ghnataþ api madhusådana;
Api trailokya-ràjyasya  hetoþ ki§ nu mahãkçte. 1.35
Let alone the earth, even for the three worlds’ sake –
I don’t wish to kill them, even if my life is at stake. 1.35

rlnÀg "t;oht³[tlT l&  fUt Œer;& ôgt;T slt=ol>
vtvbT YJ yt¶gu;T yôbtlT  nÀJt Y;tlT yt;;trgl&>>36>>
Nihatya dhàrtaràùñràn naþ  kà prãtiþ syàt janàrdana;
Pàpam eva à÷rayet asmàn  hatva etàn àtatàyinaþ; 1.36
I am sure that we cannot be happy
Even if we destroy the sons of Dhçtàraùtra, our enemies;
Sin will definitely accrue to us,

;ôbt;T l ynot& Jgk nà;kw  "t;oht³[tlT ôJctà"JtlT>
ôJslk rn fU:k nÀJt  mwrFl& ôgtb bt"J >>37>>
Tasmàt na arhà vaya§ hantu§  dhàrtaràùñràn svàbàndhavàn;
Svajana§ hi katha§ hatvà  sukhinaþ syàma màdhava. 1.37
We must not, therefore, kill the Kauravas, our very own men –
As by killing our close kith and kin we cannot happiness attain. 1.37

gr= yrv Y;u l vëgrà;  ÖttuC-Wvn;-au;m&>
fUwUÖtGg-f]U;k =tuMk  rbºtŠtunu a vt;fUbT>>38>>
Yadi api ete na pa÷yanti  lobha-upahata-cetasaþ;
Kulakùaya-kçta§ doùa§  mitradrohe ca pàtakam. 1.38
fU:k l ÒtugbT yôbtrC&  vtvt;T yôbt;T rlJr;o;wbT>
 16 THE GäTâ
fwUÖtGg-f]U;k =tuMk  Œvëgrõ& slt=ol>>39>>
Katha§ na j¤eyam asmàbhiþ  pàpàt asmàt nivartitum;
Kulakùaya-kçta§ doùa§  prapa÷yadbhiþ janàrdana. 1.39
They are not aware of the sin of killing kindred and friends
Charmed as they are by avarice and greed;
But why should we, being aware of the consequences,
Not stay away from such kinds of heinous deed? 1.38-1.39
 Utsàdyante jàti-dharmàþ  kula-dharmàþ ca ÷à÷vatàþ. 1.43
Bhagabat / PM6.5 (17) Final Print
fwUÖtGgu ŒKëgrà;  fwUÖt"bot& mlt;lt&>
"buo l³u fwUÖtk fU]ÀmTlbT  y"bo& yrCCJr; W;>>40>>
Kulakùaye praõa÷yanti  kuladharmàþ sanàtanaþ;
Dharme naùñe kula§ kçtsnam  adharmaþ abhibhavati uta. 1.40
When the family is destroyed,
Its culture too confronts fall;
And when its cultural tradition faces ruin,
Vice rules the family overall. 1.40
 Narake niyata§ vàsaþ  bhavati iti anu÷u÷ruma. 1.44
y"bo yrCCJt;T f]UíK  Œ=wígrà; fwUÖtrôºtg&>
ôºteMw =w³tmw JtíKuog  stg;u JKomEµh&>>41>>
Adharma abhibhavàt kçùõa  praduùyanti kulastriyaþ;
Strãùu duùñàsu vàrùõeya  jàyate varõasaïkaraþ. 1.41
The family having been immersed in sin
The women verily become unchaste;
And then, O Lord, they keep on producing
Crossbred children of evil and foul taste. 1.41
 Out of greed for realm and thus commit a great sin! 1.45
mEµh& lhfUtg YJ  fwUÖtÎltltk fwUÖtôg a>
v;rà; rv;h& rn YMtk  ÖtwË;-rvãz-W=f -Urf{gt&>>42>>
Saïkaraþ narakàya eva  kulaghnànৠkulasya ca;
Patanti pitaraþ hi eùৠ lupta-piõóa-udaka-kriyàþ. 1.42
These hybrid descendants will drive the destroyers
ARJUNA-VIúâDA-YOGA 17
As well as the destroyed families to the fiery hell;
Deprived of the holy meals of rice-balls and water,
Their ancestors too will head for the infernal cell.1.42

=tuMi& Y;i& fwUÖtÎltltk  JKo-mEµh-fUthfiU&>
WÀmt‘à;u str;-"bot&  fwUÖt"bot& a Nt‡J;t&>>43>>
Doùaiþ etaiþ kulaghnànৠ varõa-saïkara-kàrakaiþ;
Owing to the misdeeds of the evil-doers that destroy the families
And cause the growth of hybrid men through inter-caste blending –
The family lines are trapped in a snare that stains and tarnishes
The age-old rites of the class and the families that spin descending.1.43

WÀmªt-fwUÖt-"botKtk  blwígtKtk slt=ol>
lhfuU rlg;k Jtm&  CJr; Rr; ylwNw¶wb>>44>>
Utsanna-kula-dharmàõৠ manuùyànৠjanàrdana;
O Lord! Hell, they say, is the final destiny and address
Of those whose family culture wears a dark and tainted face. 1.44

yntu c; bn;T vtvk  fU;o¡bT ÔgJrm;t& JgbT>
g;T htßgmwF-ÖttuCul  nà;wk ôJslbT W‘;t&>>45>>
Aho bata mahat pàpa§  kartu§ vyavasitàþ vayam;
Yat ràjyasukha-lobhena  hantu§ svajnam udyatàþ. 1.45
What a pity that we are set to kill our own kin,

gr= btbT yŒ;efUthbT  yNôºtk NôºtvtKg&>
"t;oht³[t& hKu nàgw&  ;;T bu Gub;hk CJu;T>>46>>
Yadi màm apratãkàram  a÷astra§ ÷astra-pàõayaþ;
Dhartaràùñràþ raõe hanyuþ  tat me kùematara§ bhavet. 1.46
Hence, I consider it would be better
 18 THE GäTâ
If in this battle I am killed by the Kauravas up in arms;
I shall not resist them nor shall I take up weapons
As I feel this conflict is pointless in no uncertain terms.1.46
 PROLOGUE
m¼tg WJta&
Sa¤aya uvaca :
Sa¤jaya said :
YJbT W¢ÀJt yswol& mkÏgu  h:-Wvô:& WvtrJN;T>
Bhagabat / PM6.5 (18) Final Print
rJm]ßg mNhk atvk  Ntuf-UmkrJÉl-btlm&>>47>>
Evam uktvà arjunaþ sa§khye  ratha-upasthaþ upàvi÷at ;
Visçjya sa÷ara§ càpa§  ÷oka-sa§vigna-màna÷aþ. 1.47
Saying this, Arjuna caste aside his bow fixed with an arrow
And sat back in the chariot with a mind full of agony and sorrow.1.47
 is Knowledge. Lord Kçùõa, however, does not administer the supreme dose
Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmq v rlM;T m w J{ Ñ rJ‘tgtk gtu d Nt¯tu ¶ef] U íKtso w l mk J t=u
ysowlrJMt=gtudtu ltb Œ:btu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde arjuna-viùàda-yogo
nàma prathamo’dhyàyaþ.
Here ends Chapter I entitled Arjuna-viùàda-yoga of the Gãtà that forms a
part of the conversation between Lord Kçùõa and Arjuna extracted from the
Mahàbhàrata consisting of one hundred thousand verses authored by Vyàsa.
nrh& ` ;;T m;T>
Hariþ om tat sat.
God alone exists.
CHAPTER II
SâýKHYA- YOGA
The Path of Knowledge
Gnothi seauton (Gk) or Nosce teipsum (Latin)
( Know yourself )
Lord Kçùõa realises that Arjuna’s depressive state of mind is due to his
improper knowledge of life and existence, and He starts teaching Arjuna the
truth about the nature of our temporal existence and its ultimate consequence.
Actually, Lord Kçùõa wants to arouse in Arjuna awareness of the transient
nature of our terrestrial existence and of the perennial nature of our real
existence in what is called supreme Self or Brahman. However, the Lord
who is an extremely competent and tactful teacher does not introduce
the supposedly intricate truth at the first step of the course. He uses a
methodology of unfolding before His ardent disciple the ultimate truth step
by step. Arjuna’s depression is owing to his ignorance and the only antidote
at the outset; He slowly prepares the patient for ingestion of the strongest and
final dose. To start with, He cracks the issue at the first module explaining
to Arjuna the truth about life in order to dispel Arjuna’s powerful ignorance
about the truth of existence. The first chapter which contains Arjuna’s point
of view alone centres round sociology that is far removed from the spiritual
issue of our existence. Arjuna abhors war for twin reasons – emotional and
social. At the personal level he is averse to killing friends and relations for
the sake of kingship; at the social level, he abhors war because that would
usher in social chaos and instability. Lord Kçùõa does not discard Arjuna’s
contentions as rubbish, but He takes care of his concerns very seriously.
However, He resorts to a shortcut method first by admonishing Arjuna for
his dejection at this crucial hour and for his reluctance to take part in the
battle, and advises him to shake off cowardice and rise to the occasion.
fwU;& ÀJt fUëbÖtbT R=k  rJMbu mbwvrô:;bT>
yltgo-sw³bT yôJÉgobT  yfUer;ofUhbT yswol>>2>>
Kutaþ tvà ka÷malam idam  viùame samupasthitam;
Anàrya-juùñam asvargyam  akãrtikaram arjuna . 2.2
This depression of your mind at this crucial hour
Strikes me profoundly with grave wonder;
Such despair does not become a highborn man –
It blocks his way to heaven and deprives him of honour.2.2
 20 THE GäTâ
or
I wonder why overcome you are in this crucial hour
By effeminate weakness of mind, inglorious and sour. 2.2

¢jiçgk btôb db& vt:o  l Y;;T úJrg Wvv‘;u>
GwŠk †=g-=ticoÖgk  Àg¢ÀJt Wrút² vhà;v>>3>>
Klaibya§ màsma gamaþ pàrtha  na etat tvayi upapadyate;
Kùudra§ hçdaya-daurbalya§  tyaktvà uttiùñha parantapa. 2.3
Bhagabat / PM6.5 (19) Final Print
SâýKHYA- YOGA 21
Tam uvàca hçùãke÷aþ  prahasan iva bhàrata;
Senayoþ ubhayoþ madhye  viùãdantam ida§ vacaþ. 2.10
Stationed in a spot between the two great armies,
ÿçùãke÷a looked at Arjuna in the hold of grief;
Then He affectionately said to Bhàrata these words
Apparently in a mocking tone, but not in brief. 2.10
yNtuågtlT ylw-yNtua& ÀJk  ŒÒttJt=tlT a CtMmu>
d;-ymqlT yd;-ymqlT a  l ylwNtuarà; vrãz;t&>>11>>

O Arjuna, shake off this cowardice; it does not become you; A÷ocyàn anu-a÷ocaþ tvam  praj¤àvàdàn ca bhàùase;
Get rid of this mean weakness, as it is the time the act now. 2.3 Gata-asån agata-asån ca  na anu÷ocanti paõóitàþ 2.11
Arjuna who adores his friend like a guru does not take to heart the You talk like a sage,
Lord’s words of reproof, and insisting that he cannot find strength as he is Yet for reasons not due you are grieving;
emotionally bewildered surrenders to Him and seeks His guidance at this The wise, you must know, do not mourn
critical juncture of his life. Either for the gone or for those that are living. 2.11
fUtvoãg=tuMtuvn;ôJCtJ& Although the Lord administers a second dose of shock therapy in this verse
(2.11), He now begins the discourse all seriously. He clarifies first that
v]åAtrb ÀJtk "bomöbqZau;t&> Arjuna’s concept of death as the conclusive phenomenon of existence is
gåA[ug& ôgtrªtr´t;k c{qrn ;àbu incorrect for the soul of a man is beyond the cycle of birth and death and is
rNígô;u~nk Ntr" btk ÀJtk ŒvªtbT>>7>> imperishable, and that it is the body that is born and that does perish. The
question of the relationship between the individual soul and the cosmic soul
Kàrpaõdoùopahatasvabhàvaþ is put off for the time being.
pçcchàmi tvàm dharmasammåóhacetàþ;
Yacchreyaþ syàt ni÷citam bråhi tanme l stg;u rb{g;u Jt fU=tra;T
÷iùya÷te aham ÷àdhi màm tvàm prapannam. 2.7 ltgk CqÀJt~CrJ;t Jt l Cqg&>
I am overcome with sorrow, O Lord, ystu rlÀg& Nt‡J;tu~gk vwhtKtu
I am puzzled about what I should do;
Tell me, for sure, what is good to me,
l nàg;u nàgbtlu Nhehu>>20>>
As a disciple, I surrender most humbly to you. 2.7 Na jàyate na mriyate và kadàcit
Now Lord Kçùõa feels that Arjuna’s confusion is deep-seated and requires a nàya§ bhåtvà-abhavità và na bhåyaþ;
long course of therapy. His compassion is all the greater as Arjuna surrenders Ajo nityaþ ÷à÷vataþ aya§ puràõo
to Him completely. na hanyate hanyamàne ÷arãre. 2.20
Interestingly, while Arjuna is depressed, Lord Kçùõa begins his sermons
The Supreme Soul was never born
laughingly, though with genuine empathy, even jeering at him.
Nor would it ever die;
Beyond the cycle of birth and death,
;bT WJta †MefuUN&  ŒnmlT RJ Cth;> It’s eternal, ancient and changes defy.
mulgtu& WCgtu& bÆgu  rJMe=à;bT R=k Ja&>>10>>
 22 THE GäTâ SâýKHYA- YOGA 23
While the body is sure to perish, even further the Lord introduces the social context of Kùatriya’s duty as
The Soul is timeless, never to vanish.2.20 a warrior. The Lord inculcates that participation in war, and especially in
¤ Versification in English by the author a holy war is more honourable and gainful for a Kùatriya than attainment
There is a similar verse in Katha Upaniùad which reads as follows: of heaven (2.32). The Lord reminds Arjuna that if he fails in his obligatory
duty, he will not only lose heaven but will also commit sin. Moreover,
l stg;u l rb{g;u Jt rJvr´tªttgk everybody will speak ill of him for his cowardice, and to put up with such
infamy is more painful than death. The Lord also warns him that if he stays
fwU;r´tªt JCwJ fUr´t;T> away from the battle, Duryodhana and his associates will take it as reflection
ystu rlÀg& Nt‡J;tu~gk vwhtKtu of his timidity and consequently those that honour him will treat him with
contempt. The Lord further tells Arjuna that if he dies in the battle, he will
l nàg;u nàgbtlu Nhehu>>18>>
Bhagabat / PM6.5 (20) Final Print

reach heaven, and he wins the battle, he will enjoy kingship. Therefore, he
Na jàyate mriyate và vipa÷cinnàya§ should awake, arise and take part in the battle with iron determination. The
kuta÷cinna babhåva ka÷cit; Lord gives Arjuna a marvellous sermon in verse 2.38.
Ajo nityaþ ÷à÷vato’ya§ puràõo
na hanyate hanyamàne ÷arãre.1.2.18
mwF-=w&Fu mbu f]UÀJt  ÖttC-yÖttCti sg-ysgti>
;;& gwõtg gwßgôJ  l YJk vtvbT yJtËôgrm>>38>>
The Self was never born
Nor would It die either; Sukha-duþkhe same kçtvà  làbha-alàbhau jaya-ajayau;
No father It has
Tataþ yuddhàya yujyasva  na eva§ pàpa§ avàpsyasi. 2.38
Nor is It any being’s father.
Care not for sorrow, nor for pleasure
Timeless It is and eternal,
Neither for the triumph nor for the defeat;
It is omniscient and unchanging;
Fight for the sake of it and justly fight
While the body perishes,
Sin will fail to stain you, think it’s right and fit.2.38
The Self is ever living. 1.2.18
¤ Versification in English by the author. Another beautiful and invaluable sermon is given by Lord Kçùõa in verse
2.50 in which the Lord advises Arjuna as to how a man can efficiently
Considering that this thesis may not be comprehended by Arjuna, the Lord perform his action.
gives a commoner sermon :
Jwrõ-gw¢;& sntr; Rn  WCu mwf]U;-=wífU];u>
st;ôg rn "{wJ& b]Àgw&  "{wJk sàb b];ôg a>
;ôbt;T gtudtg gwßgôJ  gtud& fUbomw fUtiNÖtbT>>50>>
;ôbt;T yvrhntguo y:uo  l ÀJk Ntura;wbT ynorm>>27>>
Buddhi-yuktaþ jahàti iha  ubhe sukçta-duùkçte;
Jàtasya hi dhruvo mçtyuþ  dhruva§ janma mçtasya ca; Tasmàt yogàya yujyasva  yogaþ karmasu kau÷alam. 2.50
Tasmàt aparihàrye arthe  na tva§ ÷ocitum arhasi. 2.27
Really, a person of wisdom1 is the aspirant
One, you must know, who is born is sure to die Who takes no account of virtue or sin;
And true it is that rebirth for one who is dead is sure; This equidistance promotes skill in action2
As these incidents are inevitable facts, happening always So be a yogã and act, O my dearest Kin! 2.50
You must not grieve, for there is no reason pure. 2.27 1.Yogã 2. Karmasu kau÷alam
Arjuna cannot dispute this argument of Lord Kçùõa, but this sermon is The Lord sermonizes Arjuna, taking into account his concern about the
not powerful enough to enthuse Arjuna into action. To augment this sermon society as well. He argues that for the sake of social good, he must discharge
 24 THE GäTâ
his duties as a person belonging to the class of warriors because, if he does not
fight against his present enemies, vice would rule the society. The battlefield
is called dharmakshetra (1.1) as the war that is going to take place is a holy
war, a war against the Satanic forces, and the call of the hour for Arjuna is
to take part in the battle for the sake of social welfare, if not for anything
else. His personal question is also taken care of. That is why the Lord tells
him that if wins the battle he will enjoy kingdom and if he is killed during
action, he will attain Heaven.
Then the Lord continues his discourse and gives Arjuna some more
valuable sermons, all designed to motivate him to take part in action. After
Bhagabat / PM6.5 (21) Final Print
listening to a series of sermons from Kçùõa who, through these sermons,
advises Arjuna to engage in battle, Arjuna raises a very pertinent question:
rô:;-ŒÒtôg fUt CtMt  mbtr"ô:ôg fuUNJ>
rô:;"e& rfkU ŒCtMu;  rfUbT ytme; J{su; rfUbT>>54>>
Sthita-praj¤asya kà bhàùà  samàdhisthasya ke÷ava;
Sthitadhãþ ki§ prabhàùeta  ki§ àsãta vrajeta kim. 2.54
O Ke÷ava, what is the nature of a man of firm wisdom
Whose mind in the Self is unflinchingly fixed and set?
How does this man of stable mind speak, sit or move about?
As I am too curious to know it , please do clearly relate. 2.54
The verses from the fifty-fifth deal with this issue, and the sum and substance
of the Lord’s sermons in these verses is that one who is ever-content,
who through self-control attains equanimity of mind, who discharges his
duties without desires (rJntg fUtbtlT – vihàya kàmàn), who is able to cast off
attachment, who remains unruffled like an ocean into which rush rivers, is
able to acquire tranquility of mind and unites with Brahman. The reference
to Brahman would raise in Arjuna’s mind a further question and that question
would be clinched by Lord Kçùõa in due time.
Lord Kçùõa is not only steering Arjuna’s chariot, but is also steering
him as his guide. He feels it within His duty to boost up Arjuna’s drooping
morale at the crucial hour and hence resorts to a long and continuous course of
instruction in order to remove even the faintest trace of doubt and ignorance
from his mind. This He does as He wants to field Arjuna as a valiant fighter
devoted to his mission wholeheartedly. Lord Kçùõa knows it well that only
Knowledge can revive Arjuna’s morale and so He starts clearing up sadness
born out of ignorance.
The Lord pronounces that those who do not possess this knowledge
suffer from delusion and consider death as the end of life. Kçùõa encourages
SâýKHYA- YOGA 25
Arjuna saying that if he wins the battle, he will be the monarch of the
kingdom, and if he is killed, he will go to heaven. So either way, he does
not stand to lose anything by taking part in the battle, and urges upon him
to take part in the battle with firm determination. The Lord also assures him
that being indifferent to joys and sorrows, gain and loss, victory and defeat,
he should play his role as a warrior because this is the call of the hour and
reiterates that by killing his foes, he will commit no sin. He advises him
further to act with equanimity of mind, without being crazy about the result
of his action that is likely to be disastrous. If he acts in this way, the Lord
assures him, he will enjoy peace of mind even if thousands of lives may be
lost in the battle he is going to fight in.
One word more. The strongest fear that man suffers from is the fear of
death as the condition one will find oneself in after death is a mystery to
him. At every moment of life since childhood, human beings, rather all
animals, are afraid of death, and that is why at the fair old age when one
finds that death is imminent, one becomes a subject of nervousness and senile
dementia. This fact induces a person to practise spirituality in order to attain
after death the blissful state in the estate of God or the Puruùottama. This
chapter clears out the confusion about life after death and shows the way to
salvation and attainment of bliss after the mortal frame collapses for good.
While the twentieth verse of this chapter which has been already quoted and
the next few verses explain what death and the condition after death are, the
Lord brings the most secret truth – guhyatama§ satyam – out of sleeves
in the fifth verse of Chapter VIII entitled Akùara-Brahma Yoga where he
points out how one can achieve, after death, the state of bliss after one’s
mortal frame perishes like worn-out garments:
yà;fUtÖtu a btbuJ  ôbhàbw¢ÀJt fUÖtuJhbT>
g& Œgtr; m& bØtJk  gtr; ltôÀgºt mkNg&>>5>>
Antakàle ca màmeva  smaranamuktvà kalevaram;
Yaþ prayàti sa madbhàva§  yàti nàstyatra sa§÷ayaþ. 8.5
The man who leaves his mortal frame
Immersed in contemplation on Me being his mind
Take it for sure that he merges with My self
Believe this without an iota of doubt of any kind.8.5
This verse has direct connection with the seventy-second verse of this chapter
which is very encouraging:
YMt c{tÑe rô:r;& vt:o  liltk ŒtËg rJbwÊr;>
rô:ÀJt yôgtbT yà;fUtÖtu~rv  c{Ñ–rlJtoKbT–}åAr;>>72>>
 26 THE GäTâ
Eùà bràhmã sthitiþ pàrtha  nainৠpràpya vimuhyati;
Sthitvà asyàm antakale’pi  brahma-nirvàõam çcchati. 2.72
This is the state of blissful communion with God
And one who acquires this state never succumbs to delusion –
A person can attain to this state even at the hour of death,
When his self slowly merges and mingles with the eternal Brahman 2.72
One becomes capable of concentrating one’s mind on the Lord not by a
few years’ efforts at the end of the long period of years which one has spent
being engrossed in worldly affairs but it requires lifelong practice. Unless
Bhagabat / PM6.5 (22) Final Print
a man goes through this practice throughout his life, the old impressions
on the mind, which at the time of birth is a tabula rasa, will be too deep
to be erased and record new imprints. It is, therefore, necessary to acquire
knowledge about the nothingness of the worldly existence at the early stage
and engage in obligatory activities with the aid of the limbs while keeping
the mind fixed on God, the ultimate Reality. This is also emphasized by Lord
Ràmakçùõa. This practice, however, will be easier if one prefers to meditate
on Puruùottama instead of meditating on the formless Brahman. Lifelong
practice will result in the absorption of the mind, conscious or subconscious,
as a reflex and the individual soul will, upon the body turning lifeless, merge
with the Supreme Soul or the individual spirit will find a place in the abode
of the Supreme Spirit. Thus a major problem that haunts the human mind
is cracked in this chapter.
This chapter has several sections. The first section comprising first ten verses
upholds Lord Kçùõa rebuking Arjuna for his dejection and exhorting him
to be brave and rise to the occasion. The verses from the eleventh to the
twenty-fifth deal with Lord Kçùõa’s interpretation of the nature of the body
and the soul and their distinction. The third section consisting of verses from
the twenty-sixth to thirty-eighth contains Lord Kçùõa’s counselling that
one should not grieve over what is perishable. Actually, ‘the teacher explains
in brief in verses eleventh to thrity-eighth the wisdom of the Sà§khya
philosophy. The Sà§khya does not refer to Kapila’s system but to the
teachings of the Upaniùads.’ The fourth section made up of verses from
the thirty-ninth to the forty-sixth deals with Lord Kçùõa’s sermons on the
‘insight of Yoga’. Amongst these eight verses from the forty-second to the
forty-sixth speak about ‘ no wisdom for the worldly-minded’. The verses
from the forty-seventh to fifty-third deal with ‘work without concern for
the results’. The next section that consists of verses from the fifty-fourth
to the seventy-second deals with the ‘characteristics of the perfect sage’.
This chapter, to say in brief, deals with the nature of life and death, with
the characteristics of the body and the soul and their relationship, with the
SâýKHYA- YOGA 27
importance of attainment of wisdom, with the right mode of action and
finally with the traits of a perfect sage. Although Lord Kçùõa discusses
all these topics, his main thrust is upon the right mode of action. This is
because his sermons throughout the whole of the Gãtà is to remove the
hesitancy and dejection from Arjuna’s mind and enthuse him to take part in
the battle which is Arjuna’s duty at this hour. The Lord also assures Arjuna
in clear terms that if he fights the battle without worrying about the result
and with evenness of mind (yoga) keeping his mind fixed in God, he will
attain salvation and unite with the ultimate Reality, which is also called Self
or Brahman or Supreme Soul.
It is here that the importance of the much discussed verse:
fUborK YJ yr"fUth& ;u  bt VUÖtuMw fU=tal>
bt fUbo-VUÖt-nu;w& Cq &  ;u mE¸ yô;w yfUborK>>47>>
Karmaõi eva adhikàraþ te  mà phaleùu kadàcana;
Mà karma-phala-hetuþ bhåþ  mà te saïgaþ astu akarmaõi. 2.47
Act, act and act, my dear Soul Mate,
And don’t crave for the fruits of your labour;
Never take to work for gain – never,
Nor should you stay away from action ever. 2.47
What is stressed here is that one should engage in action which one, by the
exercise of his noetic power, would consider fit and proper. But while acting,
he should not worry about the fruit of his endeavour. Future is uncertain , and
that is the greatest truth of life. If one, instead of doing a work wholeheartedly,
worries about the result, his mind will lose stability which is the factor of
foremost importance when one does a work. We have to work sincerely and
to the best of our ability, without caring for làbhàlàbhau jayàjau and the
reward will be bestowed upon the person by the taskmaster. Act we must and
act with firm determination, without being crazy about the result. Victor or
vanquished, we are always gainers. (2.37) This chapter thus paves the way
for the next one that deals with karma or action.
CHAPTER II
 28 THE GäTâ
SâðKHYA-YOGA
The Path of Knowledge
THE TEXT
m¼tg& WJta
Sa¤jayaþ uvàca:
Sanjaya said :
;k ;:t f]Uvgt ytrJ³bT  y¶wvqKo-ytfwUÖt-RoGKbT>
Bhagabat / PM6.5 (23) Final Print
rJMe=à;bT R=k Jt¢gbT  WJta b"¡mq=l&>>1>>
Ta§ tathà kçpayà àviùñam  a÷rupåõa-àkula-ãkùaõam;
Viùãdantam ida§ vàkyam  uvàca madhusådanaþ 2.1
As the Lord saw Arjuna steeped in deep pity
That was reflected in his tearful eyes,
And as He further saw him in a state of dejection
He promptly uttered the following replies.2.1
 I wonder how I can use my arrow against Bhiùma and Droõa
¶eCdJtlwJta
ørã Bhagavàn uvàca:
The Blessed Lord said :
fwU;& ÀJt fUëbÖtbT R=k  rJMbu mbwvrô:;bT>
yltgo-sw³bT yôJÉgobT  yfUer;ofUhbT yswol>>2>>
Kutaþ tvà ka÷malam idam  viùame samupasthitam;
Anàrya-juùñam asvargyam  akãrtikaram arjuna . 2.2
This depression of your mind at this crucial hour
Strikes me profoundly with grave wonder;
Such despair does not become a highborn man –
And it blocks his way to heaven and strips him of honour.2.2
or
I wonder why overcome you are in this crucial hour
By effeminate weakness of mind, inglorious and sour. 2.2
 
SâýKHYA- YOGA 29
¢jiçgk btôb db& vt:o  l Y;;T úJrg Wvv‘;u>
GwŠk †=g-=ticoÖgk Àg¢ÀJt  Wrút² vhà;v>>3>>
Klaibya§ màsma gamaþ pàrtha na etat tvayi upapadyate;
Kùudra§ hçdaya-daurbalya§  tyaktvà uttiùñha parantapa. 2.3
O Arjuna, shake off this cowardice; it does not become you;
Get rid of this mean weakness, as it is the time to act now. 2.3

ysowl& WJta
Arjunaþ uvàca:
Arjuna said:
fU:k CeíbbT ynk mkÏgu  ŠtuKk a b"wmq=l>
RMwrC& Œr;gtuÀôgtrb  vqstntio yrhmq=l>>4>>
Katha§ bhãùmam aha§ sa§khye  droõa§ ca madhusådana;
Iùubhiþ pratiyotsyàmi påjàrhau arisådana. 2.4
And subject them to death or to mortal sore –
I find them being imposingly present before my eyes;
They are the venerable persons whom I deeply adore. 2.4

dwÁlT ynÀJt rn bnt-ylwCtJtlT
¶ug& Ctu¢;wkU CiÌgbT yrv Rn ÖttufuU>
nÀJt y:o-fUtbtlT ;w dwÁlT Rn YJ
Cw¤seg CtudtlT h¥r"h-Œr=É"tlT>>5>>
Gurån ahatvà hi mahà-anubhàvàn
÷reyaþ bhoktu§ bhaikùyam api iha loke;
Hatvà artha-kàmàn tu gurån iha eva
bhu¤jãya bhogàn rudhira-pradigdhàn. 2.5
I detest from the heart killing my venerable superiors
To acquire for enjoyment wealth and objects of desire;
I would prefer begging and living on alms and charity,
As blood-stained possessions would give me no pleasure.2.5
 30 THE GäTâ SâýKHYA- YOGA 31

l a Y;;T rJ«& fU;h;T l& dheg& ràjya§ suràõàm api ca àdhipatyam. 2.8
g;T Jt sgub gr= Jt l& sgugw&> Even if the command over a thorn-less kingdom
Or the sovereignty of the heaven be awarded to me;
gtlT YJ nÀJt l rsserJMtb& My grief would not be allayed in the least measure
;u yJrô:;t& ŒbwFu "t;oht³[t&>>6>> This is my condition, O Lord, you may kindly see.2.8
Na ca etat vidmaþ katarat na garãyaþ 
yat và jayema yadi và no jayeyuþ; m¼tg WJta
Yàn eva hatvà na jijãviùàmaþ Sa¤jaya uvàca:
te avasthitàþ pramukhe dhàrtaràùñràþ. 2.6 Sa¤jaya said:
Bhagabat / PM6.5 (24) Final Print

I watch my brethren who are ready for the strife;
Still I would not like to kill them even for my life.
Also I can’t decide whether victory or defeat
Which one of the two is better, right and fit.2.6
 Na yotsya iti govindam  uktvà tåùõ㧠babhåva ha. 2.9
fUtvoãg=tuM-Wvn;-ôJCtJ&
v]åAtrb ÀJtk "bo-möbqZ-au;t&>
g;T ¶ug& ôgt;T rlrëa;k c{qrn ;;T b
rNíg& ;u ynk Ntr" btk ÀJtk ŒvªtbT>>7>>u
Kàrpaõyadoùa-apahata-svabhàvaþ
pçcchàmi tvàm dharma-sammåóha-cetàþ;
Yat shreyaþ syàt ni÷citam bråhi tat me
÷iùyaþ te aham ÷àdhi mৠtvৠprapannam. 2.7
I am overcome with weakening commiseration, O Lord,
I am also bewildered about what is my proper duty;
Tell me, for sure, what would be good and beneficial to me,
As a disciple, I supplicate to you, my mind being full of pity. 2.7
 ¶eCdJtlwJta
l rn Œvëgtrb bb yvlw‘t;T
g;T NtufUbT W;T-NtuMKbT Rrà={gtKtbT>
yJtËg Cqbti ymvÀlbT }Uõk
htßgk mwhtKtbT yrv a ytr"vÀgbT>>8>>
Na hi prapa÷yàmi mama apanyudàt
yat ÷okam ut-÷oùaõam indriyàõàm;
Avàpya bhåmau asapatnam çddha§
YJbT W¢ÀJt †MefuUNkk  dwztfuUN& vhà;v&>
l gtuÀôg Rr; dturJà=bT  W¢ÀJt ;qíKé cCqJ n>>9>>
Evam uktvà hçùãke÷a§  guóàke÷aþ parantapaþ;
So saying to the Lord and muttering : I shall not fight
Arjuna became mute, caring little about his might.2.9

;bT WJta †MefuUN&  ŒnmlT RJ Cth;>
mulgtu& WCgtu& bÆgu  rJMe=à;bT R=k Ja&>>10>>
Tam uvàca hçùãke÷aþ  prahasan iva bhàrata;
Senayoþ ubhayoþ madhye  viùãdantam ida§ vacaþ. 2.10
Stationed in a spot between the two great armies,
ÿçùãke÷a looked at Arjuna in the hold of grief;
Then He affectionately said to Bhàrata these words
Apparently in a mocking tone, but not in brief.2.10

Sri Bhagavàn uvàca :
The Blessed Lord said:
yNtuågtlT ylw-yNtua& ÀJk  ŒÒttJt=tlT a CtMmu>
d;-ymqlT yd;-ymqlT a  l ylwNtuarà; vrãz;t&>>11>>
A÷ocyàn anu-a÷ocaþ tvam  praj¤àvàdàn ca bhàùase;
Gata-asån agata-asån ca ²na anu÷ocanti paõóitàþ 2.11
You talk like a sage,
Yet for reasons not due you are grieving;
 32 THE GäTâ
The wise, you must know, do not mourn
Either for the gone or for those that are living. 2.11
 
l ;w YJ ynk st;w l ytmk  l ÀJk l Rbu sltr"vt&>
l a YJ l Crcígtb&  mJuo JgbT y;& vhbT>>12>>
Na tu eva aha§ jàtu na àsa§  na tva§ na ime janàdhipàþ;
Na ca eva na bhaviùyàmaþ  sarve vayam ataþ param. 2.12
It is not so that you or I
Bhagabat / PM6.5 (25) Final Print
Or these kings did not ever live before;
Nor is it right to believe
That we shall cease to live for time more.2.12

=urnl& yrôblT g:t =unu  fUtibthk gtiJlk sht>
;:t =untà;h-ŒtrË;&  "eh& ;ºt l bwÊr;>>13>>
Dehinaþ asmin yathà dehe  kaumàra§ yauvana§ jarà;
Tathà dehàntara-pràptiþ  dhãraþ tatra na muhyati . 2.13
As our mortal frame passes
Through boyhood, youth and old age;
So does the body take a new form
And hence does never mourn the sage.2.13
 yà;Jà;& Rbu =unt&  rlÀgôg W¢;t& NherhK&>
btºttôvNto& ;w fUtià;ug  Ne;-WuíK-mwF-=w&F=t&>
ytdb-yvtrgl& yrlÀgt&  ;tlT r;r;GôJ Cth;>>14>>
Màtrà-spar÷àþ tu kaunteya  ÷ãta-uùõa-sukha-duþkhadàþ;
Agama-apàyinaþ anityàþ  tàn titikùasva bhàrata. 2.14
Brave the cold and the heat, O Bhàrata,
Bear the happiness and the sorrow ;
They issue from contact of the senses with the objects,
And being transient in nature, they always come and go. 2.14

gk rn l Ôg:grà; Y;u  vwh¥Mk vwh¥M-}UMC>
mb-=w&F-mwFk "ehk  m& yb];ÀJtg fUÖv;u>>15>>
Ya§ hi na vyathayanti ete  puruùa§ puruùa çùabha;
Sama-duþkha-sukha§ dhãra§ ² saþ amçtatvàya kalpate 2.15
SâýKHYA- YOGA 33
Eternal bliss is enjoyed by the sagacious man alone
Who calmly braves these feelings, and does not mourn.2.15
l ym;& rc‘;u CtJ&  l yCtJ& rJ‘;u m;&>
WCgtu& yrv =]³& yà;&  ² ;w ylgtu&;úJ-=rNorC&>>16>>
Na asataþ vidyate bhàvaþ  na abhàvaþ vidyate sataþ;
Ubhayoþ api dçùñaþ antaþ  tu anayoþ tattva-dar÷ibhiþ 2.16
The unreal has no existence,
The real alone subsists and remains intact;
The sagacious men are those
Who in their hearts have realised this fact.2.16

yrJltrN ;w ;;T rJrõ  gul mJobT R=k ;;bT>
rJltNbT yçggôg yôg  l fUr´t;T fU;wobT ynor;>>17>>
Avinà÷i tu tat viddhi  yena sarvam ida§ tatam;
Vinà÷am avyayasya asya  na ka÷cit kartum arhati. 2.17
Immutable is the power that pervades all
None is potent enough to cause its fall.2.17

yltrNl& yŒbugôg  ;ôbt;T gwÆgôJ Cth;>>18>>
Antavantaþ ime dehàþ  nityasya uktàþ ÷arãriõaþ;
Anà÷inaþ aprameyasya  tasmàt yudhyasva bhàrata. 2.18
The body is perishable
And is subject to decay;
The soul not being so,
Take up arms and never say ‘nay’.2.18

g Ylk Jurút nà;thk  g& a Ylk bàg;u n;bT>
WCti ;ti l rJstle;&  l ygk nrà; l nàg;u>>19>>
Ya ena§ vetti hantàra§  yaþ ca ena§ manyate hatam;
Ubhau tau na vijanãtaþ ² na aya§ hanti na hanyate. 2.19
 34 THE GäTâ SâýKHYA- YOGA 35
Unwise are those men who think the soul is the killer or the kill; Tathà ÷arãràõi vihàya jãrõàni
Actually, the Supreme Soul has no link even with the slightest peril.2.19 anyàni sa§yàti navàni dehã. 2.22

Death actually leads to rebirth
l stg;u rb{g;u Jt fU=tra;T Like changing of garments, worn and torn;
l ygk CqÀJt yCrJ;t Jt l Cqg&> The body being tattered is cast aside
And the soul puts a new frame on.2.22
ys& rlÀg& Nt‡J;& ygk vwhtK& 
l nàg;u nàgbtlu Nhehu>>20>> lilk rAà=rà; NôºttrK  lilk =nr; vtJfU&>
Na jàyate na mriyate và kadàcit
Bhagabat / PM6.5 (26) Final Print

l ailk ¢ju=grà; ytv&  l NtuMgr; bth¥;&>>23>>

nàya§ bhåtvà abhavità và na bhåyaþ;
Ajaþ nityaþ ÷à÷vataþ aya§ puràõaþ Na ena§ chindanti ÷astràõi  naina§ dahati pàvakaþ;
na hanyate hanyamàne ÷arãre. 2.20 Na ca ena§ kledayanti àpaþ  na ÷oùayati màrutaþ. 2.23
The Soul is immune to weapons
The Supreme Soul was never born It is also resistant to fire;
Nor would it ever die; Water cannot drench It
Beyond the cycle of birth and death,
Nor can It be dried by air.2.24
It’s eternal, ancient and changes defy.
While the body is sure to perish, 
The Soul is timeless, never to vanish.2.20 yåAu‘& ygbT y=tÊ& ygbT  y¢ju‘& yNtuíg& YJ a>
 rlÀg& mJod;& ô:tKw&  yaÖt& ygk mlt;l&>>24>>
Ju= yrJltrNlk rlÀgk  g YlbT ysbT yÔggbT> Acchedyaþ ayam adàhya ayam  akledyaþ a÷oùya eva ca;
fU:k m& vwh¥M& vt:o  fkU Dt;gr; nrà; fUbT>>12>> Nityaþ sarvagataþ sthàõuþ  acalaþ aya§ sanàtanaþ. 2.24
Veda avinà÷ina§ nitya§  ya enam ajam avyayam; It defies the water and defies the air,
Katha§ sa puruùaþ pàrtha  ka§ ghàtayati hanti kam. 2.21 It defies the weapons and defies the fire;
The wise man knows that the Soul is eternal, Timeless it is and is unchanging and still;
That it is never to perish, die or decay; It is present everywhere, although static like a hill. 2.24
So he never thinks that he can kill somebody 
Or him somebody will ever be able to slay.2.21 yÔg¢;& ygbT yraàÀg& ygbT  yrJfUtgo& ygbT Wåg;u>
 ;ôbt;T YJk rJr=ÀJt Ylk  l ylwNtura;wbT ynorm>>25>>
Jtmtkrm seKtorl g:t rJntg Avyaktaþ ayam acintyaþ ayam  avikàryaþ ayam ucyate;
lJtrl d]•tr; lh&yvhtrK> Tasmàt eva§ viditva ena§  na anu÷ocitum arhasi. 2.25
;:t NhehtrK rJntg seKotrl The Soul is obscure and defies intellect;
yàgtrl mkgtr; lJtrl =une>>22>> It is ageless and imperishable, and so be not upset.2.25
Vàsà§si jãrõàni yathà vihàya Obscure is the Soul that does the intellect defy
navàni gçhõàti naraþ aparàõi; You most not grieve, My Friend, for never does It die. 2.25
 36 THE GäTâ
 â÷caryavat ca enam anyaþ ÷çõoti
y: a Ylk rlÀg-st;k  rlÀgk Jt bàgmu b];bT>
;:trv ÀJk bntctntu  l YJk Ntura=wbT ynorm>>26>>
Atha ca ena§ nitya-jàta§  nitya§ và manyase mçtam;
Tathàpi tva§ mahàbàho  na eva§ ÷ocitum arhasi. 2.26
Or if you think that this One comes and goes with the body
Yet you must not grieve, My Friend, and be always steady.2.26

Bhagabat / PM6.5 (27) Final Print
st;ôg rn "{wJ& b]Àgw&  "{wJk sàb b];ôg a>
;ôbt;T yvrhntguo y:uo  l ÀJk Ntura;wbT ynorm>>27>>
Jàtasya hi dhruvaþ mçtyuþ  dhruva§ janma mçtasya ca;
Tasmàt aparihàrye arthe  na tva§ ÷ocitum arhasi. 2.27
One, you must know, who is born is sure to die
And true it is that rebirth for one who is dead is sure;
As these incidents are inevitable facts, happening always
You must not grieve, for there is no reason pure. 2.27

yÔg¢;-yt=erl Cq;trl  Ôg¢;-UbÆgtrl Cth;>
yÔg¢;-rl"ltrl YJ  ;ºt fUt vrh=uJlt>>28>>
Avyakta-àdãni bhåtàni  vyakta-madhyàni bhàrata;
Avyakta-nidhanàni eva  tatra kà paridevanà. 2.28
All beings were in a spiritual state before;
Being born, they have acquired a figure –
After death, they will merge with the Spirit supreme
Why should you grieve, then, O my Friend dear? 2.28
 Sukhinaþ kùatriyàþ pàrtha  labhante yuddham ãdç÷am. 2.32
yt´tgoJ;T vëgr; fUr´t;T Ylk
yt´tgoJ;T J=r; ;:t YJ a yàg&>
yt´tgoJ;T a YlbT yàg& N]Ktur;
¶wÀJt yrv Ylk Ju= l a YJ fUr´t;T>>29>>
â÷caryavat pa÷yati ka÷cit ena§
à÷caryavat vadati tatha eva ca anyaþ;
SâýKHYA- YOGA 37
÷rutvà api ena§ veda na ca eva ka÷cit. 2.29
As a piece of wonder, some see the Soul,
Some speak of It as one of such nature;
Some hear of It as a sphinx-like maze
But to all It is one of unreadable stature.2.29

=une rlÀgbT yJÆg& ygk  =unu mJoôg Cth;>
;ôbt;T mJtorK Cq;trl  l ÀJk Ntura;wbT ynorm>>30>>
Dehi nityam avadhyaþ aya§  dehe sarvasya bhàrata;
Tasmàt sarvàõi bhåtàni  na tva§ ÷ocitum arhasi. 2.30
The soul that resides in a body is never to perish or die
So never mourn when from this world the beings do fly.2.30

ôJ"bobT yrv a yJuÌg  l rJfUröv;wbT ynorm>
"ögto;T rn gwõt;T ¶ug&  yàg;T Grºtgôg l rJ‘;u>>31>>
Svadharmam api ca avek÷ya  na vikampitum arhasi;
Dharmyàt hi yuddhàt ÷hreyaþ  anyat kùatriyasya na vidyate. 2.31
A warrior as you are by vocation, so you must not dither
Than a righteous battle, for a warrior, no deed is better. 2.31

g=]åAgt a Wvvªtk  ôJdo-ÅthbTT yvtJ];bT>
mwrFl& Grºtgt& vt:o  ÖtCà;u gwõbT Ro=]NbT>>32>>
Yadçcchayà ca upapanna§  svargadvàram apàvçtam;
Lucky are the men belonging to the warring class
Who find a scope to fight in this kind of a chance battle;
The gates of heaven open up to welcome them
If in the battlefield they display their finest mettle.2.32

y: au;T ÀJbT Rbbk "ögobT  mkd{tbk l fUrhígrm>
 38 THE GäTâ
;;& ôJ"bobT fUer;obT a  rnÀJt vtvbT yJtËôgrm>>33>>
Atha cet tvam ima§ dharmya§  samgràma§ na kariùyasi;
Tataþ svadharma§ kãrti§ ca  hitvà pàpa§ avàpsyasi. 2.33
If, on the contrary, this righteous battle you cowardly shun
You’ll fail in your duty, blot your fame, and a great sin you’ll earn.2.33
 Therefore, O Kaunteya, make up your mind to fight
yfUer;obT a yrv Cq;trl  fU:rgígrà; ;u yÔggtbT>
Bhagabat / PM6.5 (28) Final Print
mkCtrJ;ôg a yfUer;o&  bhKt;T yr;rhåg;u>>34>>
Akãrtim ca api bhåtàni  kathayiùyanti te avyayàm;
Sa§bhàvitasya ca akãrtiþ  maraõàt atiricyate. 2.34
The air will be thick with words of disdain and censure
To such disgrace, a man of fame would his death prefer. 2.34
 Care not for sorrow, nor for pleasure
Cgt;T hKt;T Wvh;k  bkôgà;u ÀJtk bnth:t&>
guMtk a ÀJk cnwb;&  CqÀJt gtôgrm ÖttDJbT>>35>>
Bhayàt raõàt uprata§  ma§syante tvৠmaharathàþ;
Yeùৠca tva§ bahumataþ  bhåtvà yàsyasi làghavam.2.35
If you stay away from war out of fear,
Even your great peers will denounce you;
And you’ll be slighted by those persons
Who now most humbly before you bow.2.35
 Now listen to me about the Yogic wisdom with full attention:
yJtågJt=tlT a cnqlT  Jr=ígrà; ;J yrn;t&>
rlà=à;& ;J mtbÚgobT  ;;& =w&F;hk lw rfUbT>>36>>
Avàcya-vàdàn ca bahån  vadiùyanti tava ahitàþ;
Nindantaþ tava sàmarthya§  tataþ duþkhatara§ nu kim. 2.36
Your critics too will spread words ignominious
They will hurt you worst, nothing more inglorious. 2.36

n;& Jt ŒtËôgrm ôJdobT  rsÀJt Jt CtuÌgmu bnebT>
SâýKHYA- YOGA 39
;ôbt;T Wrút² fUtià;ug  gwõtg f]U;rl´tg&>>37>>
Hataþ va pràpsyasi svarga§  jitvà và bhokùyase mahãm;
Tasmàt uttiùñha kaunteya  yuddhàya kçtani÷cayaþ. 2.37
Winning, you will be the king of the world
Defeated, you will be welcome into the blissful paradise;
And for that purpose shake off all despair, awake and arise.2.37

mwF-=w&Fu mbu f]UÀJt  ÖttC-yÖttCti sg-ysgti>
;;& gwõtg gwßgôJ  l YJk vtvbT yJtËôgrm>>38>>
Sukha-duþkhe same kçtvà  làbha-alàbhau jaya-ajayau;
Tataþ yuddhàya yujyasva  na eva§ pàpa§ avàpsyasi. 2.38
Neither for the triumph nor for the defeat;
Fight for the sake of it and justly fight
Sin will never stain you – think it right and fit.2.38

YMt ;u yrCrn;t mtkÏgu  cwrõgtuodu ;w Rbtk N]Kw>
cwõÓt gw¢;& ggt vt:o  fUbo-cà"k Œntôgrm>>39>>
Eùà te abhihità sàïkhye  buddhiryoge tu imৠ÷çõu;
Buddhyayà yuktaþ yayà pàrtha  karma-bandha§ prahàsyasi. 2.39
So long, I have told you about the wisdom of Self-realisation;
This knowledge is of towering importance, O Pàrtha, my Friend,
As it will enable you to get rid of and break the bondage of action.2.39

l Rn yrCf{bltN& yrô;  ŒÀgJtg& l rJ‘;u>
mw-yÖvbT-yrv yôg "boôg  ºttg;u bn;& Cgt;T>>40>>
Na iha abhikramanà÷aþ asti  pratyavàyaþ na vidyate;
Su-alpam api asya dharmasya ²² tràyate mahato bhayàt. 2.40
The right action resorted to by a man generates no sin
Nor such action, you see, does know any kind of failure;
 40 THE GäTâ
Even a little effort employed by one in the righteous way
Saves him from the greatest terror – of this fact be sure.2.40
‘In this path, no effort is ever lost and no obstacle prevails;
even a little of this righteousness (dharma) saves (one) from
great fear.’ – Radhakrishnan.
 Those who listen to such pleasing words
ÔgJmtgtrÀbfUt cwrõ&  YfUt RUn fwUh¥là=l>
JnwNtFt& rn ylà;t& a  cwõg& yÔgJmtrgltbT>>41>>
Bhagabat / PM6.5 (29) Final Print
Vyavasàyàtmikà buddhiþ  ekà iha kurunandana;
Bahu÷àkhàþ hi anantàþ ca  buddhayaþ avyavasàyinàm. 2.41
Steadfast is the conviction of the man,
Who acts in this mode, you know;
He is not like the restless and edgy multitude
Whose mind moves to and fro.2.41
 The Vedas deal with the three modes of nature
gtbT Rbtk vwrív;tk Jtak  ŒJ=rà; yrJvr´t;&>
Ju=-Jt=-h;t& vt:o  l yàg;T yrô; Rr; Jtr=l&>>42>>
Yàm imৠpuùpitৠvàca§  pravadanti avipa÷citaþ;
Veda-vàda-rathàþ pàrtha  na anyat asti iti vàdinaþ. 2.42
Men of little reason make flowery speeches
And remain engrossed in the study of the Vedas;
They passionately argue that nothing else exists
And so they direct their thoughts and actions thus. 2.42
 Yàvàn arthaþ udapàne  sarvataþ sa§plutodake;
fUtbtÀbtl& ôJdo-vht&  sàb-fUbo-VUÖt-Œ=tbT>
rf{gt-rJNuM-cnwÖttk  Ctud-YuëJgo-dr;k Œr;>>43>>
Kàmàtmànaþ svarga-paràþ  janma-karma-phala-pradàm;
Kriyà-vi÷eùa-bahulৠ bhoga-ai÷varya-gati§ prati. 2.43
They consider the heaven as their highest goal
And their hearts are occupied with worldly desires;
They avidly perform specific rites and practices,
For attainment of rebirth, actions and sensuous pleasures. 2.43
 Karmaõi eva adhikàraþ te  mà phaleùu kadàcana;
SâýKHYA- YOGA 41
Ctud-YuëJgo-Œm¢;Utltk  ;gt yv†;-au;mtbT>
ÔgJmtgtrÀbfUt cwrõ&  mbt"ti l rJ"eg;u>>44>>
Bhoga-ai÷varya-prasaktànৠ tayà apahçta-cetasàm;
Vyavasàyàtmikà buddhiþ  samàdhau na vidhãyate. 2.44
Are lured by the worldly pleasures and power;
They do not try to develop the determination
That would lead them to samàdhi at the right hour.2.44

ºtidwãg-rJMgt& Ju=t&  rlôºtidwãg& CJ yswol>
rlÅoàÅ& rlÀg-múJô:&  rlgtuod-Gub& ytÀbJtlT>>45>>
Traiguõya-viùayàþ vedàþ  nistraiguõyaþ bhava arjuna;
Nirdvandvaþ nitya-sattvasthaþ  niryoga-kùemaþ àtmavàn. 2.45
From whose influence you must be very free;
You must neither try for acquisition and preservation –
Be poised and pure overcoming mental conflict, you see.
Attain such state of mind and shun all desires for power and pelf
And try to keep such mind steady and get it established in the Self.2.45

gtJtlT y:o W=vtlu  mJo;& mkËjw;tu=fuU>
;tJtlT mJuoMw Ju=uMw  c{tÑKôg rJstl;&>>46>>
Tàvàn sarveùu vedeùu  bràhmaõasya vijànataþ. 2.46
As, when a great deluge erepts
The reservoirs turn to be of no use;
To a Brahmin who has realised the Self
Needless become the Vedas of all kinds and hues. 2.46

fUborK YJ yr"fUth& ;u  bt VUÖtuMw fU=tal>
bt fUbo-VUÖt-nu;w& Cq&  ;u mE¸ yô;w yfUborK>>47>>
 42 THE GäTâ
Mà karma-phala-hetuþ bhåþ  mà te saïgaþ astu akarmaõi. 2.47
Act, act and act, my dear Soul Mate,
And don’t crave for the fruits of your labour;
Never take to work for gain – never,
Nor should you stay away from action ever. 2.47

gtudô:& fwUh¥ fUbtorK  mE¸k Àg¢ÀJt "l¤sg>
rmrõ-yrmõÓtu& mb& CqÀJt  mbÀJk gtud Wåg;u>>48>>
Bhagabat / PM6.5 (30) Final Print
Yogasthaþ kuru karmàõi  saïga§ tyaktvà dhana¤jaya;
Siddhi-asiddhyoþ samaþ bhåtvà ² samatva§ yoga ucyate.
2.48
Do work, my Friend, with no passion
Considering success or failure as equal;
This capacity to hold tight the balance
Is called yoga in parlance scriptural.2.48
 Yadà te moha-kalila§  buddhiþ vyatitariùyati;
=qhuK rn yJhk fUbo  cwrõgtudt;T "l¤sg>
cwõti NhKbT yràJåA  f]UvKt& VUÖtnu;J&>>49>>
Dåreõa hi avara§ karma  buddhiyogàt dhana¤jaya;
Buddhau ÷araõam anviccha  kçpaõàþ phala-hetavaþ. 2.49
Mere work or work for the sake of gain, it is said,
Stands far inferior to the discipline of intelligence;
So you take resort to the yoga of wisdom, my Friend,
Wretched are those that for return work with great diligence.2.49
 When your intellect that has been bemused by the Vedas
Jwrõ-gw¢;& sntr; Rn  WCu mwf]U;-=wífU];u>
;ôbt;T gtudtg gwßgôJ  gtud& fUbomw fUtiNÖtbT>>50>>
Buddhi-yuktaþ jahàti iha  ubhe sukçta-duùkçte;
Tasmàt yogàya yujyasva  yogaþ karmasu kau÷alam. 2.50
Really, a person of wisdom1 is the aspirant
Who takes no account of virtue or sin;
This equidistance promotes skill in action2
SâýKHYA- YOGA 43
So be a yogã and act, O my dearest Kin! 2.50
1.Yogã 2. Karmasu kau÷alam

fUbosk cwrõ-gw¢;t&  rn VUÖtk Àg¢ÀJt blerMK&>
sàb-cà"-rJrlbwo¢;Ut&  v=k dåArà; yltbgbT>>51>>
Karmaja§ buddhiyuktà hi  phala§ tyaktvà manãùiõaþ;
Janma-bandha-vinirmuktàþ  pada§ gacchanti anàmayam. 2.51
The wise men, being guided by reason,
Give up desire for a gainful fruit of labour;
They attain the highest goal of life
Being free from the bondage of birth forever.2.51

g=t ;u btun-fUrÖtÖtk  cwrõ& Ôgr;;rhígr;>
;=t dà;trm rlJuo=k  ¶tu;Ôgôg ¶w;ôg a>> 52>>
Tadà gantàsi nirveda§  ÷rotavyasya ÷rutasya ca. 2.52
When your mind will be able to overcome the turbid delusion
Lessons learnt or lessons to learn will incite in you no passion.2.52

¶wr;-rJŒr;vªtt ;u  g=t ô:tôgr; rl´tÖtt>
mbt"ti yaÖtt cwrõ&  ;=t gtudbT yJtËôgrm>>53>>
øruti-vipratipannà te  yadà sthàsyati ni÷calà;
Samàdhau acalà buddhiþ  tadà yogam avàpsyasi. 2.53
Becomes unshakable and does in the Self steadfastly rest,
You will attain Self-realisation or what is termed as yoga
That arises from what the sages call judgment at its best*.2.53
* Also called ‘discrimination’ or ‘insight’.

ysowl& WJta
Arjunaþ uvàca:
Arjuna said:
 44 THE GäTâ
 Yaþ sarvatra anabhi-snehaþ  tat tat pràpya ÷ubha-a÷ubham;
rô:;-ŒÒtôg fUt CtMt  mbtr"ô:ôg fuUNJ>
rô:;"e& rfkU ŒCtMu;  rfUbT ytme; J{su; rfUbT>>54>>
Sthita-praj¤asya kà bhàùà  samàdhisthasya ke÷ava;
Sthitadhãþ ki§ prabhàùeta  ki§ àsãta vrajeta kim. 2.54
O Ke÷ava, what is the nature of a man of firm wisdom
Whose mind in the Self is unflinchingly fixed and set?
How does this man of stable mind speak, sit or move about?
Bhagabat / PM6.5 (31) Final Print
As I am too curious to know it , please do clearly relate. 2.54
 Yadà sa§harate ca aya§  kårmaþ aïgàni iva sarva÷aþ;
¶eCdJtl WJta
ørãbhagavàn uvàca:
The Blessed Lord said:
Œsntr; g=t fUtbtlT  mcotlT vt:o bltud;tlT>
ytÀbrl YJ ytÀblt ;w³&  rô:;ŒÒt& ;=t Wåg;u>>55>>
Prajahàti yadà kàmàn  sarvàn pàrtha manogatàn;
âtmani eva àtmànà tuùñaþ  sthitapraj¤aþ tadà ucyate. 2.55
A man of steady wisdom is he
Who consigns to flames all the desires of his mind;
His spirit is calm and content in itself,
Being immune to the external factor of every kind.2.55
 Still the desire for them is not entirely gone;
=w&FuMw ylwrÅÉl-blt&  mwFuMw rJd;-ôv]n&>
Je;-htd-Cg-f{tu"&  ² rô:;"e& bwrl& Wåg;u>>56>>
Duþkheùu anudvigna-manàþ  sukheùu vigata-spçhaþ;
Vita-ràga-bhaya-krodhaþ  sthitadhãþ munirucyate. 2.56
Sorrow cannot tilt the mind of a monk
Nor can the joys or pleasures excite his passion;
Past fear, past anger, past all cravings
He quietly lives as if sailing in an unruffled ocean.2.56

g& mJoºt ylrC-ïtun&  ;;T ;;T v{tËg NwC-yNwCbT>
l yrClà=r; l Åur³  ;ôg ŒÒtt Œr;ríX;t>>57>>
SâýKHYA- YOGA 45
Na abhinandati na dveùñi  tasya praj¤à pratiùñhità. 2.57
Further, a man of firm wisdom is one
Who is attached to no object anywhere;
His mind is swayed neither by disgust nor by joy
When they try to catch him in their snare. 2.57

g=t mknh;u a ygk  fqUbo& yE¸trl Rc mJoN&>
Rrà={gtrK Rrà={g-y:uoÇg&  ;ôg ŒÒtt Œr;r²;t>>58>>
Indriyàõi indriya-arthebhyaþ  tasya praj¤à pratiùñhità. 2.58
One is called a really wise man
Who snaps the links of his senses with the objects;
He is very much like a turtle
That draws in all its limbs and never them ejects.2.58

rJMgt rJrlJ;oà;u  rlhtnthôg =urnl&>
hmJsobT hm& yrv yôg  vhk =]³TJt rlJ;o;u>>59>>
Viùayà vinivartante  niràhàrasya dehinaþ;
Rasavarja§ rasaþ api asya  para§ dçùñvà nivartate. 2.59
The ascetics may keep off the objects,
This craving will be subdued forever
When they are united with God alone.2.59

g;;& rn yrv fUtià;ug  vwh¥Môg rJvr´t;&>
Rrà={gtrK Œbt:erl  nhrà; ŒmCk bl&>>60>>
Yatataþ hi api kaunteya  puruùasya vipa÷citaþ;
Indriyàõi pramàthãni  haranti prasabha§ manaþ. 2.60
So potent and powerful are the wild senses
That they can forcibly divert the mind;
It may happen even in the case of a wise man
Who arduously practises restraint of every kind. 2.60
 46 THE GäTâ
 Ràga-dveùa-viyuktaiþ tu  viùayàn indriyai þ caran;
;trl mJtorK mkgög  gw¢;& ytme; bÀvh&>
JNu rn gôg RràŠgtrK  ;ôg ŒÒtt Œr;ríX;t>>61>>
Tàni sarvàõi sa§yamya  yuktaþ àsãta matparaþ;
Va÷e hi yasya indriyàõi  tasya praj¤à pratiùthità. 2.61
Wise is the man who controls his senses,
And directs all his devotion towards Me;
As his senses are entirely contained,
Bhagabat / PM6.5 (32) Final Print
His wisdom becomes perfectly steady.2.61
 Prasàde sarva-duþkhànৠ hàniþ asya upajàyate;
Ægtg;& rcMgtlT vwkm&  mE¸& ;uMw Wvstg;u>
mE¸t;T m¤stg;u fUtb&  fUtbt;T f{tu"& yrCstg;u>>62>>
Dhyàyataþ viùayàn pu§saþ  saõgaþ teùu upajàyate;
Saõgàt sanjàyate kàmaþ  kàmàt krodhaþ abhijàyate.2.62
f{Utu"t;T CJr; möbtuun&  möbtunt;T ôb]r;rJC{b&>
ôb]r;-C{kNt;T cwrõ-ltN&  cwrõ-ltNt;T ŒKëgr;>>63>>
Krodhàt bhavati sammohaþ  sammohàt smçti-vibhramaþ;
Smçti-bhra§÷àt buddhi-nà÷aþ  buddhi-nà÷àt praõa÷yati. 2.63
One who muses over sense objects,
Develops attachment to them;
The attachment generates desire
And desire results in wrath, not tame.
Wrath clouds and darkens the reason,
And delusion does it invariably father;
Delusion causes loss of memory,
That destroys the discerning power.
This state is the nastiest form of evil
That throws the man into the worst peril. 2.62-63

htd-ÅuM-rJgw¢;i& ;w  rJMgtlT RràŠgi& ahlT>
ytÀb-Jëgi& rJ"ug-ytÀbt  Œmt=bT yr"dåAr;>>64>>
SâýKHYA- YOGA 47
âtma-va÷yaiþ vidheya-àtmà  prasàdam adhigacchati. 2.64
The man who is the master of his mind
And who from attraction and aversion is free;
He enjoys the objects with indifference
And attains the coveted peace and serenity.2.64

Œmt=u mJo-=w&Ftltk  ntrl& yôg Wvstg;u>
Œmàl-au;m& rn ytNw  cwrõ& vrh-yJr;íX;u>>65>>
Prasanna-cetasaþ hi à÷u  buddhiþ pari-avatùñhate. 2.65
The man in this state of serenity and poise is free from anguish
And his wisdom makes him tranquil and firm, never to languish.2.65
The man in this state of serenity and calmness is free from grief,
His wisdom makes him tranquil, composed and collected, in brief.2.65

ltrô; cwrõ& ygw¢;ôg  l a ygw¢;ôg CtJlt>
l a yCtJg;& Ntrà;&  yNtà;ôg fwU;& mwFbT>>66>>
Nàsti buddhiþ ayuktasya  na ca ayuktasya bhàvanà;
Na càbhàvayataþ ÷àntiþ  a÷àntasya kutaþ sukham. 2.66
An unsteady man having no poise of mind lacks wisdom,
And such a man lacks the power to concentrate his mind;
A man who fails to concentrate his mind enjoys no peace
And a perturbed man is bereft of happiness of every kind. 2.66

RràŠgtKtk rn ah;tk  g;T bl& ylwrJ"eg;u>
;;T yôg nhr; ŒÒttkk  Jtgw& ltJbT RJ yöCrm>>67>>
Indriyàõৠhi caratৠ yat manaþ anuvãdhiyate;
Tat asya harati praj¤à§  vàyuþ nàvam iva ambhasi. 2.67
The mind that follows the roaming senses loses the wisdom,
As a ship afloat the waters is diverted by a raging and wild storm.2.67
As a ship sailing in the waters
 48 THE GäTâ
Tosses during a furious and raging storm,
The mind that runs after the roving senses
Stands to lose the state of wisdom. 2.67
 Such is the man who by industry has attained peace,
;ôbt;T yôg bntctntu  rld]ne;trl mJoN&>
RràŠgtrK RràŠg-y:uoÇg&  ;ôg ŒÒtt Œr;ríX;t>>68>>
Tasmàt asya mahàbàho  nigçhãtàni sarva÷aþ;
Indryaõi indriya-arthebhyaþ  tasya praj¤à pratiùñhità. 2.68
Bhagabat / PM6.5 (33) Final Print
Hence, my mighty Friend, learn it from Me,
That a man is able to attain steady knowledge;
It’s possible if he can withdraw his unruly senses
From the decoying objects at each and every stage.2.68
 And who,being unselfish and humble,
gt rlNt mJoCq;tltk  ;ôgtk stdr;o mkgbe>
gôgtk std{r; Cq;trl  mt rlNt vëg;tu bwlu&>>69>>
Yà ni÷à sarva-bhåtànৠ tasyৠjàgarti sa§yamã;
Yasyৠjàgrati bhåtàni  sà ni÷à pa÷yataþ muneþ. 2.69
What is night for the ordinary creatures
Regarded as the day for the men who can their senses restrain;
And it is night for the wise seers
When the mundane flock do clamour, scream and wakeful remain.2.69
 A person can attain to this state even at the hour of death,
ytvqgobtKbT yaÖt-Œr;íXk
mbwŠbT ytv& ŒrJNrà; gÅ;T>
;Å;T fUtbt& gk ŒrJNrà; mcuo
m& Ntrà;bT ytËltur; l fUtb-fUtbe>>70>>
âpåryamàõam acala-pratiùñha§
samudram àpaþ pravi÷anti yadvat;
Tadvat kàmàþ ya§ pravi÷anti sarve
saþ ÷àntim àpnoti na kàma-kàmã. 2.70
As water flowing from so many rivers
SâýKHYA- YOGA 49
Cannot ruffle up the still feature of a brimful ocean,
Desires ambushing from different corners
Cannot perturb a wise man’s mind on any occasion.
Not the person who is a slave of enormous avarice.2.70

rJntg fUtbtlT g& mJtolT  vwbtlT ahr; rl&ôv]n&>
rlbob& rlhnkfUth&  m& Ntrà;bT yr"dåAr;>>71>>
Vihàya kàmàn yaþ sarvàn pumàn carati niþspçhaþ;
Nirmamaþ niraha§kàraþ saþ sàtim adhigacchati. 2.71
Peace comes to the spirtual aspirant
Who gives up every sort of longing;
Lives in the world, a joyous being.2.71

YMt c{tÑe rô:r;& vt:o  l Yltk ŒtËg rJbwÊr;>
rô:ÀJt yôgtbT yà;fUtÖtu  yrv c{Ñ-rlJtoKbT-}UåAr;>>72>>
Eùà bràhmã sthitiþ pàrtha  na enৠpràpya vimuhyati;
Sthitvà asyàm antakàle api  brahma-nirvàõam-çcchati. 2.72
This is the state of blissful communion with God
And one who acquires this state never succumbs to delusion –
When his self slowly merges and mingles with the eternal Brahman .2.72

Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowlmkJt=u mtkÏggtudtu
ltb r=;egtu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde sà§khya-yogo
nàma dvitãyo’dhyàyaþ.
Here ends Chapter II entitled Sà§khya-yoga of the Gãtà that forms a
part of the conversation between Lord Kçùõa and Arjuna extracted from
 50 THE GäTâ

the epic poem, Mahàbhàrata consisting of one hundred thousand verses CHAPTER III
authored by Vyàsaþ. KARMA-YOGA
The Path of Right Action
nrh& ` ;;T m;T>
Hariþ om tat sat. PROLOGUE
God alone exists.
Arjuna, an ardent disciple of Lord Kçùõa now asks Him which way is
better – the path of knowledge or the path of right action. In reply, the Lord
says that both the ways lead to the same goal. At first, He explains that no
creature having a body can avoid action, but if a man wants happiness and
Bhagabat / PM6.5 (34) Final Print

peace, he must act without attachment and without worrying about the fruit
of his labour. One should act zealously but with no cravings, and he should
be prepared to accept whatever comes as a result. Action places a man in
bondage if he acts with desires, but if he does the deeds for their own sake,
he remains free. He also tells Arjuna that every body should engage himself
in performing one’s own duty, and even if he acts less adroitly, it is better
than attempting to perform duties assigned to other men.

¶ugtlT ôJ"bo rJdwK&  vh"bot;T ôJlwríX;t;T>

ôJ"buo rl"lk ¶ug&  vh"btuo CgtJn&>>35>>
øreyàn svadharmaþ viguõaþ
para-dharmàt svanuùñhitàt;
Svadharme nidhana§ ÷reyaþ
para-dharmàþ bhayàvahaþ. 3.35
Doing one’s own duty even less dexterously
Is better than doing others’ with skill splendid;
As to do others’ duty is fraught with graver peril
Death while doing one’s own duty is better indeed. 3.35
Lord Kçùõa tells Arjuna that as he belongs to the class of warriors – the
Kùatriyas – he must take part in the battle, and while taking part in the
battle, he must fight with faith in His words and without cherishing any
desire. Even those who follow the path of knowledge for the liberation of
their soul are destined to act as they cannot shun the instincts of the organs.
In this connection, the Lord makes Arjuna cautious about the twin effects
of attachment and indignation that the organs of the body are drawn to
and advises him that he should keep them off while doing his duty. Desire
always exists like fire in the dying embers and when frustrated it produces
indignation. This desire has its origin in rajas, one of the three attributes or
 52 THE GäTâ
one of the three modes of Nature, and is the greatest adversary of man, as it
always tends to lead him astray. Having said all this, the Lord counsels Arjuna
to purify his mind by the application of his refined intellect and engage in
the battle to crush his powerful foes. Symbolically, the odds of life trouble
men because they work without any knowledge of the proper method, and
if one is able to work with the equanimity of mind, after realisation of the
impermanence of life and permanence of the Soul, one’s poise will remain,
however tumultuous the actions he is engaged in be, unaffected. This path
of right action too leads to salvation and enables one to be united with the
Supreme Self.
Bhagabat / PM6.5 (35) Final Print
The chapter has several sub-sections. The first section begins with a
question from Arjuna to Lord Kçùõa as to why He is insisting on his doing
the ‘savage deed’ while, as He has said, knowledge is superior to action.
The verses from the second to the seventh contain Lord Kçùõa’s reply in
which He gives lessons to Arjuna stressing that ‘Life is Work: Unconcern
for Results is Needful’. The verses from the eighth to sixteenth deal with the
‘Importance of Sacrifice (yaj¤na). The three verses from the seventeenth
to nineteenth contain the Lord’s instructions to be ‘Satisfied in the Self’.
The next section consisting of the verses from the twentieth to twenty-sixth
emphasise the need of action in order to set example before the society.
The next six verses from the twenty-seventh to the thirty-second contain
Lord Kçùõa’s teaching that ‘the Self is the Doer’. The theme – Nature and
Duty – is dealt with in the thirty-third, thirty-fourth and thirty-fifth verses.
The verses from the thirty-sixth to forty-third contains the Lord’s sermons
dwelling on the issue that Desire and Anger, jointly and severally, are the
enemies of man. The last verse, the forty-third, contains Lord Kçùõa’s advice
to Arjuna that he should try and understand the Self, not realisable by the
power of the intellect, discipline the individual self with the aid the Supreme
Self, and do away with desire which is the greatest enemy and which is very
difficult to conquer.
The serialization of the chapters of the Gãtà is designed with a definite
purpose. The starting point is Arjuna’s depression in the field of action, and
this depression as Lord Kçùõa diagnoses is due to his ignorance. The second
chapter deals with the role and power of Knowledge as the single antidote
to ignorance and next comes the chapter on action. If one has not acquired
correct knowledge about life and existence, one cannot decide what is his
duty proper. Hence the chapter on action (Chapter III) deals with the two
basic principles with regard to action – one must not shun action but one
must, in order to retain stability of mind, act with proper knowledge as the
motive force and without worrying about the fruit of actions. In other words,
one must act without desire. This is yoga or karmaùu kau÷alam. In the
KARMA-YOGA 53
second chapter Lord Kçùõa gave Arjuna two instructions:
mwF-=w&Fu mbu f]UÀJt  ÖttC-yÖttCti sg-ysgti>
;;& gwõtg gwßgôJ  l YJk vtvbT yJtËôgrm>>38>>
Sukha-duþkhe same kçtvà  làbha-alàbhau jaya-ajayau;
Tataþ yuddhàya yujyasva  na eva§ pàpa§ avàpsyasi. 2.38
Care not for sorrow, nor for pleasure
Neither for the triumph nor for the defeat;
Fight for the sake of it and justly fight
Sin will fail to stain you, think it’s right and fit.2.38
And
Jwrõ-gw¢;& sntr; Rn  WCu mwf]U;-=wífU];u>
;ôbt;T gtudtg gwßgôJ  gtud& fUbomw fUtiNÖtbT>>50>>
Buddhi-yuktaþ jahàti iha  ubhe sukçta-duùkçte;
Tasmàt yogàya yujyasva  yogaþ karmasu kau÷alam. 2.50
Really, a person of wisdom1 is the aspirant
Who takes no account of virtue or sin;
This equidistance promotes skill in action2
So be a yogã and act, O my dearest Kin! 2.50
1.Yogã 2. Karmasu kau÷alam
Both these instructions are clarified in this section.
Let us have an overview of how Lord Kçùõa puts forward his thesis on
action step by step. The chapter takes its cue from the verses from forty-
seventh to fifty-first of Chapter II where the Lord advises Arjuna to engage
in action without caring for the fruits of his efforts. In these verses, the Lord
not only stresses the importance of engagement in action without attachment,
but also declares that even men of wisdom whose minds have been trained
to remain equidistant from joys and sorrows, gain and loss by performing
actions without desire shackle the bondage of action and attain bliss being
free from worldly bondage.
This chapter entitled Karma-Yoga discusses step by step how action
should be done. Lord Kçùõa, in reply to Arjuna’s question as to why He seeks
to engage him in ‘savage deed’ while in His opinion pursuit of Knowledge
is a superior occupation, begins his discourse. He tells Arjuna that without
performing action, no one cane be free from the bondage of action and that
abandonment of action would not yield the desired result unless one gives
 54 THE GäTâ
up the desire for the fruit of his endeavour (3.4). The Lord in the next verse
promulgates that no embodied being can shun action even for a moment as
everybody is obliged to act, being helpless in the face of natural impulses
(3.5) The Lord asserts that disablement of the limbs is only hypocrisy if one
continues to cherish desires in the mind while restraining the organs.(3.6),
but one who is able to engage the organs in actions, keeping his mind free
from attachment is a superior person and is a real karma-yogin. The eighth
verse emphasizes that action is better than inaction, and so one must do his
assigned duties as, even the maintenance for the body is impossible without
action. Now the Lord exposes His thesis on how an action is to be performed.
Bhagabat / PM6.5 (36) Final Print
KARMA-YOGA 55
fight so as to be delivered from his fever. “ Thy will be done” should be
our attitude to work. While the Lord assures that those who faithfully and
being free from cavil constantly follow His teachings will become free, He
issues a caution that those who would slight His instructions and would not
follow them will court ruin. The verse thirty-fifth is very important, and it
is so because here the Lord advises that one should perform one’s assigned
task even if with less efficiency than making an endeavour to perform the
duties assigned to others. The Lord issues this caution because if there is no
regimentation in duties, chaos would erupt. Finally, the Lord advises Arjuna
to beware of Desire and Anger as they cause bewilderment and lead men

He says that an action is to be performed in the way one performs a sacrifice astray. To overcome these enemies, constant practice of restraint is required,
(yaj¤a) and Arjuna should perform his work in that manner, engaging in and the Lord blesses Arjuna
action with no attachment and performing it as a sacrifice. The seventeenth
verse adds another dimension to the theory. The verse puts forward the idea YJk cwõu& vhk cwõJt  mkô;Çg ytÀbtlbT ytÀblt>
that the man whose delight is in the Self alone, who is content with the Self, srn Nºtwk bntctntu  fUtbÁvk =whtm=bT>>43>>
who is satisfied with the Self, has, in real sense, no duty to be done. This verse
implies that until one reaches that state, one has to be engaged in action in Eva§ buddheþ para§ buddhvà
the manner of holding a sacrifice. Lord Kçùõa refers, in the twentieth verse, sa§stabhya àtmàna§ àtmanà;
to King Janaka and sets him as an excellent example – saying how the king Jahi ÷atru§ mahàbàho
achieved perfection through work. The Lord also emphasizes in the same kàma-råpa§ duràsadam. 3.43
verse that action is necessary for the maintenance of the world. The twenty-
first verse exposes the Lord’s concern about the society. He says that as the So, my Mighty Friend, try and know the Self,
world follows the standards set by great men one should engage in action. Who is far greater than and superior to the intellect;
The Lord then declares that although there is no need for Him to engage in And controlling the self with the aid of the Self,
action, He does so, only to set examples before others. The twenty-fourth Crush Desire, the cruellest foe and do it reject. 3.43
verse is very important. Here the Lord says that if He does not work, people CHAPTER III
KARMA-YOGA
would remain active and all the three worlds would confront ruin. Next, Lord
Kçùõa pronounces that everybody must work whether with attachment or
without attachment to maintain the world-order. In the twenty sixth verse, the
Lord cautions that that the enlightened persons must not unsettle the minds
of the unlearned workers although they work with attachment. Here the
theory that action is better than inaction (3.4) receives further confirmation.
In the twenty-seventh verse, the Lord discloses the more profound
theory of karma or action. He says that all works are done by the modes
of nature (prakçteþ guõas) but one who has a strong ego believes that he
is the doer. Those who are misled by the modes of nature become attached
to works; so, in order to develop detachment from work, one should try to
overcome the influence of the guõas (29). Concentration of one’s mind
in the Self supreme is the means of overcoming the guõas and that is why
the Lord advises Arjuna in the thirtieth verse to surrender all his works to
Him, fix his consciousness in the Self, be free from desire and egoism, and
 56 THE GäTâ
The Path of Right Action
THE TEXT
ysowl WJta
Arjuna uvàca:
Arjuna said :
ßgtgme au;T fUboK& ;u  b;t cwrõ& slt=ol>
Bhagabat / PM6.5 (37) Final Print
;;T rfkU fUborK Dtuhu  btk rlgtusgrm fuUNJ>>1>>
Jyàyasã cet karmaõaþ te  matà buddhiþ janàrdana;
Tat ki§ karmaõi ghore  mৠniyojayasi ke÷ava. 3.1
If, O Keshava, you are of the view
That wisdom is superior to action,
Why then do you want to engage me
In this horrible job? Please do mention. 3.1

Ôgtrb¶uK RJ Jt¢gul  cwrõk btungrm RJ bu>
;;T YfUk c= rlr´tÀg  gul ¶ug& ynbT ytËlwgtbT>>2>>
Vyàmi÷reõa iva vàkyena  buddhi§ mohayasãva me;
Tat eka§ vada ni÷citya  yena ÷reyaþ aham àpnuyàm. 3.1
Do not baffle my mind, Friend, with utterances uncertain
But tell me about the surest way so that the good may I attain.3.2
 RràŠgt:tolT rJbqZtÀbt  rbÚgtath& m& Wåg;u>>6>>
¶eCdJtlwJta
ørãbhagavàn uvàca:
The Blessed Lord said:
ÖttufuU yrôblT rÅrJ"t rlíXt  vwht Œtu¢;t bgt ylD>
Òttlgtudul mtkÏgtltk  fUbogtudul turdltbT>>3>>
Loke asmin dvividhà niùñhà ² purà proktà mayànagha;
J¤ànayogena sàïkhyànৠ² karmayogena yoginàm. 3.3
Two ways I advised in the days of yore,
For men of this world, O Soul pure!
The path of knowledge for those who seek it,
KARMA-YOGA 57
And the path of Action for whom it is fit. 3.3

l fUboKtbT ylthöCt;T  liífUögbTo vwh¥M&yëlw;u>
l a mkàgmlt;T YJ  rmrõk mbr"dåAr;>>4>>
Na karmaõàm aõàrambhàt  naiùkarmya§ puruùaþ a÷nute;
Na ca sa§nyasaõàt eva  sidddhi§ samadhi-gacchati. 3.4
Be sure, by shying away from action
One cannot be free from its chain;
Nor it is that men can be out of bondage,
Only if they from action refrain.3.4*
*neither by inaction nor by mere dodging.

l rn fUr´t;T GKbT yrv  st;w r;íXr; yfUbofU];T>
fUtgo;u rn yJN& fUbo  mJo& Œf]Ur;si& dwKi&>>5>>
Na hi ka÷cit kùaõam api  jàtu tiùñhati akarma-kçt;
Kàryate hi ava÷aþ karma  sarvaþ prakçtijaiþ guõaiþ. 3.5
No being can remain idle even for a moment
Nature’s design is patterned so;
Work must they do, by instinct prompted
This fact men must always know.3.5

fUbo-RràŠgtrK rn mkgög  g& ytô;u blmt ôbhlT>
Karma-indriyàõi hi sa§yamya  yaþ àste manasà smaran;
Indriyàrthàn vimåóhàmà  mithyàcàraþ sa ucyate. 3. 6
He who controls the organs
But engages in sensuous thought;
He is plainly a deceitful person
And with sin his mind is fraught.3.6

g& ;w RràŠgtrK blmt  rlgög ythC;u yswol>
 58 THE GäTâ
fUbo-RràŠgi& fUbogtudbT  ym¢;& m& rJrNíg;u>>7>>
Yaþ tu indriyàõi manasà  niyamya àrabhate arjuna;
Karma-indriyaiþ karmayogam  asaktaþ saþ vi÷iùyate. 3.7
But the man who controls the senses
By a mind trained and works like a doll;
He deploys his limbs but his mind is aloof
He is loved by Me and admired by all. 3.7

Bhagabat / PM6.5 (38) Final Print
rlg;k fwUh¥ fUbo ÀJk  fUbo ßgtgtu rn yfUboK&>
Nheh-gtºttrv a ;u  l ŒrmÆgu;T yfUboK&>>8>>
Niyata§ kuru karma tva§  karma jyàyo hi akarmaõaþ;
øarãra-yatràpi ca te  na prasidhyet akarmaõaþ. 3.8
Action is superior to passive indolence,
You must always be engaged in work so;
If you prefer inaction to action instead
You won’t be able to live – you know. 3.8

gÒtt:to;T fUboK& yàgºt  ÖttufU-ygk fUbo-cà"l&>
;;T y:obT fUbo fUtià;ug  bw¢;U-mE¸& mbtah>>9>>
Yaj¤àrthàt karmanaþ anyatra  lokaþ ya§ karma-bandanaþ;
Tat artha§ karma kaunteya  mukta-saïgaþ samàcara. 3.9
If it be not dedicated to God
Action will lead to bondage;
Work, therefore, for Him, O Kaunteya,
Being indifferent to result at every stage. 3.9

mngÒtt& Œst& m]íxTJt  vwht WJta Œstvr;&>
ylul ŒmrJígÆJbT  YM& yô;w J& Ríx-fUtb-"wfUT>>10>>
Sahayaj¤àþ prajàþ sçùñvà  purà uvàca prajàpatiþ;
Anena prasaviùyadhvam  eùaþ vaþ iùta-kàma-dhuk. 3.10
In the days of yore, the Lord created holy rites
And coevally created men, his children;
To them He said : Go, flourish and multiply,
KARMA-YOGA 59
And by such rites, your good* you do attain. 3.10
* literally ‘milch cow’.

=uJtlT CtJg; ylul  ;u =uJt CtJgà;w J&>
vhôvhk CtJgà;&  ¶ug& vhbT yJtËôg:>>11>>
Devàn bhàvayata anena  te devàþ bhàvayantu vaþ;
Paraspara§ bhàvayantaþ  ÷reyaþ param avàpsyatha. 3.11
Through such holy rites please the gods
Who may on you their blessings rain;
This mutual affection may enable you
The supreme good to easily attain. 3.11

RíxtlT CtudtlT rn J& =uJt&  =tôgà;u gÒt-CtrJ;t&>
;i& =úttlT yŒ=tg YÇg&  g& CwETÿuU ô;ul& YJ m&>>12>>
Iùñàn bhogàn hi vaþ devàþ  dàsyante yaj¤a-bhàvitàþ;
Taiþ dattàn apradàya ebhyaþ  yaþ bhuïkte stenaþ eva saþ. 3.12
Being pleased, the gods will gift you
What you require – the objects that you need;
But, if you do not offer these to them before you enjoy
You will be no better than a thief –it’s true indeed.3.12
* you means people

gÒt-rNíx-yrNl& mà;&  bwågà;u mJo-rfUrÖcMi&>
Cw¤s;u ;u ;w yDk vtvt&  gu varà; ytÀb-fUthKt;T>>13>>
Yaj¤a-÷iùña-a÷inaþ santaþ  mucyante sarva-kilbiùaiþ;
Bhu¤jate tu agha§ pàpàþ  ye pacanti àtma-kàraõàt.3.13
Those who partake of the remnants of sacrifices,
From all sins they become free;
But those* who prepare food for their stomach alone
Verily incur sins, you see. 3.13
* the unholy or wicked persons

yàlt;T CJrà; Cq;trl  vsoàgt;T yàl-möCJ&>
 60 THE GäTâ
gÒtt;T CJr; vsoàg&  gÒt& fUbo-mbwØJ&>>14>>
Annàt bhavanti bhåtàni parjanyàt anna-sambhavaþ;
Yaj¤àt bhavati parjanyaþ yaj¤aþ karma-samudbhavaþ. 3.14
Creatures owe their life to food
Food grows owing to fall of rain;
Rain is generated by the holy rites,
The rites originate from action again.3.14

Bhagabat / PM6.5 (39) Final Print
fUbo c{ÑtuØck rJrõ  c{Ñ-yGh-mbwØJbT>
;ôbt;T mJo-d;k c{Ñ  rlÀgk gÒtu Œr;ríX;bT>>15>>
Karma brahmodbhava§ viddhi  brahma-akùara-samudbhavam;
Tasmàt sarvagata§ brahma  nitya§ yaj¤e pratiùñhitam. 3.15
Actions1 you see, take their origin in Brahma2
And the Brahma springs from the immutable Supreme;
Thus the all-pervasive Brahma centres round all sacrifices
This, I pronounce, is the truth, and not a dream.3.15
1. sacrifices 2. also the Vedas
 Act always and without respite and slackness;
YJk ŒJr;o;k af{kU  l ylwJ;ogr; Rn g&>
yDtgw& RràŠg-ythtb&  btuDk vt:o m& seJr;>>16>>
Eva§ pravartita§ cakra§  na anuvartayati iha yaþ;
Aghàyuþ indriyàràmaþ  mogha§ pàrtha saþ jãvati. 3.16
A sinner is the person,O Pàrtha, you must know
Who does not follow this wheel set in motion;
And as he takes delight in sensuous pleasures only,
He lives a life that is meaningless and all in vain.3.16
 Reached the goal through action alone;
g& Àtw ytÀbhr;& YJ ôgt;T  ytÀb-;]Ë;& a btlJ&>
ytÀbrl YJ a mk;wíx&  ;ôg fUtgobT l rJ‘;u>>17>>
Yaþ tu àtmaratiþ eva syàt  àtma-tçpta÷ca mànavaþ;
âmani eva ca santuùñaþ ² tasya kàrya§ na vidyate. 3.17
No duty is there for the person
Who in the Self alone takes delight;
He is content and satisfied with the Self
KARMA-YOGA 61
And no desire he considers as much sweet. 3.17

l YJ ;ôg f]U;ul y:o&  l yf]U;ul Rn fU´tl>
l a yôg mJo-Cq;uMw  fUr´t;T y:o-Ôgtvt¶g&>>18>>
Na eva tasya kçtenàrthaþ  na akçtena iha ka÷cana;
Na ca asya sarva-bhåteùu  ka÷cit artha-vyapà÷rayaþ. 3.18
He has no concern about performing actions
Nor any concern about the actions he has not done;
No motive lies in the process of his thought,
He holds on to no desire and depends on object none. 3.18

;ôbt;T ym¢;U& m;;k  fUtgobT fUbo mbtah>
ym¢;U& rn ytahlT fUbo  vhbT ytËltur; vqh¥M&>>19>>
Tasmàt asaktaþ satata§  kàrya§ karma samàcara;
Asaktaþ hi àcaran karma  param àpnoti påruùaþ. 3.19
Act, therefore, O Arjuna, and act freely
Through such action you will secure
The highest goal – I tell you with firmness.3.19

fUboKt YJ rn mkrmrõbT  ytrô:;t& slfUt=g&>
Öttuf-Umkd{nbT YJ yrv  mkvëglT fU;wobT ynorm>>20>>
Karmaõa eva hi sa§siddhim  àsthitàþ janakàdayaþ;
Loka-sa§graham eva api  sa§pa÷yan kartum arhasi. 3.20
See, King Janaka and men alike
This apart, you ought to act
To save men from perils unknown. 3.20

g;T g;T ytahr; ¶uíX&  ;;T ;;T YJ R;h& sl&>
m& g;T ŒbtKk fwUh¥;u  ÖttufU& ;;T ylwJ;o;u>>21>>
Yat yat àcarati ÷reùñhaþ  tat tat eva itaraþ janaþ;
Sa yat pramàõa§ kurute  lokaþ tat anuvartate. 3.21
 62 THE GäTâ
Common men rush to emulate
What the eminent ones do;
They follow without question
What the great preach as true.3.21
 fwUgot;T rJÅtlT ;:t ym¢;U&  rafUeMow ÖttufUmkd{nbT>>25>>
l bu vt:o yrô; fU;oçgk  rºtMw ÖttufuUMw rfkUal>
l ylJtË;bT yJtË;Ôgk  J;o YJ a fUborK>>22>>
Na me pàrtha asti katavya§
triùu lokeùu ki¤cana;
Bhagabat / PM6.5 (40) Final Print
Na anavàptam avàptavya§
varta eva ca karmaõi. 3.22
There’s nothing that I want to gain,
O my Friend, in the worlds three;
Still I work and work without stop
Alhough no duty is there for Me. 3.22
 Joùayet sarvakarmàõi  vidvàn yuktaþ samàcaran. 3.26
gr= rn ynk l J;uogk  st;w fUborK y;ràŠ;&>
bb JÀbo ylwJ;oà;u  blwígt& vt:o mJoN&>>23>>
Yadi hi aha§ na varteya§  jàtu karmaõi atandritaþ;
Mama vartma anuvartante  manuùyàþ pàrtha sarva÷aþ. 3.23
If I, O Pàrtha, ever remain idle
And not work with diligence;
Men will follow Me, it’s sure,
And give up work in all sense. 3.23
 Ahaïkàra-vimåóha-àtmà  kartà-aham iti man2yate. 3.27
WÀme=ugw& Rbu ÖttufUt&  l fwUgotbT fUbo au;T ynbT>
mEµhôg a fU;to ôgtbT  yvnàgtbT Rbt& Œst&>>24>>
Utsãdeyuþ ime lokàþ
na kuryàm karma cet aham;
Saïkarasya ca kartà syàm
upahanyàm imàþ prajàþ. 3.24
If, moreover, from work do I abstain
Calamity and disaster will these worlds win;
Hybrid children will be born and grow,
KARMA-YOGA 63
And I shall be the agent of my subjects’ ruin.3.24

m¢;Ut& fUborK yrJÅtkm&  g:t fwUJorà; Cth;>
Saktàþ karmaõi avidvà§saþ  yathà kurvanti bharata;
Kuryàt vidvàn tathà asaktaþ  cikãrùuþ lokasa§graham. 3.25
While the unwise men act with attachment to work
And with an eye to earning gainful fruits of their labour,
The wise people do work, O Bhàrata, without attachment
The good of men being the aim of their all endeavour. 3.25

l cwrõ-Cu=k slgu;T  yÒttltk fUbo-mrE¸ltbT>
stuMgu;T mJofUbtorK  rJÅtlT gw¢;U& mbtahlT>>26>>
Na buddhi-bheda§ janayet  aj¤ànàm karma-saïginàm;
Although the unwise are strongly attached to work,
The wise must not disturb the beliefs of the ignorant men;
The wise persons must inspire the unwise to act
While they work in a spirit of yoga and diligent remain.3.26

Œf]U;u& rf{UgbtKtrl  dwKi& fUbtorK mJoN&>
ynEµth-rJbqZ-ytÀbt  fU;to-ynbT Rr; bàg;u >>27>>
Prakçteþ kriyamàõàni  guõaiþ karmàõi sarva÷aþ;
Actions, mind you, are done by Nature
Which the three attributes does possess;
Sadly, the egoist being under delusion boasts:
‘I am the doer and achiever of the success.’ 3.27

;úJ-rJ;T ;w bntctntu  dwK-fUbo-rJCtdgtu&>
dwKt dwKuMw J;oà;  Rr; bÀJt l mßs;u>>28>>
Tattvavit tu mahàbàho  guõa-karma-vibhàgayoþ;
Guõà guõeùu vartanta  iti matvà na s2ajjate. 3.28
 64 THE GäTâ
The wise men, O Mighty Hero, have true knowledge
About the features of the attributes and of the actions;
They remain detached and mentally aloof, as they know
That the modes of Nature influence the organs’ functions. 3.28
The wise men, O Mighty Hero, have true knowledge
About the character of the attributes and actions – a fact;
So they remain mentally detached and carry on work,
Knowing that being spurred by the attributes, the organs do act. 3.28

Bhagabat / PM6.5 (41) Final Print
Œf]U;u& dwK-mkbqZt&  mßsà;u dwK-fUbomw>
;tlT yf]UUÀôlrJ=& bà=tlT  f]UàôlrJ;T l rJatÖtgu;T>>29>>
Prakçteþ guõa-sa§måóhàþ  sajjante guõa-karmasu;
Tàn akçtsnavidaþ mandàn  kçtsnavit na vicàlayet. 3.29
Those who are deluded by the modes of Nature
Become attached to the activities spurred by them;
Still the persons who have realised the All
Must not disturb the ignorant, not knowing the Same. 3.29

brg mJtorK fUbtorK  mkàgôg yÆgtÀb-au;mt>
rlhtNe& rlobob& CqÀJt  gwÆgôJ rJd;-ßJh&>>30>>
Mayi sarvàõi karmàõi  sa§nyasya àdhyàtma- cetasà;
Nirà÷ãþ nirmamaþ bhåtvà  yudhyasva vigata-jvaraþ. 3.30
Hence, be free from egoism and the fever of the soul
And all your actions you discreetly dedicate to Me;
Mind set in the Self, no desire should you have –
Thus take part in the battle as it’s your duty, you see.3.30
 Sometimes again they decline to be active;
gu bu b;bT R=k rlÀgbTU  ylwr;íXrà; btlJt&>
¶õtJà;& ylmqgà;&  bwågà;u ;u yrv fUborC&>>31>>
Ye me matam ida§ nityam  anutiùñhanti mànavàþ;
øraddàvantaþ anasåyantaþ  mucyante te api karmabhiþ. 3.31
There are men who do incessantly work,
Without cavil but with full faith and devotion –
As they follow my instructions seriously
KARMA-YOGA 65
They too become free from the shackles of action.3.31

gu ;w Y;;T yÇgmqgà;&  l ylwr;íXrà; bu b;bT>
mJo-Òttl-rJbqZtlT ;tlT  rJrõ líxtlT yau;m&>>32>>
Ye tu etat abhyasåyantaþ  na anutiùñhanti me matam;
Sarva-j¤àna-vimåóhàn tàn  viddhi naùñàn acetasaþ. 3.32
Those who decry and belittle My teaching
And do not care to follow these words of Mine;
Being fools, in possession of no knowledge,
They are absolutely doomed forever, in fine..3.32

m=]Nk auíx;u ôJôgt&  Œf]U;u& ÒttlJtlT yrv>
Œf]Ur;k gtrà; Cq;trl  rld{n& rfkU fUrhígr;>>33>>
Sadç÷a§ ceùñate svasyàþ  prakçteþ j¤ànavànapi;
Prakçti§ yànti bhåtàni  nigrahaþ ki§ kariùyati. 3.33
Sadly, even those men who are wise
Are often seen to follow their instinct;
As they act like beings that follow their nature
Repression brings them no good distinct.3.33

RràŠgôg RràŠgôg y:uo  htd-ÅuMti ÔgJrô:;ti>
;gtu& l JNbT ytdåAu;T  ;ti rn yôg vrh-vrà:lti>>34>>
Indriyasya indriyasytu àrthe  ràga-dveùau vyavasthitau;
Tayoþ na va÷am àgacchet  tau hi asya pari-panthinau. 3.34
The organs sometimes are inclined to act,
One must be wary not to be swayed by such trends
As they stand in the way and make one restive.3.34

¶ugtlT ôJ"bo rJdwK&  vh"bot;T ôJlwríX;t;T>
ôJ"buo rl"lk ¶ug&  vh"btuo CgtJn&>>35>>
øreyàn svadharmaþ viguõaþ  para-dharmàt svanuùñhitàt;
Svadharme nidhana§ ÷reyaþ  para-dharmo bhayàvahaþ. 3.35
Doing one’s own duty even if less dexterously
Regarded better than doing others’ with splendid skill;
 66 THE GäTâ
To die while doing one’s own duty is much preferable,
As doing others’ duty is fraught with grave peril. 3.35
 
ysowl WJta
Arjuna uvàca:
Arjuna said :
y: fuUl Œgw¢;& ygk  vtvk ahr; vqh¥M&>
yrlåAlT yrv JtíKuog  ² cÖtt;T RJ rlgturs;&>>36>>
Bhagabat / PM6.5 (42) Final Print
Atha kena prajuktaþ aya§  pàpa§ carati påruùaþ;
Anicchan api vàrùõeya  balàt iva niyojitaþ. 3.36
Why does man, as if impelled by force
And even against his wish, commit sin?
Tell me, O Krishna, tell me the reason,
My soul is ablaze with this question keen.3.36
 
¶eCdJtlT WJta
øribhagan uvàca :
The Blessed Lord said:
fUtb YM f{Utu" YM  hstudwK-mbwØJ&>
bnt-yNl& bnt-vtËbt  rJrõ YlbT Rn JirhKbT>>37>>
Kàma eùa kodha eùa  rajoguõa-samudbhavaþ;
Mahà-a÷anaþ mahà-pàpmà  viddhi enam iha vairaõam. 3.37
He does so out of anger and sensual desire,
Which in him the mode of passion *fathers;
This desire, gluttonous and sinful, is the foe of man
And know that it goads men to become sinners. 3.37
* Rajas
 Pàpmàna§ prajahihi  ena§ j¤àna-vij¤àna-nà÷anam. 3.41
"qbul ytrJ{g;u Jr•&  g:t yt=No& bÖtul a>
g:t WÖcul ytJ];& dCo&  ;:t ;ul R=bT ytJ];bT>>38>>
Dhåmena àvriyate vahniþ  yathà àdar÷aþ malena ca;
Yatha ulbena àvçtaþ garbhaþ  tathà tena idam àvçtam. 3.38
As dirt soils the mirror,
And as smoke conceals the fire;
KARMA-YOGA 67
As the womb cloaks a foetus,
Knowledge is clouded by sense desire. 3.38
ytJ];k ÒttlbT Y;ul  Òttrll& rlÀgJirhKt>
fUtb-ÁvuK fUtià;ug  =wívqhuK ylÖtul a>>39>>
âvçtam j¤ànam etena  j¤àninaþ nityavairaõà;
Kàmaråpeõa kaunteya  duùpåreõa analena ca. 3.39
Knowledge is shrouded by this foe of the wise,
Which, I tell you, is the insatiable desire;
This desire functions like unquenchable fire,
Of this truth you must remain constantly aware. 3.39
Flaming desire, the eternal foe of man
Clouds the knowledge even of the wise, My Friend dear!
This fire has a ‘cloyless appetite’
Of this truth, O Kaunteya, you must remain aware.3.39
RràŠgtrK bl& cwrõ&  yôg yr"íXtlbT Wåg;u>
Y;i& rJbtungr; YM&  ÒttlbT ytJ]Àg =urnlbT>>40>>
Indriyàõi manaþ buddhiþ  asya adhiùñhànam ucyate;
Etaiþ vimohayati eùaþ  j¤ànam àvçtya dehinam. 3.40
This powerful desire resides in the organs,
Even in the mind and intellect as well;
Through them it works to veil the wisdom
And deludes a man in whom it does dwell.3.40

;ôbt;T úJbT RràŠgtrK yt=ti rlgög Ch;MoC>
vtËbtlk Œsrnrn Ylk Òttl-rJÒttl-ltNlbT>>41>>
Tasmàt tvam indriyàõi  àdau niyamya bharatarùabha;
Hence, O Bhàrata, control your organs first
And then shake off the sinful and evil desire;
As it consumes all discrimination and wisdom,
So slay it down, and throw it into flaming fire. 3.42

 68 THE GäTâ
RràŠgtrK vhtrK ytýýnw&  RràŠguÇg& vhk bl&>
blm& ;w vht cwrõ&  g& cwõu& vh;& ;w m&>>42>>
Indriyàõi paràõi àhuþ  indriyebhyaþ para§ manaþ;
Manasaþ tu parà buddhiþ  yaþ buddheþ parataþ tu saþ. 3.42
The organs, they say, is superior to the body,
To the sense organs the mind is superior ;
While intellect is far higher than the mind,
The Self excels intellect in an immense measure.3.42
Bhagabat / PM6.5 (43) Final Print

YJk cwõu& vhk cwõJt  mkô;Çg ytÀbtlbT ytÀblt>
srn Nºtwk bntctntu  fUtbÁvk =whtm=bT>>43>>
Eva§ buddheþ para§ buddhvà  sa§stabhya àtmàna§ àtmanà;
Jahi ÷atru§ mahàbàho  kàma-råpa§ duràsadam. 3.43
So, my Mighty Friend, try and know the Self,
Who is far greater than and superior to the intellect;
And controlling the self with the aid of the Self,
Crush Desire, the cruellest foe and do it reject..3.43

Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowlmkJt=u fUbogtudtu
ltb ;];egtu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavad-gãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Karma-yogo
nàma tçtãyo’dhyàyaþ.
Here ends Chapter III entitled Karma-yoga of the Gãtà that forms a part of
the conversation between Lord Kçùõa and Arjuna extracted from the epic
poem Mahàbhàrata consisting of one hundred thousand verses authored
by Vyàsaþ.
nrh& ` ;;T m;T>
Hariþ om tat sat.
God alone exists.
CHAPTER IV
J¥âNA-YOGA or KARMA-SAýNYâSA YOGA
The Way of Knowledge or The way of Renunciation of Action
PROLOGUE
The fourth chapter of the Gãtà deals with the path of knowledge or
renunciation of action for the purpose of liberation of the individual soul that
has been trapped in the snare owing to desires. The second chapter entitled
Sà§khya-Yoga deals in the main with the importance of knowledge stressing
that it is superior to action. This prompts Arjuna in the very first verse of
the third chapter entitled Karma-Yoga to ask Lord Kçùõa a very pertinent
question as to why He is insisting on his taking part in action in preference
to following the path of knowledge. Interestingly, Lord Kçùõa takes up the
issue of action first and not the issue of knowledge. Lord Kçùõa tells him in
a later part that He is urging him to take part in the battle as it is his assigned
duty as a man belonging to the warring class. He also clarifies that doing one’s
own duty, even if less adroitly, is better than doing others’ duties with greater
efficiency. He remarks that to die while doing one’s own duty is preferable
as any attempt to perform others’ duties lands one in grave peril. The path
of Knowledge or renunciation of action is meant for those whose duty it is
i.e. the Bràhmaõas. We must be cautious that by Bràhmaõas, Lord Kçùõa
does not mean those who are born in Bràhmaõa families. This view is a
social corruption. The Lord defines the characteristics of a Bràhmaõa in
the forty-second verse of Chapter XVIII entitled Moksa-sannyasa-Yoga:
Nb& =b& ;v& Ntiak  Gtrà;& ytsoJbT YJ a>
Òttlk rJÒttlbT ytrô;¢gk  c{ÑfUbo ôJCtJsbT>>42>>
øamaþ damaþ tapaþ ÷auca§  kùàntiþ àrjavam eva ca;
J¤àna§ vij¤ànam àstikya§  brahma-karma svabhàvajam. 18.42
The duties of the Bràhmaõas in brief are these:
Control of the mind, of the senses, and austerity;
They include knowledge1 and forbearance,
Also uprightness, faith2, wisdom3 and purity.18.42
1. J¤nam 2. âstikyam 3. Vij¤ànam
Even for those who pursue the Path of Knowledge or Renunciation of Action
have to perform obligatory duties as an embodied being cannot remain
inactive altogether. This suggests that action is of more importance to a
 70 THE GäTâ
man than knowledge. So, in the third chapter that deals the right method of
work, Lord Krishna tells Arjuna about how to act in the right manner – by
renouncing desires and without attachment. The Lord, during his discourse
on the proper method of work also insists on acquisition of the knowledge
of the Self as without this Knowledge one would not be able to act properly.
In this chapter, He discusses elaborately the importance of Knowledge that
leads to Renunciation of Action – Renunciation of Action with deasire - that
results in emancipation from human bondage. Knowledge here means the
knowledge of the nature of the Lord Supreme who is none but He Himself.
The Blessed Lord tells Arjuna that He is beyond the cycle of birth, death and
Bhagabat / PM6.5 (44) Final Print
J¥âNA-YOGA or KARMA-SAýNYâSA YOGA 71
Which is called God or Heaven.'
– versification in English by the author.
Here, in this chapter, Lord Kçùõa says that actions cannot bind Him as
He has no desire for any gain, and the devotee that realises this truth and
nurtures detachment like Him also becomes free from the bondage that
deeds done with attachment cause. This being the truth, He advises Arjuna
to be engaged in action, harbouring no desire in his mind. The Lord once
gain tells Arjuna that one who attains knowledge about Brahman, the Spirit
Supreme, discovers unity in all things – all resting in Brahman – and even if
one commits sinful acts, this knowledge will take him across the bar of sin.

rebirth, that He is immutable, that despite His being the master of all beings,
He assumes corporeal form by the exercise of His own màyà (creative yrv au;T yrm vtvuÇg&  mJuoÇg& vtvf]Uútb&>
power). He further tells His friend-cum-disciple that He incarnates as an
embodied being when the earth is overcast with sin in order to cleanse the
mJok bT ÒttlËÖtJuliJ  J]rslk mà;rhígrm>>36>>
world of the vices, protect the righteous, destroy the vicious and reinstate Api cet asi pàpebhyaþ
the virtuosity. Those who realise this mystery are never reborn into this sarvebhyaþ pàpa-kçt-tamaþ;
world of sorrow, and attain bliss by casting off attachment, desire, fear and Sarva§ j¤ànaplavenaiva
anger, and by meditating on His nature with a mind, wholly concentrated and vçjina§ santariùyasi. 4.36
purified. The Lord assures His favourite disciple that He can be adored and
worshipped by men in countless ways, and every way, followed devotedly Even if you are the worst of all sinners
with a purified mind, leads one to Him. Across the ocean of sin you’ll easily sail;
The knowledge that you will achieve
gu g:t btk Œv‘à;u  ;tkô;:iJ CstögnbT> Will be the steady raft to ferry you well.4.36
bb JÀbo ylwJ;oà;u  blwígt& vt:o mJoN&>>11>> The Lord is very clear about the importance of Knowledge. The following
Ye yathà mৠprapadyante verse contains His thought.
tà§stathaiva bhajàmyaham; l rn Òttlul m=]Nk  vrJºtbT Rn rJ‘;u>
Mama vartma anuvartante
manuùyàþ pàrtha sarva÷aþ. 4.11 ;;T ôJgk gtudmkrmõ&  fUtÖtul ytÀbrl rJà=r;>>38>>
I grace all with My favour and blessings Na hi j¤ànena sadç÷a§
No matter the way they worship Me in; pavitram iha vidyate;
Whatever path be followed by those men, Tat svaya§ yoga-samsiddhaþ
They all come to Me, My devotees keen.4.11 kàlena àtmani vindati. 4.38
Here we may quote the famous saying of ørã Ràmakçùõa that there are There is no power to purify the mind
multifarious ways to the realisation of God. His succinct, yet marvellous As potent as spiritual Knowledge is;
utterance in Bengali in just four words – yata mat tata path – has become A man, turned perfect through Yoga,
an idiom in Indian theology. In course of time in his heart realizes this.4.38
'There are as many ways
Actually, nobody can act properly without proper knowledge. This is true in
As there are men;
the technical field also. Even a person is required to possess good knowledge
And all the ways lead to the same Goal
 72 THE GäTâ
about the occupation he would adopt for earning livelihood. This technical
knowledge or knowledge about the world is as much important as spiritual
knowledge. This is why the Upaniùad says:
Ãu rJ‘u Jur=;Ôgu Rr; n ôb g;T c{ÑrJ=tu J=rà; vht a YJ yvht a >
Dve vidye veditavye iti ha sma yat brahmavido vadanti parà ca
aparà ca.
Muõóaka Upaniùad : I.i.4
‘Aïgiraùa said to øaunaka : Those who have attained the knowledge of
Brahman say that there are two kinds of knowledge – one kind relating to
Bhagabat / PM6.5 (45) Final Print
Brahman, the Absolute, and another kind relating to the phenomenal world.’
– Swami Lokeswarananda
There are two kinds of knowledge one must learn. One is aparà vidyà
or technical knowledge or knowledge about the ways of the world. Here
Càõakya is our greatest teacher.The other one is parà vidyà or spiritual
knowledge which strengthens the spirit of a man by revealing to him
transience of the world and permanence of the Self. Arjuna has acquired
aparà vidyà par excellence; but owing to his lack of parà vidyà, he becomes
a subject of delusion and confusion about his task. This is why he seeks
advice from Lord Kçùõa when depression and delusion overtake him, and
the merciful Lord comes forward to his rescue by imparting to him the need
of Knowledge and the way to achieve it.
The Lord uses a beautiful simile to explain the importance of spiritual
knowledge. He says that as a blaze turns into ashes the firewood, knowledge
of the Reality turns into ashes all bondage arising out of actions with desire.
The Lord finally says that in this world there is nothing that is superior to
and more sacred than Knowledge proper, and a yogin who has perfected
his nature through long practice realises this fact in his heart in course of
time (Verse: 4.38).
It is, however, made clear by the Lord that one who attains this Knowledge
finds supreme peace, but in order to possess this Knowledge one must take
recourse to faith, assiduous pursuit and constant practice of restraining the
sense organs. On the other hand, one who proceeds along the opposite way
not only misses happiness but courts ruin. The Lord sums up His discourse
by saying that one who has taken part in actions with no desire for gain, who
has dedicated the fruits of his works to God, whose mind is crystal clear
owing to attainment of Knowledge, and who is poised in the Self eludes
the grasp of the ill effects of actions. Having said all this, the Blessed Lord
exhorts His friend to free himself from the delusion coating his mind due to
ignorance and wake up to discharge his duty. The Lord asks His disciple to
J¥âNA-YOGA or KARMA-SAýNYâSA YOGA 73
use his sword not only to annihilate his human enemies but also to pierce
through the illusion and confusion that darken his mind. The last verse
echoes the first line of the following mantra of Kañha Upaniùad :
WrútíX; std{; ŒtËg JhtlT rlctu";>
Gwhôg "tht rlrN;t =whÀggt v:ô;ÀfUJgtu J=rà; >> I.iii.14
‘Arise, awake, and learn by approaching the excellent ones. The wise
ones describe that path to be as impassable as a razor’s edge, which, when
sharpened, is difficult to tread on.’- Swami Gambhirananda. The clarion call
of Swami Vivekanada addressed to the humanity as a whole and to the Indian
masses in particular is also a thunderous echo of Lord Kçùõa’s address to
Arjuna seen in the final verse of this chapter. The Swami said: Arise, Awake
and Stop not till the Goal is Reached. Though not strictly applicable here, the
final verse also reminds us of the energising utterance of Satan to Belzeebub
in Book I of Milton’s Paradise Lost: 'Awake, Arise or Be forever fallen!'
This chapter can be divided, as Dr. Radhakrishnan has done, into several
sub-sections for the convenience of the reader. The first section comprising
the first four verses deals with ‘The tradition of J¤àna-Yoga’. The second
section consisting of the verses from the fifth to the twelfth deals with ‘The
Theory of the Avatars’. The third section made up of a single verse, the
thirteenth one, describes that God works without desire and attachment. The
fourth section containing the two verses, the fourteenth and the fifteenth,
dwells on the theme that ‘Action without Attachment does not lead to
Bondage’. The fifth section consisting of verses from the sixteenth to the
twenty-second deals with the nature of ‘Action and Inaction’. The sixth
section constituted of verses from the twenty-third to the thirty-second is
devoted to Lord Kçùõa’s sermons on ‘Sacrifice (Yaj¤na) and Its Symbolic
Value’. The thirty-third and the thirty-fourth verses deal with the relationship
between Wisdom and Action. The three verses – the thirty-fifth, thirty-sixth
and the thirty-seventh – are devoted to ‘Praise of Wisdom’. The final section
consisting of the verses from the thirty-ninth to forty-second deals with the
topic that ‘Faith is Necessary for Attainment of Wisdom’.
CHAPTER IV
J¥â NA- YOGA or KARMA SANNYASA-YOGA
 74 THE GäTâ
The Way of Knowledge or The way of Renunciation of Action
THE TEXT
¶eCdJtlwJta
ørãbhagabàn uvàca :
The Blessed Lord said :
Rbk rJJôJ;u gtudk  Œtu¢;UJtlT ynbT yÔggbT>
rJJôJtlT blJu Œtn  blw& RÌJtfUJu yc{Je;T>>1>>
Bhagabat / PM6.5 (46) Final Print
Ima§ vivasvate yoga§  proktavàn aham avayam;
Vivasvàn manave pràha  manuþ ikùvàkave abravit. 4.1
I taught the sun this timeless yoga,
The sun taught this to Manu, his son;
Manu imparted this lesson to Ikshaku,
Who was his son, by successive turn. 4.1

YJk vhövht-ŒtË;bT  Rbk htsMog& rJ=w&>
m& fUtÖtul Rn bn;t  gtud& líx& vhà;v&>>2>>
Eva§ param-parà-pràpta§  ima§ ràjarùayaþ viduþ;
Saþ kàlena iha mahatà  yogaþ naùñaþ parantapa. 4.2
The kings who were sages as well
Learnt this method of yoga down the line;
Sadly, Time has devoured it all,
O Terror to the Foes, know this truth in fine. 4.3

m& YJ ygk bgt ;u y‘
gtud& Œtu¢;U& vwht;l&>
C¢;U& yrm bu mFt a Rr;
hnôgk rn Y;;T WútbbT>>3>>
Sa eva aya§ mayà te adya  yogaþ proktaþ puràtanaþ;
Bhaktaþ asi me sakhà ca iti  rahasya§ hi etat uttamam. 4.3
Since you are My friend and to Me devoted,
J¥âNA-YOGA or KARMA-SAýNYâSA YOGA 75
I shall today reveal to you this yoga profound;
This yoga is a very old and ancient heritage,
So, you must listen to Me with attention sound. 4.3

ysowl WJta
Arjuna uvàca:
Arjuna said:
yvhk CJ;& sàb  vhk sàb rJJôJ;&>
fU:bT Y;;T rJstlegtk  ÀJbT yt=ti Œtu¢;UJtlT Rr;>>4>>
Apara§ bhavataþ janma  para§ janma vivasvataþ;
Katham etat vijànãyৠ tvam àdau proktavàn iti. 4.4
You, as I know, were born
A long time after the birth of the sun;
How is it then that you taught him?
How, O Lord, could it be done? 4.4

¶eCdJtlwJta
ørãbhagavàn uvàca:
The Blessed Lord said:
cnqrl bu Ôg;e;trl  sàbtrl ;J a yswol>
;trl ynk Ju= mJtorK  l ÀJk JuÀ: vhà;v>>5>>
Bahåni me vyatãtàni  janmàni tava ca arjuna;
Tàni aha§ veda sarvaõi  na tva§ vettha parantapa. 4.5
O Scourge of foes, both you and I
Countless births have passed through;
While this is not known to you
I know the fact entirely and in detail too. 4.5

ys& yrv mlT yÔggtÀbt  Cq;tltbT RoëJh& yrv mlT>
Œf]Ur;k ôJtbT yr"íXtg  möCJtrb ytÀb-btggt>> 5>>
Ajaþ api san avyayàtmà  bhåtànàm ã÷varaþ api san;
Prakçti§ svàm adhiùñhàya  sambhavàmi àtma-màyayà. 4.6
 76 THE GäTâ
Unborn am I and beyond death,
Of all beings I am the sole master and ruler;
But concealing My real character1,
I am born a man by virtue of My own power2. 4.6
1. Prakçiti 2. Màyà

g=t g=t rn "boôg  ÉÖttrlCoJr; Cth;>
yÇgwÀ:tlbT y"boôg  ;=tÀbtlk m]stögnbT>>7>>
Yadà yadà hi dharmasya  glànirbhavati bhàrata;
Bhagabat / PM6.5 (47) Final Print
Abhyutthànam adharmasya  tadàtmàna§ sçjàmyaham. 4.7
Whenever swells up vice,
And stoops low virtue;
I appear on earth, O Bharata,
Know this fact to be true. 4.7
 manuùyàþ pàrtha sarva÷aþ. 4.11
vrhºttKtg mt"qltk  rJltNtg a =wíf]U;tbT>
"bo-mkô:tvlt:tog  mkCJtrb gwdu gwdu>>8>>
Paritràõàya sàdhånৠ vinà÷àya ca duùkçtàm;
Dharma-sa§sthàpanàrthàya  sambhavàmi yuge yuge. 4.7
In every age, to protect those that are pious,
And to destroy those who are given to evil;
I appear in person to reinstate the virtue
And crush root and branch the abject devil. 4.8
 yajanta iha devatàþ;
sàb fUbo a bu r=ÔgbT  YJk g& Jurút ;úJ;&>
ÀgfTUÀJt =unk vwlsoàb  l Yr; btbT Yr; m& yswol>>9>>
Janma karma ca me divyam  eva§ yaþ vetti tattvataþ;
Tyaktvà deha§ punarjanma  na eti màm eti saþ arjuna. 4.9
They who know the divine mystery
Regarding My birth and actions accurately;
They are never reborn after their death
As, O Arjuna, they all do attain to Me. 4.9
 ;ôg fU;tohbT yrv btk  rJrõ yfU;tohbT yÔggbT>>13>>
Je;-htd-Cg-f{Utu"t&  bàbgt& btbT Wvtr¶;t&>
JnJ& Òttl-;vmt  vq;t bØtJbT ytd;t&>>10>>
Vita-ràga-bhaya-krodhàþ
J¥âNA-YOGA or KARMA-SAýNYâSA YOGA 77
manmayàþ màm upà÷ritàþ;
Bahavaþ j¤àna-tapasà
påtà madbhàvam àgatàþ. 4.10
Those who adhered to Me and in Me took refuge,
Shunning the evils – attachment, anger and fear;
And tempered themselves by the fire of Knowledge,
They all have attained Me – hear Me, O Friend dear!.4.10

gu g:t btk Œv‘à;u  ;tlT ;:t YJ Cstrb ynbT>
bb JÀbo ylwJ;oà;u  blwígt& vt:o mJoN&>>11>>
Ye yathà mৠprapadyante
tàn tatha eva bhajàmi aham;
Mama vartma anuvartante
I grace all with My favour and blessings
No matter the way they worship Me in;
Whatever path be followed by those men,
They all come to Me, My devotees keen 4.11

fUtETGà;& fUboKtk rmrõk  gsà; Rn =uJ;t&>
rGŒk rn btlwMu ÖttufuU  rmrõ& CJr; fUbost>>12>>
Kàïkùantaþ karmaõàm siddhim
Kùipra§ hi mànuùe loke
siddhiþ bhavati karmajà. 4.12
They engage themselves in worshipping the gods,
Those who seek the prompt fruition of their endeavour;
This they do as they strongly think and believe
These nites, in this world, promptly bring divine favour. 4.12

at;wJoãgobT bgt m]íxk  dwK-fUbo-rJCtdN&>
Càturvarõya§ mayà sçùña§  guõa-karma-vibhàga÷aþ;
 78 THE GäTâ J¥âNA-YOGA or KARMA-SAýNYâSA YOGA 79

Tasya kartàram api mৠ viddhi akartàram avyayam. 4.13 fUboK& rn yrv ctuõçgk  ctuõçgk a rJfUboK&>
Four classes of men were created by Me, O Pàrtha, yfUboK& a ctuõÔgk  dnlt fUboK& dr;&>>17>>
The traits of men and their works being the basis;
I, however, remain unattached and unchanging – Karmaõaþ hi api boddhavya§  boddhavya§ ca vikarmõaþ;
Akarmaõaþ ca boddhavyam  gahanà karmaõaþ gatiþ. 4.17
Although I am the agent: you must realise this.4.13
A man must understand the true nature of action,
 And must he understand what inaction means;
l btk fUbtorK rÖtövrà;  l bu fUboVUÖtu ôv]nt> The nature of forbidden action must also be known –
It’s really hard to understand the nature of work, O Prince!
Rr; btk g& yrCstltr;  fUborC& l m& cÆg;u>>14>>
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
Na mৠkarmàõi limpanti  na me karmaphale spçhà;
fUUborK yfUbo g& vëgu;T  yfUborK a fUbo g&>
Iti mৠyaþ abhijànàti  karmabhiþ na sa badhyate. 4.14
m& cwrõbtlT blwíguMw  m& gw¢;U& f]U;Tït-fUbo-f]U;T>>18>>
Actions do not stain and defile Me
As after the fruits of actions I hanker never; Karmaõi akarma yaþ pa÷yet  akarmaõi ca karma yaþ.
They who know this nature of Mine Saþ buddhimàn manuùyeùu  saþ yuktaþ kçtsna-karma-kçt. 4.18
Remain unshackled by actions always and forever.4.14
He who discovers action in inaction
 And inaction in action discerns ;
YJk ÒttÀJt f]U;k fUbo  vqJio& yrv bwbwGwrC&> He is the performer of all actions, a yogin real
And the best among the wise ones. 4.18
fwUh¥ fUbo YJ ;ôbt;T úJk  vqJio& vqJo;hk f]U;bT>>15>>

Eva§ j¤àtvà kçta§ karma  pårvaiþ api mumukùubhiþ;
gôg mJuo mbthôCt&  fUtb-mEµÖv-Jrso;t&>
Kuru karma eva tasmàt tva§  pårvaiþ pårvatara§ kçtam. 4.15
ÒttltrÉl-=É"-fUbtoKk  ;bT ytnw& vrãz;k cw"t&>>19>>
Having known this, the seekers of freedom
Discharged their duties in times olden; Yasya sarve samàrambhaþ  kàma-saïkalpa-varjitàþ;
You too must do your duties now in the way J¤ànàgni-dagdha-karnàõam  tam àhuþ paõóita§ budhàþ. 4.19
That was caringly followed by the ancient men. 4.15
Wise is the man who works with no sensual desire
 Nor with any desire in his heart for results, said in every age;
rfkU fUbo rfUbT yfUbo Rr;  fUJg& yrv yºt bturn;t&> He is a man whose actions have been purified,
By his own efforts by the fire of spiritual knowledge. 4.19
;;T ;u fUbo ŒJÌgtrb  g;T ÒttÀJt btuÌgmu yNwCt;T>>16>>

Ki§ karma kim akarma iti  kavayaþ api atra mohitàþ;
Tat te karma pravakùyàmi  yat j¤àtvà mokùyase a÷ubhàt. 4.15 Àg¢ÀJt fUboVUÖt-ymE¸k  rlÀg-;]Ë;& rlht¶g&>
Even the intelligent persons fail to assess fUborK yrC-ŒJ]út& yrv  liJ rfUr¤a;T fUhtur; m&>>20>>
Which action is proper and which one is not;
Tyaktvà karmaphala-àsaïga§  nitya-tçptaþ nirà÷ayaþ;
Now I shall tell you what right action means
And knowing this, you will be free from evil's knot. 4.16 Karmaõi abhiprvçttaþ api  naiva ki¤cit karoti saþ. 4.20
 Having no attachment to the results of works,
To zilch and nought a truly wise man does cling;
 80 THE GäTâ
Being always content and independent in mind
Although at work, he actually does nothing. 4.20
 Brahman is the ladle during a sacrifice, and the offering
rlhtNe& g;-raút-ytÀbt  Àg¢;-mJo-vrhd{n&>
Nhehk fuUJÖtk fUbo  fwUJolT l ytËltur; rfUrÖcMbT>>21>>
Nirà÷ãþ yata-cittta-àtmà  tyakta-sarva-parigrahaþ;
øarãra§ kevala§ karma kurvan na àpnoti kilbiùam. 4.21
He remains distant from the realm of sin,
Bhagabat / PM6.5 (49) Final Print
As he cherishes no desire whatsoever;
His body and mind controlled, he shuns all gifts
Only to keep alive, he makes a little endeavour.4.21

g=]åAt-ÖttC-mà;wíx&  ÅàÅ-y;e;& rJbÀmh&>
mb& rmõti yrmõti a  f]UÀJt yrv l rlcÆg;u>>22>>
Yadçcchà-làbha-santuùñaþ  dvandva atãtaþ vimatsaraþ;
Samaþ siddhau asiddhau ca  kçtvà api na nibadhyate. 4.22
Satisfied with what he receives without effort
Being free from dualities, he treasures no spite;
As success or failure he takes in equal spirit;
Actions cannot bind him – know this to be right.4.22

d;mE¸ôg bw¢;ôg  Òttl-yJrô:;-au;m&>
gÒttg ytah;& fUbo  mbd{k ŒrJÖteg;u>>23>>
Gatasaïgasya muktasya  j¤àna-avasthita-cetasaþ;
Yaj¤àya àcarataþ karma  samagra§ pravilãyate. 4.23
Being devoid of attachment as he does act,
And fixed in Knowledge as his mind remains –
Being liberated from bondage as he lives,
His actions, being sacrifices, never catch him in chains*.4.23
* His actions get dissolved completely.
 âtma-sa§yama-yogàgnau  juhvati j¤ànadãpite. 4.27
c{Ñ-yvoKk c{Ñ nrJ&  c{Ñ-yÉlti c{ÑKt nw;bT>
c{Ñ YJ ;ul dà;Ôgk  c{Ñ-fUbo-mbtr"lt>>24>>
Brahma-arpaõa§ brahma haviþ
brahma-agnau brahmaõà hutam;
J¥âNA-YOGA or KARMA-SAýNYâSA YOGA 81
Brahma eva tena gantavya§
brahma-karma-samàdhinà. 4.24
He is the holy fire that receives the oblation;
The agent that performs the sacrifice is Brahman too
He is attained by one engaged in Brahma-action. 4.24

=iJbT YJ yvhu gÒtk  gturdl& vrh-Wvtm;u>
c{Ñ-yÉlti yvhu gÒtk  gÒtul YJ Wv-sw£r;>>25>>
Daivam eva apare yaj¤a§  yoginaþ pari-upàsate;
Brahma-agnau apare yaj¤a§ yaj¤ena eva upa-juhvati. 4.25
While some yogins offer sacrifices to please the gods alone,
Some others offer the self as a sacrifice to the Self, the fire;
They* perform these sacrifices with no yen for gain –
To find rest in Brahman being their sole and single desire. 4.25
*The latter group of yogins

¶tuºtt=erl RràŠgtrK  yàgu mkgb-yrÉlMw sw£r;>
Nç=t=elT rJMgtlT yàg  RràŠgtrÉlMw sw£r;>>26>>
ørotràdãni indriyàõi  anye sa§yama-agniùu juhvati;
øabdàdãn viùayàn anya  indriyàgniùu juhvati. 4.26
There is a class of yogins
Who, through fiery self-control, their senses tame;
Another class of yogins is also there
Who offer the sense objects into the organs’ blazing flame. 4.26

mJtoreK RràŠg-fUbtorK  ŒtK-fUbtorK a yvhu>
ytÀb-mkgb-gtud-yÉlti  sw£r; Òttl-=erv;u>>27>>
Sarvaõi indriya-karmàõi  pràõa-karmàõi càpare;
The mind of some, again, is illumined with Knowledge,
That lights in them the fire of the yoga of self-control;
These yogins offer into this fire all activities of their organs
And also the activities of the vital force heart and soul.4.27
 82 THE GäTâ
 Nàya§ lokaþ asti ayaj¤asya kutaþ anyaþ kuru-sattama. 4.31
ŠÔg-gÒtt& ;vtu-gÒtt&  gtud-gÒtt& ;:t yvhu>
ôJtÆgtg-Òttl-gÒtt& a  g;g& mkrN;-J{;t&>>28>>
Dravya-yaj¤àþ tapo-yaj¤àþ  yoga-yaj¤àþ tathà apare;
Svàdhyàya-j¤àna-yaj¤àþ ca  yatayaþ sa§÷ita-vratàþ. 4.28
Similarly, some offer as a sacrifice their wealth,
Restraint of instincts and senses offer some;
Some perform sacrifices through yogic exercises
Some offer their knowledge, while some take vows firm.4.28
Bhagabat / PM6.5 (50) Final Print

yvtlu sw£r; ŒtKk  ŒtKu yvtlk ;:t yvhu>
ŒtKt-yvtl-d;e h¥õJt  ŒtKtgtb-vhtgKt&>>29>>
Apàne juhvati pràõa§  pràõe apàna§ tathà apare;
Pràõa-apàna-gatã ruddhvà  pràõàyàma-paràyaõàþ. 4.29
As an alternative sacrifice, some control the vital energy,
Merging the breath that issues out with that which enters;
Often fusing what is inhaled with what passes out
Or Keeping it suspended for a while, holding it in fetters. 4.29

yvhu rlg;-ytntht&  ŒtKtlT ŒtKuMw sw£r;>
mJuo yrv Y;u gÒtrJ=&  gÒt-Grv;-fUÖbMt&>>30>>
Apare niyata-àhàràþ  pràõàn pràõeùu juhvati;
Sarve api ete yaj¤avidaþ  yaj¤a-kùapita-kalmaùàþ. 4.30
A few sacrificers offer the vital forces into the vital forces –
They do so by regulating their diet and taking little food;
Through this kind of sacrifice, they erode their sins
And attaining purity of heart, they become perfect and good. 4.30
 Upadekùyanti te j¤àna§  j¤àninaþ tattva-dar÷inaþ. 4.34
gÒt-rNíx-yb];-Cws&  gtrà; c{Ñ mlt;lbT>
ltgk ÖttufU& yrô; ygÒtôg  fwU;& yàg& fwUh¥-mútb>>31>>
Yaj¤a-÷iùña-amçta-bhujaþ yànti brahma sanàtanam;
J¥âNA-YOGA or KARMA-SAýNYâSA YOGA 83
Those who take only the holy leftovers after a sacrifice,
Attain to the eternal Brahman directly and straight;
Those who perform no such sacrifices ever in their life
To no joy either on earth or in heaven leads their fate. 4.31

YJk cnw-rJ"t& gÒtt&  rJ;;t& c{ÑK& bwFu>
fUUbostlT rJrõ ;tlT mJtolT  YJk ÒttÀJt rJbtuÌgmu>>32>>
Eva§ bahu-vidhàþ yaj¤àþ  vitatàþ brahmaõaþ mukhe;
Karmajàn viddhi tàn sarvàn  eva§ j¤àtvà vimokùyase. 4.32
The Vedas, thus, speak of various sacrifices –
They all have their origin in action, you must know;
If you learn this truth and store it in your heart
You will certainly become free – O Pàrtha, I tell you so.4.32

¶ugtlT ŠÔg-bgt;T gÒtt;T  Òtttl-gÒt& vhà;v>
mJobT fUbo-yrFÖtk vt:o  Òttlu vrhmbtËg;u>>33>>
øreyàn dravya-mayàt yaj¤àt  j¤àna-yaj¤aþ parantapa;
Sarva§ karma-akhila§ pàrtha  j¤àne parisamàpyate. 4.33
Sacrifices with materials do have value,
But the sacrifice of Knowledge is superior far;
All actions done lead but to Knowledge –
O Parantapa, this you must know, My Friend dear! 4.33

;;T rJrõ ŒrKvt;ul  vrhŒëlul muJgt>
Wv=uÌgrà; ;u Òttlk  Òttrll& ;úJ-=rNol&>>34>>
Tat viddhi praõipàtena  paripra÷nena sevayà;
A seeker of knowledge must come to the teachers
Who are wise and have realized the Truth – true in every age;
If they can be pleased with humility, enquiry and service
They will impart to the pupil the right form of divine knowledge. 4.34

 84 THE GäTâ
g;T ÒttÀJt l vwl& btunbT  YJk gtôgr; vtãzJ>
gul Cq;trl yNuMuK  ŠÌgrm ytÀbrl y: brg>>35>>
Yat j¤àtvà na punaþ moham  eva§ yàsyasi pàõóava;
Yena bhåtàni a÷eùeõa  drakùyasi àtmani atha mayi. 4.35
As you earn the right form of Knowledge,
You will not again in such delusion fall;
You will discover in your* Self and in Me,
The existence of beings and creatures all. 4.35
Bhagabat / PM6.5 (51) Final Print
* While Swami Gambhirananda and Dr. S. Radhkrishnan
uses ‘the Self’, Swami Ranganathananda uses ‘(your) Self’.
 Perfect and unassailable peace he attains before long. 4.39
yrv au;T yrm vtvuÇg&  mJuoÇg& vtv-f];T-;b&>
mJok bT Òttl-ËÖtJul YJ  J]rslk mà;rhígrm>>36>>
Api cet asi pàpebhyaþ  sarvebhyaþ pàpa-kçt-tamaþ;
Sarva§ j¤àna-plavena eva  vçjina§ santariùyasi. 4.36
Even if you are the worst of all sinners
Across the ocean of sin you’ll easily sail;
The knowledge that you will achieve
Will be the steady raft to ferry you well.4.36
 Neither here nor hereafter he finds peace in any place. 4.40
g:t Y"tkrm mrbõ&  yrÉl& Côbmt;T fwUh¥;u yswol>
ÒttltrÉl& mJofUbtorK  Côbmt;T fwUh¥;u ;:t>>37>>
Yatha edhà§si samiddhaþ  agniþ bhasmasàt kurute arjuna;
J¤ànàgniþ sarva-karmàõi  bhasmasàt kurute tathà. 4.37
As a furious fire turns pieces of wood into ashes,
Knowledge chars all actions and them it smashes. 4.37
 Whose doubt has by Knowledge been slain;
l rn Òttlul m=]Nk  vrJºtbT Rn rJ‘;u>
;;T ôJgk gtud-mkrmõ&  fUtÖtul ytÀbrl rJà=r;>>38>>
Na hi j¤ànena sadç÷a§  pavitram iha vidyate;
Tat svaya§ yoga-samsiddhaþ  kàlena àtmani vindati. 4.38
There is no power to purify the mind
J¥âNA-YOGA or KARMA-SAýNYâSA YOGA 85
As potent as spiritual Knowledge is;
A man, turned perfect through yoga,
In his heart in course of time realizes this. 4.38

¶õtJtlT ÖtC;u Òttlk  ;Àvh& mkg;-RràŠg&>
Òttlk ÖtçÆJt vhtk Ntrà;bT  yrahuK yr"dåAr;>>39>>
øraddhàvàn labhate j¤àna§  tatparaþ sa§yata-indriyaþ;
J¤àna§ labdhvà parৠ÷ànti§ acireõa adhigacchati. 4.39
This Knowledge is earned by an industrious man,
Who can contain his senses and keep his faith strong;
And having acquired this supreme Knowledge,

yÒt& a y¶æ"tl& a  mkNg-ytÀbt rJlëgr;>
ltgk ÖttufU& yrô; l vh&  l mwFk mkNg-ytÀbl&>>40>>
Aj¤aþ ca a÷raddadhànaþ ca  sa§÷aya-àtmà vina÷yati;
Nàya§ lokaþ asti na paraþ  na sukha§ sa§÷aya-àtmanaþ. 4.40
Oppositely, a man who lacks this Knowledge,
And who is a staunch sceptic and frenziedly faithless;
Having a doubtful mind, ruination he does court –

gtukd-mkàgô;-fUbtoKk  Òttl-mkrAàl-mkNgbT>
ytÀbJà;k l fUbtorK  rlcÆlrà; “l¤sg>>41>>
Yoga-sa§nyasta-karmàõa§  j¤àna-sa§chinna-sa§÷ayam;
âtmavanta§ na karmàõi  nibadhnanti dhana¤jaya. 4.41
He who has renounced actions through yoga,
Who is always and unwaveringly poised in the Self
His deeds have not the ability to tie him with their chain. 4.41

;ôbt;T yÒttl-möCq;k  †Àô:k Òttltrmlt ytÀbl&>
rAúJt Ylk mkNgk gtudbT  ytr;íX WrútíX Cth;>>42>>
Tasmàt aj¤àna-sambhåta§ hçtstha§ j¤ànàsinà-àtmanaþ;
 86 THE GäTâ

Chitva ena§ sa§÷aya§ yogam àtiùñha uttiùñha bhàrata. 4.42 CHAPTER V

SAýNYâSA-YOGA
Therefore, O Bhàrata, slay with the sword of Knowledge
The confusion that has grown in and is churning your heart; The Path of Renunciation
It, be sure, has its origin in ignorance, O My Friend,
Resort to yoga, Awake, Arise and Play as a warrior your part. 4.42 PROLOGUE

 ‘Renunciation, and Renunciation alone, is the real secret, the

Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K Mulamantra, of all Realisation.’ – Swami Vivekananda : Vol.V.397
¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowlmkJt=u Òttlgtudtu The last chapter, entitled J¤àna-Yoga or Karma-Sa§nyàsa-Yoga (The
Bhagabat / PM6.5 (52) Final Print

ltb a;w:otu~Ægtg&> Path of Knowledge or The Path of Renunciation of Action) dealt with
the need or importance of Knowledge as the guide to action. The chapter,
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyৠwhile dealing with the process of attaining Knowledge, also emphasised the
bhãùmaparvaõi ÷rãmadbhagavad gãtàsu upaniùatsu brahma- importance of renunciation of actions. Renunciation of actions does not mean
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde J¤àna-yogo nàma abandonment of all works, but doing works without desire for the results of
cathurtho’dhyàyaþ. actions and without attachment. This is possible only for a J¤ànin, a man of
Here ends Chapter IV entitled J¤àna-yoga of the Gãtà that forms a part of wisdom, for without wisdom one is not able to perform properly even one’s
the conversation between Lord Kçùõa and Arjuna extracted from the epic obligatory duties. Renunciation of action does not mean ‘inaction’ but, as it
poem Mahàbhàrata consisting of one hundred thousand verses authored has been already said, action without attachment and without any desire for
by Vyàsaþ. the results of actions. Such actions inspired by Knowledge lead to bliss or
emancipation of bondage caused by improper actions. Hence Lord Kçùõa
nrh& ` ;;T m;T> in the final verse of the last chapter advised Arjuna to attain Knowledge
Hariþ om tat sat. through yoga and arise out of dejection engulfing his mind and take part in
God alone exists. the battle which was his duty at the moment. The Lord also clarified that
a man of Knowledge is eternally free from the bondage of actions and no
sin can catch him in its fold. The Lord told his most favourite disciple that
while proper action leads one to attainment of supreme peace, renunciation
of actions also does so if one takes to attainment of knowledge of the Reality
through meditation on the nature of Supreme Lord. It was enunciated that
knowledge is superior to all forms of action.

¶ugtlT ŠÔgbgt;T gÒtt;T  ÒtttlgÒt& vhà;v>

mJobT fUbtorFÖtk vt:o  Òttlu vrhmbtËg;u>>33>>
øreyàn dravyamayàt yaj¤àt
j¤ànayaj¤aþ parantapa;
Sarva§ karmàkhila§ pàrtha
j¤àne parisamàpyate. 4.33
Sacrifices with materials do have value,
But the sacrifice of Knowledge is superior far;
All actions done lead but to Knowledge –
 88 THE GäTâ SAýNYâSA-YOGA 89
O Parantapa, this you must know, My Friend dear! 4.33 of efforts, concentrating one’s mind on God and having faith in Him. The
Gãtà never seeks to teach that one has to be a lotus-eater in order to achieve
g:t Y"tkrm mrbõ& yrÉl&  Côbmt;T fwUh¥;u yswol> liberation from the bondage of actions, but always emphasises that one
ÒttltrÉl& mJofUbtorK  Côbmt;T fwUh¥;u ;:t>>37>> must discharge one’s duties properly and fight the battle of life valiantly.
This is possible, to say once again, if one is properly aware of one’s duty
Yatha edhà§si samiddhaþ agniþ and performs his task sincerely in an unattached way thinking that the fruit
bhasmasàt kurute arjuna; of action is determined only by God. This knowledge will enable him to be
J¤ànàgniþ sarva-karmàõi a proper worker, and his deeds, even if done improperly, will earn him the
bhasmasàt kurute tathà. 4.37 grace of God. Moreover, as long as one remains in corporeal frame, giving
up actions is impossible. Knowledge, Lord Kçùõa emphasises, means
As a furious fire turns pieces of wood into ashes,
Bhagabat / PM6.5 (53) Final Print

knowledge of the Self and, relatively, knowledge of which action is proper

Knowledge chars all actions and them it smashes. 4.37 and which one is not. He iterates in the second verse that a monk is one
who is cherishes no indignation nor any desire and who does not suffer from
l rn Òttlul m=]Nk  vrJºtbT Rn rJ‘;u> any dilemma of the mind. Being in such a state, he easily overcomes the
;;T ôJgk gtudmkrmõ&  fUtÖtul ytÀbrl rJà=r;>>38>> bondage of life. The Lord warns Arjuna that renunciation of action becomes
ineffective and drowns one in sorrow, if he gives up actions prematurely.
Na hi j¤ànena sadç÷a§
Here I feel tempted to refer to the saying of Sri Ramakrishna that if one tries
pavitram iha vidyate; to heal a sore by trying to peel off the scab the sore will dangerously erupt
Tat svaya§ yoga-samsiddhaþ again. The sore must be given time to heal up, and when the sore heals up,
kàlena àtmani vindati. 4.38 the dead skin will automatically fall off. This means that deliberate attempt
There is no power to purify the mind to renounce actions will create mess in one’s spiritual life; one must continue
As potent as spiritual Knowledge is; to perform actions till the course is over. Renunciation of actions is possible
A man, turned perfect through Yoga, through performance of unattached actions, and not through indolence or
In course of time in his heart realizes this.4.38 inaction. A man, after performing actions in an unattached way over a period
of time, will feel inclined someday to give up actions (not the obligatory
¶õtJtlT ÖtC;u Òttlk  ;Àvh& mkg;uràŠg&> actions) realising their basic insignificance, and at this stage knowledge
about the ultimate Reality will illumine his mind. We must again refer to
Òttlk ÖtçÆJt vhtk Ntrà;bT  yrahuK yr”dåAr;>>39>> Sri Ramakrishna’s excellent simile. He says that when a housewife becomes
øraddhàvàn labhate j¤àna§ pregnant, her mother-in-law reduces the burden of her work, and when the
tatparaþ sa§yatendriyaþ; pregnant woman is in the advanced stage, her mother-in-law bids her to shun
J¤àna§ labdhvà parৠ÷ànti§ work and to be in rest till she delivers the baby. So is the case of a spiritual
seeker. He should not shun work but carry on his duties in an unattached
acireõa adhigacchati. 4.39
way – like a servant of his master who is none but God – dedicating the fruit
This Knowledge is earned by an industrious man, of his actions to Him. There is, in this chapter, a very significant verse which
Who can contain his senses and keep his faith strong; emphasises that a monk who dedicates his actions to God and works in an
And having acquired this supreme Knowledge, unattached way must also work for the welfare of the mankind. Working for
Perfect and unassailable peace he attains before long. 4.39 the benefit of the humanity at large is one of the many qualities that a monk
This chapter exclusively deals with ‘true renunciation’ of actions as the or a real renouncer must possess.
path leading to emancipation of the bonded soul. The Lord does not preach
that one has to be a wandering monk and renounce actions, but he advises ÖtCà;u c{ÑrlJtoKk  }UMg& GeK-fUÖbMt&>
that the best way to renounce actions is to act without desire for the fruits
 90 THE GäTâ
rAªt-Åi"t& g;tÀbtl&  mJoCq;rn;u h;t&>>25>>
Labhante brahma-õirvàõa§  çùayaþ kùãõa-kalmaùàþ;
Chinna-dvaidhàþ yatàtmànaþ  sarva-bhåta-hite ratàþ. 5.25
The self-controlled monks who can shake off all imperfections,
And cleanse their minds of all forms of misgiving and doubt –
Being engaged in service to the humanity at large for their welfare,
These holy men are able to attain immersion in Brahman out and out. 5.25
That is to say, there is no cessation even for a monk. God to Whom he is
attached and in Whom he is established wants him to work for the welfare
Bhagabat / PM6.5 (54) Final Print
of the society transcending all boundaries and borders. But as he works
for the good of God’s children wherever they are and not to make his own
fortune, he will not suffer from anxieties and frustrations or even tiredness,
and even as he works, his being mind fixed in God and having no desire
for gain for himself, he will be restful all the while and will never become
restive. Even then, in good time, God will give him rest from work and
reward him with full peace and bliss. This kind of action is the path that
ultimately leads him to attainment of peace and bliss in Brahman – which
is the Goal. To be able to perform God’s task efficiently, he has to acquire
purity of mind proceeding, simultaneously, through the twin paths of Action
and Meditation on the nature of the Supreme Spirit and pursuing his goal
steadfastly. A man, constantly meditating on the nature of the Lord and
realising Him as his most intimate friend will in due time be granted by the
Lord supreme bliss that will last forever. Such a spiritual aspirant would not
feel elated when he gains a coveted object nor would he become depressed
when misfortune comes.
l Œ†ígu;T rŒgk ŒtËg  l WrÅsu;T v{tËg atrŒgbT>
rô:h-cwrõ& ymkbqZ&  c{ÑrJ;T c{ÑrK rô:;&>>20>>
Na prahçùyet priya§ pràpya  na udvijet pràpya càpriyam;
Sthira-buddhiþ asa§måóhaþ  brahmavit brahmaõi sthitaþ. 5.20
The real seer is swayed by no joy at a delightful gain,
Nor does he feel despaired and dejected in the face of a failure;
His intellect being steady and his soul resting in Brahman
He never falls in the grip of illusion – of this truth be sure.5.20
His mind is poised and enlightened, and he finds ‘calm of mind, all passions
spent’ by the grace of God. The traits of a real renouncer of action or a
Sa§nyàsã are given summarily in the following verses of this chapter :
SAýNYâSA-YOGA 91
ôvNtolT f]UÀJt crn& ctÊtlT  aGw& a YJ yà;hu C{wJtu&>
ŒtK-yvtlti mbti f]UÀJt  ltmt-yÇgà;h-atrhKti>>27>>
Spar÷àn kçtvà bahiþ bàhyàn  cakùuþ ca eva antare bhruvoþ;
Pràõa-apànau samau kçtvà  nàsà-abhyantara-càriõau. 5.27

g;-Rrà={g-bltu-cwrõ&  bwrl& btuG-vhtgK&>
rJd;-RåAt-Cg-f{tu"&  g& m=t bw¢;& YJ m&>>28>>
Yata-indriya-mano-buddhiþ  muniþ mokùa-paràyaõaþ;
Vigata-icchà-bhaya-krodhaþ  yaþ sadà muktaþ eva saþ. 5.28
An ideal Sa§nyàsa Yogã is the person,
Who shuts contact with the outside objects entirely out;
He steadies his eyes between the brows
And balances the current of his breathing in and out.
His senses, mind and intellect are under his control,
He is free from the sensory desire, anger and fear;
Spiritual emancipation being his supreme goal,
He attains absolute freedom eternally and forever. 5.27-5.28
The Lord defines in the final verse (5.29) the realisation of a Sa§nyàsã in gist:
CtuÿUthk gÒt-;vmtk  mJoÖttufU-bnu‡JhbT>
mw†=k mJoCw;tltk  ÒttÀJt btk Ntrà;bT }UåAr;>>29>>
Bhoktàra§ yaj¤a-tapasৠ sarva-loka-mahe÷varam;
Suhçda§ sarva-bhåtànৠ j¤àtvà mৠ÷àntim çcchati. 5.29
The men who attain absolute peace are aware in their heart
That I am the Lord of the worlds, of this vast universe;
They also know that I am the recipient of all yaj¤as and austerities,
And that I am the most loving friend of all the creatures. 5.29
The sum and substance of this chapter is that a real renouncer or a monk
is one who has full control over his senses, whose mind is firmly established
in the Self, who cherishes no sensory pleasures, who is free from anger and
desire as much as from love and hatred, whose mind is stable, even and
free from dualities and misgivings, who realises that the Self dwells in all
beings and hence looks at and treats all beings equally, who works without
attachment to work and without any yen for the results of his actions and
finally, who works for the good of the humanity as a whole, being convinced
 92 THE GäTâ

that ‘Work is Worship’. The Path of True Renunciation

This chapter may be divided into several subsections for the convenience of THE TEXT
reader. The first twelve verses deal with the topic that ‘Sà§khya and Yoga
lead to the same goal. The verses from the thirteenth to the twenty-third ysowl WJta
deal with ‘ Enlightened Self’. The verses from twenty-fourth to twenty- Arjunaþ uvàca:
eighth emphasis that Peace means ‘Peace within’. The final verse is the Arjuna said:
pronouncement of the Lord that He is all in all.
CHAPTER V
mkàgtmk fUboKtk f]UíK  vwlgtuodk a Nkmrm>
SAýNYâSA-YOGA g;T ¶ug& Y;g& YfkU  ;;T bu c{wrn mwrlrëa;bT>>1>>
Bhagabat / PM6.5 (55) Final Print

Sa§nyàsa§ karmaõৠkçùõa  punaþ yoga§ ca ÷a§sasi;

Yat ÷reyaþ etayaþ eka§  tat me bråhi suni÷citam. 5.1
O Kçùna, now you acclaim renunciation of actions,
Next moment you ask me to engage in action* and fight ;
As I feel drowned in confusion, so tell me, for certain,
Which one of the two ways I should follow as right.5.1
* karma-yogam – performing action without attachment.


¶eCdJtlwJta
ørãbhagavàn uvàca:
The Blessed Lord said:

mkàgtm& fUbogtud´t  rl&¶ugmfUhti WCti>

;gtu& ;w fUbomkàgtmt;T  fUbogtud& rJrNíg;u>>2>>
Sa§nyàsaþ karma-yoga÷ca  niþ÷reyasa-karau ubhau;
Tayoþ tu karma-sa§nyàsàt  karmayogaþ vi÷iùyate. 5.2
Very much like a man who renounces actions
A man performing right actions* becomes free;
However, unselfish performance of works is better
Than renunciation of actions, according to Me.5.2


Òtug& m& rlÀg-mkàgtme  g& l Åuríx l fUtkGr;>

rlÅoàÅ& rn bntctntu  mwFk cà”t;T Œbwåg;u>>3>>
J¤eyaþ saþ nitya-sa§nyàsã  yaþ na dveùñi na kàïkùati;
Nirdvandvaþ hi mahàbàho  sukha§ bandhàt pramucyate. 5.3
An avowed sa§nyàsin, O mighty Hero, is the man
Who cherishes neither hatred nor any kind of desire;
 94 THE GäTâ
His mind being clean of the stain of doubts and dualities
He becomes free from bondage for ever and ever. 5.3
 Who realizes his self as a part of the Self dwelling in all beings
mtkÏggtudti v]:fTU ctÖtt&  ŒJ=rà; l vrãz;t&>
YfUbT yrv ytrô:;& mögfTU  WCgtu& rJà=;u VUÖtbT>>4>>
Sà§khya-yogau pçthak bàlàþ  pravadanti na paõóitàþ;
Ekam api àsthitaþ samyak  ubhayoþ vindate phalam. 5.4
It is the fools, and not the learned ones
Bhagabat / PM6.5 (56) Final Print
Who finds disparity between Knowledge and Action pure;
One who properly follows either of the two,
Enjoys the fruits of both the ways – of this fact be sure.5.4
 RràŠgtrK RràŠgt:uoMw  J;oà; Rr; “thglT>>9>>
g;T mtkÏgi& ŒtËg;u ô:tlk  ;;T gtudi& yrv dög;u>
YfkU mtkÏgk a gtudk a  g& vëgr; m& vëgr;>>5>>
Yat sà§khaiþ pràpyate sthàna§  tat yogaiþ api gamyate;
Eka§ sà§khya§ ca yoga§ ca  yaþ pa÷yati saþ pa÷yati. 5.5
The state that is reached through Knowledge1
Can be reached through right Action2 too;
The man who discovers the two ways as one
He is the real seer in this world, perfect and true.5.6
1. Sa§khya Yoga 2. Karma-yoga

mkàgtm& ;w bntctntu  =w&FbT ytË;wbT ygtud;&>
gtudgw¢;& bwrl& c{ñb  l rahuK yr"dåAr;>>6>>
Sa§nyàsaþ tu mahàbàho  duþkham àptum ayogataþ;
Yogayuktaþ muniþ brahma  na cireõa adhigacchati. 5.6
Renunciation of action is very difficult to get at,
And one commits mistake in giving up action right away;
Only a sage who is earnest in the yoga of action
Attains to the state of the Brahman without delay. 5.6
 One, who to Brahman all his actions dedicates
gtudgw¢;& rJNwõtÀbt  rJrs;tÀbt rs;uràŠg&>
mJo-Cq;tÀb-Cq;tÀbt  fwUJolT yrv l rÖtËg;u>>7>>
Yogayuktaþ vi÷uddhàtmà  vijitàtmà jitendriyaþ;
Sarva-bhåtàtma-bhåtàtmà  kurvan api na lipyate. 5.7
SAýNYâSA-YOGA 95
One who devotedly does his duties in the spirit of yoga
With a mind pure and the body and its senses restrained;
By performing actions he never becomes tainted or stained.5.7

liJ rfUr¤a;T fUhturb Rr;  gw¢;& bàgu; ;úJrJ;T>
vëglT N]ãJlT ôv]NlT rsD{lT  y‡llT dåAlT ôJvlT ‡JmlT >>8>>
Naiva ki¤cit karomi iti  yuktaþ manyeta tattvavit;
Pa÷yan ÷çõvan spç÷an jighran  a÷nan gacchan svapan ÷vasan. 5.8
ŒÖtvlT rJm]slT d]•lT  WràbMlT rlrbMlT yrv>
Pralapan visçjan gçhõan  unmiùan nimiùan api;
Indriyàõi indriyàrtheùu  vartanta iti dhàrayan. 5.9
A man who remains absorbed in the Self
And who has known the Reality, believes –
That the functions of the body and its limbs
Owe their stimulation to Nature when he lives.
He thinks that when he sees, hears, touches or smells
Or when he tastes food, walks, sleeps or breathes or sighs
Or when he grasps something or does emit the excreta
Or when he talks with some one or opens or closes his eyes
His self is not involved in all these activities and he knows the fact –
That being impelled by the sense-objects, it’s the organs that do act. 5.9

c{ÑrK yt"tg fUbotrK  mE¸k Àg¢ÀJt fUhtur; g&>
rÖtËg;u l m& vtvul  v«vºtbT RJtöCmt>>10>>
Brahmaõi àdhàya karmàõi  saïga§ tyaktvà karoti yaþ;
Lipyate na saþ pàpena  padma-patram iva-ambhasà. 5.10
And abdicates too all attachment to the works he does;
He is proof against all sins and is immune to all evils,
As no water can seep through the leaves of the lotus.5.10

 96 THE GäTâ
fUtgul blmt cwõgt  fuUJÖti& RràŠgi& yrv>
gturdl& fUbo fwUJorà;  mE¸k Àg¢ÀJt ytÀbNwõgu>>11>>
Kàyena manasà buddhyà  kevalaiþ indriyaiþ api;
Yoginaþ karma kurvanti  saïga§ tyaktva atma÷uddhaye. 5.11
The wise men perform actions with unconcern and indifference,
Simply by the exercise of their organs, body, mind and intellect;
They do so in order to purify their heart, which is their sole aim,
And to attain the highest goal which is bliss and peace perfect.5.10
Bhagabat / PM6.5 (57) Final Print
 The omnipresent Lord is not prone to accept
gw¢;U& fUboVUÖtk Àg¢ÀJt  Ntrà;bT ytËltur; liríXfUebT>
ygw¢;U& fUtbfUthuK  VUÖtu m¢;& rlcÆg;u>>12>>
Yuktaþ karma-phala§ tyaktvà  ÷àntim àpnoti naiùñhikãm;
Ayuktaþ kàma-kàreõa  phale saktaþ nibadhyate. 5.12
While a man of firm faith who craves for no reward
Attains stable Peace, being resolute about his goal;
He who cherishes desire and feels attached to action
Lives in bondage and finds no peace in his soul. 5.12
 The ignorance that clouds the minds of the persons
mJofUbtorK blmt  mkàgôg ytô;u mwFk JNe>
lJÅthu vwhu =une  liJ fwUJolT l fUthglT>>13>>
Sarva-karmàõi manasà  sa§nyasya àste sukha§ va÷ã;
Nava-dvàre pure dehã  naiva kurvan na kàrayan. 5.13
The man who contains his senses absolutely,
And mentally renounces actions one and all;
He lives happily in his body that has nine doors –
And himself inactive, he gives others no call.5.13
 Those whose intellect is absorbed in the Self supreme,
l fU;]oÀJk l fUbtorK  ÖttufUôg m]sr; ŒCw&>
l fUboVÖtmkgtudk  ôJCtJ& ;w ŒJ;o;u>>14>>
Na kartçtva§ na karmàõi  lokasya sçjati prabhuþ;
Na karma-phala-sa§yoga§  svabhàvaþ tu pravartate. 5.14
The Lord neither creates actions for the mankind,
SAýNYâSA-YOGA 97
Nor does he generate and engage agents to act;
He also doesn’t design the union with the fruits of actions
It’s Nature that does all these things – this is the fact.5.14

l yt=útu fUôgra;T vtvk  l a YJ mwf]U;k rJCw&>
yÒttlul ytJ];k Òttlk  ;ul bwÊrà; sà;J&>>15>>
Na àdatte kasyacit pàpa§  na ca eva sukçta§ vibhåþ;
Aj¤ànena àvçta§ j¤àna§  tena muhyanti jantavaþ. 5.15
Neither anybody’s sin nor his virtue;
As knowledge is darkened by ignorance,
Beings suffer from delusion – take it to be true. 5.15

Òttlul ;w ;;T yÒttlk  guMtk ltrN;bT ytÀbl&>
;uMtbT ytr=ÀgJ;T yÒttl k ŒfUtNgr; ;ÀvhbT>>16>>
J¤ànena tu tat aj¤àna§  yeùৠnà÷itam àtmanaþ;
Teùàm àdityavat aj¤àna§  prakà÷ayati tat-param. 5.16
By spiritual Knowledge is slaughtered and slain;
The Self reveals Himself to them through this Knowledge
Which acts like the beaming sun that has no stain.5.17

;;T cwõg& ;;T ytÀbtl&  ;;T rl²t& ;;T vhtgKt&>
dåArà; yvwlhtJ]rútk  Òtttl-rl"qo;-fUÖbMt&>>17>>
Tat buddayaþ tat àtmànaþ  tat niùñhàþ tat paràyaõàh;
Gacchanti apunaràvçtti§  j¤àna-nirdhåta-kalmaùàþ. 5.17
Who steadfastly cling to the Self, their ultimate Goal;
Whose impurities and vices Knowledge has rinsed out
They are never reborn to suffer the torments of the soul. 5.17

rJ‘t-rJlg-mkvªtu  c{tÑKu drJ nrô;rl>
Nwrl aiJ ‡JvtfuU a  vrãz;t& mb=rNol&>>18>>
 98 THE GäTâ
Vidyà-vinaya-sa§panne  bràhmaõe gavi hastini;
øuni caiva ÷vapàke ca  paõóitàþ samadar÷inaþ. 5.18
The wise men who have known the Self develop impartial view
They look at all equally and making no difference all they equally treat;
They look with an equal eye at a learned and humble Brahmin
At an elephant, at a cow, at a dog or at those who enjoy the dog’s meat. 5.18

Rn YJ ;i& rs;& mdo&  guMtk mtögu rô:;k bl&>
rl=tuoMk rn mbk c{Ñ  ;ôbt;T Tc{ÑrK ;u rô:;t&>>19>>
Bhagabat / PM6.5 (58) Final Print
Iha eva taiþ jitaþ sargaþ  yeùৠsàmye sthita§ manaþ;
Nirdoùa§ hi sama§ brahma tasmàt brahmaõi te sthitàþ. 5.19
Those who have been able to acquire this equality in outlook
Find rest in Brahman, flawless and the same in all;
Those persons even in this life conquer the possibility of rebirth
As they discover Brahman in all beings, great or small. 5.19
 The man is a real yogin who can resist and ward off
l Œ†ígu;T rŒgk ŒtËg  l WrÅsu;T v{tËg atrŒgbT>
rô:h-cwrõ& ymkbqZ&  c{ÑrJ;T c{ÑrK rô:;&>>20>>
Na prahçùyet priya§ pràpya na udvijet pràpya càpriyam;
Sthira-buddhiþ asa§måóhaþ  brahmavit brahmaõi sthitaþ. 5.20
The real seer is swayed by no joy at a delightful gain,
Nor does he feel despaired and dejected in the face of a failure;
His intellect being steady and his soul resting in Brahman
He never falls in the grip of illusion – of this truth be sure.5.20
 A yogin is the man who is happy within and delightful,
ctÊ-ôvNuoMw ym¢;-yUtÀbt  rJà=r; ytÀbrl gÀmwFbT>
m& c{Ñgtudgw¢;-ytÀbt  mwFbT yGgbT y‡lw;u>>21>>
Bàhya-spar÷eùu asakta-àtmà  vindati àtmani yat sukham;
Saþ brahmayoga-yuktàtmà sukham akùayam a÷nute. 5.21
A man attains genuine happiness that knows no decay,
By remaining aloof from the objects the senses desire;
With the heart devoted to the meditation on Brahman
The Self becomes his abode and he finds bliss right there.5.21
SAýNYâSA-YOGA 99

gu rn mkôvNost& Ctudt&  =w&F-gtulg& YJ ;u>
ytr= yà;Jà;& fUtià;ug  l ;uMw hb;u cw”&>>22>>
Ye hi sa§spar÷ajàþ bhogàþ  duþkha-yonaya eva te;
âdi antavantaþ kaunteya  na teùu ramate budhaþ. 5.22
The wise men fight shy of the sensuous pleasures,
That from contact with the objects issue;
Such pleasures have a beginning and an end,
And from them sorrows ultimately accriue..5.22

N¢ltur; Rn YJ g& mtuZwk  ŒtfTU Nheh-rJbtuGKt;T>
fUUtb-f{tu”-WØJk Judk  m& gw¢;U& m& mwFe lh&>>23>>
øaknoti iha eva yaþ soóhu§  pràk ÷arãra-vimokùaõàt;
Kàma-krodha-udbhava§ vega§  saþ yuktaþ saþ sukhã naraþ. 5.23
The vehement impulse that arises from anger and desire;
If he is able to do so, before shedding off the body,
He enjoys in this very life bliss and happiness higher.5.23

g& yà;&mwF& yà;h-ythtb& ;:t yà;h-ßgtur;& YJ g&>
m gtude c{Ñ-rlJtoKk  c{Ñ-Cq;& yr”dåAr;>>24>>
Yaþ antaþ-sukhaþ antar-àràmaþ  tathà antar-jyotiþ eva yaþ;
Sa yogã brahma-nirvàõa§ brahma-bhåtaþ adhigacchati. 5.24
Whose heart is illuminated with the effulgence of Knowledge;
The state of Brahman he attains even as he lives in this world
And in Him he finds absolute freedom – so goes the adage.5.24

ÖtCà;u c{ÑrlJtoKk  }UMg& GeK-fUÖbMt&>
rAªt-Åi"t& g;tÀbtl&  mJoCq;rn;u h;t&>>25>>
Labhante brahma-õirvàõa§  çùayaþ kùãõa-kalmaùàþ;
Chinna-dvaidhàþ yatàtmànaþ  sarva-bhåta-hite ratàþ. 5.25
The self-controlled monks who can shake off all imperfections,
And cleanse their minds of all forms of misgiving and doubt –
 100 THE GäTâ
Being engaged in service to the humanity at large for their welfare,
They are able to attain communion with Brahman out and out.5.25
The persons who can shrug and shake off all stains and imperfections,
And rend asunder all forms of misgiving and doubt that infect his mind –
The self-restrained monks are able to attain absolute freedom in Brahman,
Also being engaged in service for the welfare of the whole mankind.5.25

fUUtb-f{tu"-rJgw¢;tltk  g;eltk g;-au;mtbT>
yrC;& c{ÑrlJtoKk J;o;u  rJr=;-ytÀbltbT>>26>>
Bhagabat / PM6.5 (59) Final Print
SAýNYâSA-YOGA 101
mw†=k mJoCw;tltk ÒttÀJt btk  Ntrà;bT }UåAr;>>29>>
Bhoktàra§ yaj¤a-tapasৠ sarva-loka-mahe÷varam;
Suhçda§ sarva-bhåtànৠj¤àtvà mৠ ÷ànti§ çcchati. 5.29
The men who attain absolute peace are aware in their heart,
That I am the Lord of the worlds, of this vast universe;
They also know that I am the recipient of all yaj¤as and austerities,
And that I am the most loving friend of all the creatures. 5.29


Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K

Kàma-krodha-viyuktànৠ yatãnৠyata-cetasàm;
Abhitaþ brahma-nirvàõa§  vartate vidita-àtmanàm. 5.26
The monks who have full control over their mind,
Who have dispelled all sorts of anger and dread –
And who have realised the Self by arduous pursuit
They attain the state of Brahman, when alive or dead.5.26

¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowlmkJt=u mkàgtm-
gtudtu ltb v¤abtu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavad- gãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Sa§nyàsa- yogo
nàma pa¤camo’dhyàyaþ.

ôvNtolT f]UÀJt crn& ctÊtlT  aGw& a YJ yà;hu C{wJtu&> Here ends Chapter V entitled Sa§nyàsa-yoga of the Gãtà that forms a
part of the conversation between Lord Kçùõa and Arjuna extracted from
ŒtK-yvtlti mbti f]UÀJt  ltmt-yÇgà;h-atrhKti>>27>> the epic poem, Mahàbhàrata consisting of one hundred thousand verses
Spar÷àn kçtvà bahiþ bàhyàn  cakùuþ ca eva antare bhruvoþ; authored by Vyàsaþ.
Pràõa-apànau samau kçtvà  nàsà-abhyantara-càriõau. 5.27 nrh& ` ;;T m;T>
g;-Rrà={g-bltu-cwrõ&  bwrl& btuG-vhtgK&> Hariþ om tat sat.
God alone exists.
rJd;-RåAt-Cg-f{tu"&  g& m=t bw¢;& YJ m&>>28>>
Yata- indriya-mano-buddhiþ  muniþ mokùa-paràyaõaþ;
Vigata-icchà-bhaya-krodhaþ  yaþ sadà muktaþ eva saþ. 5.28
An ideal Sa§nyàsa Yogã is the person,
Who shuts contact with the outside objects entirely out;
He steadies his eyes between the brows
And balances the current of his breathing in and out.
His senses, mind and intellect are under his control,
He is free from the sensory desire, anger and fear;
Spiritual emancipation being his supreme goal,
He attains absolute freedom eternally and forever. 5.27-5.28


Ctu¢;Uthk gÒt-;vmtk  mJoÖttufU-bnu‡JhbT>

 CHAPTER VI
DHYâNA-YOGA
The Path of Meditation
PROLOGUE
This chapter, entitled Dhyàna-Yoga, composed of forty-seven verses,
deals with Meditation as the way to realisation of God. The way of Proper
Action (Karma-Yoga) and the way of Knowledge or Renunciation of Action
(J¤àna-Yoga or Karma-Sannyàsa-Yoga) and the way of True Renunciation
(Sa§nyàsa-Yoga) have been discussed in the previous three chapters. The
Bhagabat / PM6.5 (60) Final Print

chapter dealing with Knowledge, which actually means spiritual knowledge,

has not denounced action but stressed more on attainment of knowledge about
the supreme entity. Action is unavoidable for a creature; what is important is
that action must be done without desire for the fruit of the endeavours. The
last chapter explicates how a yogin, indeed a spiritual aspirant, can attain
Brahman, Who is omnipresent and omniscient. As a matter of fact, the Gãtà
is a thesis on existentialism (see note below) as expounded by Kierkgaard
(1813-55) in his books Fear and Trembling (1843), The Concept of God
(1844) and Sickness unto Death (1848) and not the one propounded by
Jean-Paul Sartre who is the hierophant of modern existentialism. Once the
seeker realises the true nature of existence, of the transience of life and of the
world and of the permanence of the Self, he becomes united with Brahman,
the eternal and timeless Entity, and attains unassailable peace even in this
very life. What is remarkable is that although the three chapters deal with
three different paths to liberation and attainment of bliss in the Self, each
one of them stresses the importance of renunciation of desire for sensory
pleasures, abandonment of the yen for the results of actions, detachment
during action and absorption in Self after acquisition of Knowledge. All
the ways have stressed that action is unavoidable for an embodied being;
what is required is that one must act being guided by Knowledge which will
define to him what is action and what is inaction, and what is right action
and what is wrong action.
This chapter, as it has already been said, deals with Meditation as the way
to realisation of God. Before going into detail, the Lord says that while the
purified mind is the friend of a man, the impure mind is his sworn enemy.
A man, who is indifferent to joys and sorrows, praise or blame, who loves
all beings equally realising that God is the indwelling spirit in all beings ,
is said to have attained knowledge of the Lord Supreme. It will be pertinent
to hear William Wordsworth who, in marvellous poetic lines, writes about
his experience :
 DHYâNA-YOGA 103
... And I have felt
A presence that disturbs me with joy
Of elevated thoughts; a sense sublime
Of something far more deeply interfused,
Whose dwelling is the light of setting suns,
And the round ocean and the living air,
And the blue sky, and in the mind of man:
A motion and a spirit, that impels
All thinking things, all objects of all thought,
And rolls through all things.
Bhagabat / PM6.5 (61) Final Print
- Tintern Abbey
Wordsworth's picture of the Self is not complete, as while It is manifest, It is
not-manifest too. The manifest form is màyà or vibhåti (cf. Vibhåti-yoga)
which is ephemeral, but which enables us, as the starting point, to have a
glimpse into the non-manifest entity which is Reality. A yogin does not simply
have a glimpse into the Reality; he becomes firmly established in that state.
Anyway, a man willing to realise the 'sense sublime of something far more
deeply interfused' will live live in solitude, in a holy atmosphere congenial
to his pursuit. He will have his mind under his full control and will have
neither any desire for sensory pleasures nor any zeal for the results of his
actions. His mind will be stainless and restful, and his whole attention will
be devoted to the Lord. He will neither be ascetic nor be voracious. He will
neither sleep too long nor remain absolutely wakeful. He must try to attain
a state in which even the greatest sorrow will fail to depress him, and once
he attains this state of mind, all other lures will be failures.
gk ÖtçÆJt atvhk ÖttCk  bàg;u ltr"fkU ;;&>
grôblT rô:;& l =w&Ful  dwh¥Kt yrv rJatÖg;u>>22>>
Ya§ labdhvà càpara§ làbha§
manyate nàdhika§ tataþ;
Yasmin sthitaþ na duþkhena
guruõà api vicàlyate. 6.22
The blissful state the yogin attains is the state
Which to any other acquisition is preferable;
Being firmly established in the state that he achieves
He is not moved even by the greatest trouble.6.22
Such a man, never ever swerves from his path, discovers God present
everywhere and in all things and beings, and remains in constant touch with
God. The eighth and the ninth verses beautifully describe the sameness in
the stance of a yogin.
104 THE GäTâ
Òttl-rJÒttl-;]Ë;-ytÀbt  fqUxô:& rJrs;-Rrà={g&>
gw¢;U Rr; Wåg;u gtude  mb-Öttu³-yëb-fUt½tl&>>8>>
J¤àna-vij¤àna-tçpta-àtmà  kåtasthaþ vijita-indriyaþ;
Yukta iti ucyate yogã  sama-loùña-a÷ma-kà¤canaþ. 6.8
A steadfast yogin is one who has conquered his senses,
And whose heart is content by virtue of knowledge and wisdom;
Having realised the truth, he discovers no real difference,
Among clay, stone and gold in God’s marvellous kingdom.6.8

mw†=T rbºtbT yrh& W=tmel&  bÆgô:& Åuíg& cà"wMw>
mt"wMw yrv a vtvuMw  mb-cwrõ& rJrNíg;u>>9>>
Suhçd mitram ariþ yudàsãnaþ  madhyasthaþ dveùyaþ bandhuùu;
Sàdhuùu api ca pàpeùu  sama-buddhiþ vi÷iùyate. 6.9
Excellence is achieved by a man who looks with equal regard
At the relatives, at the foes, at the well-wishers and the sinners;
He too looks evenly at the neutrals, and at those who are righteous
As he looks at the friends, at the wicked or at the wise arbiters. 6.9
The Lord, in reply to a very pertinent question from Arjuna, tells him that the
untrained mind is always restless, but it can be controlled through constant
practice.
ymkNgk bntctntu  bl& =wrlod{nk aÖtbT>
yÇgtmul ;w fUtià;ug  JiuhtÉguK a d]Ê;u>>35>>
Asa§÷aya§ mahàbàho manaþ durnigraha§ calam;
Abhyàsena tu kaunteya vairàgyeõa ca gçhyate. 6.35
Certain it is, O mighty Hero, and it is true
That the mind is restless and obdurate;
But through constant practice of restraint
It can be tamed. pacified and made sedate.6.35

ymkg;-ytÀblt gtud&  =wív{tv& Rr; bu br;&>
JëgtÀblt ;w g;;t  N¢g& yJtË;wbT Wvtg;&>>36>>
 DHYâNA-YOGA 105
Asa§yata-àtmanà yogaþ  duùprapaþ iti me matiþ ;
Va÷yàtmanà tu yatatà  ÷akyaþ avàptum upàyataþ. 6.36
It is difficult for a man whose mind runs wild,
The delicate and subtle path of Yoga to tread;
It is, however, not so tough for a tenacious man
Who strives hard by reining in the mind instead. 6.36
Worried about the men who fail to follow the paths of Action and of Yoga,
the mind being the intractable hindrance, Arjuna, who represents us, asks
Lord Kçùõa about the destiny of such men. The Lord Who is merciful and
Bhagabat / PM6.5 (62) Final Print
kind-hearted and Whose only concern is about the welfare of his erring
children readily gives assurance. He says
vt:o l YJ Rn l ybwºt  rJltN& ;ôg rJ‘;u>
l rn fUÖgtK-f]U;T fUr´t;T  =wdor;k ;t; dåAr;>>40>>
Pàrtha na eva iha na amutra
vinà÷aþ tasya vidyate;
Na hi kalyàõa-kçt ka÷cit
durgati§ tàta gacchati. 6.40
Nobody who is engaged in good deeds,
Listen attentively, O Pàrtha, My son dear!
Never meets a miserable and grievous end
Be it in this world or in the zone hereafter.6.40
The verse prompts me to quote a few famous sayings of Swami Vivekananda
who at long last left these sermons for the whole mankind:
* The secret of religion lies not in theories but practice. To be good and to
do good – that is the whole of religion. Vol. VI. P.245
* Altruistic service only is great religion. Vol. VI. P 395
* Doing good to others is the one great universal religion. Vol. VI. P. 403
In the final verse of this chapter, the Lord sums up his instructions saying that
among all the spiritual practitioners those who cling to Him with reverence
and with an unwavering mind are the best.
gturdltbT yrv mJuoMtk  b=Td;ul yà;htÀblt>
¶õtJtlT Cs;u g& btk  m& bu gwÿU;b& b;&>>47>>
Yoginৠapi sarveùৠ madgatena antaràtmanà;
øraddhàvàn bhajate yaþ mৠ sa me yuktatamaþ mataþ. 6.47
106 THE GäTâ
Lastly, the man who devotedly worships Me,
With whole-hearted esteem, his mind fixed in Me alone;
Among all the persons who are engaged in Yoga
He is the best, the very best, among the yogins – be it known. 6.47
Arjuna appeals to Lord Kçùõa very ardently to dispel the cloud of doubt
from his mind in the thirty-ninth verse:
Y;;T bu mkNgk f]UíK AuútwbT ynorm yNuM;&>
ÀJ=T ylg& mkNgôgtôg Auútt l rn Wvv‘;u>>39>>
Etat me sa§÷aya§ kçùõa
chettum arhasi a÷eùataþ;
Tvad anyaþ sa§÷ayasyàsya
chettà na hi upapadyate. 6.39
Dispel this doubt of mine, O Kçùõa,
Dispel it root and branch, and wholly;
There, I’m sure, is no one else,
Who can expel it entirely and fully. 6.39
The Lord dispels the anxiety from mind of Arjuna as well as of us in the
very next verse which has already been quoted. So, why should we grieve?
The sum and substance of this chapter is that a spiritual practitioner who
does his duties in an unattached way, looks at all the beings equally and
without discrimination realising that the same Self that dwells in his heart
also dwells in theirs, acquires a tranquil mind by virtue of long and arduous
practice of Yoga and with all earnestness contemplates on God with faith,
reverence and unflinching devotion attains God and enjoys pure bliss.
The chapter can be divided into several subsections for our convenience.
The first two verses contain Lord Kçùõa’s sermons that ‘Renunciation and
Action are One.’ The second section consisting of verses from the third
to the ninth deal with the theme – ‘The Pathway and the Goal.’ The third
section made up of verses from the tenth to the seventeenth deals with the
subject that ‘Eternal Vigilance over Body and Mind is Essential.’ The fourth
section comprising verses from the eighteenth to the thirty-second describes
the characteristics of a Perfect Yogã. The verses from the thirty-third to the
forty-fifth stress that ‘Control of the Mind is Difficult but Possible.’ The
last two verses, the forty-sixth and forty-seventh, again define the traits and
characteristics of a ‘Perfect Yogã’.
Existentialism: Existentialism, also termed ‘Existenzphilosophie’. In
philosophy, the terms exist and existence denote something active rather than
 DHYâNA-YOGA 107 108 THE GäTâ

passive and thus are closely dependent on the Latin root ex ‘out’ + sistere from
stare, ‘to stand’. The term existentialism means ‘pertaining to existence’; or,
in logic, ‘predicating existence’. Philosophically, it now applies to a vision
of the condition and existence of man, his place and function in the world,
and his relationship, or lack of one, with God. It is generally agreed that
existentialism derives from the thinking of Søren Kierkegaard (1813-55),
and especially in his books Fear and Trembling (1843), The Concept of
Dread (1844) and Sickness unto Death (1848). In these and other works,
Kiergaard was for the most part re-stating and elaborating upon the belief that
through God and in God man may find freedom from tension and discontent
Bhagabat / PM6.5 (63) Final Print
and, by an act of will, become engagé; whereupon he is committed, through
engagement, to some action and part in social and political life. Through
commitment man provides a reason and a structure for his existence and
thus helps to integrate society. – Source: Literary Terms and Literary
Theory by J.A.Cuddon.
The relevance of this theory to the study of the Gãtà lies in the fact
that the Gãtà also dwells on human predicament which, according to Lord
Kçùõa, is due to our ignorance about the impermanence of the world and
our worldly existence and about the permanent Entity. When we are about
to dispel our ignorance, we enjoy peace and bliss, and find an enjoyable

and therefore find peace of mind and spiritual serenity; an idea that had and meaningful life. Life, then, would not mean ‘a tale told by an idiot, full
prevailed in much Christian thinking over many centuries. Kiergaard became of sound and fury, signifying nothing’1; but one would discover that he is
the pioneer of modern Christian existentialism. After him, existential thought ‘living with a purpose’2.
was greatly expanded at the beginning of the twentieth century by Heidegger
1. Macbeth by William Shakespeare
and Jaspers – both German philosophers – whose ideas in turn influenced
2. Living with a Purpose is the name of a book by Dr S. Radhakrishnan.
a large number of European philosophers like Berdyaev, Unamuno, J.de
Gauntier and B.Fondane and in whose work are to be found the sources of
CHAPTER VI
aesthetic existentialism.
An important feature of aesthetic existentialism is the argument that
existence precedes essence – the reverse of many traditional forms of
philosophy for it is held that man fashions his own existence and only exists
by so doing, and, in that process, and by the choice of what he does or does
not do, gives essence to that existence.
Jean-Paul Sartre is the hierophant of modern existentialism and his
version, expressed through his novels, plays and philosophical writings, is the
one that has caught on and been the most widely influential. Man is born, in
Sartre’s vision, into a kind of void ( le néant), a mud (le visqueux). He has the
liberty to remain in this mud and thus remain a passive, supine, acquiescent
existence (like Oblomov and Samuel Beckett’s sad tatterdemalions) in
a ‘semi-conscious’ state and in which he is scarcely aware of himself.
However, he may come out of or ‘stand out’ from his subjective, passive
situation, become increasingly aware of himself and, conceivably experience
angoisse, a kind of metaphysical anguish. If so, he would then have a sense
of the absurdity of his predicament and suffer despair. The energy deriving
from this awareness would enable him to ‘drag himself out of the mud’,
and begin to exist. By exercising his power of choice he can give meaning
to existence and the universe. Thus, in brief, the human being is obliged to
make himself what he is, and has to be what he is. A now classic statement
on this situation is Sartre’s description of the waiter in L’Etre et le néant.
In L’Existentialisme est un humanisme (1946) Sartre expressed the
belief that man can emerge from his passive and indeterminate condition
 DHYâNA-YOGA
DHYâNA-YOGA
The Path of Meditation
THE TEXT
¶eCdJtlwJta
ørãbhagavàn-uvàca:
The Blessed Lord said:
yltr¶;& fUboVUÖtk  fUtgobT fUbo fUhtur; g&>
Bhagabat / PM6.5 (64) Final Print
m& mkàgtme a gtude a  l rlhrÉl& l a yrf{g&>>1>>
Anà÷ritaþ karma-phala§  kàrya§ karma karoti yaþ;
Sa sa§nyàsã ca yogã ca  na niragniþ na ca akriyaþ. 6.1
A monk and a yogin is he who performs actions
With no eye to the results that would accrue;
Not so is the man who does not light the sacred fire
And who shuns all actions through and through.6.1

gk mkàgtmbT Rr; Œtnw&  gtudk ;k rJrõ vtãzJ>
l rn ymkàgô;-mkfUÖv&  gtude CJr; fU´tl>>2>>
Ya§ sa§nyàsam iti pràhuþ  yoga§ ta§ viddhi pàõóava;
Na hi asa§nyasta-sa§kalpaþ  yogã bhavati ka÷cana. 6.2
Renunciation1, it is said, is possible for a man,
Who in a disciplined manner2 his duties does;
And no one can become a yogin, O Pàõóava,
Who has not resolutely given up selfish purpose3. 6.2
1. sa§nyàsam 2. yoga 3. sa§kalpa
Know it, O Pàõóava, a monk is the yogin proper;
So a yogin, like a monk, must give up all desire.6.2
 If the self can be conquered by a man*,
yth¥h¥Gtu& bwlu& gtudk  fUbo fUthKbT Wåg;u>
gtud-ytÁZôg ;ôg YJ  Nb& fUthKbT Wåg;u>>3>>
ârurukùoþ muneþ yoga§  karma kàraõam ucyate;
Yogàråóhasya tasya eva  ÷amaþ kàraõam ucyate. 6.3
A sage aspiring to reach the state of Meditation*
To proper action must diligently and devotedly resort;
109 110 THE GäTâ
Once he attains to that state, now a yogin as he is,
He can renounce and fight shy of action of every sort.6.3
* Dhyàna-Yoga

g=t rn l Rrà={gt:uoMw  l fUbomw ylwM™t;u>
mJo-mkfUÖv-mkàgtme  gtudtÁZ& ;=t Wåg;u>>4>>
Yadà hi na indriyàrtheùu  na karmasu anuùajjate;
Sarva-sa§kalpa-sa§nyàsã  yogàråóhaþ tada ucyate. 6.4
To the state of yoga, one is said to have risen
Who has no yearning for sense-objects of any kind;
To actions too, he cherishes no attachment and attraction,
His soul being tranquil, and placid being his mind. 6.4

Wõhu;T ytÀblt ytÀbtlk  l ytÀbtlk yJmt=gu;T>
ytÀbt YJ rn ytÀbl& cà"¡&  ytÀbt YJ rhvw& ytÀbl&>>5>>
Uddharet àtmanà àtmana§  na àtmànam avasàdayet;
âtmà eva hi àtmanaþ bandhuþ  àtmà eva ripuþ àtmanaþ.6.5
It must be known that a man is his own foe,
As much as he himself is his best friend;
So, he must cautiously save himself by his own effort
And fight out all kinds of degrading trend. 6.5

cà"w& ytÀbt ytÀbl& ;ôg  gul ytÀbt YJ ytÀblt rs;&>
yltÀbl& ;w NºtwÀJu J;uo;  ytÀbt YJ NºtwJ;T>>6>>
Bandhuþ àtmà àtmanaþ tasya  yena àtmà eva àtmanà jitaþ;
Anàtmanaþ tu ÷atrutve varteta  àtmà eva ÷atruvat. 6.6
It will become his best friend, you see;
But if it be left to rule and rove at large
It will, by far, become his stanch enemy.6.6
* If the lower self can be subdued with
the aid of the higher self (Self)
 DHYâNA-YOGA
 Ekàkã yata-citta-àtmà  nirà÷ãþ aparigrahaþ. 6.10
rs;-ytÀbl& ŒNtà;ôg  vhb-ytÀbt mbtrn;&>
Ne;-WíK-mwF-=w&FuMw  ;:t btl-yvbtlgtu&>>7>>
Jita-àtmanaþ pra÷àntasya  parama-àtmà samàhitaþ;
øita-uùõa-sukha-duþkheùu  tathà màna-apamànayoþ. 6.7
The Supreme Self abides in a self-controlled man,
Who cares neither for happiness nor for any fame;
He remains equanimous both in heat and cold,
Bhagabat / PM6.5 (65) Final Print
And never cares for joy or sorrow, honour or shame.6.7

Òttl-rJÒttl-;]Ë;-ytÀbt  fqUxô:& rJrs;-Rrà={g&>
gw¢;& Rr; Wåg;u gtude  mb-Öttu³-yëb-fUt½tl&>>8>>
J¤àna-vij¤àna-tçpta-àtmà  kåtasthaþ vijita-indriyaþ;
Yuktaþ iti ucyate yogã  sama-loùña-a÷ma-kà¤canaþ. 6.8
A steadfast yogin is one who has conquered his senses,
And whose heart is content by virtue of knowledge and wisdom;
Having realised the truth, he discovers no real difference,
Among clay, stone and gold in God’s marvellous kingdom.6.8
 Tatra ekàgra§ manaþ kçtvà  yata-citta-indriya-kriyaþ;
mw†=T-rbºt-yrh&-W=tmel&  bÆgô:& Åuíg& cà”wMw>
mt"wMw yrv a vtvuMw  mb-cwrõ& rJrNíg;u>>9>>
Suhçd-mitra-ariþ-yudàsãnaþ  madhyasthaþ dveùyaþ bandhuùu;
Sàdhuùu api ca pàpeùu  sama-buddhiþ vi÷iùyate. 6.9
Excellence is achieved by a man who looks with equal regard
At the relatives, at the foes, at the well-wishers and the sinners;
He too looks evenly at the neutrals, and at those who are righteous
As he looks at the friends, at the wicked or at the wise gleaners. 6.9

gtude gw¼te; m;;bT  ytÀbtlk hnrm rô:;&>
YfUtfUe g;-raút-ytÀbt  rlhtNe& yvrhd{n&>>10>>
Yogã yu¤jãta satatam  àtmàna§ rahasi sthitaþ;
111 112 THE GäTâ
Alone, and residing in seclusion in a place of solitude,
The yogin should endeavour to concentrate his mind;
He must subdue his mind, body and the sense organs
And shun acquisitiveness and desires of every kind. 6.10

Nwati =uNu Œr;²tËg  rô:hbT ytmlk ytÀbl&>
ltr; WråA[;k ltr; leak  aiÖt-yrsl-fwUN-WúthbT>>11>>
øucau de÷e pratiùñhàpya  sthira§ àsana§ àtmanaþ;
Nàti ucchrita§ nàti nãca§  caila-ajina-ku÷a-uttaram. 6.11
He will quietly sit in a place, absolutely neat and clean,
On a seat that is neither too elevated nor too low;
Of cloth, deer skin and sacred grass, the seat will be made,
Cloth atop, the skin in the middle and the pallet below.6.11

;ºt YfUUtd{k bl& f]UÀJt  g;-raút-Rrà={g-rf{g&>
WvrJëg ytmlu gw¤ßgt;T  gtudbT ytÀb-rJNwõgu>>12>>
Upavi÷ya àsane yu¤jyàt  yogam àtma-vi÷uddhaye. 6.12
Thus seated, the yogin will be engaged earnestly
To purify his heart with a mind one-pointed;
He must control his mind and sense organs sternly
And never allow the mind to be ever tainted. 6.12

mbk fUtg-rNhtu-d{eJk  "thglT yaÖtk rô:h&>
mkŒuÌg ltrmfUtd{k ôJk  r=N& a ylJÖttufUglT>>13>>
Sama§ kàya-÷iro-grãva§  dhàrayan acala§ sthiraþ;
Sa§prekùya nàsikàgra§ sva§  di÷aþ ca anvalokayan. 6.13
He will fix his eyes on the tip of his nose,
Holding the torso, the head and the neck erect and still;
He must never allow his eyes to look around
And all the while he must possess sturdy and steady zeal. 6.13
 DHYâNA-YOGA
 Yoga destroys all the sorrows of an aspirant,
ŒNtà;tÀbt rJd;-Ce&  c{Ñatrh-J{;u rô:;&>
bl& mkgög b;T raút&  gw¢;U& ytme; bÀvh&>>14>>
Pra÷àntàtmà vigata-bhãþ  brahmacàri-vrate sthitaþ;
Manaþ sa§yamya mat cittaþ  yuktaþ àsãta matparaþ. 6.14
With a tranquil mind, free from all fear,
He must take a firm view of celibacy;
And thinking Me as his supreme Goal
Bhagabat / PM6.5 (66) Final Print
He will fix his mind in Me only. 6.14
 When the mind of a man is controlled and calm,
gw¤slT YJk m=t ytÀbtlk  gtude rlg;-btlm&>
Ntrà;k rlJtoK-vhbtk  b;T-mkô:tbT yr"dåAr;>>15>>
Yu¤jan eva§ sadà àmàna§  yogã niyata-mànasaþ;
øànti§ nirvàõa-paramৠ mat-sa§sthàm adhigacchati. 6.15
Concentrating on Me thus all the while,
And having his mind being under his absolute rule;
The yogin will attain peace in My abode,
And this peace will earn him liberation and freedom full.6.15
 Like a lamp that does not shimmer and flicker
l yr;-yël;& ;w gtud&  yrô; l a YfUtà;bT ylël;&>
l a yr; ôJËl-NeÖtôg  std{;& l YJ a yswol>>16>>
Nàti ati a÷nataþ tu yogaþ  asti na ca ekàntam ana÷nataþ;
Na ca ati svapna-÷ãlasya  jàgrataþ na eva ca arjuna. 6.16
Success in yoga, O Arjuna, cannot be attained
Either by a glutton or by one too austere*;
One who sleeps too long also cannot attain it
Or can one who is nearly wakeful altogether.
*who is severely abstemious and takes too little food.
 And attaining quietude withdraws itself from all worldly dealings;
gw¢;-yUtnth-rJnthôg  gw¢;-Uau³ôg fUbomw>
gw¢;-UôJËl-yJctu"ôg  gtud& CJr; =w&F-nt>>17>>
Yukta-àhàra-vihàrasya  yukta-ceùñasya karmasu;
Yukta-svapna-avabodhasya  yogaþ bhavati duþkha-hà. 6.17
113 114 THE GäTâ
Who takes a light meal and does not work too much;
Whose movement is systematic and orderly,
And whose sleep and wakefulness are moderate as such.6.17

g=t rJrlg;k raútbT  ytÀbrl YJ yJr;íX;u>
rl&ôv]n& mJ-ofUtbuÇg&  gw¢;& Rr; Wåg;u ;=t>>18>>
Yadà viniyata§ cittam  àtmani eva avatiùñhate;
Niþspçhaþ sarva-kàmebhyaþ  yukta iti ucyate tadà. 6.18
And rests peacefully and steadily in the Self alone;
When the man is resistant to desire of all kinds,
He is called Self-absorbed – let it be known. 6.18

g:t =ev& rlJt;ô:&  luE¸;u mt-Wvbt ôb];t>
gturdl& g;-raútôg  gw¤s;& gtudbT ytÀbl&>>19>>
Yathà dãpaþ nivàtasthaþ  neïgate sa-upamà smçtà;
Yoginaþ yata-cittasya  yu¤jataþ yogam àtmanaþ. 6.19
When it is kept in a place that is windless;
The subdued mind of a yogin remaining steady
And being fixed in the Self, he enjoys stable grace.6.19

gºt Wvhb;u raútk rlh¥õk gtud-muJgt>
gºt a YJ ytÀblt ytÀbtlk  vëglT ytÀbrl ;wígr;>>20>>
Yatra uparamate citta§  niruddha§ yoga-sevayà;
Yatra ca eva àtmanà àtmàna§  pa÷ya àtmani tuùyati. 6.20
When the mind is restrained through practice of concentration
And when the self of the yogin discovers the supreme Self within,
He is content to be in the Self alone, bliss suffusing his feelings.6.20

mwFbT ytÀgrà;fkU g;T ;;T  cwrõ-d{tÊk y;erà={gbT>
 DHYâNA-YOGA
Jurút gºt l aiJtgk rô:;&  aÖtr; ;úJ;&>>21>>
Sukham àtyantika§ yat tat  buddhi-gràhyam atãndriyam;
Vetti yatra na caivàya§  sthitaþ calati tattvataþ. 6.21
Mind it that the man who experiences absolute Bliss
That can be attained only with the aid of the intellect pure –
The bliss being beyond the reach of the senses even,
The man is a Yogã who never swerves from Reality, for sure. 6.21
 The mind should be withdrawn slowly and slowly,
Bhagabat / PM6.5 (67) Final Print
gk ÖtçÆJt atvhk ÖttCk  bàg;u ltr"fkU ;;&>
grôblT rô:;& l =w&Ful  dwh¥Kt yrv rJatÖg;u>>22>>
Ya§ labdhvà càpara§ làbha§  manyate nàdhika§ tataþ;
Yasmin sthitaþ na duþkhena  guõà api vicàlyate. 6.22
The blissful state that the yogin attains is the condition
Which to any other achievement is preferable;
Being firmly established in the state that his mind attains
He is not moved even by the greatest trouble.6.22
 The mind that is restless and fickle for any reason whatsoever,
;k rJ‘t;T =w&F-mkgtudk  rJgtudk a gtud-mkrÒt;bT>
m& rl´tgul gtu¢;UÔg&  gtud& yrlrJoãK-au;mt>>23>>
Ta§ vidyàt duþkha-samyoga§  viyoga§ ca yoga-sa§j¤itam;
Sa ni÷cayena yoktavyaþ  yogaþ anirviõõa-cetasà. 6.23
It is said that the state of Yoga is the state of being
When contact with sorrow and sadness is forever cut;
This is the result of a long practice that is pursued,
With strong perseverance and an undismayed heart. 6.23
 Supreme bliss is attained only by the yogin
mEµÖv-ŒCJtlT fUtbtlT  Àg¢ÀJt mJtolT yNuM;&>
blmt YJ Rrà={g-d{tbk  rJrlgög mbà;;&>>24>>
Saïkalpa-prabhavàn kàmàn  tyaktvà sarvàn a÷eùataþ;
Manasa eva indriya-gràma§  viniyamya samantataþ. 6.24
One must completely abandon and eschew all desires
Born out of choice, willingness and volitional decision;
He must also hold back all senses with the aid of the mind*
115 116 THE GäTâ
From contact with their objects waiting in each direction. 6.24
* the controlled and stable mind

Nli& Nli& Wvhbu;T  cwõÓt "]r;-d]ne;gt>
ytÀb-mkô:k bl& f]UÀJt  l rfUr¤a;T yrv raà;gu;T>>25>>
øanaiþ ÷anaiþ uparamet  buddhyà dhçti-gçhãtayà;
âtma-sa§stha§ manaþ kçtvà  na ki¤cit api cintayet. 6.25
And it must be withdrawn with the help of the steady intellect;
Thereafter making it confined firmly in the Self
No other thought the indrawn mind should opt for and select. 6.25

g;& g;& rl´thr;  bl& a½tÖtbT yrô:hbT>
;;& ;;& rlgög Y;;T  ytÀbrl YJ JNk lgu;T>>26>>
Yataþ yataþ ni÷carati  manaþ ca¤calam asthiram;
Tataþ tataþ niyamya etat  àtmani eva va÷a§ nayet. 6.26
Must be prevented from wandering here and there or to and fro;
Anywhere else it must not be allowed to move about or roam
But subjugated to the Self alone, by strenuous efforts though. 6.26

ŒNtà;-blmk rn Ylk  gturdlk mwFbT WútbbT>
Wvir; Ntà;-hsmk  c{Ñ-Cq;bT yfUÖbMbT>>27>>
Pra÷ànta-manasa§ hi ena§  yogina§ sukham uttamam;
Upaiti ÷ànta-rajasa§  brahmabhutam akalmaùam. 6.27
Whose mind is perfectly tranquil and passions* sedate;
Who, having been identified with Brahman,
Remains free from blemish and maintains that state. 6.27
*Rajas

gw¼tlT YJk m=t ytÀbtlk  gtude rJd;-fUÖbM&>
mwFul c{Ñ-mkôvNobT  yÀgà;k mwFbT yëlw;u>>28>>
 DHYâNA-YOGA
Yu¤janneva§ sadàtmàna§  yogi vigata-kalmaùaþ;
Sukhena brahma-sa§spar÷am  atyanta§ sukham a÷nute. 6.28
By making the mind immersed in this manner
The pure-hearted yogin gains absolute bliss;
And being in contact with Brahman constantly,
He always savours the joy and never does it miss.6.28
 One who judges the joys and sorrows of all beings
mJo-Cq;-ô:bT ytÀbtlk  mJo-Cq;trl a ytÀbrl>
RoG;u gtud-gw¢;-yUtÀbt  ² mJoºt mb=Nol&>>29>>
Bhagabat / PM6.5 (68) Final Print
Sarva-bhåta-stham àtmàna§  sarva-bhåtàni ca àtmani;
Ikùate yoga-yukta-àtmà  sarvatra sama-dar÷anaþ. 6.29
The yogin whose mind is in the Self thus absorbed,
Discovers unity among diverse things everywhere;
He feels the presence of everything in the Self,
As much as the Self in every object and in every sphere.6.29
 ;ôg ynk l vëgtrb  a½tÖtÀJt;T rô:r;bT rô:htbT>>33>>
gtu btk vëgr; mJoºt  mJobT a brg vëgr;>
;ôg ynk l ŒKëgtrb  m& a bu l ŒKëgr;>>30>>
Yo mৠpa÷yati sarvatra  sarva§ ca mayi pa÷yati;
Tasya aha§ na praõa÷yàmi  saþ ca me na praõa÷yati. 6.30
A man who discovers Me in everything
And everything in Me outright –
I never get out of the sight of the man
Nor does he get out of My sight.6.30
 ;ôg ynk rld{nk bàgu  Jtgtu& RJ mw=wífUhbT>>34>>
mJo-Cq;-rô:;k g& btk  Csr; Rr; YfUÀJbT ytrô:;&>
mJo:t J;obtl& yrv  m& gtude brg J;o;u>>31>>
Sarva-bhåta-sthita§ yaþ mৠ bhajati iti ekatvam àsthitaþ;
Sarvathà vartamànaþ api  saþ yogã mayi vartate. 6.31
The yogin who being established in unity,
Devotedly worships Me, present in all beings;
Whatever may be the style of his life,
He abides in Me as to Me he always clings. 6.31
117 118 THE GäTâ

ytÀbt ytivögul mJoºt  mbk vëgr; g& yswol>
mwFk Jt gr= Jt =w&Fk  m& gtude vhb& b;&>>32>>
âtmà aupamyena sarvatra  sama§ pa÷yati yaþ arjuna;
Sukha§ và yadi duþka§  saþ yogã paramaþ mataþ. 6.32
By the same standard as he considers his own –
That person, listen to Me, O Arjuna, is the greatest yogin
This is My firm opinion – to you I make it known.6.32

ysowl& WJta
Arjunaþ uvàca :
Arjuna said:
g& ygk gtud& ÀJgt Œtu¢;U&  mtögul b"wmq=l>
Yaþ aya§ yogaþ tvayà proktaþ  sàmyena madhusådana;
Etasya aha§ na pa÷yami  ca¤calatvàt sthiti§ sthiràm. 6.33
O Kçùõa, the yoga of equality in outlook that you speak of
Appears to me to be evanescent and not basically durable;
This, as I feel, is owing to the restiveness of the mind,
Whose character is such that it never inclines to be stable.6.33

a½tÖtk rn bl& f]UíK  Œbtr: cÖtJ;T =]ZbT>
Ca¤cala§ hi manaþ kçùõa
pramàthi balavat dçóham;
Tasya aha§ nigraha§ manye
vàyoþ iva suduùkaram. 6.34
Restless, unsteady, turbulent and unyielding –
Also rigidly obstinate is the nature of the mind;
O Kçùõa, I consider it too difficult to control,
Like it is impossible to tame the roving wind.6.34

 DHYâNA-YOGA
¶eCdJtlwJta
øribhagavàn uvàca :
The Blessed Lord said :
ymkNgk bntctntu  bl& =wrlod{nk aÖtbT>
yÇgtmul ;w fUtià;ug  JiuhtÉguK a d]Ê;u>>35>>
Asa§÷aya§ mahàbàho  manaþ durnigraha§ calam;
Abhyàsena tu kaunteya  vairàgyeõa ca gçhyate. 6.35
Bhagabat / PM6.5 (69) Final Print
Certain it is, O mighty Hero, and it is true
That the mind is restless and obdurate;
But through constant practice of restraint
It can be tamed, pacified and made sedate.6.35

ymkg;-ytÀblt gtud&  =wív{tv& Rr; bu br;&>
JëgtÀblt ;w g;;t  N¢g& yJtË;wbT Wvtg;&>>36>>
Asa§yata-àtmanà yogaþ  duùprapaþ iti me matiþ ;
Va÷yàtmanà tu yatatà  ÷akyaþ avàptum upàyataþ. 6.36
It is difficult for a man whose mind runs wild,
The delicate and subtle path of yoga to tread;
It is, however, not so tough for a tenacious man
Who strives hard by reining in the mind instead. 6.36

ysowl& WJta
Arjunaþ uvàca:
Arjuna said:
ygr;& ¶õgt Wvu;&  gtudt;T atrÖt;-btlm&>
yŒtËg gtud-mkrmrõk  fUtk dr;bT f]UíK dåAr;>>37>>
Ayatiþ ÷raddhaya upetaþ  yogàt calita-mànasaþ;
Apràpya yoga-sa§siddhi§ kৠgati§ kçùõa gacchati. 6.37
What is the destiny, O Kçùõa, of the man
Who fails to attain perfection in Yoga
And whose mind from the path of Yoga deflects?
What is his fate who is unable to be diligent too,
Although good Faith he is in possession of –
119 120 THE GäTâ
The Faith that his heart mirrors and reflects? 6.37

fUr”t;T l WCg-rJC{³&  rAªt-yC{bT RJ lëgr;>
yŒr;²& bntctntu  rJbqZ& c{ÑK& vr:>>38>>
Kaccit na ubhaya-vibhraùñaþ  chinna-abhram iva na÷yati;
Apratiùñhaþ mahàbàho  vimåóhaþ brahmaõaþ pathi. 6.38
Having strayed from the paths of action and of yoga
And thus not having to fall back upon any support and buttress –
And being deluded in the path of Brahman is he not ruined,
O Mighty Hero, like a cloud that is rent while floating in the space? 6.38

Y;;T bu mkNgk f]UíK  AuútwbT ynorm yNuM;&>
ÀJ=T ylg& mkNgôgtôg  Auútt l rn Wvv‘;u>>39>>
Etat me sa§÷aya§ kçùõa  chettum arhasi a÷eùataþ;
Tvad anyaþ sa§÷ayasyàsya  chettà na hi upapadyate. 6.39
Dispel this doubt of mine, O Kçùõa,
Dispel it root and branch, and wholly;
There, I’m sure, is no one else,
Who can expel it entirely and fully. 6.39

¶eCdJtlwJta
ørãbhagavàn uvàca:
The Blessed Lord said:
vt:o l YJ Rn l ybwºt  rJltN& ;ôg rJ‘;u>
l rn fUÖgtK-f]U;T fUr´t;T  =wdor;k ;t; dåAr;>>40>>
Pàrtha na eva iha na amutra  vinà÷aþ tasya vidyate;
Na hi kalyàõa-kçt ka÷cit  durgati§ tàta gacchati. 6.40
Nobody who is engaged in good deeds,
Listen attentively, O Pàrtha, My son dear!
Never meets a miserable and grievous end
Be it in this world or in the zone hereafter.6.40

 DHYâNA-YOGA
ŒtËg vwãg-f]U;tk ÖttufUtlT  WrMÀJt Nt‡J;e& mbt&>
Nwaeltk ¶eb;tk dunu  gtud-C{³& yrCstg;u>>41>>
Pràpya puõya-kçtৠlokàn  uùitvà ÷à÷vatãþ samàþ;
øucãnৠ÷rãmatৠgehe  yoga-bhraùñaþ abhijàyate .6.41
y:Jt gturdltbT YJ  fwUÖtu CJr; “eb;tbT>
Y;;T rn =wÖtoC;hk  ÖttufuU sàb g;T Ro=]NbT>>42>>
Athavà yoginàm eva  kule bhavati dhãmatàm;
Bhagabat / PM6.5 (70) Final Print
Etat hi durlabhatara§  loke janma yat ãdç÷am. 6.42
If the man enters the world of the righteous
And resides in that place for many a year,
He takes birth in the house of a man, rich and pious
If he falls from that state – Listen, my Friend dear.
Alternatively, he is born in the family of a yogin wise,
But such a birth, hard to attain, is a bizarre surmise.6.41- 42
 As the yogins are greater than the ascetics
;ºt ;k cwrõ-mkgtudk  ÖtC;u vtiJo-=urnfUbT>
g;;u a ;;& Cqg&  mkrmõti fwUh¥là=l>>43>>
Tatra ta§ buddhi-sa§yoga§  labhate paurva-dehikam;
Yatate ca tataþ bhåyaþ  sa§siddhau kurunandana. 6.43
When reborn, he retains unaware, O Arjuna,
The wisdom that he earned in his previous birth;
And then with greater zeal and devotion
He strives harder for perfection on this very earth.6.43

vqJo-yÇgtmul ;ul  YJ rŸg;u rn yJN& yrv m&>
rsÒttmw& yrv gtudôg  Nç=-c{Ñ yr;J;o;u>>44>>
Pårva-abhyàsena tena  eva hriyate hi ava÷aþ api saþ;
Jij¤àsuþ api yogasya  ÷abda-brahma ativartate. 6.44
By virtue of the quality acquired in the life past,
The man reborn devotes himself to spiritual pursuit;
Even an earnest seeker of yoga, you should know,
Attains better results than the Vedic rituals’ fruit. 6.44
121 122 THE GäTâ

ŒgÀlt;T g;btl& ;w  gtude mkNwõ-rfUrÖcM&>
ylufU-sàb-mkrmõ&  ;;& gtr; vhtk dr;bT>>45>>
Prayatnàt yata-mànaþ tu  yogã sa§÷uddha-kilbiùaþ;
Aneka-janma-sa§siddhaþ  tataþ yàti parৠgatim. 6.45
Being absolved of sins through steady efforts
Pursued more assiduously than ever before;
And through many births attaining perfection
The yogin achieves the highest goal – of it be sure.6.45

;vrôJÇg& yr"fU& gtude  ÒttrlÇg& yrv b;& yr"fU&>
fUrboÇg& a yr"fU& gtude  ;ôbt;T gtude CJ yswol>>46>>
Tapasvibhyaþ adhikaþ yogã  j¤ànibhyaþ api mataþ adhikaþ;
Karmibhyaþ ca adhikaþ yogã  tasmàt yogã bhava arjuna. 6.46
And even to men of knowledge superior;
And as they are nobler than men of action,
My view is – be, O Arjuna, a yogin proper. 6.46

gturdltbT yrv mJuoMtk  b=Td;ul yà;htÀblt>
¶õtJtlT Cs;u g& btk  m& bu gw¢;U;b& b;&>>47>>
Yoginàm api sarveùৠ madgatena antaràtmanà;
øraddhàvàn bhajate yaþ mৠ saþ me yuktatamaþ mataþ. 6.47
Lastly, the man who worships Me with devout Faith
His innermost self being established in Me alone;
Among all the persons who are engaged in yogic practice
He is the best, the very best – may this fact be known. 6.47

Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowl-mkJt=u Ægtl
gtudtu ltb MíXtu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
 DHYâNA-YOGA 123

vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Dhyàna- yogo CHAPTER VII

nàma ùaùñho’dhyàyaþ. J¥âNA-VIJ¥âNA YOGA
Here ends Chapter VI entitled Dhyàna-yoga of the Gãtà that forms a The Yoga of Knowledge – Direct and Indirect
part of the conversation between Lord Kçùõa and Arjuna extracted from
the epic poem, Mahàbhàrata consisting of one hundred thousand verses Prologue
authored by Vyàsaþ.
The main themes in the first six chapters are renunciation of actions as the
nrh& ` ;;T m;T> means to attaining Knowledge, and the ascertainment of the word ‘Thou’
Hariþ om tat sat. (in ‘Thou art That’- tat tva§ asi). The next six chapters are devoted to the
God alone exists.
Bhagabat / PM6.5 (71) Final Print

adoration of the Lord and the ascertainment of the meaning of the word
‘That’. – Swami Gambhirananda: Bhagavat-Gãtà: P.315
This chapter entitled J¤àna-Vij¤àna-Yoga deals with two types of
knowledge – Indirect Knowledge and Direct Knowledge or Knowledge
with Realisation. It is pertinent to quote what the Swami comments in this
respect in page 367 of the same book:
J¤ana may mean Brahman that is Consciousness, or Its knowledge
gathered from the Vedas (parokùa-j¤àna).Vij¤àna is direct experience
(aporakùa j¤àna). P.367
To start with, I would like to refer to what Sri Ramakrishna says in this
respect in his inimitable style with the help of a simile. He says that the taste
of butter oil cannot be imparted to anybody; to know the taste one must taste
it oneself. He also says humorously that no maiden can understand how a
newly wed young bride living in her father’s house feels when she learns
that her husband is coming to see her. Only another newly wed young girl
can realise it. Indirect knowledge of Brahman or the Self Supreme, in the
same way, is superficial and will be of little help to a spiritual aspirant. If a
person wants to realise God, he himself must realise Him in his heart through
arduous endeavour. This realisation cannot be communicated to anybody
else as the taste of butter oil cannot be communicated with words. This
is why Sri Ramakrishna says that the organs of speech can never express
what Brahman is like or how one who is established in Brahman feels. Sri
Ramakrishna uses another simile to enrich his sermons on the issue of God-
realisation. He says that once a doll made of salt went to measure the depth
of an ocean, but the moment it got into the seawater, it got melted. What
the great seer emphasises again and again is that the Self has to be realised
by a man himself; no other way exists. That is to say, one can have Indirect
Knowledge of Brahman from the Vedas and from the lips of the preceptors,
but a real seeker of Truth must try and realise Him himself. And once he
realises the Supreme Soul, he becomes mute. To explicate the nature of Direct
knowledge and Indirect knowledge, Sri Ramakrishna uses another beautiful
simile. To know from someone that milk is a white, liquid substance that
 J¥âNA-VIJ¥âNA YOGA 125
has good nutritious value and to be able to identify it is j¤àna or Indirect
knowledge. To taste it, to drink it and to gain health by taking it regularly is
vij¤àna or Direct knowledge. While indirect knowledge can be learnt from
some source, direct knowledge is a matter of realisation, and this realisation
cannot be expressed in words or signs.
It will be amply rewarding to refer to the conversation between Sri
Ramakrishna and his devotees on 29th October, 1885.
A devotee asks Sri Ramakrishna, “ What remains with a man when he
transcends both knowledge and ignorance – j¤àna and aj¤àna?”
Sri Ramakrishna : “ It is vij¤àna, Knowledge. To know so many things
Bhagabat / PM6.5 (72) Final Print
is ignorance. To learn that God dwells in all beings is knowledge, but it
is indirect knowledge. Vij¤àna or direct knowledge means to realise Him
in one’s heart, to converse with Him and feel kinship with Him. This is
Supreme Knowledge.”
“ To know that wood is combustible is indirect knowledge. Direct
knowledge consists in making fire for oneself, cooking food with that fire
and gaining health and vigour from that food.”
“ When a thorn pierces into the sole of one’s foot, one needs another thorn
to get the pricking one out. But when the first thorn is taken out with the help
of the second one, both are thrown aside. Likewise, the thorn of knowledge is
required to remove the thorn of ignorance. After ignorance is overcome, one
should give up knowledge too. It is then that one attains vij¤àna – Supreme
Knowledge.” The Upaniùad also confirms this fact:
ltgbtÀbt ŒJalul ÖtÇg&
l bu"gt l cýýnwlt ¶w;ul>
gbuJiM J]Kw;ul ÖtÇg&
;ôgiM ytÀbt rJJ]Kw;u ;lqk ôctbT>>
Nàyamàtma pravacacena labhyaþ
Na medhyayà na bahuna ÷rutena;
Yamevaiùa vçõutena labhyaþ
Tasyaiùa àtmà vivçõute tanu§ svàm.
– Kañha Upaniùad ( I.ii.23)
This Self cannot be known through diligent study,
Or with the aid of the intellect,
or through long hearing of what the preceptor says;
It can be known by the aspirant through the Self alone,
That reveals Its true nature to seeker who,
to That, with devotion always prays. I.ii.23
126 THE GäTâ
– versification in English by the author.
Lord Kçùõa clarifies in the sixty-first verse of the eighteenth chapter of the
Gãtà that God dwells in hearts of all beings.
Ro‡Jh& mJoCq;tltk  †æuNu~swol r;²r;>
C{tbglT mJoCq;trl  gàºttÁZtrl btggt>>61>>
ä÷varaþ sarvabhåtànৠ hçdde÷e-’rjuna tiùñhati;
Bhràmayan sarvabhåtàni  yantràråóhàni màyayà. 18.61
O Arjuna, take it from Me and be sure
That the Lord dwells in the hearts of all by His own will;
And by exercising Màyà, the illusory force,
He makes them act as if they are mounted on a running wheel. 18.61
This signifies two things: first, the Self resides in the heart of a being
and one has to discover Its presence in one’s own heart. Secondly, God
cannot be realised with the help of the intellect which does not have its
seat in the heart. The Self has to be realised with the aid of the self, with a
pure mind and with wholehearted devotion. Sri Ramakrishna says in this
context that one cannot see the reflection of the moon in turbid water; it can
be seen only in the clean and still water. This saying of Sri Ramakrishna
speaks volumes. Realisation of God is possible when one acquires through
long practice purity of heart and tranquillity of mind, and purity of heart
and tranquillity of mind can be attained through non-attachment to lust and
wealth – kàma and ka¤cana.
Indirect Knowledge of Truth comes from intellectual exercise while
Direct Knowledge comes from realisation of the Truth with the aid of a
purified mind and a purified intellect, and more so, with a purified heart.
An ordinary man can, by intellectual exercise, attain Indirect Knowledge
by inference and reasoning and by having faith in the words of the seers
(authority - ÷avda ) but only an extraordinary spiritual practitioner can attain
Direct Knowledge through steadfastness and unflinching concentration of
his sanctified mind. Although a yogin who attains Direct Knowledge about
Brahman finds eternal rest in His abode, he often reincarnates for human
welfare. Thousands of men, the Lord says, try to attain perfection, but even
amongst them there are only a few who gain Knowledge about His real nature
or non-manifest prakçiti. The Lord elaborately analyses His manifest form
(màyà) which has eight constituents: earth, water, fire, air, space, mind,
intellect and egoism. The Lord says, in the same breath, that His nature as
consisting of these elements is inferior to His real nature, which is far higher
 J¥âNA-VIJ¥âNA YOGA 127
than the one made up of the eight elements. Even then, all beings, sensate
and insensate, have had their origin in His dual nature and ultimately they
end their entity in that state. Ordinarily, the beings fail to know Him as He
is really is, beyond the cycle of birth and death, as they are under the spell
of the threes modes of Nature – sattva, rajas and tamas and as they suffer
from illusion considering His manifest form as His real nature.
rºtrC& dwKbgi& CtJi&  YrC& mJobT R=k sd;T>
bturn;k l yrCstltr;  btbT YÇg& vhbT yÔggbT>>13>>
Tribhirguõamayairbhàvaiþ  ebhiþ sarvamidam jagat;
Bhagabat / PM6.5 (73) Final Print
Mohitam nàbhijànàti  màm ebhyaþ param avyayam. 7.13
The natural world fails to know Me
Being under the spell of the modes of Nature three;
I am beyond them and never do I decay –
This is my nature, My dear Friend, you see.7.13
yÔg¢;k Ôgr¢;UbT ytvªtk  bàgà;u btbT ycwõg&>
vhk CtJbT ystlà;&  bb yÔggbT ylwútbbT>>24>>
Avyakta§ vyaktim àpanna§  manyante màm abuddhayaþ;
Para§ bhàvam ajànantaþ  mam àvyayam anuttamam.7.13
Those who lack intelligence proper and right
Hardly have a clear idea of My Supreme State;
Also unaware of my immutable and transcendental nature
These persons simply consider Me as I am manifest.7.24
Those who can shake off this delusion through steadfast devotion and take
refuge in Him knowing His real nature as the ultimate cause of origin as
well as dissolution can cross the bar of illusion. There are, the Lord says,
four classes of righteous people who worship Him: the afflicted, the seekers
of knowledge, the seekers of wealth and the wise. Among these, the persons
who are wise having attained Knowledge are His most loved ones because
they remain in constant touch with Him and are wholly devoted.
;uMtk Òttle rlÀg-gw¢;&  YfU-Cr¢;& rJrNíg;u>
rŒg& rn Òttrll& yÀg:obT  ynk m a bb rŒg&>>17>>
Teùৠj¤ànã nitya-yuktaþ eka-bhaktiþ vi÷iùyate;
Priyaþ hi j¤àninaþ atyartham aha§ sa ca mama priyaþ. 7.17
Among them, the j¤ànin or the wise person,
Is steadfastly devoted to Me alone,
128 THE GäTâ
He is most dear to Me – listen, My Friend,
And I too am dear to him – be it known. 7.17
As the seventeenth verse says, this love is mutual. Love for the Lord, on
the part of the aspirant, is love for its own sake and not motivated by any
desire for worldly gain. Sri Ramakrishna calls it in Bengali, his mother
tongue, ‘ahetuki bhakti’ – love for its own sake. A true seeker of God loves
God because he loves God. Sri Ramakrishna uses a beautiful simile. He says
that a man used to visit the court of a king and sit in a corner. Many people
came to the king everyday seeking material help from him but the man kept
sitting in a corner of the court and departed when the court was over. One
day the king called the man and said to him, “ I see you everyday sitting
quietly in a corner and never asking me for help. Why do you do so?” “ I
come”, said the man, “ just to see you and watch what you do. I come not
to seek help from you.” The king was charmed at the words of the man and
he amply rewarded him. Sri Ramakrishna means to say that love of God for
its own sake and total resignation to Him enable one to earn God’s love, and
consequently, peace and bliss bequeathed by Him.
The twenty-ninth verse reflects the merciful Lord’s assurance to his devotees.
Lord Kçùõa assures his devotees that those who adore him wholeheartedly
attain Supreme Knowledge (which ferries them safely to the land of peace
and bliss – the realm of God).
sht-bhK-btuGtg  btbT ytr¶Àg g;rà; gu>
;u c{Ñ ;;T rJ=w& f]U;TïtbT  yÆgtÀbk fUbo atrFÖtbT>>29>>
Jarà-maraõa-mokùàya  màmà-÷ritya yatanti ye;
Te brahma tat viduþ kçtsnam  adhyàtma§ karma càkhilam. 7.29
Those who resign to Me seeking to be released
From the attacks of old-age infirmity and death,
They know Brahman as well as the individual self1
And all about the mystery of Action2 by dint of faith.7.29
1.adhyàtma 2. karma
Those persons who seek to know Him earnestly earn Direct Knowledge
about Him at the time of death, if not earlier.
m-ytr"Cq;-ytr"=iJk btk  m-ytr"gÒtk a gu rJ=w&>
ŒgtKfUtÖtu yrv a btk  ;u rJ=w& gw¢;-Uau;m&>>30>>
Sa-àdhibhåta-àdhidaiva§ mৠ sa-àdhiyaj¤a§ ca ye viduþ;
Prayàõakàle api ca mৠ te viduþ yukta-cetasaþ. 7.30
 J¥âNA-VIJ¥âNA YOGA 129 130 THE GäTâ

Even at the time of death, they come to know Me Knowledge – Indirect and Direct
Those who desire Me with a concentrated mind –
Knowing Me as existing in the physical and divine planes THE TEXT
And in the context of sacrifices of every kind.7.30
Summarily, unflinching devotion and whole-hearted resignation to the Lord, ¶eCdJtlwJta
with no desire in the mind except to know the Lord and enjoy His company, ørãbhagavàn uvàca:
ultimately lead a spiritual practitioner to realise the real (higher) nature of The Blessed Lord said:
God and enjoy bliss.
brg ytm¢;blt& vt:o  gtudk gw¤slT b=t¶g&>
This chapter may be divided, as Dr. S. Radhakrishnan has done, into
ymkNgk mbd{k btk  g:t Òttôgrm ;;T ‡t]Kw>>1>>
Bhagabat / PM6.5 (74) Final Print

several sections for the convenience of the readers. The first three verses
deal with the fact that ‘God is Nature and Spirit’. The second section Mayi àsaktamanàþ pàrtha  yoga§ yu¤jan madà÷rayaþ;
comprising verses from the fourth to the twelfth deals with the ‘Two Asa§÷aya§ samagra§ mৠ yathà j¤àsyasi tat ÷çõu.7.1
Natures of the Lord.’ The next two verses, the thirteenth and the fourteenth,
Now listen, O Pàrtha, as I shall tell you in detail
explain that the three Modes of Nature’ – the three guõas – confuse men.
How you can without doubt know Me absolutely –
The fifteenth verse explicates the state of the evildoers. ‘Different kinds of
After practising yoga, in Me taking refuge,
Wisdom’ is expounded in verses from the sixteenth to the nineteenth. The
And fixing in Me your mind solely and resolutely.7.1
next section constituted of verses from the twentieth to the twenty-third
dwells on ‘Toleration’. ‘The Power of Ignorance’ is the theme of the verses 
from the twenty-fourth to the twenty-seventh. The last three verses from Òttlk ;u ynk mrJÒttlbT  R=k JÌgtrb yNuM;&>
the twenty-eighth to the thirtieth deal with the ‘Object of Knowledge’ and
how and when this object of knowledge can be realised. The last two verses g;T ÒttÀJt l Rn Cqg&  yàg;T Òtt;ÔgbT yJrNíg;u>>2>>
also contain the Lord’s merciful assurance that devotion to Him leads one J¤àna§ te aha§ savij¤ànam  ida§ vakùyàmi a÷eùataþ;
to emancipation. Yat j¤àtvà na iha bhåyaþ  anyat j¤àtavyam ava÷iùyate. 7.2
'Certain new terms are used and Arjuna in the next chapter asks for their
In detail shall I tell you about this fact –
explanations. The Supreme is to be known not only in Itself but also in Its
About the knowledge that is Direct*;
manifestations in nature, in objective and subjective phenomena, in the
Once you attain this awareness here
principle of works and sacrifices. The teacher explains them all briefly in
To you nothing will remain secret.7.2
the next chapter.' – Radhakrishnan
*Knowledge combined with experience or realization.
CHAPTER VII
J¥âNA-VIJ¥âNA YOGA 

blwígtKtk mn‹tuMw  fUrëa;T g;r; rmõgu>

g;;tbT yrv rmõtltk  fUrëa;T btk Jurút ;úJ;&>> 3>>
Manuùyàõৠsahasreùu  ka÷cit yatati siddhaye;
Yatatàm api siddhànৠ ka÷cit-mৠvetti tattvataþ. 7.3
Among thousands of men only a few are there
Who strive for the liberation of their soul;
And even amongst these few there are fewer
Who are able to know Me truly and as a whole.7.3
 J¥âNA-VIJ¥âNA YOGA
 There is nothing, you know, higher than Me –
Cqrb& ytv& ylÖttu Jtgw&  Fk bltu cwrõ& YJ a>
ynkfUth Rr; Rgk  bu rCªtt Œf]Ur;& y³"t>>4>>
Bhåmiþ-àpaþ-analo vàyuþ  kha§ mano buddhiþ eva ca;
Aha§kàra iti iya§  me bhinnà prakçtiþ aùñadhà. 7.4
I manifest Myself, you see My Friend,
In forms eight in number altogether:
They are Earth, Air, Space and Mind
Bhagabat / PM6.5 (75) Final Print
Intellect, Egoism, Fire and also Water.7.4
 Rasaþ aham api su kaunteya  prabhàþ asmi ÷a÷i-såryayoþ;
yvht RgbT R;& yàgtk  Œf]Ur;k rJrõ bu vhtbT>
seJCq;tk bntctntu  ggt R=k “tgo;u sd;T>>5>>
Aparà iyam itaþ anyৠ prakçti§ viddhi me paràm;
Jãva-bhåtৠmahàbàho  yayà ida§ dhàryate jagat. 7.5
This manifest form* of Mine, O mighty Hero,
Stands immensely inferior to the real one;
My real self consists in the Consciousness
That sustains firmly the whole creation.7.5
*the lower Prakçiti

Y;;T gtulerl Cq;trl  mJtoKe Rr; Wv"thg>
ynk f]UÀôlôg sd;&  ŒCJ& ŒÖtg& ;:t>>6>
Etat yonãni bhåtàni  sarvàõi ityupa-dhàraya;
Aha§ kçtsnasya jagataþ  prabhavaþ pralayaþ tathà. 7.6
Try to comprehend that all objects and beings
In these two sources do take their origin;
I am the cause of the creation of the universe
As much as I am the cause of its ultimate ruin.7.6

bút& vh;hk ltàg;T  rfUr½t;T yrô; "l¼tg>
brg mJobT R=k Œtu;k  mqºtu brKdKt RJ>>7>>
Mattaþ paratara§ nànyat  ki¤cit asti dhana¤jaya;
Mayi sarvam ida§ prota§  ² såtre maõigaõà iva;. 7.7
131 132 THE GäTâ
I am the highest entity, O Winner of Wealth, you see.
I tell you unreservedly that the objects and beings
That you see existing around with your mortal eye –
They all are closely fastened to Me and to Me only
As pearls in a garland are strung with a thread or tie.7.7

hm& ynbT yrv mw fUtià;ug  ŒCt& yrôb NrN-mqgogtu&>
ŒKJ& mJoJu=uMw  Nç=& Fu vtih¥Mk l]Mw>>8>>
Praõavaþ sarva-vedeùu  ÷abdaþ khe pauruùa§ nçùu. 7.8
I am the glow of the sun and the moon,
I am the sap in the water and the voice in the sky;
I am the Aum in the Vedas sacred;
I am present in men in whom as prowess do I lie.7.8
I am the fluorescence of the sun and the moon,
I am the sap in the water and the sound in the space;
I am the syllable Aum in the Vedas sacred,
I am present in men as their strength and prowess.7.8

vwãgtu dà"& v]r:Ôgtk a  ;us´ttrôb rJCtJmti>
seJlk mJoCq;uMw  ;v´ttrôb ;vrôJM¡>>9>>
Puõyo gandhaþ pçthivyৠca  teja÷càsmi vibhàvasau;
Jãvana§ sarva-bhåteùu  tapa÷càsmi tapasviùu. 7.9
I infuse the earth with sweet fragrance,
I flush as the flare of the radiating fire –
I am the life in all creatures and beings,
And in the ascetics, their very rigour. 7.9

cesk btk mJoCq;tltk  rJrõ vt:o mlt;lbT>
cwrõ& cwrõb;tbT yrôb  ;us& ;usrôJltbT ynbT>>10>>
Bãja§ mৠsarva-bhåtànৠ viddhi pàrtha sanàtanam;
Buddhiþ buddhimatàm asmi  tejaþ tejasvinàm aham. 7.10
 J¥âNA-VIJ¥âNA YOGA
My dear Pàrtha, you should know
Of all that exists I am the eternal seed;
I am the intellect of the thinkers great
And I am the valour of the brave in deed.7.10
 Màm eva ye prapadyante  màyàm etৠtaranti te. 7.14
cÖtk cÖtJ;tk atnk  fUtb-htd-rJJrso;bT>
"bo-yrch¥õ& Cq;uMw  fUtb& yrôb Ch;MoC>>11>>
Bala§ balavatৠcàha§  kàma-raga-vivarjitam;
Dharma-aviruddhaþ bhåteùu  kàmaþ asmi bharatarùabha. 7.11
Bhagabat / PM6.5 (76) Final Print
I am the strength of the valiant heroes
Who are devoid of attachment and desire;
But desire am I in those that are pious
Who with rectitude clashes never and never.7.11
 Màyayà apa-hçta-j¤ànà  àsura§ bhàvam à÷ritàþ. 7.15
gu a J mtrúJfUt CtJt  htsmt& ;tbmt& a gu>
bút& YJ Rr; ;tlT rJrõ  l ;w ynk ;uMw ;u brg>>12>>
Ye ca eva sàttvikà bhàvà  ràjasàþ tàmasàþ ca ye;
Mattaþ eva iti tàn viddhi  na tu aha§ teùu te mayi. 7.12
All things made of sattva, rajas or tamas
Out of My person alone they do spring and grow;
And while they all exist and subsist in Me,
I am not in them* – this is the fact you must know.7.12
* The Lord regrets that while He sustains all beings, they
hardly care for His existence on their heart. This is the
cause of their miseries.
rºtrC& dwKbgi& CtJi&  YrC& mJobT R=k sd;T>
bturn;k l yrCstltr;  btbuÇg& vhbT yÔggbT>>13>>
Tribhiþ guõamayaiþ bhàvaiþ  ebhiþ sarvam idam jagat;
Mohita§ na abhijànàti màm  ebhyaþ param avyayam. 7.13
The natural world fails to know Me
Being under the spell of the modes of Nature three;
I am beyond them and never do I decay,
This is My real nature, O dear Friend, you see. 7.13

133 134 THE GäTâ
=iJe rn YMt dwKbge  bb btgt =whÀggt>
btbT YJ gu Œv‘à;u  btgtbT Y;tk ;hrà; ;u>>14>>
Daivã hi eùà guõàmayã  mama màyà duratyayà;
Difficult it is to tide over this divine Màyà of Mine
That is comprised of the modes of Nature three;
But those who take refuge in Me and in Me alone
Can overcome the delusion and become really free.7.14

l btk =wíf]Ur;l& bqZt&  Œv‘à;u lht"bt&>
btggt yv-†;-Òttlt  ytmwhk CtJbT ytr¶;t&>>15>>
Na mৠduùkçtinaþ måóhàþ  prapadyante naràdhamàþ;
Only they whose minds are devil’s workshops,
Who are deprived of wisdom due to delusion and are vile;
Who always resort to fiendish ways for selfish gains
Do not take refuge in Me, dark being their mental profile.7.15

a;wrJo"t Csà;u btk  slt& mwf]Ur;l& ysowl>
yt;o& rsÒttmw& y:to:e  Òttle a Ch;MoC>>16>>
Caturvidhà bhajante mৠ janàþ sukçtinaþ arjuna;
ârtaþ jij¤àsuþ arthàrthã  j¤ànã ca bharatarùabha. 7.16
Those persons who are spiritually wise and judicious
Or those who seek Knowledge or those who live in misery;
Or those persons who yearn for and hanker after wealth
These four kinds of virtuous men do always worship Me.7.16

;uMtk Òttle rlÀg-gw¢;&  YfU-Cr¢;& rJrNíg;u>
rŒg& rn Òttrll& yÀg:obT  ynk m&a bb rŒg&>>17>>
Teùৠj¤ànã nitya-yuktaþ  eka-bhaktiþ vi÷iùyate;
Priyaþ hi j¤àninaþ atyartham  aha§ sa ca mama priyaþ. 7.17
 J¥âNA-VIJ¥âNA YOGA
Among them, the j¤ànãn or the man of Knowledge,
Who is steadfastly and wholeheartedly devoted to Me alone –
He, being the excellent one, is supremely dear to Me
And I too am dear to him – to the whole world I make it known. 7.17
 I reinforce, however, the faith of all the devotees
W=tht& mJo YJ Y;u  Òttle ;w ytÀbt YJ bu b;bT>
ytrô:;& m& rn gw¢;UtÀbt  btbT YJ ylwútbtk dr;bT>>18>>
Udàràþ sarva eva ete  j¤ànã tu àtmà eva me matam;
Bhagabat / PM6.5 (77) Final Print
âsthitaþ saþ hi yuktàtmà  màm eva anuttamৠgatim. 7.18
All the four classes of men are good and noble indeed,
But the person who knows the Truth is My alter soul;
This is because with a resolute mind he staunchly follows Me
And verily cherishes Me as his highest and supreme Goal. 7.18
 I grant the worshipper the benefits desired by him,
cnqltk sàbltbT yà;u  ÒttlJtlT btk Œv‘;u>
Jtmw=uJ& mJobT Rr;  m& bntÀbt mw=wÖtoC&>>19>>
Bahånৠjanmanàm ante  j¤ànavàn mৠprapadyate;
Vàsudevaþ sarvam iti  saþ mahàtmà sudurlabhaþ. 7.19
After being born and reborn times numerous,
Take refuge in Me the men of wisdom profound;
They feel that God or Vasudeva is all that exists
But men of such noble souls are seldom found.7.19
 While they go to the gods they worship,
fUtbi& ;i& ;i& †;-Òttlt&  Œv‘à;u yàg-=uJ;t&>
;k ;k rlgbbT ytô:tg  Œf]UÀgt rlg;t& ôJgt>>20>>
Kàmaiþ taiþ taiþ hçta-j¤ànàþ  prapadyante anya-devatàþ;
Ta§ ta§ niyamam àsthàya  prakçtyà niyatàþ svayà. 7.20
There are many among men who cherish sensuous desires,
And try to please other deities through one rite or another;
As their mind is clouded by cravings of assorted types,
Because of such nature, they are deprived of wisdom rather.7.20
 Unaware of My immutable and sublime nature
g& g& gtk gtk ;lwk C¢;&  ¶õgt yrao;wbT RåAr;>
135 136 THE GäTâ
;ôg ;ôg yaÖttk ¶õtk  ;tbT YJ rJ="tögnbT>>21>>
Yaþ yaþ yৠyৠtanu§ bhaktaþ  ÷raddhayà arcitum icchati;
Tasya tasya acalৠ÷raddhৠ tàm eva vidadhàmi-aham. 7.21
Who worship with full devotion their chosen deities.7.21

m& ;gt ¶õgt gw¢;&  ;ôg ytht"lbT Ron;u>
ÖtC;u a ;;& fUtbtlT ² brg  rJrn;tlT rn ;tlT>>22>>
Sa tayà ÷raddhayà yuktaþ  tasya àràdhanam ãhate;
Labhate ca tataþ kàmàn  mayi eva vihitàn hi tàn. 7.22
When a man engages in worshipping a chosen form,
With full and steady devotion and faith wholehearted,
Those that he seeks from his deity, his form beloved.7.22

yà;J;T ;w VUÖtk ;uMtk  ;;T CJr; Rr; yÖv-bu"mtbT>
=uJtlT =uJgs& gtrà;  bØ¢;Ut& gtrà; btbT yrv>>23>>
Antavat tu phala§ teùৠ tat bhavati alpa-medhasàm;
Devàndeva-yajaþ yànti  madbhaktàþ yànti màm api. 7.23
These people who possess poor intellect
Only limited and temporary results do gain;
My devotees come to Me and Me do attain.7.23

yÔg¢;k Ôgr¢;bT ytvªtk  bàgà;u btbT ycwõg&>
vhk CtJbT ystlà;&  bb yÔggbT ylwútbbT>>24>>
Avyakta§ vyaktim àpanna§  manyante màm abuddhayaþ;
Para§ bhàvam ajànantaþ  mama avyayam anuttamam. 7.24
The persons who lack intelligence proper
Hardly have a clear idea and concept of My state;
They think of Me as before them I am manifest.7.24

 J¥âNA-VIJ¥âNA YOGA
l ynk ŒfUtN& mJoôg  gtudbtgt-mbtJ];&>
bqZ& ygk l yrCstltr;  ÖttufU& btbT ysbT yÔggbT>>25>>
Na aha§ prakà÷aþ sarvasya  yogamàyà-samàvçtaþ;
Måóhaþ aya§ na abhijànàti  lokaþ màm ajam avyayam. 7.25
As I wear the veil of the illusion divine*
Not to all and sundry My real nature reveal I;
The deluded world fails to know Me
As One Who am never born nor do ever die.7.25
Bhagabat / PM6.5 (78) Final Print
* yogamàyà – the combination of the three guõas- sattva, rajas and tamas.
S. Radhakrishnan calls it ‘creative power’while Swami Ranganathananda
defines it as ‘illusion divine.’

Ju= ynk mb;e;trl  J;obtltrl a ysowl>
CrJígtrK a Cq;trl  btk ;w Ju= l fU´tl>>26>>
Veda aha§ samatãtàni  vartamànàni ca arjuna;
Bhaviùyàõi ca bhåtàni  mৠtu veda na ka÷cana. 7.26
While I know, My dear Arjuna,
All the beings of the past, present and future,
Strangely, there is no one in the world
Who knows Me and My real nature.7.26

RåAt-ÅuM-mbwÀ:ul  ÅàÅ-btunul Cth;>
mJoCq;trl mkbtunk  mduo gtrà; vhà;v>>27>>
Icchà-dveùa-samutthena  dvandva-mohena bhàrata;
Sarva-bhåtàni sa§moha§  sarge yànti parantapa. 7.27
This is so because, at the time when they are born,
All beings, O Bhàrata, slip and slither into delusion;
This delusion of duality is owing to a wrongful sense
That springs from intense attachment or aversion.7.27

guMtk ;w yà;d;k vtvk  sltltk vwãg-fUboKtbT>
;u ÅàÅ-btun-rlbwo¢;t&  Csà;u btk =]ZJ{;t&>>28>>
137 138 THE GäTâ
Yeùৠtu antagata§ pàpa§  janànৠpuõya-karmaõàm;
Te dvandva-moha-nirmuktàþ  bhajante mৠdçóhavratàþ. 7.28
On the other hand, the virtuous persons
Whose sins have withered through erosion,
Being entirely free from the delusion of duality
Worship Me with persistent devotion. 7.28

sht-bhK-btuGtg  btbT ytr¶Àg g;rà; gu>
;u c{Ñ ;;T rJ=w& f]UàôlbT  yÆgtÀbk fUbo atrFÖtbT>>29>>
Jarà-maraõa-mokùàya  màm à÷ritya yatanti ye;
Te brahma tat viduþ kçtsnam  adhyàtma§ karma càkhilam. 7.29
Those who resign to Me seeking to be released
From the attacks of old-age infirmity and death,
They know Brahman as well as the individual self1
And all about the mystery of Action2 by dint of faith.7.29
1.adhyàtma 2. karma

m-ytr"Cq;-ytr"=iJk btk  m-ytr"gÒtk a gu rJ=w&>
ŒgtKfUtÖtu yrv a btk  ;u rJ=w& gw¢;-Uau;m&>>30>>
Sa-adhibhåta-adhidaiva§ mৠ sa-adhiyaj¤a§ ca ye viduþ;
Prayàõa-kàle api ca mৠ te viduþ yukta-cetasaþ. 7.30
Even at the time of death, they come to know Me
Those who pursue Me with a concentrated mind –
Knowing Me as existing in the physical and divine planes
And in the context of sacrifices of every kind.7.30
'We are not asked to remember at the time of departure certain speculative
doctrines, but to know Him in all aspects, trust Him and worship Him'.
Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowl-mkJt=u Òttl-rJÒttl
gtudtu ltb mË;btuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
 J¥âNA-VIJ¥âNA YOGA 139

vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde J¤àna-Vij¤àna- yogo CHAPTER VIII

nàma saptamo’dhyàyaþ. AKúARABRAHMA-YOGA
The Way to the Immutable Brahman
Here ends Chapter VII entitled J¤àna-Vij¤àna-yoga of the Gãtà that forms
a part of the conversation between Lord Kçùõa and Arjuna extracted from
PROLOGUE
the epic poem, Mahàbhàrata consisting of one hundred thousand verses
authored by Vyàsaþ. This chapter consisting of twenty-eight verses deals with the nature of
the immutable Brahman, the ultimate Reality. This chapter is so named as
nrh& ` ;;T m;T> it discusses the nature of Brahman, how to worship Him and the need to
Hariþ om tat sat. contemplate on this Supreme Being even at the end of life. Here Lord Kçùõa
God alone exists.
Bhagabat / PM6.5 (79) Final Print

emphasises that reflection on the Supreme Being at the time of death brings
about emancipation from the bondage of birth-cycle, and since such a state
of mind cannot suddenly flash, it requires arduous practice throughout life.
This path of attaining immutable but formless Brahman is, however, a
difficult path, and Lord Kçùõa points this out in the fifth verse of Chapter
XII entitled Bhakti-Yoga :

¢ÖtuN& yr"fU;h& ;uuMtbT  yÔg¢;U-ytm¢;-au;mtbT>

yÔg¢;Ut rn dr;& =w&Fk  =unJrØ& yJtËg;u>>5>>
Kle÷aþ adhikataraþ teùàm  avyakta-àsakta-cetasàm;
Avyaktà hi gatiþ duþkha§  dehavadbhiþ avàpyate. 12.5
Harder is their struggle, O Pàrtha,
Who cling to the Form that is not manifest;
This is a greatly wearisome path
And the bodied cannot easily pass the test.12.5
The Lord, in order to remove all doubts from Arjuna’s mind, tells him in
clear terms that a man’s thinking at the time of death determines the state
he will attain after death.

yà;fUtÖtu a btbT YJ  ôbhlT bw¢ÀJt fUÖtuJhbT>

g& Œgtr; m& bØtJk  gtr; l yrô; yºt mkNg&>>5>>
Antakàle ca màm eva  smaran muktvà kalevaram;
Yaþ prayàti sa madbhàv  a§ yàti na asti atra sa§÷ayaþ. 8.5
The man who leaves his mortal frame
Immersed in contemplation on Me being his mind;
Take it for sure that he merges with My self
Believe this without an iota of doubt of any kind.8.5
 AKúARABRAHMA-YOGA 141
 As they lack faith in God, they swerve from the path and become
gk gk Jt yrv ôbhlT CtJk  Àgsr; yà;u fUÖtuJhbT>
;k ;bT YJ Rr; fUtià;ug  m=t ;ØtJ-CtrJ;&>>6>>
Ya§ ya§ và api smaran bhàva§  tyajati ante kalevaram;
Ta§ tam eva iti kaunteya  sadà tadbhàva-bhàvitaþ. 8.6
O Kaunteya, now learn from Me the golden truth
That a man attains or unites with Me after death –
If he reflects on Me constantly till and at such hour
Bhagabat / PM6.5 (80) Final Print
Take it from Me doubtlessly and in the best of faith .8.6
Therefore, if a man leaves his mortal frame while contemplating on Him,
he will enter His estate, which is, in other words, the estate of God and will be
free forever. This, the Lord has already said, is possible through unwavering
practice throughout life. The thoughts that a man cultivates during his lifetime
potently reappear in his mind at the end, and since the pain of death makes
the mind deeply restless, one can hardly think of God if his mind has not been
properly trained. That is why, the Lord advises his friend-cum-disciple that
one should constantly contemplate on Him even when fighting the battle of
life, and if one can do so, he will attain the state of pure bliss by His grace.
It will be profitable to refer to an illuminating discourse by Sri
Ramakrishna on an occasion before his devotees.
“ The entangled creatures, attached to worldliness, talk only of
worldly things at the hour of death. Nothing will be achieved by
such men as count the beads, have baths in the holy Ganges and
visit sacred places. If they cherish within attachment to the world, it
will show up at the hour of death. While dying they rave nonsense.
Often, they cry out in a delirium: 'Turmeric Powder! Seasoning!
Bay-leaf!' The singing parrot, when at ease, repeat the holy names
of Ràdhà and Kçùõa, but when it is seized by a cat, it utters its own
natural sound; it squawks, ‘Kaa! Kaa!’ It is said in the Gãtà that
one becomes in afterlife what one thinks at the hour of death. King
Bharata relinquished his body exclaiming ‘Dear! Dear!’and he was
born a deer in his next life on earth. But if a man abandons his body
while meditating on God, then he attains God, and he does not have
to come back to the life of this world.”
At this point, a devotee asks Sri Ramakrishna, “ Sir, why is it so
that a man, who thought of God during his life time but fails to do so
at the time of death, has to come back to this woeful world again?”
Sri Ramakrishna answers, “ Men think of God but they do so casually.
142 THE GäTâ
attached to the worldly affairs. This is like washing an elephant. Soon
after you make it clean, it again smears itself with mud. However, if
you can get it inside the stable and chain it, it can no longer splotch
itself with slush and sludge. The mind is like a mad elephant. If a
man can concentrate his mind only on God, his mind becomes pure,
and he can escape re-attachment to sensuous pleasures – ‘woman
and wealth.’
“ Men have no faith in God, “ Sri Ramakrishna continues. “ This is
the cause of their loads of miseries. They say that when a man steps
into the Ganges for a holy bath, his sins stay perching on the trees on
the river’s bank. The moment you come out of the water, they seize
you again. This is why one has to go through lifelong practice. If one
arduously and steadfastly contemplates on God throughout life, one
will be able to remember Him at hour of death too.”
To make the point clearer, the Lord advises Arjuna : màmanusmara yudhya
ca – fix your mind in Me and fight.
;ôbt;T mJuoMw fUtÖtuMw  btbT ylwôbh gwÆg a>
brg yrvo;-bltu-cwrõ&  btk YJ Yígrm ymkNg&>>7>>
Tasmàt sarveùu kàleùu màm anusmara yudhya ca;
Mayi arpita-mano-buddhiþ mৠeva eùyasi asa§÷ayaþ. 8.7
Therefore, think of Me with constant devotion
Never wavering, and valiantly fight;
Your mind and intellect being glued to Me
You will surely attain Me – know this to be right.8.7
Once born, nobody can evade the struggle of life, but if one, after realising
the ultimate truth as spoken of in Chapter II, fights valiantly and stoically
with his mind glued to God, the struggle becomes easier and the possibility of
success becomes greater. The thought that occupies a man’s mind constantly
permeates his whole being; and even when he tries to think differently, the
long-cherished thoughts reappear in his mind now and again. This is why
the Lord says that a man, steadfastly absorbed in the contemplation on
God with a pure and wholly devoted mind, easily attains the company of
God and becomes liberated forever. The world of God, created by Him by
employing His màyà is perishable, but immutable is His real Self that exists
in non-manifest form beyond this manifest state. His real nature is eternal,
not manifest in form, existing beyond the bournes of time and space and is
realisable through devotion and concentration of the highest kind. By the
way, the Lord speaks of the different destinations of men in accordance with
 AKúARABRAHMA-YOGA 143
the pursuits they make throughout their life. The sum and substance of this
chapter is that while the world of màyà is perishable, the Supreme Reality,
also known as Brahman or Supreme Self is imperishable and immutable.
One is welcome to His sphere if one worships Him ardently throughout life
with wholehearted devotion. Even one can enjoy this bliss before the end of
life if he walks along the way he is asked to. The way is restraint of the mind
and the organs, renunciation of all desires, arduous efforts for realisation
of the real nature of God and total devotion to Him. Actions must not be
shunned, but they must be performed without desires and for the welfare of
the humanity as a whole.
Bhagabat / PM6.5 (81) Final Print
This chapter has been divided into several sections by Dr. Radhakrishan.
The first section comprising the first two verses accommodate Arjuna's
questions. The second section made up of the third and fourth verses deals
with the 'Lord's Answers'. Verses from the fifth to the twenty - second deal
with the topic that 'The Soul goes to that on which it is said at the moment
of Dissolution'. The section containing verses from the twenty-third to the
twenty-eighth dwells on 'The Two Ways'.
CHAPTER VIII
AKúARABRAHMA YOGA
The Way to the Immutable Brahman
THE TEXT
ysowl WJta
Arjuna uvàca:
Arjuna said:
rfkU ;;T c{Ñ rfUbT yÆgtÀbk  rfUk fUbo vwh¥Mtuútb>
yr”Cq;k a rfUk Œtu¢;k  yr”=iJk rfUbT Wåg;u>>1>>
Ki§ tat brahma kim adhyàtma§  ki§ karma puroùottama;
Adhibhåta§ ca ki§ prokta§  adhidaiva§ kim ucyate.8.1
What is Brahman, O Lord, and what is Action1 proper?
What exists in the individual plane2 and what is its nature?
Please tell me about what exists in the physical plane3;
Also about what exists in the divine state4 – kindly explain.8.1
‘What is that Brahman and what is 2Adhyàtma, and what is 1Karma,
O best of persons? What is called 3Adhibhåta and what is called
4
Adhidaiva’ – Swami Ranganathananda.

yr"gÒt& fU:k fU& yºt  =unu yrôblT b"wmq=l>
ŒgtK-fUtÖtu a fU:k Òtug&  yrm rlg;-ytÀbrC&>>2>>
Adhiyaj¤aþ katha§ kaþ atra  dehe asmin madhusådana;
Prayàõa-kàle ca katha§ j¤eyaþ  asi niyata-àtmabhiþ. 8.2
O Lord, what is the domain of sacrifice in this body,
And how is the sacrifice conducted in this mortal frame?
How can You be known by the self-controlled persons,
When death appears and tries to catch hold of them? 8.2

¶eCdJtlwJta
ørãbhagavàn uvàca:
The Blessed Lord replied:
yGhk c{Ñ vhbk  ôJCtJ& yÆgtÀbbT Wåg;u>
 AKúARABRAHMA-YOGA
Cq;-CtJ-WØJ-fUh&  rJmdo& fUbo-mkrÒt;&>>3>>
Akùara§ brahma parama§  svabhàvaþ adhyàtmam ucyate;
Bhåta-bhàva-ubhava-karaþ  visargaþ karma-sa§j¤itaþ. 8.3
The Immutable entity is the Brahman Supreme –
When It dwells in the body, It is called self-hood*;
Action means the offering in the sacrificial rites,
Which causes the origin of beings – So they brood. 8.3
* Adhyàtma
Bhagabat / PM6.5 (82) Final Print

yr"Cq;k Gh& CtJ&  vwh¥M& a yr"=iJ;bT>
yr"gÒt& ynbT YJtºt  =unu =un-C];tk Jh>>4>>
Adhibhåta§ kùaraþ bhàvaþ  puruùaþ ca adhidaivatam;
Adhiyaj¤aþ aham evàtra  dehe deha-bhçtৠvara. 8.4
The physical aspect1 of objects is subject to decay –
The indwelling Self is the Person divine2;
I alone exist in the form of sacrifice3going on in the body
O Arjuna, learn this truth from the lips of mine.8.4
1 Adhibhåta 2Adhidaivata 3. Adhiyaj¤a
 O Partha, the man who attains a steadfast mind,
yà;fUtÖtu a btbT YJ  ôbhlT bw¢ÀJt fUÖtuJhbT>
g& Œgtr; m& bØtJk  gtr; l yrô; yºt mkNg&>>5>>
Antakàle ca màm eva  smaran muktvà kalevaram;
Yaþ prayàti sa madbhàva§ ² yàti na asti atra sa§÷ayaþ. 8.5
The man who leaves his mortal frame,
Immersed in contemplation on Me being his mind;
Take it for sure that he merges with My self
And believe this without an iota of doubt of any kind.8.5

gk gk Jt yrv ôbhlT CtJk  Àgsr; yà;u fUÖtuJhbT>
;k ;bT YJ Rr; fUtià;ug  m=t ;ØtJ-CtrJ;&>>6>>
Ya§ ya§ và api smaran bhàva§  tyajati ante kalevaram;
Ta§ tam eva iti kaunteya  sadà tadbhàva-bhàvitaþ. 8.6
O Kaunteya, now learn from Me the golden truth
145 146 THE GäTâ
That a man attains or unites with Me after death,
If he reflects on Me constantly till and at such hour
Take it from Me doubtlessly and in the best of faith .8.6

;ôbt;T mJuoMw fUtÖtuMw  btbT ylwôbh gwÆg a>
brg yrvo;-bltu-cwrõ&  btk YJ Yígrm ymkNg&>>7>>
Tasmàt sarveùu kàleùu  màm anusmara yudhya ca;
Mayi arpita-mano-buddhiþ ² mৠeva eùyasi asa§÷ayaþ. 8.7
Therefore, think of Me with constant devotion
Never wavering, and valiantly fight;
Your mind and intellect being glued to Me
You will surely attain Me – know this to be right.8.7

yÇgtm-gtudgwÿuUl  au;mt l yàg-dtrblt>
vhbk vwh¥Mk r=Ôgk  gtr; vt:o ylwraà;glT>>8>>
Abhyàsa-yogayuktena  cetasà na anya-gàminà;
Parama§ puruùa§ divya§  yàti pàrtha anucintayan. 8.8
Never going astray, through meditation ceaseless;
Persistently pondering over the Glorious Lord
Enters His effulgent kingdom and receives His grace. 8.8

fUrJk vwhtKbT ylwNtrm;thbT
yKtu& yKegtkmbT ylwôbhu;T g&>
mJoôg “t;thbT yraàÀgÁvbT
ytr=ÀgJKbTo ;bm& vhô;t;T>>9>>
Kavi§ puràõam anu÷àsitàram
aõoþ aõãya§sam anusmaret yaþ;
Sarvasya dhàtàram acintya-råpam
Àaditya-varõam tamasaþ parastàt. 8.9

 AKúARABRAHMA-YOGA 147 148 THE GäTâ

ŒgtKfUtÖtu blmt yaÖtul Mårdhani àdhàya àtmanaþ  pràõam àsthitaþ yogadhàraõàm. 8.12
C¢Àgt gw¢;& gtud-cÖtul a YJ>> ytubT Rr; Yf-yGhk c{Ñ  ÔgtnhlT btbT ylwôbhlT>
C{wJtu& bÆgu ŒtKbT ytJuëg mögfTU g& Œgtr; ÀgslT =unk  m& gtr; vhbtk dr;bT>>13>>
m& ;k vhk vwh¥MbT Wvir; r=ÔgbT>>10>> Aum iti eka-akùara§ brahma  vyàharan màm anusmaran;
Prayàõa-kàle manasà acalena Yaþ prayàti tyajan deha§  saþ yàti paramৠgatim. 8.13
bhaktyà yuktaþ yogabalena caiva; The man whose sense organs are fully controlled,
Bhruvoþ madhye pràõam àve÷ya samyak Who has deposited his mind resting at the heart –
saþ ta§ para§ puruùam upaiti divyam. 8.10 Who has confined the vital force in the alcove of his head
Bhagabat / PM6.5 (83) Final Print

And from the practice of concentration does never depart;

God is the Omniscient and Ancient Entity of not conceivable form,
He is the Ruler of the universe, yet more minute than a subtle atom;
He is self-luminous like the sun, and the kind Sustainer of beings all;
He exists beyond the darkness of Màyà1 defying its omnivorous pall.
The man who can meditate on this Spirit when his final hour comes
By fixing the Pràõa2 by the Powerof Yoga betwixt the eyebrows –
With an unswerving mind and with a heart wholly filled with devotion
To the brilliant Puruùa, the Lord Supreme, he doubtlessly goes.8.9-10
1.Delusion 2. Vital force
 Ananyacetàþ satata§ yaþ  mৠsmarati nitya÷aþ;
g;T yGhk Ju=rJ=& J=rà;
rJNrà; g;T g;gtu Je;htdt&>
g;T RåAà;& c{ÑagobT ahrà;
;;T ;u v=k mkd{nuK ŒJÌgu>>11>>
Yat akùara§ vedavidaþ vadanti
vi÷anti yat yatayo vãtaràgàþ;
Yat icchantaþ brahmacarya§ caranti
tat te pada§ sa§graheõa pravakùye. 8.11
Now I shall tell you in brief about another subject,
About what is called Immutable by the men adept in the Vedas;
About where the men devoid of desires aspire to enter
And hence diligently lead a life of celibacy for that purpose.8.11

mJo-ÃthtrK mkgög  bl& †r= rlh¥Æg a>
bq"orl ytt"tg ytÀbl&  ŒtKbT ytrô:;& gtud"thKtbT>>12>>
Sarva-dvàràõi sa§yamya  manaþ hçdi nirudhya ca;
Who, incessantly and without break, utters the word Aum,
While, even at this stage, continues to meditate on Me alone –
As he egresses out of the world, shedding off the body,
Attains the Supreme Goal – to you I make this truth known.8.12-13

ylàgau;t& m;;k g&  btk ôbhr; rlÀgN&>
;ôgtnk mwÖtC& vt:o  rlÀggw¢;ôg gturdl&>>14>>
Tasyàha§ sulabhaþ pàrtha  nitya-yuktasya yoginaþ. 8.14
I tell you, O Partha, I am attainable
By the resolute and stanch yogin easily;
Who with an equable and ever-fixed mind
Remembers Me always and steadily. 8.14

btbT WvuÀg vwlsoàb  =w&FtÖtgbT yNt‡J;bT>
l ytËlwJrà; bntÀbtl&  mkrmrõk vhbtk d;t&>>15>>
Màm upetya punarjanma duþkhàlayam a÷à÷vatam;
Na àpnuvanti mahàtmànaþ sa§siddhi§ paramৠgatàþ. 8.15
The exalted souls having attained perfection
And after having come into My domain,
Escape the event of rebirth into this world,
Which is ephemeral and is the land of pain.8.15

 AKúARABRAHMA-YOGA
yt-c{Ñ-CwJlt;T ÖttufUt&  vwl& ytJr;ol& yswol>
btb WvuÀg ;w fUtià;ug  vwlsoàb l rJ‘;u>>16>>
âbrahma-bhuvanàt lokàþ  punaþ àvartinaþ arjuna;
Màm upetya tu kaunteya  punarjanma na vidyate. 8.16
All the worlds including Brahmà’s realm
Follow, O Kaunteya, the law of * rotation;
But those who attain Me and in Me find refuge
Escape the cycle of this rotatory motion.8.16
* The cycle of birth, death and rebirth
Bhagabat / PM6.5 (84) Final Print
 
mn‹t-gwd-vgoà;bT  yn& g;T c{ÑkK& rJ=w&>
htrºtk gwd-mn‹t-yà;tk  ;u yntuhtºt-rJ=& slt&>>17>>
Sahasra-yuga-paryantam  ahaþ yat brahmaõa§ viduþ;
Ràtri§ yuga-sahasra-antৠ te ahoràtra-vidaþ janàþ. 8.17
A day of Brahmà consists of a thousand yugas
And a thousand yugas constitute His night –
Those who know this fact of divine astronomy
Actually know how to measure the time right.8.17
*The four yugas as considered by men – Satya,Tretà Dwàpar, Kali –
span over 43,20,000 years. This period multiplied by one thousand
constitute one day (432,0000000 years) of Brahmà. The night also
spans over the same period. – Swami Gambhirananda
 Avyaktaþ akùaraþ iti uktaþ  tam àhuþ paramৠgatim;
yÔg¢;t;T ÔgÿUg& mJto&  ŒCJrà; yn& ytdbu>
htrºt ytdbu ŒÖtegà;u  ;ºt YJ yÔg¢;-mkÒtfuU>>18>>
Avyaktàt vyaktayaþ sarvàþ  prabhavanti ahaþ àgame;
Ràtri àgame pralãyante  tatra eva avyakta-sa§j¤ake. 8.18
During the day all things manifest
Emerge from the non-manifest Spirit;
And they verily dissolve into that state
When comes the darkness of the night.8.18

149 150 THE GäTâ
Cq;d{tb& m YJtgk  CqÀJt CqÀJt ŒÖteg;u>
htrºt ytdbu yJN& vt:o  ŒCJr; yn& ytdbu>>19>>
Bhåtagràmaþ sa evàya§ bhåtvà bhåtvà pralãyate;
Ràtrd àgame ava÷aþ pàrtha prabhavati ahaþ àgame. 8.19
The swarm of beings, tied to the cycle of rotation
Disappear when night permeates the space;
This they are bound to do even against their will
And they appear again when the day breaks. 8.19
vh& ;ôbt;T ;w CtJ& yàg&  yÔg¢;& yÔg¢;t;T mlt;l&>
g& m& mJuoMw Cq;uMw  lëgÀmw l rJlëgr;>>20>>
Paraþ tasmàt tu bhàvaþ anyaþ  avyaktaþ avyaktàt sanàtanaþ;
Yaþ sa sarveùu bhåteùu  na÷yatsu na vina÷yati. 8.20
Exists there the other non-manifest eternal Reality
Which is distinct from this One*, not manifest;
It steers clear of decay and destruction,
When all beings die, despite their contrary zest.8.20
* Brahmà

yÔg¢;& yGh& Rr; W¢;U&  ;bT ytnw& vhbtk dr;bT>
gk ŒtËg l rlJ;oà;u  ;;T "tb vhbk bb>>21>>
Ya§ pràpya na nivartante² tat dhàma parama§ mama. 8.21
The form, imperishable and yet not manifest,
Is acknowledged, I tell you, as the supreme Goal;
That is My highest state, be sure of it, My Friend,
And once there, to the earth never comes back any soul. 8.21

vwh¥M& m& vh& vt:o  C¢Àgt ÖtÇg& ;w ylàggt>
gôg yà;&ô:trl Cq;trl  gul mJobT R=k ;;bT>>22>>
Puruùaþ saþ paraþ pàrtha  bhaktyà labhyaþ tn ananyayà ;
Yasya antaþ-sthàni bhåtàni ² yena sarvam ida§ tatam. 8.22
Attainable is the Supreme Person
O Partha, by whole-hearted devotion alone;
 AKúARABRAHMA-YOGA
He pervades and masters over the whole universe,
And in Him dwell all beings – be it known.8.22

gºt fUtÖtu ;w yltJ]rútbT  ytJ]rútk a YJ gturdl&>
Œgt;t& gtrà; ;k fUtÖtk  JÌgtrb Ch;MoC>>23>>
Yatra kàle tu anàvçttim  àvçtti§ ca eva yoginaþ;
Prayàtàþ yànti ta§ kàla§  vakùyàmi bharatarùabha. 8.23
Now I shall tell you, O Bhàrata, about the way
Bhagabat / PM6.5 (85) Final Print
That leads the yogins to the sphere of no-return;
I shall tell you too, My Friend, about the path,
That, if followed, makes them bound to return.8.24
 So, O Arjuna, I advise you to be steadfast in yoga
yrÉl& ßgtur;& yn& Nw¢j&  Mãbtm& WúthtgKbT>
;ºt Œgt;t& dåArà;  c{Ñ c{ÑrJ=& slt&>>24>>
Agniþ jyotiþ ahaþ ÷uklaþ  ùaõmàsà uttaràyaõam;
Tatra prayàtàþ gacchanti  brahma brahma-vidaþ janàþ. 8.24
The yogins who tread along the path of fire, flame and daytime
Over six months of Northern solstice and the bright fortnight –
After having knowledge about Brahman, they enter His estate
When they cast off their bodies – know this to be right. 8.24
 dàneùu yat puõya-phala§ pradiùñam;
"qb& htrºt& ;:t f]UíK&  Mãbtm& =rGKtglbT>
;ºt atà={bmk ßgtur;&  gtude ŒtËg rlJ;o;u>>25>>
Dhåmaþ ràtriþ tathà kçùõaþ  ùaõmàsaþ dakùiõàyanam;
Tatra càndramasa§ jyotiþ  yogã pràpya nivartate. 8.25
The yogins who journey through nighttime and smoke
During the Southern solstice and the dark fortnight;
The path, if treaded along, leads them to the lunar world,
And they have to return to this world – know this to be right.8.25
 them to the final goal.' – Radhakrishanan
Nw¢j-f]UíKu d;e rn Y;u  sd;& NtëJ;u b;u>
YfUgt gtr; yltJ]rútbT  yàggt J;o;u vwl&>>26>>
øukla-kçùõe gatã hi ete  jagataþ ÷à÷vate mate;
Ekayà yàti anàvçttim  anyayà vartate punaþ. 8.26
151 152 THE GäTâ
Truly eternal are these two courses of the world –
One is deemed to be luminous and the other gloomy;
The illumined path leads the journeyman to salvation
While the murky one fails, know this truth from Me.8.26

l Y;u m];e vt:o stllT  gtude bwÊr; fU´tl>
;ôbt;T mJuoMw fUtÖtuMw  gtud-gw¢;U& CJ yswol>>27>>
Na ete sçtã pàrtha jànan  yogã muhyati ka÷cana;
Tasmàt sarveùu kàleùu  yoga-yuktaþ bhava arjuna. 8.27
No yogin who has knowledge about these two paths
Suffers from any bewildering illusion whatsoever;
At all times, in all situations, and swerving never.8.27

Ju=uMw gÒtuMw ;v&mw a YJ
=tluMw g;T vwãg-VUÖtk Œr=³bT>
yÀgur; ;;T mJobT R=k rJr=ÀJt
gtude vhk ô:tlbT Wvir; a yt‘bT>>28>>
Vedeùu yaj¤eùu tapaþsu ca eva
Atyeti tat sarvamida§ viditvà
yogã para§ sthànam upaiti ca àdyam. 8.28
A man is said to earn countless benefits from Vedic studies,
From the holy sacrifices, and through austerities and charities;
But the gain by made by yogin is far more superior, you know
As he attains to the primordial state1 where all sorrows cease.8.28
1. Both primal (àdyam) and supreme (param)
'The states which result from the study of the Vedas, sacrifices, austerities
and gifts are all lower stages to be passed over by the yogin who soars beyond

Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
 AKúARABRAHMA-YOGA 153

¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowl-mkJt=u CHAPTER IX

yGhc{Ñgtudtu ltb yíxbtuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Akùarabrahma-yogo
nàma aùñamo’dhyàyaþ.
Here ends Chapter VIII entitled Akùarabrahma Yoga of the Gãtà that
forms a part of the conversation between Lord Kçùõa and Arjuna extracted
Bhagabat / PM6.5 (86) Final Print
RâJAVIDYâ-RâJAGUHYA-YOGA
Absolute Knowledge and Mystery
PROLOGUE
This chapter in thirty-four verses deals with the twin themes of Ràjavidyà
(Sovereign Knowledge or Royal Knowledge) and Ràjaguhya (Sovereign
Mystery or Royal Secret). Sovereign knowledge consists in the realization
that God is the creator, preserver and destroyer of the creation, and although
He is the creator of the universe, He exists beyond them. Lord Kçùõa then

from the epic poem Mahabhàrata consisting of one hundred thousand

reveals the sovereign mystery saying that His real form is not manifest,
verses authored by Vyàsaþ.
and men only err when they consider His manifest form in human shape
nrh& ` ;;T m;T> as His real form. The Lord makes it clear that He is the Supreme Spirit
Hariþ om tat sat. that permeates the cosmos, that He is immutable and eternal, and very
God alone exists. considerately advises Arjuna to fix his mind on Him and wholeheartedly
worship Him. The mystery surrounding the concept of God that haunted the
mind of Arjuna is thus exposed by the kind-hearted Lord to his satisfaction.
We, the ordinary men, too find a clue to resolve our confusion as to what is
proper knowledge and who causes creation, preservation and dissolution of
the beings and objects. We find that if we can worship Lord Kçùõa, without
wandering about, through meditation on His manifest form as well as on
His non-manifest form, we are saved. We shall have knowledge about the
impermanence of the world and about the permanence of the Spirit that
invisibly exists. Radhakrishnan in the subtitle of the chapter cracks the
apparently difficult issue of Ràjavidyà and Ràjaguhya – ‘The Lord is more
than His Creation.’ One who acquires this Royal Knowledge and learns about
Royal Secret becomes free from human bondage and enjoys celestial bliss
even as he roams about in this world.
It is remarkable that Lord Kçùõa initiates the long discourse in this chapter
without Arjuna’s submission and He concludes this discourse with a great
and compassionate directive to Arjuna to fix his mind on Him and devotedly
worship Him assuring that by doing so he will attain communion with Him.
bàblt CJ bØ¢;&  b=Tgtse btk lbôfwUh¥>
btbT YJ Yígrm gw¢;t  YUJbT ytÀbtlk b;T-vhtgK&>>34>>
Manmanà bhava madbhaktaþ  madyàjã mৠnamaskuru;
Màm eva eùyasi yuktva  evam àtmàna§ mat-paràyaõaþ. 9.34
So anchor your mind on Me and to Me be sincerely devoted,
Bow down before Me, and with faith Me only do adore;
 RâJAVIDYâ-RâJAGUHYA-YOGA 155 156 THE GäTâ

If you accept Me as your supreme Goal with all your mind and heart, us of Christ’s last supper and of the incident of Swamiji washing the hands
You will definitely come to Me – know this for sure. 9.34 of the tribal labourers after they had their meals. Then the Lord describes the
different destinations of the different kinds of worshippers. He says that after
The chapter also deals in a marvellous style with the divine nature of the
death those who worship the gods meet them, the votaries of the ancestors
Lord, the nature of the real devotees of God, the devilish nature of the atheists,
go to their place, and those who adore the beings become associated with
the nature of the deluded devotees, the role of faith in God, yogakùhema, the
them and those that adore the Lord with wholehearted devotion attain His
nature of the result of devotion to God, God’s love of His devotees and their
company. The next verse (26) is splendid in as much as it clarifies how the
final destination. The Lord also assures that even the deluded devotees who
Lord is satisfied with the devotees. God loves those that love Him, and says
worship other deities also receive His blessings. The Lord stresses that as
that those who yearn for His love must be pure-hearted and single-minded.
air fills up the space, so do all objects, sensate or insensate, abide in Him. He
Actually, they must acquire the qualities enumerated in the Bhakti-Yoga
reiterates that everything has its origin in Him and at the end everything goes
Bhagabat / PM6.5 (87) Final Print

back to Him, yet He does not live in them alone. Actions, the Lord says, do
not bind Him as He is never attached to them. Foolish are the people who,
owing to lack of knowledge about His real character, disregard Him in His
human form. As a result, they run after fulfilment of their worldly desires
that cannot give them real happiness and peace. The works (sacrifices) they
undertake go in vain, and they fail to attain proper Knowledge and suffer
from delusion. They actually go under the control of the devilish and demonic
forces. Oppositely, those who possess pure souls or those who have attained
perfection know Him as the immutable source of all objects, and worship
Him single-mindedly and with firm determination. In the 16th, 17th and 18th
verses, the Lord describes that He is all in all. In the 20th verse, the Lord
cautions that those who worship God for enjoyment of pleasures in heaven
have, after a while, to return to this sorrowful world again, because, as Swami
Ranganathanandaji beautifully explains, ‘a limited cause cannot create an
unlimited effect.’ On the other hand, the devotees of the Lord who worship
Him out of love for its own sake in order to enjoy his company forever, are
taken care of by Him – yogakùemam vahàmyaham – providing them with
what they need and helping them preserve what they have.
ylàg& raà;gà;& btk  gu slt& vgwovtm;u>
;uMtk rlÀg-yrCgw¢;tltk  gtud-Gubk JntögnbT>>22>>
Ananyaþ cintayantaþ mৠ ye janàþ paryupàsate;
Teùৠnitya-abhiyuktànৠ yoga-kùema§ vahàmyaham. 9.22
Those who worship Me with steadfast devotion
And being fixed in yoga remain attached to Me forever;
I help them secure what they do not possess
And preserve what they have already earned by labour. 9.22
(Chapter XII). The Lord makes it clear that He enjoys what is offered Him
with love and purity of mind – be they a leaf, a flower, a fruit, or water.
This testifies to the fact that the Lord does not prefer a grand ceremony nor
does He seek a sumptuous meal. He wants love, and whatever is offered to
Him with love and humility by a devotee of pure mind amply pleases Him.
So He advises Arjuna to surrender himself to Him totally as, by so doing,
he will attain His association. We must discern that there is no paradox in
this sermon to Arjuna, as the present relationship between Arjuna and Lord
Kçùõa is the relationship between Arjuna and Lord Kçùõa in His manifest
form. The merciful and kind nature of the Lord is revealed in the 29th verse.
He pronounces that He loves all, and none is too dear or contemptible to
Him. Nevertheless, the man who worships Him with complete devotion has a
keener affinity with Him, and He too is keenly related to him. Strikingly, the
Lord spells out that even if a man of wicked nature worships Him with one-
pointed devotion, he would be considered good for he has taken to the right
path after all. The man will soon become virtuous and attain eternal peace.
The Lord utters a great assertion that His devotee will never perish.(9.31)
yrv au;T mw-=whtath&  Cs;u btbT ylàgCtfTU>
mt"w& YJ m& bà;Ôg&  mögfTU-ÔgJrm;& rn m&>>30>>
Api cet su-duràcàraþ  bhajate màm ananyabhàk;
Sàdhuþ eva sa mantavyaþ  samyak-vyavasitaþ hi saþ. 9.30
Even if a man of vilest conduct worships Me
With one-pointed and unswerving devotion,
He would be reckoned as a righteous person,
As he has taken the correct and right decision.9.30


Swami Ranganathanandaji’s interpretation is wonderful: “The Lord becomes rGŒk CJr; "botÀbt  N‡J;T Ntrà;k rldåAr;>
the servant of the devotee. Devotee has nothing to worry about.” This reminds
 RâJAVIDYâ-RâJAGUHYA-YOGA 157 158 THE GäTâ

fUtià;ug Œr;stlern  l bu C¢;& ŒKëgr;>> 31>> And I am the holy OM, and I am the greatest and the best Purifier. 9.17

Kùipram bhavati dharmàtmà  ÷a÷vat ÷anti§ nigacchati; So let us be hopeful and do what He advises us to do. Let us pray :
Kaunteya pratijànãhi  na me bhaktaþ praõa÷yati. 9.31 ` ÀJbuJ bt;t a rv;t ÀJbuJ,
Swiftly turns that man into a virtuous person ÀJbuJ Jà"¡´t mFt ÀJbuJ>
And attains everlasting peace, being free from all kinds of sin;
O Kaunteya, boldly pronounce it to the world ÀJbuJ rJ‘t ŠrJKk ÀJbuJ
That My devotees can never be trapped in the ruin's bin. 9.31 ÀJbuJ mJobT bb =uJ=uJ>>
Everybody, whatever his occupation be, will attain the Supreme goal Om!You are my mother, and my father too,
Bhagabat / PM6.5 (88) Final Print

provided he follows the prescribed path. The path, as øankara says , consists
in abandoning evil ways in external life and in exerting internal power to
form right resolution. Therefore, the Lord finally advises Arjuna to constantly
contemplate on Him, bow down before Him with awe and humility and
remain ever attached to Him as his cherished goal. This will enable him to
enjoy His fraternity and everlasting peace. What should we, the ordinary
mortals, do then? The Lord assures that there is a simple way open to all –
both to the yogins and to the ordinary men. What is this way ? The Lord says:
bàblt CJ bØ¢;&  b=Tgtse btk lbôfwUh¥>
btbT YJ Yígrm gw¢;t  YUJbT ytÀbtlk b;T-vhtgK&>>34>>
Manmanà bhava madbhaktaþ  madyàjã mৠnamaskuru;
Màm eva eùyasi yuktva  evam àtmàna§ mat-paràyaõaþ. 9.34
My sole friend and companion you are!
You are knowledge incarnate and wealth as well
To me you are the god of gods, O my Sire!
To me you are all in all, O my beloved Sire!
Following Radhakrishnan, we may classify the chapter into several sections.
The first three verses deal with ‘Sovereign Mystery’. The verses from the
fourth to the tenth deal with the theme – ‘Devotion to the Supreme brings its
great reward : lesser devotion brings lesser reward’. The next fifteen verses
deal with the theme that ‘the Incarnate Lord is the Supreme Reality’. The
verses from the twenty-sixth to the thirty-fourth deal with ‘Devotion and
Its Results.’
CHAPTER IX
RâJAVIDYâ-RâJAGUHYA-YOGA

So anchor your mind on Me and to Me be sincerely devoted, Royal Knowledge and Royal Secret
Bow down before Me, and with faith Me only do adore;
If you accept Me as your supreme Goal with all your mind and heart,
You will definitely come to Me – know this for sure. 9.34
Nothing can be nothing more assuring than what the Lord says. As the Lord
pronounces

rv;t ynbT yôg sd;&  bt;t "t;t rv;tbn&>

Ju‘k vrJºtbT ytuEµth&  }fTU mtb gsw& YJ a>>17>>
Pità aham asya jagataþ màtà dhàtà pitàmahaþ;
Vedya§ pavitram omkàraþ çk sàma yajuþ eva ca. 9.17
I am the Father of the world, and I am its Mother,
I am the Object of Knowledge and the world’s Grandfather;
I am the Vedas – the èk, Sàma and Yajus and the Sustainer,

THE TEXT
¶eCdJtlwJta
øribhagavàn uvàca :
The Blessed Lord said:
 Matsthàni sarva-bhåtàni  na ca aha§ teùu-avasthitaþ. 9.4
R=k ;w ;u dwÊ;bk  ŒJÌgtrb ylmqgJu>
Òttlk rJÒttl-mrn;k  g;T ÒttÀJt btuÌgmu yNwCt;T>>1>>
Ida§ tu te guhyatama§  pravakùyàmyi anasåyave;
Bhagabat / PM6.5 (89) Final Print
J¤ana§ vij¤àna-sahita§  yat j¤àtvà mokùyase a÷ubhàt. 9.1
As you are not of cavilling mind, I’ll reveal to you
The most profound secret of empirical Knowledge;
After you know this and realize this in your heart
You will be free from evil’s sway and worldly bondage. 9.1
 Bhåtabhçt na ca bhåtasthaþ  mama àtmà bhåta-bhàvanaþ.9.5
htsrJ‘t htsdwÊk  vrJºtbT R=bT WútbbT>*
ŒÀgG-yJdbk "ögobT  mwmwFk fU;wobT yÔggbT>>2>>
Ràjavidyà rajaguhya§  pavitra§ idam uttamam;
Pratyakùa-avagama§ dharmya§susukha§ kartum avyayam.
9.2
This is Sovereign Knowledge, the highest of sciences,
And of all profundities, this is royal and the deepest;
Not difficult to practice and imperishable is this knowledge,
And directly perceptible and ethical, sanctifier the best. 9.2

y¶æ"tlt& vwh¥Mt  "boôg yôg vhà;v>
yŒtËg btk rlJ;oà;u  b]Àgw-mkmth-JÀborl>>3>>
A÷raddadhànàþ puruùà  dharmasya asya parantapa;
Apràpya mৠnivartante  mçtyu-sa§sàra-vartmani. 9.3
O Destroyer of foes, there are persons, you know,
Who in this knowledge of the Self have no faith;
They fail to attain Me, having had such nature
And roll back again and again into this world of death. 9.3
160 THE GäTâ

bgt ;;bT R=k mJobT  sd;T yÔg¢;-bqr;olt>
bÀô:trl mJoCq;trl  l a ynk ;uMw yJrô:;&>>4>>
Mayà tatam idam sarva§  jagat avyakta-mårtinà;
O Arjuna, My form that is not manifest,
Permeates and pervades the whole creation;
And while all beings do abide in Me,
I’m not confined only in their station. 9.4

l a bÀô:trl Cq;trl  vëg bu gtudbT Yu‡JhbT>
Cq;-C];T l a Cq;ô:&  bb ytÀbt Cq;-CtJl&>>5>>
Na ca matsthàni bhåtàni  pa÷ya me yogam ai÷varam;
Although I create and sustain beings,
These beings do not reside in Me;
My spirit does not dwell in them too,
Behold, this is My divine mystery. 9.5

g:t ytfUtN-rô:;& rlÀgk  Jtgw& mJoºtd& bntlT>
;:t mJotrK Cq;trl  bÀô:trl Rr; Wv”thg>>6>>
Yathà àkà÷a-sthitaþ nitya§  vàyuþ sarvatragaþ mahàn;
Tathà sarvàõi bhåtàni  matsthàni iti upadhàraya. 9.6
As in the etheric space abides the mighty air
That always moves about here and there;
So all the beings whom I create and sustain
Find shelter and rest in My very own sphere. 9.6

mJoCq;trl fUtià;ug  Œf]Ur;k gtrà; btrbfUtbT>
fUÖv-Ggu vwl& ;trl  fUÖvt=ti rJm]stögnbT>>7>>
Sarva-bhåtàni kaunteya  prakçti§ yànti màmikàm;
 RâJAVIDYâ-RâJAGUHYA-YOGA
Kalpa-kùaye punastàni ² kalpàdau visçjàmyaham. 9.7
At the time when a cosmic cycle ends
All beings to My prakçti do return;
I create and project them forth again
When a new cycle by Me is begun. 9.7
 Foolish are those beings, O Kaunteya,
Œf]Ur;k ôJtbT yJ³Çg  rJm]strb vwl& vwl&>
Cq;-d{tbbT Rbk f]UàôlbT  yJNk Œf]U;u& JNt;T>>8>>
Bhagabat / PM6.5 (90) Final Print
Prakçti§ svàm avaùñabhya  visçjàmi punaþ punaþ;
Bhåta-gràmam ima§ kçtsnam  ava÷a§ prakçteþ va÷àt. 9.8
The beings whom I project again and again,
Under the impact of their own *nature are powerless;
But while handling these multitude of beings
I keep My nature under control and retain a calm face. 9.10
*Prakçti

l a btk ;trl fUbotrK  rlcÆlrà; "l¤sg>
W=tmelJ;T ytmelbT  ym¢;kU ;uMw fUbomw>>9>>
Na ca mৠtàni karmàõi  nibadhnanti dhana¤jaya;
Udàsãnavat àsãnam  asakta§ teùu karmasu. 9.9
While I am engaged in this function
I remain fully detached and aloof;
Hence, these actions cannot bind Me,
As to them I am immune and proof. 9.9

bgt yÆgGuK Œf]Ur;&  mqg;u m-ah-yahbT>
nu;wlt ylul fUtià;ug  sd;T rJvrhJ;o;u>>10>>
Mayà adhyakùeõa prakçtiþ  såyate sa-cara-acaram;
Hetunà anena kaunteya  jagat viparivartate. 9.10
While I oversee the work and monitor it,
Nature produces things moving and still;
This is the reason why, O Kaunteya,
The world rolls round and round – you must feel. 9.10

161 162 THE GäTâ
yJstlrà; btk bqZt&  btlwMé ;lwbT ytr¶;bT>
vhk CtJbT ystlà;&  bb Cq;-bnu‡JhbT>>11>>
Avajànanti mৠmåóhàþ  mànuù㧠tanum à÷ritam;
Para§ bhàvam ajànantaþ  mama bhåta-mahe÷varam. 9.11
Who fail to understand My supreme nature;
They disregard Me when I assume a human form
Although I am the Master of every creature. 9.11

btuDtNt& btuD-fUbtoK&  btuD-Òttlt& rJau;m&>
htGmebT ytmwhé aiJ  Œf]Ur;k bturnlé r¶;t&>>12>>
Moghà÷àþ mogha-karmàõaþ  mogha-j¤ànàþ vicetasaþ;
Ràkùasãm àsur㧠caiva ² prakçti§ mohinãm ÷ritàþ. 9.12
They cherish vain aspirations, and vain are the actions they perform
Their knowledge too is vain, and senseless and imprudent is their mind;
Being so, they are possessed of the nature of the devils and the demons –
The nature that is distinctively of the erroneous and deceptive kind. 9.12

bntÀbtl& ;w btk vt:o  =iJé Œf]Ur;bT ytr¶;t&>
Csà;u ylàg-blm&  ÒttÀJt Cq;tr=bT yÔggbT>>13>>
Mahàtmànaþ tu mৠpàrtha  daiv㧠prakçtim à÷ritàþ;
Bhajanti ananya-manasaþ  j¤àtvà bhåtàdim avyayam. 9.13
The noble souls know Me as an imperishable entity,
And as the absolute source and cause of the creation;
Being in possession of the divine and celestial nature,
They adore Me with deep and complete attention. 9.13

m;;k fUe;ogà;& btk  g;à;& a =]Z-J{;t&>
lbôgà;& a btk C¢Àgt  rlÀggw¢;Ut& Wvtm;u>>14>>
Satata§ kãrtayantaþ mৠ² yatantaþ ca dçóha-vratàþ;
Namasyantaþ ca mৠbhaktyà² nityayuktàþ upàsate. 9.14
The great souls always sing of My glory
And to attain Me they strive with resolve firm;
 RâJAVIDYâ-RâJAGUHYA-YOGA 163
They bow down before Me to pay obeisance
And worship Me with devotion, steady and warm.9.14

Òttl-gÒtul a yrv yàgu  gsà;& btbT Wvtm;u>
YfUÀJul v]:¢ÀJul  cnw"t rJ‡J;tubwFbT>>15>>
J¤àna-yaj¤ena ca api anye  yajantaþ màm upàsate;
Ekatvena pçthaktvena  bahudhà vi÷vato-mukham. 9.15
There are other aspirants who worship Me
Bhagabat / PM6.5 (91) Final Print
Through the sacrifice* of Knowledge of unity;
Some others worship Me in multifarious ways,
While some adore Me as being of manifold entity. 9.15
*Yaj¤a
 ;vtrb ynbT ynk JMobT  rld]•trb WÀm]strb a>
ynk f{;w& ynk gÒt&  ôJ"tnk ynbT ytiM"bT>
bàºt ynbT ynbT ytßgbT  ynbT yrÉl& ynk nw;bT>>16>>
Aha§ kratuþ aha§ yaj¤aþ  svadhàham aham auùadham;
Mantra aham aham àjyam  aham agniþ aha§ hutam. 9.16
I am kratuþ and I am yaj¤aþ, the two Vedic sacrifices;
I am svadhà, the food that is offered to the manes;
I am auùadham, I am the holy words4 and I am the oblation5,
I am the fire6 and I am the act of offering in all sense7. 9.16
1. Kratuþ – a Vedic sacrifice ; Yaj¤aþ – sacrifice as prescribed
by the Smçtis – Swami Gambhirananda 2.Auùadham – medicine
3. Svadhà – the food that is offered to the manes* – Swami Gambhirananda
Svadhà – mantra, Svadhà or Svàhà – Swami Ranganathananda
4. Mantra 5. Ajyam 6. Agniþ 7.Hutam. * the deified souls of the dead ancestors

rv;t ynbT yôg sd;&  bt;t “t;t rv;tbn&>
Ju‘k vrJºtbT ytuEµth&  }fTU mtb gsw& YJ a>>17>>
Pità aham asya jagataþ  màtà dhàtà pitàmahaþ;
Vedya§ pavitram omkàraþ  çk sàma yajuþ eva ca. 9.17
I am the Father of the world, and I am its Mother,
I am the Object of Knowledge and the world’s Grandfather;
I am the Vedas – the èk, Sàma and Yajus, and the Sustainer,
And I am the holy Om, and I am the greatest Purifier. 9.17
164 THE GäTâ

dr;& C;to ŒCw& mtGe  rlJtm& NhKk mw†;T>
ŒCJ& ŒÖtg& ô:tlk  ² rl”tlk cesbT yÔggbT>>18>>
Gatiþ bhartà prabhuþ sàkùã  nivàsaþ ÷araõa§ suhçt;
Prabhavaþ pralayaþ sthàna§  nidhàna§ bãjam avyayam. 9.18
I am the Goal, and I lovingly nourish the beings;
I am their Abode, their Witness and their Shelter;
I am the Fruit of their actions and the Seed imperishable;
I am their Friend, their Origin and their Master.
I am the Storehouse as much as I am the Foundation,
I am their Stanchion and the place of their Dissolution. 9.18

yb];k aiJ b]Àgw´t  m;T ym;T a ynbT ysowl>>19>>
Tapàmi aham aha§ varùa§  nigçhõàmi utsçjàmi ca;
Amçta§ caiva mçtyu÷ca  sat asat ca aham arjuna. 9.19
I am the source of both mellow and searing heat,
And it is I that withhold and send forth the rain;
I am immortality, and yet the cause of death,
And both being and non-being1, O Arjuna, do listen! 9.19
1
While it is true that in My manifest form
I exist and before the world do I appear,
It is also a fact that I do not exist
And go out of human sight and disappear.9.19
‘O Arjuna, I give heat, I withhold and pour down rain.
I am verily the nectar, and also death, existence and
non-existence.’ – Swami Gambhirananda
‘(As the sun), I give heat; I withhold and send forth rain;
I am immortality and also death; being and non-being am I, O Arjuna!’
– Swami Ranganathananda
‘I give heat; I withhold and send forth the rain. I am immortality and also
death, I am being as well as non-being, O Arjuna.’ – Radhakrishnan.
All the three interpretations are similar, as nectar or ambrosia (amçtam)
makes one immortal. I have used both for the sake of versification.
 RâJAVIDYâ-RâJAGUHYA-YOGA
 Teùৠnitya-abhiyuktànৠ yoga-kùema§ vahàmyaham. 9.22
ºtirJ‘t& btk mtubvt& vq;vtvt&
gÒti& R³TJt ôJdor;k Œt:ogà;u>
;u vwãgbT ytmt‘ mwhuà={ÖttufUbT
yëlrà; r=ÔgtlT r=rJ =uJ-CtudtlT>>20>>
Traividyà mৠsomapàþ påtapàpàþ
yaj¤aiþ iùñvà svargati§ pràrthayante;
Te puõyam àsàdya surendralokam
Bhagabat / PM6.5 (92) Final Print
a÷nanti divyàn divi deva-bhogàn. 9.20
The persons who are highly adept in the three Vedas1,
Who drink Soma2 and become clean of sin and blemish –
They worship Me through sacrifices in quest of heaven,
And being in that holy precinct3, divine pleasures they relish. 9.20
1.èk, Yajus, and Sàma Vedas 2. Drink – a great elixir
3. Surendralokam – the sphere of Indra, the king of gods
 ynk rn mJo-gÒttltk  Ctuk¢;t a ŒCw& YJ a>
;u ;k Cw¢ÀJt ôJdoÖttufkU rJNtÖtk
GeKu vwãgu bÀgoÖttufkU rJNrà;>
YJk ºti-"ögobT* ylwŒvªtt&
d;-yd;k fUtbfUtbt& ÖtCà;u>>21>>
Te tam bhuktvà svargaloka§ vi÷àla§
kùãõe puõye martyaloka§ vi÷anti;
Eva§ trai-dharmyam* anuprapannàþ
gata-agata§ kàmakàmàþ labhante. 9.21
* A variant reading is Trayã-dharmam (ºtge "bobT)
After they enjoy the pleasures of the boundless heaven,
They enter the mortal world, having spent their merit;
Thus the pleasure-seekers who perform the Vedic rites
To the mortal world, again and again visit and revisit. 9.21

ylàg& raà;gà;& btk  gu slt& vgwovtm;u>
;uMtk rlÀg-yrCgw¢;tltk  gtud-Gubk JntögnbT>>22>>
Ananyaþ cintayantaþ mৠ ye janàþ paryupàsate;
165 166 THE GäTâ
Those who worship Me with steadfast devotion
And being fixed in yoga remain attached to Me forever;
I help them secure what they do not possess
And preserve what they have already earned by labour. 9.22

gu yrv yàg-=uJ;t-C¢;Ut&  gsà;u ¶õgt yràJ;t&>
;u yrv btbT YJ fUtià;ug  gsrà; yrJr"-vqJofUbT>>23>>
Ye api anya-devatà-bhaktàþ  yajante ÷raddhayà anvitàþ;
Te api màm eva kaunteya  yajanti avidhi-pårvakam. 9.23
There are persons invested with strongest faith,
Who with profound devotion worship other gods;
These devout persons too worship Me, listen,
Though they do so by the incorrect methods. 9.23

l ;w btbT yrCstlrà;  ;úJul y;& ågJrà; ;u>>24>>
Aha§ hi sarva-yaj¤ànৠ bhoktà ca prabhuþ eva ca;
Na tu màm abhijànanti  tattvena ataþ cyavanti te. 9.24
I preside over all holy rites, and I enjoy
What to Me are offered as sacrifices with faith;
But as they fail to understand My real nature
They fall into the cycle of birth and death*.9.24
*They have to return to this mortal world.

gtrà; =uJJ{;t& =uJtlT  rv;]lT gtrà; rv;]J{;t&>
Cq;trl gtrà; Cq;ußgt&  gtrà; b=Tgtrsl& yrv btbT>>25>>
Yànti devavratàþ devàn  pitçn yànti pitçvratàþ;
Bhåtàni yànti bhåtejyàþ  yànti madyàjinaþ api màm. 9.25
The votaries of the gods arrive at the realm of the gods,
Those who worship the ancestors find place in their domain;
Those who adore the spirits achieve contact with them
And those that are loyal to Me, My company they attain. 9.25

 RâJAVIDYâ-RâJAGUHYA-YOGA
vºtk vwívk VUÖtk ;tugk  g& bu C¢Àgt ŒgåAr;>
;;T ynk Cr¢;-Wv†;bT  yëltrb Œg;- ytÀbl&>>26>>
Patra§ puùpa§ phala§ toya§  yaþ me bhaktyà prayacchati;
Tat aha§ bhakti-upahçtam  a÷nàmi prayata-àtmanaþ. 9.26
I am deeply pleased when offered with devotion pure
Leaves, flowers, fruits and water – know this for sure. 9.26
 Even if a man of vilest conduct worships Me
g;T fUhturM g;T yëltrm  g;T swnturM ==trm g;T>
Bhagabat / PM6.5 (93) Final Print
g;T ;vôgrm fUtià;ug  ;;T fwUh¥íJ b=voKbT>>27>>
Yat karoùi yat a÷nàsi yat juhoùi dadàsi yat;
Yat tapasyasi kaunteya tat kuruùva madarpaõam. 9.27Ù
Therefore, My Friend, whatever deeds you do,
Or whatever you offer as a sacrifice or whatever stuff you take for your food –
Or whatever objects you present others as gifts,
Or whatever austerities you practise – dedicate them all to Me for your good. 9.28

NwC-yNwC-VUÖti& YJk  btuÌgmu fUbo-cà”li&>
mkàgtm-gtud-gw¢;-yUtÀbt  rJbw¢;& btbT Wviígrm>>28>>
øubha-a÷ubha-phalaiþ evam  mokùyase karma-bandhanaiþ;
Sa§nyàsa-yoga-yukta-àtmà  vimuktaþ màm upaiùyasi. 9.28
If you can surrender to Me all your deeds and efforts,
From the bondage of actions* you will be forever free;
So, resolutely set your mind in the yoga of renunciation,
As by so doing, you will, as a free man, surely attain Me. 9.28
* Actions that produce both good and bad results.
 Even those that are lowly born owing to sin –
mb& ynk mJoCq;uMw  l bu Åuíg& yrô; l rŒg&>
gu Csrà; ;w btk C¢Àgt  brg ;u ;uMw atËgnbT (a yrv ynbT)>>29>>
Samaþ aha§ sarva-bhåteùu  na me dveùyaþ asti na priyaþ;
Ye bhajanti tu mৠbhaktyà mayi te teùu càpyaham (ca api aham).
9.29
To Me all beings are equal and alike,
None is dearer to Me and there’s none whom I hate;
Yet those who adore Me devotedly,
167 168 THE GäTâ
I live in their hearts and they find a place in My estate. 9.29

yrv au;T mw-=whtath&  Cs;u btbT ylàgCtfTU>
mt"w& YJ m& bà;Ôg&  mögfTU-ÔgJrm;& rn m&>>30>>
Api cet su-duràcàraþ  bhajate màm ananyabhàk;
Sàdhuþ eva sa mantavyaþ  samyak-vyavasitaþ hi saþ. 9.30
With one-pointed and unswerving devotion,
He would be reckoned as a righteous man,
As he has made the perfect decision.9.30

rGŒk CJr; "botÀbt  N‡J;T Ntrà;k rldåAr;>
fUtià;ug Œr;stlern  l bu C¢;& ŒKëgr;>> 31>>
Kùipram bhavati dharmàtmà  ÷a÷vat ÷anti§ nigacchati;
Kaunteya pratijànãhi  na me bhaktaþ praõa÷yati. 9.31
Swiftly turns that man into a virtuous person
And attains everlasting peace, being free from all kinds of sin;
O Kaunteya, boldly pronounce it to the world
That My devotees can never be trapped in the ruin's bin. 9.31

btk rn vt:o Ôgvtr¶Àg  gu yrv ôgw& vtv-gtulg&>
r¯tg& Jiëgt& ;:t NqŠt&  ;u yrv gtrà; vhtk dr;bT>>32>>
Mৠhi pàrtha vyapà÷ritya  ye api syuþ papa-yonayaþ;
Striyaþ vai÷yàþ tathà ÷ådràþ  te api yànti parৠgatim. 9.32
The women, tradesmen and men of sub-caste;
They too will reach the Supreme Goal, O Pàrtha,
If they take refuge in Me, though at long last.9.32

rfkU vwl& c{tÑKt& vwãgt&  C¢;t& htsMog& ;:t>
yrlÀgbT ymwFk ÖttufUbT  Rbk ŒtËg CsôJ btbT>>33>>
Ki§ punaþ bràhmaõàþ puõyàþ  bhaktà ràjarùayaþ tathà;
 RâJAVIDYâ-RâJAGUHYA-YOGA
Anityam asukha§ lokam  ima§ pràpya bhajasva màm. 9.33
The holy Brahmins and the devout king-sages
O Partha, doubtlessly attain this coveted Goal;
As you too are born in this transient and painful world
Steadily worship Me with your heart and soul. 9.33
 Vibhåti, as Radhakrishnan interprets, means ‘glory’. He says that ‘the
bàblt CJ bØ¢;&  b=Tgtse btk lbôfwUh¥>
btbT YJ Yígrm gw¢;t  YUJbT ytÀbtlk b;T-vhtgK&>>34>>
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Manmanà bhava madbhaktaþ  madyàjã mৠnamaskuru;
Màm eva eùyasi yuktva  evam àtmàna§ mat-paràyaõaþ. 9.34
So anchor your mind on Me and to Me be sincerely devoted,
Bow down before Me, and with faith Me only do adore;
If you accept Me as your supreme Goal with all your mind and heart,
You will definitely come to Me – know this for sure. 9.34
 Ràmànuja calls it ‘ ai÷varyam’ meaning ‘ right feeling, zeal, faith. After all
Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowl-mkJt=u htsrJ‘t-
htsdwÊgtudtu ltb lJbtuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Ràjavidya-
ràjaguhya yogo nàma navamo’dhyàyaþ.
Here ends Chapter IX entitled Ràjavidya-ràjaguhya yoga of the Gãtà
that forms a part of the conversation between Lord Kçùõa and Arjuna
extracted from the epic poem Mahabhàrata consisting of one hundred
thousand verses authored by Vyàsaþ.
nrh& ` ;;T m;T>
Hariþ om tat sat.
God alone exists.
169
CHAPTER X
VIBHæTI-YOGA
The Manifestation of the Divine Glory
PROLOGUE
knower will be aware of his unity with the Divine and participate in the
work of the world which is a manifestation of the Divine.’ Radhakrishnan’s
view seems to attest what Swami Vivekananda said in reference to Religion,
which according to him, ‘is the manifestation of the divinity already in man’.
Thus both the subject and the object are essentially divine. Radhakrishnan
further says that ‘ the knowledge of the determinate Brahman is the way to
knowledge of the indeterminate Brahman'. To support his view, he quotes
ânandagiri who says ‘ sopàdhikaj¤ànam nirupàdhikaj¤àne dvaram’.
While øa§kara says ‘vibhåti vistàram’, ânandagiri defines it as ‘vividhà
bhåtir bhàvanam sarvàtma-katvam’. It is the glory of manifestation.
vibhåti means ‘ manifestation of divine glory’. As the chapters shows Lord
Kçùõa is manifest in the best of beings and objects in the world. This may
create an idea in our mind that God is what He is manifest in, but this idea
is incorrect. We must be careful that God manifests Himself by the exercise
of his yogic power, while keeping His real Self absent from the visisble
world. That God manifests Himself in the best of beings and objects and
there is no doubt about it. Our doubt or misconception about God’s patrtisan
attitude is dispelled by Sri Ramakrishna with the help of a beautiful simile.
He says the Sun shines everywhere, but every place is not equally bright
because of the character of the places. Likewise, God is manifest in all beings
and objects, but his glory is more brightly manifest in the best of beings
and objects. He made Vidyasagar mute by saying that he had come to meet
him in his house as he, owing to his generosity and munificence, which are
divine virtues, manifests divine glory more brightly and not to check if he
had grown two horns.
This chapter comprising forty-two verses is highly poetic and even if
one does not believe in what the Lord says, he is bound to be moved by the
sonorous poetry and return to it again and again. Here Lord Kçùõa describes
through His own lips the glory of His manifest form – the objects and beings
in which He is particularly manifest. God is immanent in and transcendent
from the universe. The manifest form is only the visible aspect of the Lord
Supreme, while His aspect that is not manifest is ordinarily incomprehensible.
Even the gods and the greatest sages fail to know Him properly as He is the
 VIBHæTI-YOGA 171
source of their origin and never assumes embodiment. When He appears
on earth in human form by the exercise of His yogic power, as he has done
now, His actual Self remains invisible. Practically, one is able know His
real nature only if one receives His grace (kçpà). The Lord explains that
those who succeed in realising His eternal nature that has no beginning and
no end and believe Him sincerely to be the Lord of the cosmos escape the
bondage of delusion and become immune to all sins. In reply to Arjuna’s
enquiry as to how He manifests His glory so that it would be possible for
human beings to meditate upon Him, otherwise invisible, the Lord goes on
describing His nature and activities. As a matter of fact, this chapter cracks
Bhagabat / PM6.5 (95) Final Print
the most critical issue of what to meditate upon, as the invisible spirit is
inconceivable. Lord Kçùõa proclaims that intellect, knowledge, clarity of
vision, forbearance, truthfulness, the ability of restraining the unruly sense
organs, quietude, happiness, misery, birth, death, boldness and timidity issue
forth from Him. So do generate from Him the spirit of non-violence, sense
of equality, contentment, renown as well as notoriety. Those who become
aware of these manifestations of the Lord and His yoga power that makes
these manifestations possible become permanently attached to Him. This
awareness will grow when one realises through steadfast endeavour that He
is the source of origin of all, that from Him everything evolves, and worships
Him consciously with love. Satisfied, He reveals to Arjuna the mystery of
the luminous reason (equable reason – Tilak) that would enable men to
arrive at His place. He also discloses that the luminous lamp of Knowledge
He lights in them out of compassion dispels the darkness of ignorance
from the mind of his devotees. Arjuna, the Lord’s most favourite disciple,
feels, out of unquenchable thirst for Knowledge, curious to know about His
attributes and the creative (yoga) power, the power by which He is manifest
in objects and beings. In reply, the Lord stresses in verse (20) that He is the
Self, dwelling in the hearts of all, and that He is the beginning, the middle
and the end of all beings:
ynbT ytÀbt dwztfuUN  mJo-Cq;-ytNg-rô:;&>
ynbT ytr=& bÆgk a  Cq;tltbT yà; YJ a>>20>>
Aham àtmà guóàke÷a  sarva-bhåtà-a÷aya-sthitaþ;
Aham-àdiþ ca madhya§ ca  bhåtànàm antaþ eva ca. 10.20
I, the Self, dwell in the hearts of all creatures,
To Me they their owe source and in Me they take their origin;
I sustain them as long as they live, O Guóàkeùa,
And at the end, they dissolve in and merge with My self divine. 10.20
172 THE GäTâ
The Lord goes on telling that He is Viùõu among the âdityas (âditya
means the sun); among the luminaries, He is the radiant sun; among the winds
He is Marãci and among the planets, He is the moon. In this way He goes
on describing His manifestations, and finally He claims that He supports
this entire universe by a part of His power. The sum and substance of this
chapter is that the Lord is the master of the cosmos, of all beings and objects
and yet He has existence beyond them. The final verse is very important:
y:Jt cnwlt Yu;ul  rfkU Òtt;ul ;Jtswol>
rJ³Çg& ynbT R=k f]U;TïtbT  YufUtkNul rô:;& sd;T>>42>
Athavà bahuna etena  kim j¤atena tavàrjuna;
Viùñabhyaþ àham ida§ kçtsnam  ekà§÷ena sthitaþ jagat. 10.42
What is the use, My Friend,
Of knowing this matter in greater and farther length?
Be content to know that I sustain
The whole creation with a bit of My endless strength. 10.42
What more do we need? Let us bow down before the Lord and meditate
upon Him by way of contemplation on the manifestations of His divine glory
with full faith and total devotion and become free. If we can attach ourselves
to Him wholeheartedly, we shall attain peace by His grace before our life
flickers out. Radhakrishnan gives a marvellous sub-title to this chapter: ‘God
is the Source of all; to know Him is to know All.’
Following Radhakrishnan, this chapter may be divided into several
sections. The first seven verses deal with the theme - ‘the Immanence and
Transcendence of God’. The second section containing verses from the
eighth to eleven is devoted to ‘Knowledge and Devotion’. ‘The Lord is the
Seed and Perfection of All that Is’ is the subject matter of the next thirty-one

verses, from the twelfth to the forty-second.
CHAPTER X
VIBHæTI-YOGA
The Manifestation of the Divine Glory
THE TEXT
¶eCdJtl WJta&
ørãbhagavàn Uvàca :
The Blessed Lord said:
Bhagabat / PM6.5 (96) Final Print
 CJrà; CtJt Cq;tltk  bút YJ v]:fTU-rJ”t&>>5>>
Cqg& YJ bntctntu  N]Kw bu vhbk Ja&>
g;T ;u ynk ŒegbtKtg  JÌgtrb rn;-fUtöggt>>1>>
Bhåya eva mahàbàho  ÷çõu me parama§ vacaþ;
Yat te aha§ prãya-màõàya  vakùyàmi hita-kàmyayà. 10.1
Listen again, O Mahabaho*, as my words you love to hear;
I shall tell you now the cardinal words for your welfare.10.1
* Mighty-armed

l bu rJ=w& mwh-dKt&  ŒCJk l bnMog&>
ynbT ytr=& rn =uJtltk  bnMeoKtk a mJoN&>>2>>
Na me viduþ sura-gaõàþ  prabhava§ na maharùayaþ;
Aham-àdiþ hi devànৠ maharùãnৠca sarva÷aþ. 10.2
Neither the gods nor the sages know My origin,
As I am the source wherefrom their life does begin.10.2

g& btbT ysbT yltr=bT a  Jurút ÖttufU-bnu‡JhbT>
ymkbqZ& m& bÀguoMw  mJo-vtvi& Œbwåg;u>>3>>
Yaþ màm ajam anàdi§ ca  vetti loka-mahe÷varam;
Asa§måóhaþ sa martyeùu  sarva-pàpaiþ pramucyate. 10.3
The persons who come know My real nature - the fact
That I was never born and that no beginning have I;
That I am the supreme Lord of the whole of the creation
174 THE GäTâ
Being free from delusion, from all sins they forever fly.10.3

Jwrõ& ÒttlbT ymkbtun&  Gbt mÀgk =b& Nb&>
mwFk =w&Fk CJ& yCtJ&  Cgk a yCgbT YJ a>>4>>
Buddiþ j¤ànam asa§mohaþ  kùamà satya§ damaþ ÷amaþ;
Sukha§ duþkha§ bhàvaþ abhàvþ  bhaya§ ca abhayam eva ca. 10.4

yrnkmt mb;t ;wr³&  ;v& =tlk gN& ygN&>
Ahimsà samatà tuùñiþ  tapaþ dàna§ yasaþ aya÷aþ;
Bhavanti bhàvà bhåtànৠ matta eva pçthak-vidhaþ. 10.5
From Me alone do issue forth wisdom and intellect,
Forgiveness, intelligence, sorrow, grief, death and birth;
Fear, courage, non-delusion, contentment and self-control
Non-violence, truth, forbearance, pleasure and mental mirth;
Also take origin in Me austerity, charity, equanimity and fame
As much as calmness of mind, benevolence, infamy and shame. 10.4-5
Dama : quietude issuing from control of the external senses.
øama: Calmness issuing from control of the inner spirit.

bnMog& mË; vqJuo  aÀJth& blJ& ;:t>
b;T CtJt& btlmt st;t&  guMtk ÖttufuU Rbt& Œst&>>6>>
Maharùayaþ sapta pårve  catvàrþ manavaþ tathà;
Mat bhàvà mànasà jàtà  yeùৠloke imàþ prajaþ. 10.6
The seven great sages of the olden days, and the four Manus*
Were born of My mind, their thoughts established in My spirit;
The creatures that have come into being and fill the earth today
Have issued forth from them - you may learn this for your benefit.10.6
*Sàvarõi, Dharma-sàvarõi, Dakùa-sàvarõi and Sàvarõa – Swami
Gambhirananda who takes it as catvaraþ manavaþ.
*Swami Ranganathanandaji takes it as pårve catvàraþ meaning
the previous four whom he identifies, following Bal Gangadhar Tilak,
as Vàsudeva, Saïkarùaõa, Pradyumna and Aniruddha.
 VIBHæTI-YOGA 175
 To those persons who worship Me with love
Y;tk rJCqr;k gtudk a  bb gtu Jurút ;úJ;&>
m&yrJfUövul gtudul  gwßg;u l yºt mkNg&>>7>>
Etৠvibhåti§ yoga§ ca  mama yo vetti tattvataþ;
Saþ avikampena yogena ² yujyate na atra sa§÷ayaþ. 10.7
The person who knows in truth this glory and yogic power of mine
Doubtlessly becomes established in steadfast yoga –know this, in fine.10.7
Bhagabat / PM6.5 (97) Final Print

ynk mJoôg ŒCJ&  bút& mJobT ŒJ;o;u>
Rr; bÀJt Csà;u btk  cw”t& CtJ-mbràJ;t&>>8>>
Aha§ sarvasya prabhavaþ  mattaþ sarva§ pravartate;
Iti matvà bhajante mৠ budhà bhàva-samanvitàþ. 10.8
Realising that I am the origin of all the creation,
That everything moves according to My will –
The wise ones filled with resolute conviction
Worship Me with genuine fervour and zeal.10.8
Bhàva: divine love . Swami Ranganathananda
Bhàva: the right state of mind. Ràmànuja
 
b;T-raútt& b=T-d;-ŒtKt&  ctu"gà;& vhôvhbT>
fU:gà;& a btk rlÀgk  ;wígrà; a hbrà; a >>9>>
Mat-chittà mad-gata-pràõàþ  bodhayantaþ parasparam;
Kathayantaþ ca mৠnitya§  tuùyanti ca ramanti ca. 10.9
The devotees of Mine, being wholly dedicated to Me
And to Me alone remaining unwaveringly faithful –
Enlightening each other and always speaking of Me
Derive happiness and joy, in measures ample and full. 10.9
 ytýýnw& ÀJtbT }UMg& mJuo  =uJrMo& lth=& ;:t>
;uMtk m;;-gw¢;tltk  Cs;tk Œer;-vqJofUbT>
==trb cwrõ-gtudk ;k  gul btbT Wvgtrà; ;u >>10>>
Teùa§ satata-yuktànৠ bhajatৠprãtipårvakam;
Dadàmi buddhiyoga§ ta§  yena màm upayànti te. 10.10
176 THE GäTâ
And do unswerving devotion retain,
I give them sharpest merit, the buddhiyoga,
By which they know Me and Me do attain. 10.10
Buddhiyoga: “A wonderful yoga, the yoga of reason,
of ‘equable reason’, as Tilak translates it. Mind is always calm,
steady; it is full of luminosity ; that kind of buddhi is the best
guide in human life.” – Swami Ranganathananda
Buddhiyoga: "The devotion of mind by which the disciple
gains the wisdom which sees the One in all the forms
which change and pass.' – Radhakrishnan

;uMtbT YJ ylwfUövt:obT  ynbT yÒttlsk ;b&>
ltNgtrb ytÀbCtJô:&  Òttl-=evul CtôJ;t>>11>>
Teùàm eva anukampàrtham  aham aj¤ànaja§ tamaþ;
Nà÷ayàmi àtmabhàvasthaþ  j¤ana-dãpena bhàsvatà. 10.11
I feel compassion for those who are My devoted worshippers
And in their hearts I take a firm seat;
I destroy their lack of knowledge and darkness of ignorance
With the lamp of Knowledge brightly lit.10.11
yswol WJta
Arjuna uvàca :
Arjuna said :
vhk c{Ñ vhk "tb  vrJºtk vhbk CJtlT>
vwh¥Mk Nt‡J;k r=ÔgbT  ytr==uJbT ysk rJCwbT>>12>>
Para§ brahma para§ dhàma  pavitra§ parama§ bhavàn;
Puruùa§ ÷à÷vata§ divyam  àdidevam aja§ vibhåm. 10.12
yrm;& =uJÖt& Ôgtm&  ôJgk a YJ c{JerM bu>>23>>
âhuþ tvàm çùayaþ sarve  devarùiþ nàradaþ tathà;
Asitaþ devalaþ vyàsaþ  svaya§ ca eva bravãùi me. 10.13
You are the Supreme Brahman and the Primordial God
 VIBHæTI-YOGA
You fill the hearts of beings with holiness and purity;
You are the ultimate Abode and the ever-glowing Light
You are the eternal, birth-less and omnipresent Entity.
Asita, Nàrada, Devala and Vyàsa, the divine sages
As well as the sages that have on earth ever lived,
Say that You are an eternal Person of sublime character
You Yourself have told me so, and this I believed.10.12-13

mJobT Y;;T }U;k bàgu  g;T btk J=rm fUuNJ>
Bhagabat / PM6.5 (98) Final Print
l rn ;u CdJlT Ôgr¢;k  rJ=w& =uJt& l =tlJt&>>14>>
Sarvam etat çta§ manye  yat mৠvadasi ke÷ava;
Na hi te bhagavan vyakti§  viduþ devà na dànavàþ. 10.14
O Bhagavàn, whatever You tell me
I accept with all my mind as true and right;
Neither the gods nor the demons
Are aware of Your divine glory and might !10.14
 
ôJgbT YJ ytÀblt-ytÀbtlk  JuÀ: ÀJk vwh¥Mtuútb>
Cw;-CtJl Cq;uN  =uJ-=uJ sd;T-v;u>>15>>
Svayam eva àtmanà-àmàna§  vettha tva§ puruùuttama;
Bhåta-bhàvana bhåte÷a  devadeva jagatpate. 10.15
O supreme Person and God of the gods,
Master of the beings and their sole Creator!
Ruler of the world, You alone know Yourself
By dint of your own merit, O kind Protector! 10.15
 nà; ;u fU:rgígtrb  r=Ôgt& rn ytÀb-rJCq;g&>
J¢;wbT ynorm yNuMuK  r=Ôgt& rn ytÀbrJCq;g&>
gtrC& rJCqr;rC& ÖttufUtlT  RbtlT ÀJk ÔgtËg r;²rm>>16>>
Vaktum arhasi a÷eùeõa  divyàþ hi àtma-vibhåtayaþ;
Yàbhiþ-vibhåtibhiþ lokàn  imàn tva§ vyàpya tiùñhasi. 10.16
Do tell me in detail, O Lord, to slake my satiety
About Your manifestations of divine splendour –
By which permeating the worlds, your own creation
177 178 THE GäTâ
You exist to my utmost and absolute wonder.10.16

fU:k rJ‘tbT ynk gturdk  ÀJtk m=t vrh-raà;glT>
fuUMw fuUMw a CtJuMw  raàÀg& yrm CdJl bgt>>17>>
Katha§ vidyàm aha§ yogi§  tvৠsadà pari-cintayan;
Keùu keùu ca bhàveùu  cintyaþ asi bhagavan mayà. 10.17
O Yogin, how shall I come to know of You,
Even if on You I constantly and persistently meditate?
What are the objects I should think of –
Kindly do suggest me and do generously state.10.17

rJô;huK ytÀbl& gtudk  rJCqr;k a slt=ol>
Cqg& fU:g ;]rË;& rn  N]ãJ;& ltrô; bu yb];bT>>28>>
Vistareõàtmano yoga§  vibhåti§ ca janàrdana;
Bhåyaþ kathaya tçptiþ hi  ÷çõvataþ nàsti me amçtam. 10.18
Quenchless and ever-growing is the state of my appetite
To hear from Your divine lips your nectarine story;
So tell me again in detail and richly about your yogic power
And about the manifestations of Your divine Glory.10.18

¶eCdJtl WJta&
ørãbhagavàn uvàca:
The Blessed Lord said:
Œt”tàg;& fwUh¥¶u²  ltrô; yà;&rJô;hôg bu>>19>>
Hanta te kathayiùyàmi  divyà hi àtma-vibhåtayaþ;
Pràdhànyataþ kuru÷reùñha  nàsi antaþ vistarasya me. 10.19
O the best of Kurus, My glories are countless –
They cannot be narrated in brief;
Still I shall tell you some of them in order of merit
Some of my glories that are chief. 10.19

 VIBHæTI-YOGA
YnbT ytÀbt dwZtfuUN  mJo-Cq;-ytNg-rô:;>
ynbT ytr=& bÆgk a  Cq;tltbT yà;& YJ a>>20>>
Aham àtmà guóàke÷a  sarva-bhåtà-a÷aya-sthitaþ;
Aham-àdiþ ca madhya§ ca  bhåtànàm antaþ eva ca. 10.20
I, the Self, dwell in the hearts of all creatures,
To Me they owe their source and in Me they take their origin;
I sustain them as long as they live, O Guóàkeùa,
And at the end, they dissolve in and merge with My self divine. 10.20
Bhagabat / PM6.5 (99) Final Print
‘I am to be meditated upon thus also.’
 2. âpa, Dhruva, Soma, Dharma, Anila, Anala (Fire), Pratyåùa, and
ytr=Àgtltk ynk rJíKw&  ßgtur;Mtk hrJ& ykNwbtlT>
bhera& bh¥;tbT yrôb  lGºttKtbT ynk NNe>>21>>
âdityànàm aha§ viùõuþ  jyotiùৠraviþ a§÷umàn;
Marãciþ marutàm asmi  nakùatràõàm aha§ ÷a÷ã. 10.21
I am Viùõu among the âdityas1,
Among the radiant bodies, I am the Sun;
Among the winds2 I am Marãchi,
Among the asterisms, as the Moon I run.10.21
1.âdityas - Dhàta, Mitra, Aryamà, Rudra, Varuõa, Sårya, Bhaga,
Vivasvàn, Påùà, Savita, Tvaùta and Viùõu. Swami Gambhirananda
2. Maruts – the seven groups of Maruts are âvaha,Pravaha, Vivaha,
Paràvaha, Udvaha, Sa§vaha and Parivaha. Swami Gambhirananda
 
Ju=tltk mtb-Ju=& yrôb  =uJtltbT yrôb JtmJ&>
Rrà={gtKtk bl& a yrôb  Cq;tltbT yrôb au;lt>>22>>
Vedànৠsàma-vedaþ asmi  devànàm asmi vàsavaþ;
Indriyàõৠmanaþ ca asmi  bhåtànàm asmi cetanà. 10.22
Among the Vedas I am the Sàma-veda,
Among the outer and inner organs I am the Mind;
I am Indra among the gods and deities,
In the beings, I am intelligence of the highest kind.10.22

h¥ŠtKtk NEµh& a yrôb  rJútuN& gGhGmtbT>
179 180 THE GäTâ
Jmqltk vtJf& a yrôb  buh¥& rNFrhKtbT ynbT>>23>>
Rudràõৠ÷aïkaraþ ca asmi  vitte÷aþ yakùarakùasàm;
Vasånৠpàvakaþ ca asmi  meruþ ÷ikhariõàm aham. 10.23
Among the Rudras1 I am øaïkara,
Among the Vasus2 I am the Fire,
Kubera among the Yakùas3 and the demons
And among the mountains I am Meru, their sire. 10.23
1. Aja, Ekapàda, Ahirbudhnya, Pinàkã, Aparàjita, Tryambaka,
Mahe÷vara,
Vçùàkapi, øambhu, Haraõa and I÷vara.
Prabhàsa.
3. Yakùas are a class of demigods who attend on Kubera, the god of wealth
and guard his wealth.
Source: Bhagavad-Gãtà by Swami Gambhirananda.

vwhtu"mtk a bwÏgk btk  rJrõ vt:o c]nôvr;bT>
multleltbT ynk ôfUà=&  mhmtbT yrôb mtdh&>>24>>
Purodhasৠca mukhya§ mৠ viddhi pàrtha bçhaspatim;
Senàninàm aha§ skandaþ  sarasàm asmi sàgaraþ. 10.24
I am Bçhaspati among the priests,
Among the generals I am Skanda;
I am the Ocean among the water bodies
This you must know, My dear Partha.10.24
bnMeoKtk C]dw& ynk  rdhtbT yrôb YfUbT yGhbT>
gÒttltk sv-gÒt& yrôb  ô:tJhtKtk rnbtÖtg&>>25>>
Maharùãõৠbhçguþ  aha§ giràm asmi ekam akùaram;
Yaj¤ànৠjapa-yaj¤aþ asmi  sthàvaràõৠhimàlayaþ. 10.25
I am Bhçgu among the sages great,
I am the syllable OM among the words and utterances;
Among the sacrifices I am the sacrifice Japa1
And I am the Himalaya among the static substances.10.25
0r
I am Bhçgu among the sages great,
 VIBHæTI-YOGA
I am the OM among the words and syllables;
Among the sacrifices I am the ritual Japa1
And I am the Himalaya among the immovables.10.25
1 Japa is silent repetition of the Lord’s name or the mantra that a guru
whispers into the ears of the disciple.

y‡JÀ:& mJo-J]GtKtk  =uJMeoKtk a lth=&>
dà"JtoKtk raºth:&  rmõtltk fUrvÖt& bwrl&>>26>>
Bhagabat / PM6.5 (100) Final Print
A÷vatthaþ sarva-vçkùàõৠ devarùãõৠca nàradaþ;
Gandharvàõৠcitrarathaþ  siddhànৠkapilaþ muniþ. 10.26
I am A÷vattha1 among the trees
I am Nàrada among the sages divine;
Among the Gandharvas2 I am Chitraratha
I am Kapila among the perfected, in fine.10.26
1. Peepul tree
2. A class of demigods among the musicians of gods.

W”ti&¶JmbT y‡Jtltk  rJrõ btbT yb];-WØJbT>
YuhtJ;k dsuà={tKtk  lhtKtk a lhtr”vbT>>27>>
Ucciþ÷ravasam a÷vànৠ viddhi màm amçtod-bhavam;
Airàvata§ gajendràõৠ naràõৠca naràdhipam. 10.27
I am Uccaiþ÷ravas among the horses,
Born of nectar – do listen to Me;
I am Airàvata among the lordly elephants
Among men, I am the King – you see. 10.27
*Uccaiþsravas and Airàvata are respectively the divine horse
and elephant of Indra.
 Jhaùàõৠmakarþ ca asmi  srotasàm asmi jàhnavã. 10.31
ytgw"tltbT ynk Js{k  "ulqltbT yrôb fUtb"wfTU>
Œsl& a yrôb fUà=vo&  mvtoKtbT yrôb JtmwrfU&>>28>>
âyudhànàm aha§ vajra§  dhenånàm asmi kàmadhuk;
Prajanaþ ca asmi kandarpaþ ² sarpàõàm asmi vàsukiþ. 10.28
I am Kàmadhenu among the cows;
181 182 THE GäTâ
Among the weapons, I am the Thunder;
I am Vàsuki among the serpents,
And I am Kandarpa, the great Progenitor. 10.28

ylà;& a yrôb ltdtltk  Jh¥K& gt=mtbT ynbT>
rv;±KtbT ygobt a yrôb  gb& mkgb;tbT ynbT>>29>>
Anantaþ ca asmi nàgànৠ varuõaþ yàdasàm aham;
Pitçõàm aryamà ca asmi  yamaþ sa§yamatàm aham. 10.29
Among the snakes I am Ananta
I am Varuõa among the gods of waters;
Among the ancestors I am Aryamà
And I am Yama among the rulers.10.29

Œòt=& a yrôb =iÀgtltk  fUtÖt& fUÖtg;tbT ynbT>
b]dtKtk a b]duà={&ynk  Jil;ug& a vrGKtbT>>30>>
Prahlàdaaþ ca asmi daityànৠkàlaþ kalayatàm aham;
Mçgàõৠca mçgendraþ aha§ vainateyaþ ca pakùiõàm. 10.30
I am Prahlàda among the demons and fiends,
And Time among time’s reckoning herds;
I am the Mçgendra1 in the world of animals and beasts
And I am Vaineteya2, the hugest, among the birds. 10.30
1.Mçgendra : Lion or Tiger 2. Vainateya : son of Vinatà - Garuóa

vJl& vJ;tbT yrôb  htb& Ntôºt-C];tbT ynbT>
SMtKtk bfUh& a yrôb  ‹ttu;mtbT yrôb stŸJe>>31>>
Pavanaþ pavatàm asmi  ràmaþ ÷astra-bhçtàm aham;
Among the warriors I am Ràma,
I am the Air among the great cleansers;
Among the aquatics, I am the Shark
And I am the Ganges among the rivers.10.31

 VIBHæTI-YOGA 183 184 THE GäTâ

mdtoKtbT ytr=& yà;& a  bÆgk a YJ ynbT ysowl> c]nÀmtb ;:t mtöltk  dtgºte Aà=mtbT ynbT>
yÆgtÀb-rJ‘t rJ‘tltk  Jt=& ŒJ=;tbT ynbT>>32>> btmtltk btdoNeMo& ynk  }U;wltkk fwUmwbtfUh&>>35>>
Sargànàm àdiþ antaþ ca  madhya§ caiva aham arjuna; Bçhat-sàma tathà sàmnৠ gàyatrã chandasàm aham;
Adhyàtma-vidyà vidyànৠ vadaþ pravadatàm aham. 10.32 Màsànৠmàrga-÷ãrùaþ aha§  çtånৠkusumàkaraþ. 10.35
I am the Creator of the cosmos, I am the Bçhat-Sàma among the Sàmas,
I sustain it and it at the end destroy; I am the Gàyatrã among the holy rhymed verses;
Of knowledge I am the supreme, Among the months I am Màrga-÷ãrùa*,
And Argument to the debaters' joy1. 10.32 And I am the Spring, the cycle of seasons nurses.10.35
Bhagabat / PM6.5 (101) Final Print

1. There are three kinds of debate – Vàda, Jalpa, Vitanóà. Vàda : discussion *December-January
with an open mind, with a view to exploring the true import; Jalpa : pointless debate; 
Vitanóa : bickering or wrangling discussion. Swami Gambhirananda. ‘q;k AÖtg;tbT yrôb  ;us& ;usrôJltbT ynbT>
For further reference look at page numbered 421 of the Swami book Bhagavat-Gãtà.

sg& yrôb ÔgJmtg& yrôb  múJk múJ-J;tbT ynbT>>36>>
yGhtKtbT yfUth yrôb  ÅàÅ& mtbtrmfUôg a> Dyåta§ chalayatàm asmi  tejaþ tejasvinàm aham;
Jayaþ asmi vyavasàyaþ asmi  sattva§ sattva-vatàm aham. 10.36
ynbT YJ yGg& fUtÖt&  "t;t ynk rJ‡J;tu-bwF&>>33>>
I am Gambling of the deceitful people,
Akùàràõàm akàraþ asmi  dvandvaþ sàmàsiksya ca;
Of the powerful, I am the Might;
Aham eva akùayaþ kàlaþ  dhàtaha§ vi÷vato-mukhaþ. 10.33 I am the Victory of the victors, and the Effort,
Among the alphabet I am the first letter A, I am the Sattva* in the persons right.10.36
Immutable Time am I and endless in essence; * Sattva is a quality that gives calmness and balanced attitude.
I am Dvandva among the compound words, – Swami Ranganathananda. The result of sattva includes virtue, knowledge,
And I am, you know, the hydra-headed Providence*.10.33 detachment et cetera.
* Sustainer or Dispenser of the fruits of actions.


J]íKeltk Jtmw=uJ& yrôb  vtãzJtltk "l¼tg&>
b]Àgw& mJonh& a ynbT  WØJ& a CrJíg;tbT> bwleltbT yrv ynk Ôgtm&  fUJeltbT WNlt fUrJ&>>37>>
fUer;o& ¶e& JtfTU a ltheKtk  ôb]r;& bu”t “]r;& Gbt>>34>> Vçùõãnৠvàsudevaþ asmi  pàndavànৠdhana¤jayaþ;
Mçtyuþ sarva-haraþ ca aham  udbhavaþ ca bhaviùyatàm; Munãnàm api aha§ vyàsaþ  kavinàm u÷anà kaviþ. 10.37
Kirtiþ ÷rãþ vàk ca nàriõৠ smçtiþ medhà dhçtiþ kùamà. 10.34 I am Vàsudeva among the Yàdavas1,
Among the Pàõóavas, I am Arjuna;
I am Death, the destroyer of all,
I am Vyàsa among the sages, you know,
I bring prosperity to those who desire so and deserve;
And among the poets I am U÷ana.10.37
Fame, beauty, speech, endurance and merit
And memory, grit and forbearance – in the women I reserve. 10.34 1. Vçùõis is the clan to which ørã kçùõa belonged, known otherwise as Yàdavas
Here Αùóekar edition adds yàdavànàm. Source : Swami Gambhirananda


 VIBHæTI-YOGA 185 186 THE GäTâ

=ãz& =bg;tbT yrôb  ler;& yrôb rsdeM;tbT>
btilk a YJ yrôb dwÊtlt k Òttlk ÒttlJ;tbT ynbT>>38>>
Daõóaþ damayatàm asmi  nãtiþ asmi jigãùatàm;
Mauna§ ca eva asmi guhyànৠ j¤àna§ j¤ànavatàm aham. 10.38
I am the Silence in secret and clandestine matters,
I am the Stratagem and Policy of the invaders;
Knowledge in the men of Knowledge and Prudence am I,
And I am the Sceptre in the hands of the rulers.10.38
Bhagabat / PM6.5 (102) Final Print
y:Jt cnwlt Y;ul  rfkU Òtt;ul ;J yswol>
rJ³Çg ynbT R=k f]UàôlbT  YfUtkNul rô:;tu sd;T>>42>>
Athavà bahuna etena  ki§ j¤atena tava arjuna;
Viùñabhya aham ida§ kçtsnam  ekà§÷ena sthito jagat. 10.42
What is the use, My Friend,
Of knowing this matter in farther and greater length?
Be content to know that it is I
Who sustain the creation with a bit of My total strength. 10.42

 
g;T a yrv mJoCq;tltk  cesk ;;T ynbT ysowl>
l ;;T yrô; rJlt g;T ôgt;T  bgt Cq;k ahtahbT>>39>>
Yat ca api sarvabhåtànৠ bãja§ tat aham arjuna;
Na tat asti vinà yat syàt  mayà bhåta§ caràcaram. 10.39
I am, O Arjuna, the Seed of all beings too,
Nothing can also remain fixed if I do not desire;
Without My drive, nothing can move either –
This is the truth you should know of My nature. 10.39
 Here ends Chapter X entitled Vibhåti-yoga of the Gità that forms a part
l yà;& yrô; bb r=Ôgtltk rJCq;eltk vhà;v>
YM ;w WæuN;& ŒtuÿU& rJCq;u& rJô;h& bgt>>40>>
Na antaþ asti mama divyànৠvibhåtãnৠparantapa;
Eùa tu udde÷ataþ proktaþ vibhåteþ vistaraþ mayà. 10.40
Of My divine manifestations, O Arjuna, there is no bound;
I have told you about them in brief - still give it value sound.10.40

Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowl-mkJt=u rJCqr;-
gtudtu ltb =Nbtuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Vibhåti-yogo
nàma da÷amo’dhyàyaþ.
of the conversation between Lord Kçùõa and Arjuna extracted from
the epic poem Mahabhàrata consisting of one hundred thousand verses
authored by Vyàsaþ.
nrh& ` ;;T m;T>
Hariþ om tat sat.
God alone exists.

g;T g;T rJCqr;b;T múJk  ¶eb;T Wrso;bT YJ Jt>

;;T ;;T YJ Jt dåA ÀJk  bb ;ustukN-möCJbT>>41>>
Yat yat vibhåtimat sattva§ ÷rãmat årjitam eva và;
Tat tat eva va gaccha tva§ mama tejo§÷a-sambhavam. 10.41
Whatever you find as great and splendid,
Prosperous or endowed with vigour;
Know it for certain and without doubt, My Friend,
They all issue forth from My power. 10.41

 CHAPTER XI
VIøVARæPA DARøANAM
The Vision of Lord Kçùõa’s Cosmic Form
PROLOGUE
If the chapters from the Second to the Tenth contain theoretical discourses
on various aspects of spirituality and the nature and character of the Self
or Brahman or the ultimate Reality, which is characterised especially in
the chapters entitled Puruùottama-Yoga and Vibhåti-Yoga, this chapter,
one can say, deals with the practical exhibition of the form of the Supreme
Bhagabat / PM6.5 (103) Final Print

Person impersonated by Lord Kçùõa, at the request of Arjuna, His disciple.

Not being fully satisfied with instructions of the Lord Whom Arjuna has
listened to with all reverence and without an iota of disbelief, he demands
of his Master to reveal the scheme of things, to let him have a vision of His
universal and divine Form. Arjuna acknowledges that by listening to the
words of the Lord spoken at length, he is out of delusion that had clouded
his mind, and now he wishes to have a view of His divine Form and know
His actual identity.

b=-ylwd{ntg vhbk dwÊbT  yÆgtÀbmkrÒt;bT>

gúJgtuÿkU Jaô;ul btuntu~gk  rJd;tu bb>>1>>
Mad-anugrahàya parama§ guhyam  adhyàtma-sa§j¤itam;
Yat-tvayokta§ vacastena mohaþ-aya§  vigato mama. 11.1
Knowing the supremely profound words about the Self,
Which You have told me out of compassion for my benefit,
The delusion that occupied and clouded my mind is gone,
O Kçõùa, I tell You that I am clearly and definitely aware of it. 11.1
Arjuna pleads with sincere humility:

CJtËggti rn Cq;tltk  ¶w;ti rJô;hNtu bgt>

ÀJút& fUbÖtvºttG  btntÀögbT yrv atÔggbT>>2>>
Bhavàpyayau hi bhåtànৠ ÷rutau vistara÷o mayà;
Tvattaþ kamala-patràkùa  màhàtmyam api càvyayam. 11.2
O My lotus-eyed Friend, I have heard from You
How the beings have their origin and how they die;
Out of kindness You have told me in detail too,
About Your Glory that does always destruction defy.11.2
 188 THE GäTâ
YJbT Y;;T g:tÀ:  ÀJbT ytÀbtlk vhbuëJh>
ŠíxwbT RåAtrb ;u  ÁvbiëJhk vwh¥Mtuútb>>3>>
Evam etat yathàttha  tvam àtmàna§ parame÷vara;
Draùtum icchàmi te  råpamai÷vara§ puruùottama. 11.3
I fully believe, O Supreme Lord,
What You have told me is doubtlessly true;
Yet I wish to see with my own eyes
Your Divine form so long veiled through and through. 11.3
Bhagabat / PM6.5 (104) Final Print
bàgmu gr= ;åA¢gk  bgt Šíxwrbr; ŒCtu>
gtuduëJh ;;tu bu ÀJk  =NogtÀbtlbT yÔggbT>>4>>
Manyase yadi tacchakya§  mayà draùñum-iti prabho;
Yoge÷vara tato me tvam  dar÷ayàt-mànam avyayam. 11.4
If you think, O Lord, that I am worthy
Of having a sight of Your majestic splendour;
Do then, O Yogeswara, display Your immutable self
And show me mercifully the timeless Wonder. 11.4
We must note that Arjuna’s admission in the first verse of this chapter that
the delusion that occupied and clouded his mind is gone by the grace of the
Lord is not final; he still cherishes some amount of doubt, rather curiosity,
in his mind. This is why he appeals to the Lord to let him have a view of
His inhibited form. Arjuna’s final and total satisfaction is revealed in the
eighteenth chapter where he, after taking some more lessons from the Lord,
declares
l³tu btun& ôb]r;ÖtoçÆtt  ÀJ;T v{mt=t;T bgtågw;>
rô:;tu~rôb d;mà=un&  fUrhígu Jalk ;J >>73>>
Naùño mohaþ smçtir-labdhà  tvat prasàdàt mayà-cyuta;
Sthito’smi gata-sandehaþ  kariùye vacana§ tava. 18.73
O Acyuta, by Your grace My delusion is gone
And I have regained My intellect that was clouded;
Absolutely free from all doubts, I am firm to obey You,
As My mind is poised, and is no longer shrouded.18.73
However, pleased to see the eagerness of His ardent disciple, the Lord now
agrees to reveal Himself before Arjuna, but He tells His disciple, who is His
VIøVARæPA-DARøANAM 189
dearest friend too, that as His divine form and yoga power cannot be seen
with mortal eyes, He would first endow him with divine or super-sensory
sight.
l ;w btk N¢gmu ŠíxwbT  ylul YJ ôJ-aGwMt>
r=Ôgk ==trb ;u aGw&  vëg bu gtudbT YuëJhbT>>8>>
Na tu mৠ÷akyase draùñum  anena eva sva-cakùuùà;
Divya§ dadàmi te cakùuþ  pa÷ya me yogam ai÷varam. 11.8
As with your physical eyes you cannot see the form of Mine,
So I gift you heavenly sight that you may see My yoga divine.11.8
So saying, the Lord appears before Arjuna with countless mouths and eyes,
and strange features. He is adorned with celestial ornaments and armed
with numerous weapons held upward. Arjuna watches the Lord wearing
celestial garlands and attire, and airing divine perfume. An iridescent
halo emanates from His person, and His Form, with faces looking at all
directions, is boundless. The sight is most marvellous and spellbinding, and
the splendour of the Lord appears to be equal to the sum total of the radiance
of a thousand suns. Arjuna, to his infinite amazement, now witnesses that
the whole universe with its manifold forms is resting in One who is none
but the Lord Himself.
;ºtifUô:k sdÀf]UÀôlk  ŒrJC¢;bT ylufU"t>
yvëg;T =uJ=uJôg  Nhehu vtãzJô;=t>>13>>
Tatraikastha§ jagatkçtsna§  pravibhaktam anekadhà;
Apa÷yat deva-devasya  ÷arãre pàõóavastadà. 11.13
Arjuna then saw the whole and boundless universe
Unified in a single body, apparently assorted and diverse.11.13
The spectacle overwhelms Arjuna :
;;& m rJôbgtrJíx&  †íx-htubt "l¤sg&>
ŒKög rNhmt =uJk  f]U;t¤srÖt& yCtM;>>14>>
Tataþ sa vismayàviùñaþ  hçùña-romà dhana¤jayaþ;
Praõamya ÷irasà deva§  kçtà¤jaliþ abhàùata. 11.14
As he saw the spectacle, Arjuna was stunned
The hairs on his body stood upright in thrill;
He bowed low before the Lord Supreme
And with folded hands began to speak, sitting still. 11.14
 190 THE GäTâ
The appearance of Lord Kçùõa soon changes and Arjuna finds a horrible
sight. He discovers a hydra-headed form swallowing up the heroes as well
as the creatures of all kinds. This spectacle terrifies Arjuna as it was beyond
his comprehension, and he announces that he is so bewildered that he fails to
keep the balance of his mind. He discovers, to his horror, that as rivers flow
fast into the ocean so do the heroes and warriors rush into the Lord's fiercely
flaming mouths. Shaking in fear at this horrible sight, Arjuna appeals to the
Lord, now present before him in His terrible Form, to have mercy upon him
and tell him who He is. Kçùõa tells Arjuna that He is the primeval Being,
the ancient Person, the ultimate Cause of Creation, and Destination of the
Bhagabat / PM6.5 (105) Final Print
beings. Arjuna salutes the Lord Supreme, and requests Him to explicate to
him the purpose of His actions. The Lord spells out that He is Time, the
great devourer, now out to destroy the creatures for their sins, and that even
if Arjuna abstains from the battle, all the warriors deployed for the war will
be annihilated as they have already been slain by Him. It is, the Lord urges
upon Arjuna, therefore, his duty to rise to the occasion, kill his foes, earn
fame and enjoy kingship.
;ôbt;T ÀJbT WrútíX gN& ÖtCôJ
rsÀJt NºtqlT CwETÌJ htßgk mb]õbT>
bgt Yc Y;uu rln;t& vqJobT YJ
rlrbút-btºtk CJ mÔgmtralT>>33>>
Tasmàt tvam uttiùñha ya÷aþ labhasva
jitvà ÷atrån bhuïkùva ràjya§ samçddham;
Maya-eva-ete nihatàþ pårvam-eva
nimitta-màtra§ bhava savyasàcin. 11.33
Therefore, arise and fight to attain fame,
Defeat the foes and enjoy a prosperous kingdom full;
They have already been killed by Me, you know,
You, an ambidextrous hero, will just act as My tool.11.33
The Lord pronounces that as He has already killed his foes, at the moment
Arjuna would just act as His instrument. These words of the Lord overwhelm
Arjuna with awe and fright, and while his body trembles, he prostrates before
Him with folded hands. With a voice filled with great emotion, Arjuna declares
that now he has realised Kçùõa as the Supreme Being.
Jtgw& gb& yrÉl& Jh¥K& NNtEµ&
Œstvr;& ÀJk Œrv;tbnëa>
VIøVARæPA-DARøANAM 191
lbtu lb& ;u yô;w mn‹t-f]UÀJ&
vwl& a Cqg& yrv lbtu lbô;u>>39>>
Vàyuþ-yamaþ-agniþ-varuõaþ-÷a÷àïkaþ
prajàpatistva§ prapitàmaha÷ca;
Namo namaste-astu sahasrakçtvaþ
puna÷ca bhåyo’pi namo namaste. 11.39
You are Vàyu or Air, and You are Yama or Death,
You are Agni or Fire, and Varuna, the god of Rain;
The Sire of beings, the Moon and the Great grand father,
I salute You a thousand times, again and again! 11.39
He begs His pardon for having lightly called Him names – Kçùõa, Yàdava
or Friend, and admits that he did so owing to ignorance. He implores Kçùõa
that although he is overjoyed to see His hitherto unseen form, He might have
mercy upon him and re-emerge in His former form as the present sight is
too horrible for him to bear. Upon pleading by Arjuna, the Lord comforts
Arjuna saying that He has shown him out of grace His resplendent, primal,
infinite and universal form, never seen by anyone before, and only he has
been granted the rare privilege. Now the Lord resumes His gentle form and
restores to Arjuna’s mind the stability that it had lost. Arjuna now regains his
composure and returns to his natural state. His mind is free from the overload
of fear and his physique is shorn of the tremor, both caused by the spectacle
of the Lord engaged in the act of destruction. He says to Lord Kçùõa :
=]³TJu=k btlwMk Ávk  ;J mtiögk slt=ol>
R=tlebrôb mkJ]út&  hau;t& Œf]Ur;k d;&>>51>>
Dçùñvà-ida§ mànuùa§ råpa§  tava saumya§ janàrdana;
Idànãm-asmi samvçttaþ  sacetàþ prakçti§ gataþ. 11.51
O Lord, at the sight of Your human Form
That is gentle, charming and tranquil,
I have regained my cool and natural state
And my mind has become composed and still.11.51
The Lord concludes saying that it is very difficult to have a sight of His Form
that Arjuna has seen, difficult even for the gods and the great sages.
l Ju=-gÒt-yÆggli& l =tli&
l a rf{UgtrC& l ;vturC& Wd{i&>
 192 THE GäTâ VIøVARæPA-DARøANAM 193

YJk Áv& N¢g& ynk l]ÖttufuU expounded – that realisation of God is a very difficult process and one can
have this realisation not by study of the scriptures, not by hearing the words
Šíxwk ÀJ;T yàgul fwUh¥-ŒJeh>>48>> of the preceptor, not even by severest asceticism.
Na veda-yaj¤a-adhyayanaiþ na dànaiþ The Muõóka Upaniùad also points this out :
na ca kriyàbhiþ na tapobhiþ-ugraiþ;
Eva§ råpaþ ÷akya aha§ nçloke ltgtbtÀbt ŒJalul ÖtÇgtu
draùñu§ tvad-anyena kuru-pravãra. 11.48 l buÆtgt l cnwlt ¶¡u;l
No one can ever see this Cosmic Form of Mine, gbuJiM J]Kw;u ;ul ÖtÇg-
Through study, sacrifice, bequest or austerity; ô;ôgiM ytÀbt rJJ]Kw;u ;lwk ôJtbT>>3>>
Bhagabat / PM6.5 (106) Final Print

Only You have seen this Form of Mine unforeseen,

O most valiant among the Kurus, owing to My charity. 11. Nyàyamàtmà pravacanena labhyo
Na medhayà na vahunà ÷rutena;
One can have this rare luck through whole-hearted devotion. The last
verse (55) sums up the Lord’s opinion as to how one can have this benefit: Yamevaiùa vçõute tena labhya-
one who works for the Lord alone, sets Him as his final goal, is free from Stasyaiùa àtmà vivçnute tanu§ svàm. 3.2.3
worldly desires, and bears animosity towards none, can, by His grace, attain The Self cannot be known from the words of the preceptors,
this rare privilege. Nor can It be known by intellect or through study of the scripture;
It can be attained only through keen and passionate seeking
bÀfUbof]ÀbÀvhbtu  bØÿU& mE¸Jrso;&> As only to an ardent aspirant, the Salf reveals Its true nature 3.2.3
rlJioh& mJoCq;uMw  g& m& btbT Yr; vtãzJ>>55>>
ltgbtÀbt cÖtnelul ÖtÇgtu
Mat-karma-kçt-matparamaþ  madbhaktaþ saïga-varjitah
l a Œbt=tútvmtu Jt~ËgrÖtE¸t;T>
Nirvairaþ sarva-bhåteùu  yaþ saþ màm eti pàõóava. 11.55
Y;ih¥vtgigo;;u gô;w rJÅtk-
O Pàõóava! The person who works to satisfy Me alone,
Takes Me for his Goal and free from attachment does remain; ô;ôgiM ytÀbt rJN;u c{ÑÆttb>>4>>
That very person who cherishes no enmity towards any being, Nàyamàtmà valahinena labhyo
In the end, without doubt, Me does that devotee of Mine attain.11.55 na ca pramàttapaso và'opyaliïgàt;
Following Radharishnan who gives this chapter the subtitle – The Lord’s Etairupàyairyatate yastu vidvà§-
Transfiguration – we we may divide the chapter into several sections. The stasayaiùa àtmà vi÷ate brahmadhàma. 3.2.4
first four verses contain Arjuna’s humble appeal to Lord Kçùõa to let him
The weak cannot know the Self
‘see the Universal form of God’. The verses from the fifth to eighth describe
Nor can those that are not sincere;
‘the Revelation of the Lord’. Sa¤jaya describes the Form in verses from the
If not joined with true renunciation,
ninth to the thirteenth. Arjuna’s address to the Lord is the theme of the next
eighteen verses – from the fourteenth to the thirty-first. ‘God is the Judge’ is It can't also be known by hard work mere. 3.2.4
the content of the verses from the thirty-second to the thirty-fifth. The next This is possible only through total resignation to the Lord and wholehearted
section comprising verse from the thirty-sixth to the forty-sixth contains devotion to Him. If pleased, the Lord will appear before the aspirant in a
Arjuna’s ‘Hymn of Praise’. ‘ The Lord’s Grace and Assurance’ is the subject vision and give him absolute peace and bliss. This is what Sri Ramakrishna
matter of the verses from the forty-seventh to the fifty-fifth, the last verse. tells us again and again.
This Chapter too lays stress on two points: unattached action and
Therefore,
whole-hearted devotion. The Lord, in this chapter, repeats what he has
 194 THE GäTâ VIøVARæPA-DARøANAM 195

nhultobiJ ltbiJ ltbiJ bb seJlbT> The Lord reveals His Cosmic Form
fUÖtti ltrô; YJ ltrô; YJ ltrô; YJ dr;& yàg:t>> THE TEXT
gàºtôg dwK=tuMti rn Gög;tk b"wmq=l> ysowl WJta
ynk gàºtk CJtlT gàºté bb =tuMtu l rJ‘;u> Arjunaþ Uvàca:
ytfUtNt;T vr;;k ;tugk g:t dåAr; mtdhbT> Arjuna said:

mJo=uJ lbôfUth& fuUNJk Œr; dåAr;>>
b;T ylwd{ntg vhbk  dwÊbT yÆgtÀb-mkrÒt;bT>
The holy name of Srãhariþ is my life
Bhagabat / PM6.5 (107) Final Print

Only, only and only His sacred name; g;T ÀJgt W¢;k Ja& ;ul  btun& ygk rJd;& bb>>1>>
There is no other saviour in Kali yuga Mat anugrahàya parama§  guhyam adhyàtma-sa§j¤itam;
Than Srãhariþ – so Him let’s acclaim. Yat tvayà ukta§ vacaþ tena  mohaþ aya§ vigataþ mama. 11.1
Absolve me of my flaws and faults, Knowing the supremely profound words about the Self,
I am nothing but a wheel; Which You have told me out of compassion for my benefit,
I rotate and revolve The delusion that occupied and clouded my mind is gone,
As You drive me according to your will. O Kçùõa, I tell You that I am clearly and certainly aware of it. 11.1
As rains falling from the sky 
Ultimately reach the ocean;
So the salutations to the deities all
CJ- yËggti rn Cq;tltk  ¶w;ti rJô;hN& bgt>
Ultimately reach Ke÷ava’s region.
ÀJút& fUbÖt-vºttG  btntÀögbT yrv a yÔggbT>>2>>
Bhava-apyayau hi bhåtànৠ ÷rutau vistara÷aþ mayà;
nrh& ` ;;T m;T> Tvattaþ kamala-patràkùa  màhàtmyam api ca avyayam. 11.2
Hariþ om tat sat. O My lotus-eyed Friend, I have heard from You
God alone exists. How the beings have their origin and how they die;
CHAPTER XI Out of kindness You have told me in detail too,
VIøARæPA DARøANAM About Your Glory that does always destruction defy.11.2


YJbT Y;;T g:t yÀ:  ÀJbT ytÀbtlk vhbuëJh>

ŠíxwbT RåAtrb ;u ÁvbT  YuëJhk vwh¥Mtuútb>>3>>
Evam etat yathà attha  tvam àtmàna§ parame÷vara;
Draùtum icchàmi te råpam  ai÷vara§ puruùottama. 11.3
I fully believe, O Supreme Lord,
What You have told me is doubtlessly true;
Yet I wish to see with my own eyes
Your Divine Form so long veiled through and through. 11.3


bàgmu gr= ;;T N¢gk  bgt ŠíxwbT Rr; ŒCtu>

 196 THE GäTâ
gtuduëJh ;;tu bu ÀJk  =Nog ytÀbtlbT yÔggbT>>4>>
Manyase yadi tat ÷akya§  mayà draùñum iti prabho;
Yoge÷vara tato me tva§  dar÷aya àtmànam avyayam. 11.4
If you think, O Lord, that I am eligible and worthy
Of having a sight of Your majestic splendour;
Do then, O Yogeswara, display Your immutable self
And show me mercifully the timeless Wonder. 11.4
 Na tu mৠ108÷akyase draùñum  anena eva sva-cakùuùà;
Bhagabat / PM6.5 (108) Final Print
¶eCdJtl WJta
ørãbhagavàn uvàca:
The Blessed Lord said:
vëg bu vt:o ÁvtrK  N;N& y: mn‹tN&>
ltlt-rJ"trl r=Ôgtrl  ltlt-JKo-yf]U;erl a>>5>>
Pa÷ya me pàrtha råpàõi  ÷ata÷aþ atha sahasra÷aþ;
Nànà-vidhàni divyàni  nànà-varõa-àkçtãni ca. 11.5
Now see, Partha, My diverse and varied forms
Which are hundreds and thousands in number;
They all are of celestial character and quality,
And infinite and immeasurable in shape and colour.11.5
 
vëg ytr=ÀgtlT JmqlT h¥ŠtlT  yrëJlti bh¥;& ;:t>
cþnqrl y=]íx-vqJtorK  vëg ytëagotrK Cth;>>6>>
Pa÷ya àdityàn vasån rudràn  a÷vinau marutaþ tathà;
Bahåni adçùña-pårvàõi  pa÷ya à÷caryàõi bhàrata. 11.6
Behold here the âdityas, the Vasus and the Rudras,
Behold here O Bhàrata, the two A÷vins and the Maruts;
Also behold displayed by Me the wonders numerous
Seen never before by anyone, this sight marvellous.11.6
 
Rn YfUô:k sd;T f]UÀôlk  vëg y‘ m-ahtahbT>
bb =unu dwztfuUN  g;T a yàg;T ŠíxwbT RåArm>>7>>
Iha ekastha§ jagat kçtsna§  pa÷ya adya sa-caràcaram;
Mama dehe guóàke÷a  yat ca anyat draùñum icchasi. 11.7
VIøVARæPA-DARøANAM 197
See, O Guóàke÷a, in Me exists the boundless universe
That embraces beings and objects both moving and non-moving;
You may also see furthermore if you have the desire
All else you wish to see, if not satisfied with what you are viewing.11.7

l ;w btk N¢gmu ŠíxwbT  ylul YJ ôJ-aGwMt>
r=Ôgk ==trb ;u aGw&  vëg bu gtudbT YuëJhbT>>8>>
Divya§ dadàmi te cakùuþ pa÷ya  me yogam ai÷varam. 11.8
As with your physical eyes you cannot see the form of Mine,
So I gift you heavenly sight that you may see My yoga divine.11.8

YJbT W¢ÀJt ;;& htslT  bnt-gtuduëJh& nrh&>
=Nogtbtm vt:tog  vhbk ÁvbT YuëJhbT>>9>>
Evam uktvà tataþ ràjan  mahà-yoge÷varaþ hariþ;
Dar÷ayàmàsa pàrthàya  parama§ råpam ai÷varam. 11.9
O King, the Lord of yoga, after saying so
Revealed before Arjuna His divine form, lo! 11.9
ylufU-J¢ºt-lglbT  yluufUt-y=TCw;-=NolbT>
yluf-Ur=Ôg-ytChKk  r=Ôg-yluf-W‘;-ytgw"bT>>10>>
Aneka-vaktra-nayanam  aneka-adbhuta-dar÷anam;
Aneka-divya-àbharaõa§  divya-aneka-udyata-àyudham. 11.10
The Form contained countless faces and eyes
It exhibited sights that roused wonder and awe,
It was embellished with heavenly adornments
And armoured with uplifted weapons, Partha saw.11.10
r=Ôg-btÖg-yöch-”hk  r=Ôg-dà"-ylwÖtuvlbT>
mJo-ytëagobgk =uJbT  ylà;k rJëJ;tu-bwFbT>>11>>
Divya-màlya-ambara-dhara§  divya-gandha-anulepanam;
Sarva-à÷caryamaya§ devam  ananta§ vi÷vato-mukham. 11.11
The Figure wore heavenly garlands and attire,
 198 THE GäTâ
With heavenly perfumes It was anointed;
It exuded unearthly brilliance, infinite and endless -
To all sides Its radiant faces were pointed.11.11
 Pa÷yyàmi devàn tava deva dehe
r=rJ mqgo-mn‹tôg  CJu;T gwdv;T WrÀ:;t>
gr= Ct& m=]Ne mt ôgt;T  Ctm& ;ôg bntÀbl&>>12>>
Divi sårya-sahasrasya  bhavet yugapat utthità;
Yadi bhàþ sadç÷ã sà syàt  bhàsaþ tasya mahàtmanaþ. 11.12
Bhagabat / PM6.5 (109) Final Print
From that mighty Being emanated supreme brilliance
That was comparable to a thousand suns’ radiance.11.12

;ºt YfUUô:k sd;T f]UÀôlk  ŒrJC¢;bT ylufU"t>
yvëg;T =uJ=uJôg  Nhehu vtãzJ& ;=t>>13>>
Tatra ekastha§ jagat kçtsna§  pravibhaktam anekadhà;
Apa÷yat deva-devasya  ÷arãre pàõóavaþ tadà. 11.13
Arjuna then saw the whole and boundless universe
Unified in a single body, apparently assorted and diverse.11.13

;;& m& rJôbgtrJíx& †íx-htubt "l¤sg&>
ŒKög rNhmt =uJk f]U;t¤srÖt& yCtM;>>14>>
Tataþ sa vismayà-viùñaþ  hçùña-romà dhana¤jayaþ;
Praõamya ÷irasà deva§  kçtà¤jaliþ abhàùata. 11.14
As he saw the spectacle, Arjuna was stunned
The hairs on his body stood upright in thrill;
He bowed low before the Lord Supreme
And with folded hands began to speak, sitting still. 11.14

ysowl WJta
Arjunaþ uvàca:
Arjuna said :
vëgtrb =uJtlT ;J =uJ =unu
mJotlT ;:t Cq;-rJNuM-mETDtlT>
VIøVARæPA-DARøANAM 199
c{ÑtKbT RoNk fUbÖttmlô:k
}UMelT a mJotlT WhdtlT a r=ÔgtlT>>15>>
sarvàn tathà bhåta-vi÷eùa-saïghàn;
Brahmàõam ã÷am kamalàsanastha§
Çùãn ca sarvàn uragàn ca divyàn. 11.15
O God, I see manifest in Your Form,
All the gods and numerous classes of beings;
I see Brahmà, the Lord, seated on a lotus,
The heavenly sages, serpents and so many things.11.15

ylufU-ctnw-W=h-J¢ºt-luºtk
vëgtrb ÀJtk mJo;& ylà;ÁvbT>
l yà;k l bÆgk l vwl& ;J ytr=k
vëgtrb rJëJuëJh rJëJÁv>>16>>
Aneka-bàhu-udara-vaktra-netra§
pa÷yàmi tvৠsarvataþ anantaråpam;
Na anta§ na madhya§ na punaþ tava àdim
pa÷yàmi vi÷ve÷vara vi÷varåpa. 11.16
I see You being of boundless form on every side,
I see You having arms, bellies, mouths and eyes countless;
But, O Lord of the Universe and Ruler of the cosmos,
No beginning or middle or end You are seen to possess. 11.16

rfUherxlk dr=lk a yrf{UKk a
;ustuhtrNk mJo;& =erË;bà;bT>
vëgtrb ÀJtk =wrloheÌgk mbà;t;T
=eË;-ylÖt-yfo-U‘wr;bT yŒbugbT>>17>>
Kirãñina§ gadina§ ca akriõa§ ca
tejorà÷i§ sarvatþ dãptimantam;
Pa÷yàmi tvàm durnirãkùya§ samantàt
dãpta-anala-arka-dyutim aprameyam. 11.17
I see on all sides a brilliant nimbus dazzling my eyes
 200 THE GäTâ VIøVARæPA-DARøANAM 201
Like the radiance that emanates from the sun and the fire; =]íxTJt yØww;k ÁvbT Wd{k ;J R=k
I see You wearing a diadem and holding a mace and a disc –
The sight is spread over the space and far beyond measure. 11.17 ÖttufU-ºtgk ŒÔgr:;k bntÀblT>>20>>
 Dyàvàpçthivyoþ idam antara§ hi
ÀJbT yGhk vhbk Jur=;Ôgk vyàppta§ tvaya ekena di÷a÷aþ ca sarvàþ;
Dçùñvà adbhuta§ råpam ugra§ tava ida§
JbT yôg rJëJôg vhk rl"tlbT> loka-traya§ pravyathita§ mahàtman. 11.20
ÀJbT yÔgg& NtëJ;-"bo-dtuË;t O Lord, I see You alone filling up the space all sides around,
mlt;l& ÀJk vwh¥M& b;& bu>>18>> Besides what prevails between the earth and the heaven;
Bhagabat / PM6.5 (110) Final Print

At the sight of this marvellous and dreadful form of Yours

Tvam akùara§ parama§ veditavya§
Verily shake in fear all the beings of the three worlds even.11.20
tvam asya vi÷vasya para§ nidhànam;
Tvam avyayaþ ÷à÷vata-dharma-goptà 
sanàtanaþ tva§ puruùaþ mataþ me. 11.18 ybe rn ÀJtk mwh-mût rJNrà;
I believe You to be immutable and the perfect Refuge of the world; fuUra;T Ce;t& Œt¤sÖtg& d]Krà;>
Never to perish, You are the Object of Knowledge supreme;
You are the Protector and Guardian of the eternal Religion, O Lord,
ôJrô; Rr; W¢ÀJt bnrMo-rmõ-mût&
And You are the primal Being, living beyond space and time.11.18 ô;wJrà; ÀJtk ô;wr;rC& vwífUÖttrC&>>21>>
 Amã hi tvৠsura-saïghà vi÷anti
yltr=-bÆg-yà;bT ylà;-JegobT kecit bhãtàþ prà¤jalayaþ gçõanti;
Svasti iti uktvà maharùi-siddha-saïghàþ
ylà;-ctnwk NrN-mqgo-luºtbT>
stuvanti tvৠstutibhiþ puùkalàbhiþ. 11.21
vëgtrb ÀJtk =eË;-nw;tN-J¢ºtk As I see, crowds of gods are hurrying in and taking shelter in You -
ôJ-;usmt rJëJbT R=k ;và;bT>>19>> Some of them are praising You with folded hands in awe and fright;
Throngs of sages and the liberated souls are singing long paeans
Anàdi-madhya-antam ananta-vãryam
Wishing the world well and in praise of Your infinite and limitless might.11.21
ananta-bàhu§ ÷a÷i-sårya-netram;
Pa÷yàmi tvৠdãpta-hutà÷a-vaktra§ 

sva-tejasà vi÷vam-ida§ tapantam. 11.19 h¥Š-ytr=Àgt& JmJ& gu a mtÆgt&

With your countless arms, and the sun and the moon for your eyes, rJëJu yrëJlti bh¥;& a Wíbvt& a>
I see You with no beginning, middle or end but having infinite power; dà"Jo-gG-ymwh-rmõ-mût&
Like a blazing flame of fire Your luminous face is glowing and glinting
And I see you providing heat to the cosmos with your thermal shower.11.19
JeGà;u ÀJtk rJrôb;t& a YJ mJuo >> 22>>

Rudra-àdityàþ vasavaþ ye ca sàdhyàþ
vi÷ve a÷vinau marutaþ ca uùmapàþ ca;
‘tJtv]r:Ôgtu& R=bT yà;hk rn Gandharvaþ-yakùa-asura-siddha-saïghàþ
ÔgtË;k ÀJgt YfuUl r=N& a mJto&> vãkùante tvৠvismitàþ ca eva sarve. 11.22
The wonder-struck Rudras, the âdityas, the Vasus and the Vi÷vadevas,
The Maruts, the Uùmapàs, and the two Asvinã brothers, all very pious –
 202 THE GäTâ VIøVARæPA-DARøANAM 203
Hosts of Gandharvas, Yakùas, the unfettered souls and even the demons Œme= =uJuN sdràlJtm>>25>>
Are standing motionless staring at Your form, amazing and glorious. 11.22
Da§ùñrà-karàlàni ca te mukhàni

dçùñva eva kàla-anala-sannibhàni;
Ávk bn;T ;u cnw-J¢ºt-luºtk Di÷aþ na jàne na labhe ca ÷arma
bntctntu cnw-ctnw-WÁ-vt=bT> prasãda deve÷a jagannivàsa. 11.25
cnw-W=hk cnw-=kíx[t-fUhtÖtk I am shaking in fear, O Lord, to see Your face,
=]íxTJt ÖttufUt& ŒÔgr:;t& ;:t ynbT>>23>> Looking dreadful and horrendous with teeth, long and fierce;
I cannot keep my cool and fail to measure the sides
Bhagabat / PM6.5 (111) Final Print

Råpa§ mahat te bahu-vaktra-netra§ Be gracious, O Lord of the gods and boundless universe.11.25
mahàbàho bahu-bàhu-uru-pàdam; 
Bahu-udaram bahu-damùñrà-karàla§
dçùñvà lokàþ pravyathitàþ tathà aham. 11.23 ybe a ÀJtk "];htíx[ôg vwºtt&
O mighty-armed Lord, to see Your appalling form,
mJuo mn YJ yJrlvtÖt-mûi&>
The Form that puts on show thighs and feet countless; Ceíb& ŠtuK& mq;-vwºt& ;:t ymt
That features myriad mouths, eyes, bellies and teeth, mn yôb=egi& yrv gtu"-bwÏgi&>>26>>i
All the creatures as well as me are terrified to see Your face. 11.23
Amã ca tvৠdhçtaràùñrasya putràþ

sarve sahaiva-avanipàla-saïghaiþ;
lC& ôv]Nk =eË;bT ylufU-JKobT Bhãùmo droõaþ såtaputraþ-tathàsau
Ôgtútt-ytllk =eË;-rJNtÖt-luºtbT> saha-asmadãyaiþ api yodhamukhyaiþ. 11.26
=]íxTJt rn ÀJtk ŒÔgr:;-yà;htÀbt And while into Your mouth sprint in all the sons of Dhçtaràùtra,
"]r;k l rJà=trb Nbk a rJíKtu>>24>> Crowds of the rulers of the earth too are being carried by the tide;
I find Bhãùma, Droõa and Karõa rushing into Your horrible jaws -
Nabhaþ spç÷a§ dãptam aneka-varõam The current is also hauling the prominent warriors of our side. 11.26
vyàttà-ànana§ dãpta-vi÷àla-netram; 
Dçùñvà hi tvৠpra-vyathita-antaràtmà J¢ºttrK ;u ÀJhbtKt& rJNrà;
dhçti§ na vindàmi ÷ama§ ca viùõo. 11.24
=kíx[t-fUhtÖttrl CgtlfUtrl>
O Viùõu, Your form that touches the sky is fully ablaze,
fuUra;T rJÖtÉlt =Nltà;huMw
It features many colours, wide mouths and eyes large and glowing;
To see this sight my heart shakes and quakes in fear mk=]ëgà;u aqrKo;i& WútbtE¸i&>>27>>
And I can’t hold myself, my peace and steadiness out-flowing.11.24 Vaktràõi te tvaramàõàþ vi÷anti
 da§ùñrà-karàlàni bhayànakàni;
Kecit vilagnà da÷anàntareùu
=kíx[t-fUhtÖttrl a ;u bwFtrl sa§dç÷yante cårõitaiþ-uttamàïgaiþ. 11.27
=]íxTJt YJ fUtÖt-ylÖt-mràlCtrl>
I see to roll and enter fast into your terrible mouth’s cavern
r=N& l stlu l ÖtCu a Nbo The kings and monarchs, and the Kauravas, all being bound;
 204 THE GäTâ VIøVARæPA-DARøANAM 205
Bhiùma, Karõa, Droõa and the heroes on our side move alike Lelihyase grasamànaþ samantàt
Some being stuck between your teeth and some heads ground. 11.27 lokàn samagràn vadanaiþ jvaladbhiþ;
 Tejobhiþ àpårya jagat samagra§
g:t l=eltk cnJ& yöcwJudt& bhàsaþ tava ugràþ pratapanti viùõo. 11.30
mbwŠbT YJ yrCbwFt& ŠJrà;> While You are licking Your lips after guzzling the beings
That into Your mouths from all sides go rushing and crashing;
;:t ;J ybe lh-Öttuf-Jeht& O Viùõu, the whole world becomes extremely heated up
rJNrà; J¢ºttrK yrC-rJßJÖtrà;>>28>> With the fierce rays from Your mouths that are awfully flashing .11.30
Bhagabat / PM6.5 (112) Final Print

Yathà nadãnৠbahavaþ ambu-vegàþ 

samudram eva abhimukhàþ dravanti; ytÏgtrn bu fU& CJtlT Wd{Áv&

Tathà tava amã nara-loka-vãràþ lb& yô;w ;u =uJ-Jh Œme=>
vi÷anti vaktràõi abhi-vijvalanti. 11.28
rJÒtt;wbT RåAtrb CJà;bT yt‘k
Like the streams and rivers with strapping currents,
That to the sea move down speedily rushing –
l rn Œstltrb ;J ŒJ]rútbT>>31>>
The heroes of the world are galloping into Your mouths âkhyàhi me kaþ bhavàn ugraråpaþ
That are fiercely aflame with fire gushing. 11.28 namaþ astu te deva-vara prasãda;
 Vij¤àtum icchàmi bhavantam àdya§
Na hi prajànàmi tava pravçttim. 11.31
g:t Œ=eË;k ßJÖtlk v;E¸t
Tell me, kindly, who You are in this fierce form –
rJNrà; ltNtg mb]õ-Judt&> I salute You, O supreme God, and pray : Be gracious!
;:iJ ltNtg rJNrà; ÖttufUt& O Primeval Lord, I desperately long to know You –
;J yrv J¢ºttrK mb]õ-Judt&>>29>> I can neither grasp Your actions nor their purpose.11.31

Yatha pradãpta§ jvalana§ pataïgàþ
vi÷anti nà÷àya samçddha-vegàþ; ¶eCdJtl WJta
Tathaiva nà÷aya vi÷anti lokàþ Srãbhagavàn uvàca :
tava api vaktràõi samçddha-vegàþ. 11.29 The Blessed Lord said:
As the insects, to meet death, scuttle fast into the fire flaming, fUUtÖt& yrôb Öttuf-UGg-f]U;T ŒJ]õ&
The creatures are rushing for death into your mouths gaping.11.29
ÖttufUtlT mbtn;wobT Rn ŒJ]út&>

}U;u yrv ÀJtk l CrJígrà; mJuo
ÖturÖtÊmu d{mbtl& mbà;t;T gu yJrô:;t& ŒÀglefuUMw gtu"t&>>32>>
ÖttufUtlT mbd{tlT J=li& ßJÖtrØ&>
Kàlaþ asmi loka-kùaya-kçt pravçddhaþ
;usturC& ytvqgo sd;T mbd{k lokàn samàhartum iha pravçttaþ;
Ctm& ;J Wd{t& Œ;vrà; rJíKtu>>30>> ète api tvৠna bhaviùyanti sarve
ye avasthitàþ pratyanãkeùu yodhaþ. 11.32
 206 THE GäTâ VIøVARæPA-DARøANAM 207
I am Time, the invincible devourer, grown in physique – You’ll conquer your enemies in the battle –take it for certain.11.34
Now wholly engaged am I in the deed of destruction; 
Even if you do not take up arms and resort to fighting,
The combating warriors will, for sure, meet extinction.11.32 m¼tg WJta
Sa¤jaya uvàca;
I am ‘Devouring Time’, grown fully in size and stature – Sanjaya said:
Now engaged am I and involved in the act of destruction;
Even if you do not take up arms and take to fighting, Y;;T ¶wÀJt Jalk fuUNJôg
Your enemies all will perish and confront dissolution.11.32
Uf]U;t¤srÖt& Juvbtl& rfUhexe>
‘Devouring Time’ – Shakespeare : Sonnet No: XIX
lbôf]UÀJt Cqg& YJ ytn f]UíKk
Bhagabat / PM6.5 (113) Final Print


m-d=Td=k Ce;-Ce;& ŒKög>>35>>
;ôbt;T ÀJbT WrútíX gN& ÖtCôJ
Etat ÷rutvà vacana§ ke÷avasya
rsÀJt NºtqlT CwETÌJ htßgk mb]õbT>
kçtànjaliþ vepamànaþ kirãñã;
bgt Yc Y;uu rln;t& vqJobT YJ Namaskçtvà bhåyaþ eva àha kçùõa§
rlrbút-btºtk CJ mÔgmtralT>>33>> sa-gadgada§ bhãta-bhãtaþ praõamya. 11.35
Tasmàt tvam uttiùñha ya÷aþ labhasva Hearing these words from Lord Kçùõa, the supreme Person,
jitvà ÷atrån bhuïkùva ràjya§ samçddham; Arjuna joined his palms while in dread and awe constantly shaking;
Maya eva ete nihatàþ pårvam eva He bowed low before the Lord, his heart filled with humility
nimitta màtra§ bhava savyasàcin. 11.33 And in a voice choked and clogged with emotion began speaking.11.35
Therefore, arise and fight for attainment of fame, 
Defeat the foes and enjoy a prosperous kingdom full; ysowl WJta
They have already been killed by Me, you know,
Arjunaþ uvàca :
You, an ambidextrous hero, will just act as My tool.11.33
Arjuna said:

ô:tlu †MefuUN ;J ŒfUeÀgt
ŠtuKk a Ceíbk a sgŠ:k a sd;T Œ†ígr; ylwhßg;u a>
fUKobT ;:t yàgtlT yrv gtu"JehtlT> hGtkrm Ce;trl r=N& ŠJrà;
bgt n;tlT ÀJk srn bt Ôgr:íXt& mJuo lbôgrà; a rmõ-mETDt&>>36>>
gwÆgôJ su;trm hKu mvÀltlT>>34>> Sthàne hçùãke÷a tava prakityà
Droõa§ ca bhãùma§ ca jayadratha§ ca jagat prahçùyati anurajyate ca;
karõa§ tathà anyàn api yodhavãran; Rakùàmsi bhãtàni di÷aþ dravanti
Mayà hatàn tva§ jahi mà vyathiùñhàþ sarve namasyanti ca siddha-saïghaþ. 11.36
yudhyasva jetàsi raõe sapatnàn. 11.34 Proper it is that the world is delighted, and out of joy praises You –
Droõa, Bhãùma, Jayadratha, Karõa and all other brave heroes That it is drawing near to You, out of reverence, more closely;
Have, you must know, by Me already been killed and slain; The Ràkùasas1, struck with fear, disperse in directions they find
Therefore, do not give way to fear but make use of your arms –
 208 THE GäTâ VIøVARæPA-DARøANAM 209
And the Siddhas2 bow before You with a spirit humble and lowly.11.36 vwl& a Cqg& yrv lbtu lbô;u>>39>>
1. Demons 2. the free souls like Kapila and others
Vàyuþ yamaþ agniþ varuõaþ ÷a÷àïkaþ

prajàpatiþ tva§ pra-pitàmaha÷ca;
fUUôbt;T a ;u l lbuhlT bntÀblT Namo namaþ te astu sahasra-kçtvaþ
dhegmu c{ÑK& yrv ytr=-fUºtuo> puna÷ca bhåyaþ api namo namaste. 11.39
ylà; =uJuN sdràlJtm You are Vàyu1, and You are Yama2,
ÀJbGhk m=T-ym;T ;;T vhk g;T>>37>> You are Agni3, and You are Varuna, the god of Rain;
The Sire of beings, the Moon and the Great grand father,
Bhagabat / PM6.5 (114) Final Print

Kasmàt-ca te na nameran mahàtman I salute You a thousand times, again, again and again! 11.39
garãyase brahmaõaþ api àdi-kartre; 1. Air 2. Death 3. Fire
Ananta deve÷a jagannivàsa 
tvam akùara§ sad-asat tatpara§ yat. 11.37
lb& vwhô;t;T y: v]íX;& ;u
You are the Immutable Lord, superior to Brahmà, and the Primal Cause
Infinite You are, the Lord of the gods, and the Abode of the creation;
lb& yô;w ;u mJo;& YJ mJo >
You, O Great Soul, transcend the levels of being and non-being, all – ylà;-Jego-yrb;-rJf{b& ÀJk
So why won’t they bow before You, with a mind full of devotion? 11.37 mJobT mbtËlturM ;;& yrm mJo&>>40>>

Namaþ purastàt atha pçùñhataþ te
ÀJbT ytr=-=uJ& vwh¥M& vwhtK& namaþ astu te sarvataþ eva sarva;
ÀJbT yôg rJëJôg vhk rl"tlbT> Ananta-vãrya-amita-vikramaþ tva§
Juút yrm Ju‘k a vhk a "tb sarva§ samàpnoùi tataþ asi sarvaþ. 11.40
ÀJgt ;;k rJëJbT ylà;Áv>>38>> You pervade the whole creation without exception,
You possess prowess infinite and infinite power;
Tvam àdidevaþ puruùaþ puràõaþ I salute You before and behind, from all sides round,
tvam asya vi÷vasya para§ nidhànam; There’s nothing outside You - I know All you are! 11.40
Vetta asi vedya§ ca para§ ca dhàma

tvayà tata§ vi÷vam anantaråpa. 11.38
You are the supreme Abode and the Refuge of the world,
mFt Rr; bÀJt ŒmCk g;T W¢;k
You are the primal Deity and verily the Person embodied first; nu f]UíK nu gt=J nu mFt Rr;>
You are, I acknowledge, the Preceptor and the Precept both – ystl;t brnbtlk ;J R=k
Of infinite form You pervade the universe, boundless and vast.11.38

bgt Œbt=t;T ŒKgul Jt yrv>>41>>
Jtgw& gb& yrÉl& Jh¥K& NNtEµ& Sakha iti matvà prasabha§ yat ukta§
he kçùõa he yàdava he sakha iti;
Œstvr;& ÀJk Œ-rv;tbnëa> Ajànatà mahimàna§ tava idam
lbtu lb& ;u yô;w mn‹t-f]UÀJ& mayà pramàdàt praõayena và api. 11.41
 210 THE GäTâ VIøVARæPA-DARøANAM 211
I called You, ‘O Kçùõa, O Yàdava, O Friend’ and suck like, rv;t YJ vwºtôg mFt YJ mÏgw&
As I was not aware of Your innate glory and Your greatness;
I said so presumptuously out of affection or by mistake, rŒg& rŒgtgt& ynorm =uJ mtuZwbT>>44>>
Now I beg Your pardon for my negligence or for my rashness. 11.41 Tasmàt praõamya praõidhàya kàya§
 prasàdaye tvàm aham ã÷am ãóyam;
Pità eva putrasya sakhà eva sakhyuþ
g;T a yJntm-y:obT ymÀf]U;& yrm
priyaþ priyayaþ arhasi deva soóhum. 11.44
rJnth-N©gt-ytml-CtusluMw>
So I now lie face down before You, O Most Revered Lord,
YfU& y:Jt yrv yågw; ;;T mbGk And seek from You excuse, mercy, kindness and grace;
Bhagabat / PM6.5 (115) Final Print

;;T Gtbgu ÀJtbT ynbT yŒbugbT>>42>> As a father forgives his son, a man his friend, a lover his beloved,
So do forgive me, O Gracious Lord, for my acts of disgrace.11.44
Yat ca avahàsa-artham asatkçtaþ asi
vihàra-÷ayyà-àsana-bhojaneùu; 

Ekaþ athavà api acyuta tat samakùa§ y=]íx-vqJobT †rM;& yrôb =]íxTJt
tat kùàmaye tvàm aham aprameyam. 11.42 Cgul a ŒÔgr:;k bl& bu>
O Acyuta, while walking or while taking the meals,
While sleeping together or sitting together for taking rest,
;;T YJ bu =Nog =uJ Ávk
I slighted You in fun when alone or before the public, Œme= =uJuN sdràlJtm>>45>>
I beg Your pardon, O incomprehensible Lord, for my jest.11.42 Adçùña-pårva§ hçùitaþ-asmi dçùñvà
 bhayena ca pravyathita§ manaþ me;
Tat eva me dar÷aya deva råpa§
rv;t yrm ÖttufUôg ahtahôg
prasãda deve÷a jagannivàsa. 11.45
ÀJbT yôg vqßgëa dwh¥dohegtlT >
1

I was astonished to see Your form hitherto unseen by none,

l ÀJ;T mb& yrô; yÇgr"fU& fwU;& yàg& Yet, although delighted, my mind is burdened with the weight of fear;
ÖttufU-ºtgu yrv yŒr;b-ŒCtJ&>>43>> So I pray to You, O Lord of the gods and Abode of the cosmos,
Graciously resume Your previous form and before me do You appear.11.45
1(vqßg& a dwh¥& dhegtlTT)
Pità asi lokasya caràcarasya 
tvam asya påjya÷ca gurur-garãyàn; rfUherxlk dr=lk af{U-nô;bT
Na tvat samaþ asti abhyadhikaþ kutaþ anyaþ RåAtrb ÀJtk ŠíxwbT ynk ;:t YJ>
Loka-traye api apratima-prabhàva. 11.43
;ul YJ ÁvuK a;wCwosul
O Lord Supreme, You are the Father of the whole universe
Object of worship, You are the most revered preceptor; mn‹t-ctntu CJ rJëJ-bq;uo>>46>>
The three worlds possess none equal to You in any way, Kirãñina§ gadina§ chakra-hastam
So no question comes about there being one ever greater. 11.43 icchàmi tvৠdraùñum aha§ tatha eva;
 Tena eva råpeõa catur-bhujena
;ôbt;T ŒKög ŒrK"tg fUtgk sahasra-bàho bhava vi÷va-mårte. 11.44
Œmt=gu ÀJtbT ynbT RoNbT RozgbT> O Lord, be pleased and conceal your thousand arms,
 212 THE GäTâ VIøVARæPA-DARøANAM 213
Your Cosmic Appearance is too much for me to bear; 
I want to see You with your crowned head and four arms – bt ;u Ôg:t bt a rJbqZ-CtJ&
One wielding a mace and one spinning a disc, O Dear ! 11.46
=]íxTJt Ávk DtuhbT R=]fTU Tbb R=bT>

Ôgvu;Ce& Œe;-blt& vwl& ÀJk
¶eCdJtl WJta
ørãbhagavàn uvàca : ;;T YJ bu ÁvbT R=k Œvëg>>49>>
The Blessed Lord said: Mà te vyathà mà ca vimåóha-bhàvaþ
dçùñvà råpa§ ghoram ãdçk mama idam;
bgt Œmàlul ;J yswol R=k Vyapetabhãþ prãta-manàþ punaþ tva§
Bhagabat / PM6.5 (116) Final Print

Ávk vhk =rNo;bT ytÀb-gtudt;T> tat eva me råpam ida§ prapa÷ya. 11.49
;ustubgk rJëJbT ylà;bT yt‘k Seeing this form of Mine, horrifying and petrifying,
g;T bu ÀJ;T yàgul l =]íx-vqJobT>>47>> O Arjuna, do not be baffled and do not be struck with fear;
Be free from fright and fear, and see My former Form
Mayà prasannena tava arjuna idam With a mind, stable, tranquil, unruffled and filled with cheer. 11.50
råpa§ para§ dar÷itam àtma-yogàt; 
Tejomaya§ vi÷vam anantam àdyam
yat me tvat anyena na dçùña-pårvam. 11.47 m¼tg WJta
Sa¤jaya uvàca:
Out of grace, O Arjuna, I have shown you My intrinsic form, Sanjaya said
Primal, celestial, infinate, ultimate and radiant;
No one has seen this form of Mine ever before, past or present, Rr; ysowlk Jtmw=uJ& ;:t W¢ÀJt
Which through My yoga power I revealed this instant.11.47 ôJfkU Ávk =Nogtbtm Cqg&>
 ytëJtmgtbtm a Ce;bT Ylk
l Ju=-gÒt-yÆggli& l =tli& CqÀJt vwl& mtiög-Jvw& bntÀbt >>50>>
l a rf{UgtrC& l ;vturC& Wd{i&> Iti arjuna§ vàsudevaþ tatha uktvà
YJk Áv& N¢g& ynk l]ÖttufuU svaka§ råpa§ dar÷ayàmàsa bhåyaþ;
Šíxwk ÀJ;T yàgul fwUh¥-ŒJeh>>48>> â÷vàsayàmàsa ca bhãtam ena§
bhåtvà punaþ saumya-vapuþ mahàtmà. 11.50
Na veda-yaj¤a-adhyayanaiþ na dànaiþ
na ca kriyàbhiþ na tapobhiþ-ugraiþ; Having said so, Lord Kçùõa appeared before Arjuna,
Eva§ råpaþ ÷akya aha§ nçloke To placate his terrified soul in His former form immediately again;
And thus by resuming His tranquil form once more,
draùñu§ tvad-anyena kuru-pravãra. 11.48
He made Arjuna, the scared viewer, free from dreadful tremor and pain.11.50
No one,I tell you, can ever see this cosmic form of Mine,

Through the measures like study, sacrifice, bequest or austerity;
Only You have seen this form of Mine yet unforeseen, ysowl WJta
O most valiant among the Kurus, owing to My love and charity. 11.48 Arjuna uvàca:
Arjuna said:
 214 THE GäTâ
=]íxTJt R=k btlwMk Ávk  ;J mtiögk slt=ol>
R=tlebT yrôb mkJ]út&  mau;t& Œf]Ur;k d;&>>51>>
Dçùñvà ida§ mànuùa§ råpa§  tava saumya§ janàrdana;
Idànãm asmi samvçttaþ  sacetàþ prakçti§ gataþ. 11.51
O Lord, at the sight of Your human form
That is gentle, charming, placid and tranquil –
I have regained my cool and natural state
And my mind has become composed and still.11.51
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
¶eCdJtl WJta
ørãbhagavàn uvàca:
The Blessed Lord said:
mw=wh-=NobT R=k Ávk  =]íxJtlT yrm g;T bb>
=uJt yrv yôg Ávôg  rlÀgk =Nol-fUtETrGK& >>52>>
Sudur-dar÷am ida§ råpa§  dçùñavàn asi yat mama;
Devà api asya råpasya  nitya§ dar÷ana-kàïkùiõaþ. 11.52
O Pàrtha, it is nearly impossible indeed
To see the form of Mine that you have just seen;
Even the gods, you know, are ever anxious
To behold the form, and very real is this I mean. 11.52
 bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
ltnk Ju=i& l ;vmt  l =tlul l a Rßggt>
N¢g& YJkrJ"& Šíxwk  =]íxJtlT yrm btk g:t>>53>>
Nàha§ vedaiþ na tapasà  na dànena na ca ijyayà;
øakya eva§vidhaþ draùñu§  dçùñavàn asi mৠyathà. 11.53
Nobody is able to see My cosmic form
Either by study* or by rigorous practice;
The form that you have seen can neither be seen
Even by bequest or by richest sacrifice.11.53
* Study of the Vedas

C¢Àgt ;w ylàggt N¢g&  ynbT YJkrJ"& yswol>
Òtt;wk Šíxwk a ;úJul  ŒJuíxwk a vhà;v >>54>>
VIøVARæPA-DARøANAM 215
Bhaktyà tu ananayà ÷akyaþ  aham eva§bidhaþ arjuna;
J¤àtu§ draùñu§ca tattvena  praveùñu§ ca parantapa. 11.54
Purely by single-minded and steadfast devotion,
A vision of Mine in this form one of pure soul can afford to gain;
After having this vision and knowing Me really,
O Destroyer of foes, Me a person acquires the ability to attain.11.54

b;T-fUbo-f]U;T b;T-vhb&  bØ¢;U& mE¸-Jrso;&>
rlJioh& mJoCq;uMw  g& m& btbT Yr; vtãzJ>>55>>
Mat-karma-kçt mat-paramaþ  madbhaktaþ saïga-varjitaþ;
Nirvairaþ sarva-bhåteùu  yaþ saþ màm eti pàõóava. 11.55
O Pàõóava! The person who works for my satisfaction alone,
Takes Me for his Goal and free from attachment does remain;
That very person who cherishes no enmity towards any being,
In the end, without doubt, Me does that devotee of Mine attain.11.55

Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmq v rlM;T m w J{ Ñ rJ‘tgtk gtu d Nt¯tu ¶ef] U íKtso w l -mk J t=u
rJëJÁv=Nol-gtudtu ltb YfUt=Ntuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Vi÷varåpdar÷an-
yoga nàma ekàda÷o’dhyàyaþ.
Here ends Chapter XI entitled Vi÷varåp-dar÷ana-yoga of the Gità that
forms a part of the conversation between Lord Kçùõa and Arjuna extracted
from the epic poem Mahabhàrata consisting of one hundred thousand
verses authored by Vyàsa.
nrh&` ;;T m;T>
Hariþ om tat sat.
God alone exists.
 216 THE GäTâ

CHAPTER XII
BHAKTI YOGA
The Path of Devotion or Pure Love or Love for Its Own Sake
PROLOGUE

This chapter consisting of twenty verses has been given a very beautiful sub-
title – Worship of the Personal Lord is better than Meditation of the Absolute
– by Radhakrishnan who has divided the chapter into three sections. The
first section, which comprises verses from the first to the fifth, deals with
Bhagabat / PM6.5 (118) Final Print

‘Devotion and Contemplation’. The next seven verses deal with ‘Different
Approaches’ to God-realisation. The last section made up of verses from the
thirteenth to the twentieth deals with the characteristics of a ‘True Devotee.’
The Gãtà in the main deals with threes ways to liberation – The way of
Right Action, The Way of Knowledge and The Way of Love or Devotion. The
Way of Action is discussed first in the third chapter; the Way of Knowledge
is discussed in the fourth chapter and The Way of Love is dealt with in the
twelfth chapter. The order is very important. Right Action i.e. action without
desire for the fruits is the most difficult path, and one can perform actions
without desire for the fruits of one’s endeavour only when one has acquired
Knowledge of the impermanence of the world and permanence of the Self.
Curiously, one can take to the path of attainment of Knowledge only when
one develops faith in the existence of the Self and is keen on realising Him.
Here comes the role of Devotion or Love – ahetukã bhakti (Sri Ramakrishna
used this term very frequently during his discourses) which means love of
God for its own sake. He also calls it pure love - ÷uddhà bhakti. If one
realises that the phenomenal world is impermanent and yet does not come
to know of anything that is permanent, depression will grab him, and he
may commit suicide as the route of escape from this sorrowful world. This
is an utterly negative approach. Science teaches us that unless the positive
and the negative join up, nothing can happen. That the world is a transient
object is true, but this is the one side of the coin. If this be the obverse of
the coin, the converse of the coin suggests that there must be something
positive, something that is permanent. This permanent entity is the Self, or
Brahman or Supreme Spirit or God or All or Bhagavan. This is the positive
side of the game. Sri Ramakrishna used to say that when one walks towards
the east, he leaves behind the west. This entity partially manifests itself in
both sensate and insensate (Actually, there is nothing insensate – the term
‘insensate’ is the coinage of the physicists or the scientists in general),
moving and non-moving objects and beings. This is the subject matter of
Chapter X entitled Vibhåti Yoga. The Fourth Chapter entitled J¤àna-yoga
 218 THE GäTâ
deals with the Path of Knowledge which is linked with Chapter VI entitled
Dhyàna-yoga. Those that do not believe in idolatry resort to realisation of
the immutable and non-manifest Brahman, which is elaborately expounded
in Chapter VIII, entitled Akùara-Brahma-yoga. This chapter is also related
to acquisition of Knowledge of the ultimately Reality which is not ephemeral
as the phenomenal world is. What is interesting is that whatever path is
taken recourse to – the Path of Action or The Path of Knowledge – each path
requires whole-hearted devotion to the Goal on the part of the aspirant. While
devotion is the much-needed factor in spiritual pursuit – nay, it is needed
in every affair of life – The Path of Love (Actually ‘Bhakti’ means ‘love
Bhagabat / PM6.5 (119) Final Print
for its own sake’) is the easiest way to befriend God and enjoy His blissful
association. The Lord tells this in the fifth verse of this chapter:
¢ÖtuN& yr"fU;h& ;uuMtbT  yÔg¢;-ytm¢;-au;mtbT>
yÔgÿUt rn dr;& =w&Fk  =unJrØ& yJtËg;u>>5>>
Kle÷aþ adhikataraþ teùàm  avyakta-àsakta~cetasàm;
Avyaktà hi gatiþ-duþkha§  dehavadbhiþ avàpyate. 12.5
Harder is their struggle, O Partha,
Who adhere to the Form not manifest;
This is a greatly wearisome path
And the bodied can’t easily pass the test.12.5
The Gãtà as a whole teaches us two things: action without desire for the
results and whole-hearted devotion to God. These two things are correlative.
A man who fails to act without cravings cannot wholeheartedly be devoted
to God, his mind remaining occupied with worldly thoughts. Similarly, a
man who cannot have whole-hearted devotion to God with absolute faith in
Him cannot act without desire. The desire, if one must have any, is the desire
for salvation which one can attain through unattached action and untainted
love of God. This chapter, in my opinion, is of greatest importance for a
spiritual aspirant, for a householder in particular, as it deals with the path of
Love, the simplest way to liberation from human bondage. One can attain
this state provided one becomes dear to God Whose grace can absolve him
of all worldly entanglements. In order to be loved by God, a devotee must
secure certain qualities, and these qualities will endear him to God, as, upon
attaining these qualities, he becomes a perfect man with no blemish in his
character. The verses in this chapter stress the role of Love or pure Devotion
as the way to the realisation of God.
This is a small chapter, consisting of only twenty verses. The span of
the chapter is symbolical in as much as it deals with the simplest path to
attainment of God through Love. No difficult philosophy is enunciated here;
BHAKTI YOGA 219
here the Lord tells Arjuna how one can be dear to Him through devotion.
The chapter opens with a question from Arjuna as to who are the greater
yogins – the men who devotedly worship the incarnate Lord or the men
who contemplate on the immutable and invisible form of Brahman. Pat
comes the reply from the Lord that those who, with complete faith in Him,
steadfastly meditate on Him with the whole of his heart and soul, pursue
Him, in His opinion, are the best yogins. Again, the persons who meditate on
the imperishable, indefinable, non-manifest, omnipresent, incomprehensible,
changeless, immovable and eternal spirit, and work for the welfare of man
also attain Him. In the same breath, the Lord announces that the second
method is a very troublesome path because, for a being with a body, it is
immeasurably difficult to realise the bodiless Spirit (Verse V). I feel tempted
to quote Radhakrishnan whose interpretation in this matter is wonderful.
“Search for Transcendental Godhead is more difficult than worship of the
Living Supreme God, the soul of all things and persons. In the Avadhåtagãtà,
Dattàtreya asks: ‘How can I bow to Him who is formless, undifferentiated,
blissful and indestructible, who has through himself and by Himself and in
Himself filled up everything?’
gulu=k vwrh;k mcobT  ytÀbliJbltÀbrl>
rlhtfUthk fU:k Jà=u  yrCàlk rNJbT yÔggbT>>
yeneda§ pårita§ sarvam  àtmaivàtmanàtmani;
Niràkàra§ katha§ vande  abhinna§ ÷ivam avyayam.
The Immutable does not offer an easy way to hold to the mind and the path
is more arduous. We reach the same goal more easily and naturally by the
path of devotion to the Personal God, by turning godward all our energies,
knowledge, will and feeling.’
Radhakrishnan refers to the comparable verse in ørãmadbhàgavatam
that follows:
ÆgtltJrô:;t ;’;ul blmt ;tlT rldowKk rlrôf{Ugk>
ßgtur; rfU¤al gturdltu gr= vwl& vëgrà; vëgà;w ;u>>
yôbtfkU ;w ;=uJ Öttualt-ab;TfUthtg CqgtråahbT>
fUtrÖtrà=vwrÖtluMw g;T rfUbT yrv ;tlT leÖtk ;btu "tJr;>>
Dhyànàvasthità tadgatena manasà tàn nirgõa§ miskriyam;
Jyotiþ ki¤cana yogino yadi punaþ pa÷yanti pa÷yantu te.
Asmàka§ tu tadeva locana-camatkàràya bhåyat ciram;
Kàlindipulineùu yat kim api tàn nãla§ tamo dhàvati.
 220 THE GäTâ
‘With minds rapt in attention, if mystics see the unqualified, actionless
light, let them see. As for myself, my only yearning is that there may appear
before my gladdened eyes that bluish someone who keeps romping on the
shores of Yamuna.’
Radhakrishnan also quotes St.John of Damascus who said: ‘By the visible
aspect, our thoughts must be drawn up in a spiritual flight and rise to the
invisible majesty of God.’
The Bhagavadgãtà : Radhakrishnan: P 293-294
Sri Ramakrishna uses a beautiful simile to inculcate how one can have
Bhagabat / PM6.5 (120) Final Print
an idea of the invisible Reality. According to him, it is a journey from the
being to the formless spirit. He said that one should try to practise archery
by shooting a banana tree at first, then a bird, then the eye of a bird and at
last the eye of a flying bird. He means to say that one should meditate on
the personified God at first, and then by gradually acquring concentration
of mind and total control of the senses and the mind one can contemplate
on the formless God. It, indeed, is a very difficult path.
Sri Ramakrishna had genuine love of God and his personal God was
goddess Kali. While he was a Vedantin, he was also the embodiment of pure
love of God. His holy consort, Sri Sri Sarada Devi, affectionately called
by the devotees ‘Mother’, always stressed on love of God as the way to
peace. When she blessed somebody, she used to say, ‘May you attain love
of God.’ Her famous utterance was: ‘Do your obligatory duties but if you
love somebody, you must love God. He is your dearest person.’
This is why the Lord during the discourse advises Arjuna that as those
who fix their mind in Him, accept Him as the supreme goal, meditate on
Him with unflinching concentration are saved by Him from this dreadful
world, the ocean of death, Arjuna should concentrate his mind on Him and
worship Him in that way. Concentration of mind is an important factor in
the matter of spirituality as realisation of God or attainment of knowledge
of the ultimate Reality is possible only through concentration of the mind.
Mind is always diversionary and it is difficult to achieve concentration of
mind. Nevertheless, it is not, after all an impossible task. One can achieve
concentration of mind through constant practice. This fact is stated in Chapter
VI. When Arjuna says
a½tÖtk rn bl& f]UíK  Œbtr: cÖtJ;T =]ZbT>
;ôg ynk rld{nk bàgu  Jtgtu& RJ mw=wífUhbT>>34>>
Ca¤cala§ hi manaþ kçùõa
pramàthi balavat dçóham;
BHAKTI YOGA 221
Tasya aha§ nigraha§ manye
vàyoþ iva suduùkaram. 6.34
Restless, unsteady, turbulent and unyielding –
Also rigidly obstinate is the nature of the mind;
O Kçùõa, I consider it too difficult to control,
As it is impossible to tame the roaming wind.6.34
the Lord replies:
ymkNgk bntctntu  bl& =wrlod{nk aÖtbT>
yÇgtmul ;w fUtià;ug  JiuhtÉguK a d]Ê;u>>35>>
Asa§÷aya§ mahàbàho  manaþ durnigraha§ calam;
Abhyàsena tu kaunteya  vairàgyeõa ca gçhyate. 6.35
Certain it is, O mighty Hero, and it is true
That the mind is restless and obdurate;
But through constant practice of restraint
It can be tamed. pacified and made sedate.6.35
This is also stressed in this chapter where Lord Kçùõa says:
y: raútk mbt"t;wk  l N¢lturM brg rô:hbT>
yögtm-gtudul ;;&  btbT RåAt-ytË;wk “l¤sg>>9>>
Atha citta§ samàdhàtu§  na ÷aknoùi mayi sthiram;
Abhyàsa-yogena tataþ  màm icchà-aptu§ dhana¤jaya. 12.9
If you fail to concentrate on Me all your mind,
Resort to steady practice*, and you’ll, I tell you, attain Me. 12.9
Swami Vivekananda said that concentration, which is the only key to the
treasure house of knowledge, implies that the direction of the mind, which
always runs after the senses, has to be turned within.(II.391; VII.195) “The
mind uncontrolled and unguided” adds the Swami, “ will drag us down,
down, for ever – rend us, kill us; and the mind controlled and guided will
save us, free us”.(VI.30) Another wonderful interpretation of Swamiji is
that “ the concentrated mind is a lamp that shows us every corner of the
soul”. (VII.60) If he fails to do so, i.e. if he fails to attain concentration of
mind, the good Lord advises Arjuna, he should go through steady practice,
and if concentration of the flitting mind cannot be achieved by him through
steady practice, he should control all his senses, shake off desire for the
fruits of his actions, and take refuge in Him. The Lord then explains that
Knowledge is superior to the practice of Yoga, that Meditation is a better
 222 THE GäTâ
way than trying to gain Knowledge, and that renouncing the desire for the
results of actions is better than Meditation. Renunciation, the Lord stresses,
breeds peace immediately.
y:i;=rv yNÿUtu~rm  fU;wobT b‘tudbtr¶;&>
mJofUboVUÖtÀgtdk  ;;& fwUh¥ g;tÀbJtlT>>11>>
Athaitadapi a÷akto’si  kartum madyogam à÷ritaþ;
Sarva-karma-phala-tyàgam  tataþ kuru yatàtmavàn. 12.11
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¶ugtu rn ÒttlbT yÇgtmt;T  Òttltõgtlk rJrNíg;u>
Ægtlt;T fUboVUÖtÀgtd&  ÀgtdtåAtrà;hlà;hbT>>12>>
øreyo hi j¤ànàm abhyàsàt  j¤ànàt dhyànam vi÷iùyate;
Dhyànàt-karma-phala-tyàgaþ  tyàgàt ÷àntiranantaram. 12.12
If, again, you fail to work for Me solely,
Rein in your mind and the fruits of action forego;
Mind that Knowledge is superior to the practice of Yoga,
And Meditation is superior to Knowledge, lo!
Listen again, forsaking the fruits of efforts
Is superior to the path of Meditation;
Renunciation of desires leads to eternal peace
This you must know as My firm conviction.12.11-12
Now the Lord goes on describing the qualities that a devotee should acquire
in order to win His love. The devotee must not be hostile to anybody, must
be friendly and compassionate towards all and sundry, must possess no
egoism, must be indifferent to pleasure and pain, and must be forbearing.
He must be content forever, steady in meditation and self-restrained; he must
be a man of firm conviction and his mind and intellect should be absorbed
in the thought of God. He would not put anybody in trouble nor would he
allow himself to be troubled by anybody. Joy, intolerance, fear and anxiety
ought to have no impact on his mind and dependent for living he will be
on none. Pure-hearted, efficient, unconcerned and quiet he will always be,
not being overzealous to undertake an action. He will not be euphoric in
times of happiness nor will he be depressed and aggrieved when miseries
come; he will be uncaring about what is good or what is harmful, and his
heart will remain filled to the brim with devotion to or love of God. Being
free from attachment of all kinds, he treats a friend or a foe equally, bears
heat and cold with equal tolerance and gives no importance to pleasure or
pain. Praise or censure cannot disturb the equanimity of his mind, and he is
BHAKTI YOGA 223
reticent, steady in his pursuit, full of devotion and does not have a home of
his own. The Lord finally says that those who follow this path sincerely and
with true love are exceedingly dear to Him. This means that the devotee who
acquires these virtues is welcome into His fold. The path of devotion is the
easiest path as the practice does not demand austere endeavour or ascetic
behaviour, but one can, by the exercise of simple will, become successful in
endearing himself to God and winning His love, which is the ultimate Goal.
There is another point to note. A yogin, whatever path he follows, must
act for the welfare of the mankind. He must be sarvabhutahiterataþ. He
must not only strive to attain salvation but must also engage in welfare
activities for the benefit of the society. This engagement will shear him of
selfishness which is the first and foremost hindrance in spiritual pursuit, and
unless one becomes pure-hearted, God realisation is impossible. This is so
as the stepping stone to realisation of the Self is the concept, even if not
necessarily, that Jãva is øiva, that God is present in all beings and objects.
Steady and whole-hearted spiritual practice is necessary to realise, inter
alia, this concept. The issue is also focussed in the twenty-fifth verse of
Chapter V :
ÖtCà;u c{ÑrlJtoKk  }UMg& GeK-fUÖbMt&>
rAªt-Åi"t& g;tÀbtl&  mJoCq;rn;u h;t&>>25>>
Labhante brahma-õirvàõa§  çùayaþ kùãõa-kalmaùàþ;
Chinna-dvaidhàþ yatàtmànaþ  sarva-bhåta-hite ratàþ. 5.25
The self-controlled monks who can shake off all imperfections,
And cleanse their minds of all forms of misgiving and doubt –
Being engaged in service to the humanity at large for their welfare,
These holy men are able to attain absorption in Brahman out and out. 5.25
The persons who can shrug and shake off all stains and imperfections,
And rend asunder all forms of misgiving that infect their mind –
The self-restrained monks are able to attain absolute freedom in Brahman,
Also being engaged in service for the welfare of the whole mankind.5.25
‘Even those who realize their oneness with the Universal Self, so long as
they wear a body, work for the welfare of the world, to clean the world of
vices as the instruments of God. Thus, service of humanity is declared an
essential part of the discipline. The Mahàbhàrata has the following prayer:
O who would tell me of the sacred way by which I might enter into all the
sufferings hearts and take all their suffering on myself for now and for ever.”
Source: The Bhagavadgãtà by S.Radhakrishnan.
Radhakrishnan also quotes some very beautiful lines from Mahatma
 224 THE GäTâ
Gandhi’s Songs from Prison (1934) where the Mahatma speaks in praise
of Tukàràm:
‘That man is true
Who taketh to his bosom the afflicted:
In such a man
Dwelleth, augustly present,
God Himself;
The heart of such a man is filled abrim
With pity, gentleness and love;
He taketh the forsaken for his own.”
Bhagabat / PM6.5 (122) Final Print
That is why Swami Vivekananda set the motto for the Ramakrishna order
he founded as being âtmano mokùàrtha§ jagat-hitàya ca (for the
emancipation of one’s soul and for the welfare of mankind). He also issued
the message – 'Work is Worship’ and ‘to serve man is to serve God’. We must
keep it in mind that the Swami’s words have their origin in the utterances
of his master, Sri Ramakrishna.
It would be a pleasant exercise to go through the entry dated Saturday, June
2, 1883 in The Gospel of Sri Ramakrishna authored by M. I quote from
the English version by Swami Nikhilananda.
Sri Ramakrishna asked the kathak (narrator) to recite from
ørimadbhàgavam the episode of Uddhava, the friend and devotee of
Krishna.The episode tells that Uddhava, at the request of Krishna, had gone
to Vçndàvan to console the cowherds and the milkmaids who were sore at
heart because of their estrangement from their beloved Krishna.
The kathak said :
“ When Uddhava arrived at Vçndàvan, the milkmaids and the young
cowherds ran to him eagerly and asked him: “How is our Krishna? Has He
forgotten us altogether? Doesn’t He utter our names?” So saying, some of
them wept.Others accompanied him to various places in Vçndàvan still
filled with Krishna’s sweet aura….Uddhava said to them: “ Why are you
so grief-stricken in Krishna’s absence? He resides in all beings as their
indwelling Spirit. He is God and there is nothing without His presence.”
“But,” said the milkmaids, “ we do not understand all that. We are illiterate.
We know Krishna is the person who played in so many ways with us in this
place called Vçndàvan.” Uddhava said, “ Krishna is God. By meditating on
Him, man can evade the cycle of birth-death-rebirth and attain liberation.”
The milkmaids said, “ We do not understand big words like ‘liberation’. We
want to see the Krishna of our hearts.”
Sri Ramakrishna listened to the story from ørimadbhàgavam with great
BHAKTI YOGA 225
attention and said at last, “ Yes, the milkmaids were right.”
Then he sang a devotional song in Bengali :
Lo! I am never loath and averse to grant salvation,
But I do hesitate to grant one love that is pure;
One who earns pure love excels over all beings
And as the three worlds’1 master, him men do adore.
Listen, Candràvalã, listen! I shall now tell you of love –
Know that liberation one may gain, but rarely love that is pure;
Solely to honour pure love I did become
King Vali’s doorkeeper in the nether world – know this for sure.
Listen, in Vçndàvan alone can pure love be found –
Know, only the milkmen and the milkmaids
possessed this precious treasure;
Also know that being chained with pure love,
I dwelt in Nanda’s house
And regarding him as My father
I took over his load with ample pleasure.
1. The heaven, the earth and the hell.
–Versification in English by the author.
Sri Ramakrishna then said to the narrator: ‘The milkmaids had ecstatic
love, unswerving and single-minded devotion (niùñhà) to one ideal. Do
you know what devotion that is not loyal to one ideal means? It is devotion
tinged with intellectual knowledge. It makes one feel: ‘Krishna has become
all that is there. He alone is the Supreme Brahman. He is Ràma, He is øiva,
He is øakti. But this element of knowledge is not present in ecstatic love of
God.Once Hanumàn came to Dwàrakà, and wanted to see Sãtà and Ràma.
Krishna said to Rukùmiõã, His queen, ‘ You had better assume the form of
Sãtà; otherwise there will be no escape from the hands of Hanumàn.’
‘Once the Pàóavas performed the Ràjasuya sacrifice. All the kings placed
Yudhisñhira on the royal throne and bowed low before him to pay homage.
However, Vibhãùaõa, the king of Srãlanka, said, ‘I bow to Nàrayaõa
alone and to no one else.’ At these words, Lord Krishna bowed down to
Yudhiùñhira. Only then did Vibhiùaõa prostrate himself, crown and all,
before him’.
‘Do you know what devotion to one ideal is like? It is like the attitude of
a married woman who lives with her husband in the house of her husband
along with other members of the family – her brothers-in-law, father-in-
 226 THE GäTâ
law, mother-in-law and so forth. She brings water to wash their feet, fetch
towels, arrange their seats and the like; but with her husband she has a
special relationship.’
“There are two elements in ecstatic love: ‘I-ness’ and ‘my-ness’. Ya÷odà
used to think:’ Who would look after Gopàla if I did not? He will fall ill if
do not take care of him.’She did not look upon Krishna as God. The other
element is ‘my-ness’.It means to look upon God as one’s own - my Gopàla’.
Uddhava said to Ya÷odà : ‘Mother, your Krishna is God Himself. He is the
lord of the universe and not a common human being.’ ‘Oh!’ exlaimed Ya÷odà.
I am not asking you about the whereabouts of the lord of the universe. I want
Bhagabat / PM6.5 (123) Final Print
to know how my Gopàla fares. Not the lord of the universe but my Gopàla.’
‘How faithful to Krishna the milkmaids were! After many entreaties to
the door-keeper, the milk-maids entered the court at Mathurà, where Krishna
was seated as the king.The door-keeper took them to Him; but at the sight
of King Krishna wearing the royal turban, the gopis bent down their heads
and said among themselves: ‘Who is this man with a turban on his head?
Should we violate our chaste love for Krishna by talking to him? Where is
our beloved Krishna with the yellow robe and the bewitching crest with the
peacock feather?’
‘Do you notice’, Sri Ramakrishna said to the devotees, ‘ the single-minded
love of the milk-maids for Krishna? The ideal of Vçndàvan is unique.I am
told that the people of Dwàrakà worship Krishna, the companion of Arjuna,
but reject Ràdhà.’
A Devotee: ‘Which one is better – ecstatic love or loved mixed with
knowledge?’
Ramakrishna: ‘It is not possible to develop ecstatice love of God unless
you love Him very deeply and regard Him as your very own. Now, listen
to a story. Once three friends were going through a forest. Suddenly, a tiger
appeared before them. ‘Alas! Brothers,’ one of them said, ‘ we are lost.’
‘Why should you say that?’ said the second man. ‘Why should we be lost?
Come, let us pray to God.’The third man said, “No. Why should we trouble
God about it? Come let us climb the tree.’
‘The friend who remarked that they were lost,’ interprets Sri Ramakrishna,
‘did not know that there is God , our Protector. The second person who
suggested to his friends that they should pray seeking God’s protection was
a J¤ànã, a man of Knowledge. The third person who did not like to trouble
God with prayers and instead suggested that they should climb a tree had
ecstatic love of God. It is the very nature of such love that it makes a man
think himself to be stronger than his beloved. He is always alert that his
beloved is not in trouble. The one and the lone desire of his life is to keep
his beloved secure in all ways and take care that a thorn does not prick the
BHAKTI YOGA 227
soles of his feet.’
Sri Ramakrishna also defines different kinds of love in his inimitable
style. The relevant portion from The Gospel of Sri Ramakrishna is quoted
here :
Girish (to the Master) : 'Sir, What is ekàngi love?
Sri Ramakrishna : It means one-sided love. For instance, the water does
not seek the duck, but the duck loves the water. There are other kinds of love
: sàdhàraõi, sama¤jasà, and samarthà. The first (sàdhàraõi) is ordinary
love – the lover seeks his own happiness. He does not care whether the other
person is happy or not. That was Chandravali's attitude towards Krishna.
The second type (sama¤jasà) is a relationship in which both seek each
other's happiness. This is a noble kind of love. The third (samarthà) is the
highest of all. A lover whose heart is filled with such love says to his or her
beloved : 'No matter what happens to me but be happy yourself.' Ràdhà had
this highest love. She only cared about Krishna's happiness. If Krishna was
happy, she was happy. The gopãs (milkmaids), too, attained this sublime state.'
Note: The text has been slightly modified by the author.
Lord Kçùõa also attests the path of devotion or pure love in the last chapter
entitled Mokùa-Sannyànasa-Yoga as the supreme path to attainment of God:
bàblt CJ bØÿUtu  b‘tse btk lbôfwUh¥>
btbuJiígrm mÀgk ;u  Œr;stlu rŒgtu~rm bu>>65>>
Manmanà bhava madbhakto  madyàjã màm namaskuru;
Màmevaiùyasi satyam te  pratijàne priyo’si me. 18.65
Always think of Me and to Me be wholly devoted,
Bow down before Me and only Me do adore;
As you are very dear to Me, I honestly promise
By doing so, you will come to Me, I frankly assure. 18.65
mJoÆtbtolT vrhÀgßg  btbufkU NhKk J{s>
ynk ÀJt mJovtvuÇgtu  btuGrgígtrb b Nwa&>>66>>
Sarvadharmàn parityajya  màmekam ÷araõam vraja;
Aham tvà sarvapàpebhyo ² mokùayiùyàmi mà ÷ucaþ. 18.66
Give up all forms of rites and duties
And decisively take refuge in Me;
You have no reason to grieve
As from all sins I shall make you free.18.66
There is another important point to note and the point centres round the
 228 THE GäTâ BHAKTI YOGA 229
initial word of the thirteenth verse, which is ‘adveùñà’, meaning a person is required is that we should not be God-fearing but God-loving. Monasticism
who cherishes malice towards none. as Lord Kçùõa says in the fifth verse of this chapter is wearisome, and there
is possibility of failure. Swami Vivekananda, a great Hindu monk, who
yÅuíxt mJo-Cq;tltk  biºt& fUh¥K& YJ a> realised the Truth under the guidance of his great guru, Sri Ramakrishna,
rlbob& rlhnEµth&  mb-=w&F-mwF& Gbe>>13>> a saint whom Swamiji called avatàr-variùñha, (the greatest among the
incarnates) says that ‘real monasticism is not easy to attain’ (VII.251) and
Adveùñà sarva-bhåtànৠ maitraþ karuõaþ eva ca; ‘Bhakti (devotion) can be more easily practised by persons in every condition
Nirmamaþ nirahaïkàraþ  sama-duþkha-sukhaþ kùamã. 12.13 of life’.(III.357). He further remarks that ‘the great quality of Bhakti is that
Lack of malice or envy is the foremost quality of a devotee. The second it cleanses the mind’ (III.358). He warns that an aspirant following the path
chapter gives an account of who is a sthitapraj¤aþ, a man of steadfast of love or devotion should strictly guard his mind against falling a prey to
Bhagabat / PM6.5 (124) Final Print

wisdom. The staple quality of a sthitapraj¤aþ is that he has been able to hatred as ‘ hatred is a thing that greatly impedes the course of Bhakti'. He
renounce all desires – prajàhàti yadà kàmàn (2.55). It is rather easy to explains that 'praõidhàna is that sort of Bhakti, in which, without seeking
renounce desires, but very difficult is to attain freedom from anger and results such as sense-enjoyments and the like, all works are dedicated to that
envy. As long as one nurses selfhood, one cannot help feeling animosity Teacher of teachers’ (III.36). His comment on Bhakti-Yoga, coming as it
towards a person who offends him. One is, however, able to shrug off this does from the lips of a great seer, is wonderful. He says that ‘Bhakti-Yoga
animosity or malice when one is filled with love of God. A person whose is natural, sweet and gentle.’(III.78)
heart is filled with love of omnipresent Lord feels that being angry with the CHAPTER XII
offender is equal to being angry with God who is as much present in the BHAKTI -YOGA
offender as much in him. Hence the word ‘adveùña’ is followed by the word The Path of Devotion or Pure Love or Love for Its Own Sake
‘sarvabhåtàn৒. We find two wonderful illustrations of this issue. When
Jagài and Màdhài, the two well-known rogues, hit Nityànanda, a monk THE TEXT
who followed the path of love , with a piece of a broken earthen pitcher,
Nityànanda hugged them and held them close to his bosom. Once somebody
whipped with a cane the helmsman of a boat, and Sri Ramakrishna who
was aboard the boat felt acute pain. Not only so, a bruish similar to that on
the back of the helmsman visibly appeared on Sri Ramakrishna’s back. All
this means that one can be a true lover of God when one is united with the
cosmic spirit. ørãmadbhàgavatam also says this.

mJoCq;uMw g& vëgu;T CdJØtJbtÀbl&>

Cq;trl CdJÀgtÀbàguM CtdJ;tuútb&>> 11>3>45>>
Sarvabhåteùu yaþ pa÷yet bhagavadbhàvamàtmanaþ.
Bhåtàni bhagavatyànyeùa bhàgavatottamaþ. 11.3.45
Who is the greatest lover of God and the greatest devotee? The answer is
- ‘sarvabhåteùu yaþ pa÷yet bhagavadbhàvam’. The greatest devotee is
one who discovers God present in all beings and objects.
All said, this path is the simplest one, and for us, the mundane men, is the best
way to be followed in order to enjoy God’s love and grace, and peace. What
 230 THE GäTâ
ysowl& WJta
Arjunaþ uvàca :
Arjuna said :
YJk m;;-gw¢;t& gu C¢;t&  ÀJtk vgwovtm;u>
gu a yrv yGhbT yÔg¢;Uk  ;uMtk fuU gtud-rJútbt&>>1>>
Eva§ satata-yuktàþ ye bhaktàþ  tvৠparyupasàte;
Ye ca api akùaram avyakta§  teùৠke yoga-vittamàþ. 12.1
Bhagabat / PM6.5 (125) Final Print
Who, O Lord, are considered the greater yogins –
The devotees whoworship You with stubborn zest?
Or those, who, never swerving from the preferred path,
Mediate on Your form, immutable and not manifest?

¶eCdJtl WJta
Srãbhagavàn uvàca:
The Blessed Lord said:
brg ytJuëg bl& gu btk  rlÀg-gw¢;Ut& Wvtm;u>
¶õgt vhgt Wvu;t& ;u bu  gw¢;;bt& b;t&>>2>>
Mayi àve÷ya manaþ ye mৠ nitya-yuktàþ upàsate;
øraddhayà paraya upetà  te me yuktatamàþ matàþ. 12.2
The most perfect yogins are the persons
Whose mind being fixed in Me does never waver;
They also cherish supreme faith in Me
And their devotion is steadfast for ever and ever.12.2

gu ;w yGhbT yrl=uoëgbT  yÔgÿUk vgwovtm;u>
mJoºtdbT yraàÀgk a  fqUxô:bT yaÖtk "[¡JbT>>3>>
Ye tu akùaram anirde÷yam  avyakta§ paryupàsate;
Sarvatragam acintya§ ca  kåñastham acala§ dhruvam. 12.3
There are persons who in every way meditate on that form of Mine
That is Indefinable and Imperishable, and never becomes manifest -
The form is all-pervasive, and yet eludes the grasp of the intellect,
That never undergoes any change but remains fixed at its best. 12.3

BHAKTI YOGA 231
mkrlgög RràŠg-d{tbk  mJoºt mb-cwõg&>
;u ŒtËlwJrà; btbT YJ  mJo-Cq;-rn;u h;t&>>4>>
Sa§niyama indriya-gràma§  sarvatra sama-buddhayaþ;
Te pràpnuvanti màm eva  sarva-bhåta-hite ratàþ. 12.4
As their organs are entirely controlled and subdued,
And as they always have a unwavering and equanimous mind,
As they sincerely care for the welfare of all the beings,
They, you must know, attain Me, being persons of superior kind.12.4

¢ÖtuN& yr”fU;h& ;uuMtbT  yÔg¢;t-ym¢;-au;mtbT>
yÔgÿUt rn dr;& =w&Fk  =unJrØ& yJtËg;u>>5>>
Kle÷aþ adhikataraþ teùàm  avyaktà-asaktacetasàm;
Avyaktà hi gatiþ-duþkha§  dehavadbhiþ avàpyate. 12.5
Harder is their struggle, O Partha,
Who adhere to the form not manifest;
This is a greatly wearisome path
And the bodied can't easily pass the test. 12.5

gu ;w mJtorK fUbtorK  brg mkàgôg bÀvht&>
ylàgul YJ gtudul  btk Ægtgà;& Wvtm;u >>6>>
Ye tu sarvàõi karmàõi  mayi sa§nyasya matparàþ;
Ananyena eva yogena  mৠdhyàyantaþ upàsate. 12.6
;uMtbT ynk mbwõ;to  b]Àgw-mkmth-mtdht;T>
CJtrb l raht;T vt:o  brg ytJurN;-au;mtbT>>7>>
Teùàm aha§ samuddhartà  mçtyu-samsàra-sàgaràt;
Bhavàmi na ciràt pàrtha  mayi àve÷ita cetasàm. 12.7
They who dedicate all their actions to Me,
And who fix and pursue Me as their Supreme Goal;
Those that think of Me with attention full,
And with pleasure merge their will with My Soul ;
Them, O Partha, I save from this world
Which is virtually an ocean of Death;
As very promptly I act and keep my words
So, in Me try and deposit stable faith. 12.6-7
 232 THE GäTâ
 øreyaþ hi j¤ànàm abhyàsàt  j¤ànàt dhyàna§ vi÷iùyate;
brg YJ bl& yt"ÀôJ  brg cwrõk rlJuNg>
rlJrmígrm brg YJ  y;& QÆJobT l mkNg&>>8>>
Mayi eva manaþ àdhatsva  mayi buddhi§ nive÷aya;
Nivasiùyasi mayi eva  ataþ årdhva§ na sam÷ayaþ. 12.8
Engage all your mind in Me, in Me alone
To Me alone direct and train all your intellect;
Be assured, after your body perishes,
Bhagabat / PM6.5 (126) Final Print
In Me you’ll reside and enjoy happiness perfect.12.8

y: raútk mbt"t;wk  l N¢lturM brg rô:hbT>
yögtm-gtudul ;;&  btbT RåAt-ytË;wk "l¤sg>>9>>
Atha citta§ samàdhàtu§  na ÷aknoùi mayi sthiram;
Abhyàsa-yogena tataþ  màm icchà-aptu§ dhana¤jaya. 12.9
yÇgtmu yrv ymb:o& yrm  b;T-fUbo-vhb& CJ>
b;T y:obT yrv fUbtorK  fwUJolT rmrõbT yJtËôgrm>>10>>
Abhyàse api asamarthaþ  asi mat-karma-parmaþ bhava;
Madartham api karmàõi  kurvan siddhim avàpsyasi. 12.10
If you fail to concentrate on Me all your mind,
Resort to steady practice*, and you’ll, I tell you, attain Me;
If meditation does not suit you, work for My sake,
This measure will make you perfect – of this truth you sure be. 12.9-10
*Abhyàsa-yoga

y: Y;;T yrv yN¢;& yrm  fU;wobT b;T gtudbT ytr¶;&>
mJo-fUboVUÖt-Àgtdk  ;;& fwUh¥ g;-ytÀbJtlT>>11>>
Atha etat api a÷aktaþ asi  kartu§ mat yogam à÷ritaþ;
Sarva-karmaphala-tyàga§  tataþ kuru yata-àtmavàn. 12.11
¶ug& rn ÒttlbT yÇgtmt;T  Òttlt;T Ægtlk rJrNíg;u>
Ægtlt;T fUbo-VUÖt-Àgtd&  Àgtdt;T Ntrà;& ylà;hbT>>12>>
BHAKTI YOGA 233
Dhyànàt karma-phala-tyàgaþ  tyàgàt ÷àntiþ anantaram. 12.12
If, again, you fail to work for Me solely,
Rein in your mind and the fruits of action forego;
Mind that Knowledge is superior to the practice of yoga,
And Meditation is far superior to Knowledge, lo!
Listen again, abandonment of the fruits of efforts
Constitutes a measure, superior to the path of Meditation;
And renunciation of desires leads to eternal peace
This you must know as this is My firm conviction.12.11-12

yÅuíxt mJo-Cq;tltk  biºt& fUh¥K& YJ a>
rlbob& rlhnEµth&  mb-=w&F-mwF& Gbe>>13>>
Adveùñà sarva-bhåtànৠ maitraþ karuõaþ eva ca;
Nirmamaþ nirahaïkàraþ  sama-duþkha-sukhaþ kùamã. 12.13
mà;wíx& m;;k gtude  g;-ytÀbt =]Z-rlëag&>
brg yrvo;-bltu-cwrõ&  g& bØ¢;& m& bu rŒg&>>14>>
Santuùñaþ satata§ yogã  yata-àtmà dçóha-ni÷cayaþ;
Mayi arpita-mano-budhiþ  yaþ madbhaktaþ saþ me priyaþ. 12.14
He who hates nobody, but is compassionate to all,
Who is devoid of selfishness and has effaced his ego;
Who by joy or by sorrow is not affected or swayed,
And even forgives the offenders, to him harmful though;
He who is forever content, and fixes full concentration on Me,
Who has controlled his self and whose faith is forever preset and rigid;
He who has dedicated his mind and brain to Me, to Me alone
My real devotee he is and as such, he attains all my affection indeed. 12.13-14

gôbt;T l WrÅs;u ÖttufU&  ÖttufUt;T l WrÅs;u a g&>
nMo-ybMo-Cg-WÃudi&  bw¢;& g& m& a bu rŒg&>>15>>
Yasmàt na udvijate lokaþ  lokàt na udvijate ca yaþ;
Harùa-amarùa-bhaya-udvegaiþ  muktaþ yaþ saþ ca me priyaþ.
 234 THE GäTâ
12.15
Also dear to Me is that person
Who troubles or is troubled by none;
Who, living in Peace, from fear aloof,
Pleasures and cares does shun. 12.15

ylvuG& Nwra& =G&  W=tmel& d;-Ôg:&>
mJo-ythöC-vrhÀgtde  g& bØ¢;U& m& bu rŒg&>>16>>
Bhagabat / PM6.5 (127) Final Print
Anapekùaþ ÷uciþ dakùaþ udàsãnaþ gata-vyathaþ;
Sarva-àrambha-parityàgã yaþ madbhaktaþ saþ me priyaþ. 12.16
I also dearly feel affection for that devotee of Mine
Who rejects reliance and who does dependence discard;
Being pure-hearted, prompt, stoical and unworried
On his own he takes up no work to earn, although not very hard.*12.16
* To earn not only wealth but also name and fame.
 Who are devoted to Me and possess deep Faith in Me
g& l †ígr; l Åuríx  l Ntuar; l fUtETGr;>
NwC-yNwC-vrhÀgtde  Cr¢;UbtlT g& m& bu rŒg&>>17>>
Yaþ na hçùyati na dveùñi  na ÷ocati na kàïkùati;
øubha-a÷ubha-parityàgã  bhaktimàn yaþ saþ me priyaþ.12.17
I am also very fond of and affectionate to that devotee of Mine,
Who is never rapturous nor does he anybody resent;
Who has neither attachment to good nor is disconcerted by evil,
And who does neither crave nor does ever he lament.12.17
 part of the conversation between Lord Kçùõa and Arjuna extracted from
mb& Nºtti a rbºtu a  ;:t btl-yvbtlg&>
Ne;-WíK-mwF-=w&FuMw  mb& mE¸ -rJJrso;&>>18>>
Samaþ ÷atrau ca mitre ca  tathà màna-apamanayaþ.
øãta-uùõa-sukha-duþkheùu  samaþ saïga-vivarjitaþ. 12.18
;wÖg-rlà=t-ô;wr;& btile  mà;wíx& gul-fuUlra;T>
yrlfuU;& rô:h-br;&  Cr¢;btlT bu rŒg& lh&>>19>>
Tulya-nindà-stutiþ maunã  santuùñaþ yena-kenacit;
BHAKTI YOGA 235
Aniketaþ sthira-matiþ  bhaktimàn me priyaþ naraþ. 12.19
He who makes no difference between friends and foes,
Fame and shame who treats equally and takes alike;
Never moved by heat or cold, and by pleasure or pain,
And attachment who does deeply dislike;
Whom praise cannot elate nor can abuse depress,
Whose mind is tranquil, filled with full devotion to Me;
Reticent and forever content, who has no home to call his own,
Being a steady-minded person, to Me very dear is he.12.18-19

gu ;w "ögtob];bT R=k  g:t-W¢;k vgwovtm;u>
¶æ"tlt& b;T-vhbt&  C¢;t& ;u y;eJ bu rŒgt&>>20>>
Ye tu dharmyàmçtam ida§  yatha-ukta§ paryupàsate;
øraddadhànà mat-paramàþ  bhaktàþ te atãva me priyàþ. 12.20
Those who regard Me as the Supreme Goal of their life
And strive hard to attain these virtues nectarin –
Are very lovable to Me – these devotees of Mine. 12.20
Rr; ¶ebntCth;u N;mtn‹tk mkrn;tgtk Jigtrm¢gtk CeíbvJorK ¶ebØdJ=de;tmqvrlM;Tmw
J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsolw -mkJt=u Cr¢-gtudtu ltb Åt=Ntuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Bhakti-yogo nàma
dvàda÷o’dhyàyaþ.
Here ends Chapter XII entitled Bhakti-yoga of the Gità that forms a
the epic poem Mahabhàrata consisting of one hundred thousand verses
authored by Vyàsaþ.
nrh& ` ;;T m;T>
Hariþ om tat sat.
God alone exists.
 CHAPTER XIII
KúETRA-KúETRAJ¥A- VIBHâGA- YOGA
Discrimination between Nature and Soul
PROLOGUE
At the outset, it is very pertinent to have a look at what Swami Ranganathananda
says in the introduction to this chapter. The Swami says :

“ All through this great book, a great amount of philosophy and highly
scientific thought has been uniquely blended with the sermons on spirituality.
Bhagabat / PM6.5 (128) Final Print

It is food for both heart and brain. In this chapter, we find a good deal of
that scientific element. Such expositions of spiritual life are very rare in all
other religious scriptures. Take any religion and study its course books; there
will not be even a fraction of the philosophy and high scientific thought that
you get in the Gãtà. This chapter and the seventh chapter that is positioned
earlier are especially significant from that point of view.”
Note: Language has been slightly modified by the author.
This chapter containing thirty-five verses deals with the nature of the Body
(kùetra – also called ‘field’) and the Soul (kùetraj¤a – also called ‘knower
of the field’) and their relationship. Practically, this chapter is an elaborate
exposition of the basic concept of Chapter VII (J¤àna -Vij¤àna-yoga)
and is a decidedly necessary and corroborative supplement to the chapter.
Some editions consider Arjuna’s question to be the first verse, while other
editors think that the first utterance of the Lord constitutes the first verse.
øankaràcàrya and Lokamanya Tilak consider the verse containing Arjuna’s
question as an interpolation.
Arjuna’s question to Lord Kçùõa is very comprehensive and substantial.
It sets the ball rolling. Arjuna wants to learn from the Lord about six things
– (i) what Prakçti (nature) is; (ii) What Puruùa (intelligent being) is ; (iii)
What Kùetra (field) is; (iv) Who kùetraj¤a (knower of the field) is; (v) What
J¤àna (knowledge) is and (vi) What J¤eyam (object of knowledge) is. The
issue of knowledge is threefold; it involves J¤àna (knowledge), J¤àta
(knower) and J¤eyam (the object of knowledge). ‘This is called tripuñi in
Vedanta; these three always go together. When I know something, these three
things are present : ‘I’, ‘the act of knowing’, and ‘what is known’. Swami
Ranganathananda while exposing the idea further says that ‘dissolution of
this tripuñi through scientific investigation and arrival at the supreme unity of
knowledge is Vedanta’s great work. There is only Knowledge; there is neither
a knower nor an object of knowledge except in this relative world. Knowledge
alone is the One Truth of things. Consciousness, experience, knowledge –
 KúETRA-KúETRAJ¥A- VIBHâGA- YOGA 237
that alone exists. Others are various forms of Infinite Knowledge. So, God
is called cit or Pure Knowledge by Vedanta; the ultimate Truth is j¤àna
svaråpa or cit svaråpa. That is God according to Vedanta.’
This chapter takes its cue from the fourth and fifth verses of Chapter VII
where the Lord utters:
Cqrb& ytv& ylÖttu Jtgw&  Fk bltu cwrõ& YJ a>
ynkfUth Rr; Rgk bu  rCªtt Œf]Ur;& y³"t>>4>>
Bhåmiþ-àpaþ-analo vàyuþ  kha§ mano buddhiþ eva ca;
Bhagabat / PM6.5 (129) Final Print
Aha§kàra iti iya§ me  bhinnà prakçtiþ aùñadhà. 7.4
I manifest Myself, you see My Friend,
In forms altogether eight in number:
They are Earth, Water, Space and Mind
Intellect, Egoism, Fire and also Air.7.4
 the knower (kùetrj¤na).
yvht RgbT R;& yàgtk  Œf]Ur;k rJrõ bu vhtbT>
seJCq;tk bntctntu  ggt R=k "tgo;u sd;T>>5>>
Aparà iyam itaþ anyৠ prakçti§ viddhi me paràm;
Jãva-bhåtৠmahàbàho  yayà ida§ dhàryate jagat. 7.5
This manifest form* of Mine, O mighty Hero,
Stands immensely inferior to the real one;
My real self consists in the Consciousness
That sustains firmly the whole creation.7.5
*the lower Prakçi
Thus, in the seventh chapter two aspects of God are referred to – His
manifest form and His non-manifest form. The manifest form is the lower of
the two, the individual soul or the Pràõa, that causes creation and destruction,
and continues the life cycle. The higher Self is non-manifest, and dwells in
the created beings invisibly. Of course, the non-manifest Self or Brahman
exists in and beyond this sphere. It is eternal, undying and boundless. This
chapter says that the body is the field (kùetra) and the man who considers
his body as the abode of God is the knower (kùetrj¤a). The Lord explains
that in all circumstances He is the only Knower of the Field (kùetraj¤a) and
resides in every being and in every object (Kùetra) as the individual soul.
Swami Ranganathananda cracks the issue wonderfully in his great book
Universal Message of the Bhagavad Gita. ørã Kçùõa makes clear in the
fourth verse of Chapter VII that His divine nature combines two aspects one
238 THE GäTâ
is the physical aspect and the other is the spiritual aspect . The first category
includes earth, water, fire, air, space – all these being nature’s elements and
also the ego in men and women. The aggregate of all these entities is the body
or the field (kùetra). He says these are apareyam ‘they reflect My inferior
(aparà) nature’ Reference to the fourth verse will not serve the purpose; the
fifth verse too has to be taken into account in the same breath. The Lord in
the fifth verse says ‘prakçtim me viddhi paràm – know My Higher (parà)
nature.’ And it is the Higher form that sustains all the things included in the
first category (yayedam dhàrayate jagat). This to say, that the Lord is ‘
the author of of the whole cosmos through these two natures, that nothing
outside God remains.Everything is His own form. There is an external form
by the name aparà prakçiti, the lower nature and its various evolutions;
and there is also parà prakçiti, the higher nature or pure Intelligence.This
is so in all of us.
The Lord at the very outset, in his first utterance, explains that the body
is the field (kùetra) and the person who has proper knowledge about it is
R=k Nhehk fUtià;ug  GuºtrbÀgrC"eg;u>
Y;‘tu Jurút ;k Œtnw&  GuºtÒt Rr; ;rÅ=&>>1>>
Ida§ ÷arãra§ kaunteya  kùetram-ityabhidhãyate;
Etadyo vetti ta§ pràhuþ  kùetraj¤a iti tadvidaþ. 13.1
O Son of Kuntã, listen to Me with attention full,
That the body is called the field;
And the man who knows about it
Is called its knower – this you must learn indeed. 13.1
The utterance of Lord Kçùõa in the second verse discloses that He is the
only Person who knows the field everywhere and He reveals that in His
opinion Knowledge means knowing the characteristics of both the field and
the farmer. The farmer is supposed to be knower of the field, and God, who
is Lord Kçùõa in His present incarnation ­is the farmer who knows the field
which is the whole creation.
GuºtÒtk atrv btk rJrõ  mJoGuºtuMw Cth;>
GuºtGuºtÒtgtuÒtotlk  gútßÒttlk b;k bb>>2>>
Kùetraj¤a§ càpi mৠviddhi  sarvakùetreùu bhàrata;
Ksetra-kùetraj¤ayor-j¤àna§  yat tat j¤àna§ mata§ mama. 13.2
O Bhàrata, My Friend, you must know
That I know the fields everywhere;
 KúETRA-KúETRAJ¥A- VIBHâGA- YOGA 239 240 THE GäTâ

And Knowledge, I consider, means knowing and non-dual. He will have the realisation that Brahman is one and never
About both the field1 and the farmer2.13.2 two – ekam eva advitãyam, as the Upaniùads say. It stands ultimately that
1.Kùetra 2. Kùetraj¤a Prakçti ( Nature with Its three modes) and Puruùa (the individual self)
together constitute the kùetra, and the Higher Self who creates, sustains
Swami Ranganathananda explains:
and destroys the kùetra is Kùetraj¤a. This kùetraj¤a is at the same time
‘Arjuna, know Me to be the only Kùetraj¤a in all these Kùetras. I am the only
knowledge, the object of knowledge and the knower. What then is the role
single Principle of Intelligence, Consciousness or Knowledge.’ Lord Kçùõa
of a man? The answer is : a man should try to acquire this knowledge and
sums up his instruction by saying: Ksetra-kùetraj¤ayor-j¤àna§ yat tat
realise it in his heart.Then all mysteries will wither, all miseries will fly and
j¤àna§ mata§ mama. That is to say, knowledge of kùetra and knowledge
his mind will be full of joy and bliss. At this stage, the mantra ‘so’yam’ or
of kùetraj¤a together constitutes the totality of knowledge. One alone would
Saþ aham applies to him, as he no longer feels that he is separate entity,
Bhagabat / PM6.5 (130) Final Print

not do. Knowing kùetraj¤a alone won’t do; kùetra must also be known.
but he has no entity at all. He is united with the Self.
Whatever the physical sciences can tell us about the external world, all that
After making the preliminary statement, the Lord explains elaborately the
is knowledge about kùetra; we have to take them into our consideration.
nature of the field, its properties, its modifications, its effects and its causes
Besides, we also have to take into account that there is, besides, the knower,
and finally speaks about His own Self and His powers. He says that the
consciousness, the looker-on. A full picture of Reality includes both. Until
great primeval elements, egoism, intellect, the non-manifest source, the ten
now, western science considered only one aspect of Reality – the objective
organs, the mind, the five objects of the senses, desire, repugnance, pleasure,
world observed by the senses and studied by the mind of the scientist. Even
pain, the body and mind in aggregate, sentience (intelligence) and fortitude
if there is an observer, it also is converted to be a form of kùetra. Kùetra in
with all their changes constitute the field (kùetra). The Lord now speaks of
another form is Kùetraj¤a. The scientists will say following the nineteenth
Knowledge. He says that the virtues that lead to Knowledge are humility,
century materialistic theory that Kùetra in another form is Kùetraj¤a.
modesty, non-violence, tolerance, uprightness, obedience to the preceptor,
Their view, however, is slowly changing. They are finding it impossible
purity and cleanliness, composure, self-restraint, non-covetousness, absence
to convert consciousness into a piece of matter. They, too, are finding it
of egoism, awareness of the evils of birth, death, senility, sickness and
impossible to derive consciousness ( or spritual strength – author) from the
miseries, stoicism, lack of attachment to children, wife and home, equanimity
material sources or forces. When they come to mature conclusion they will
of mind in hostile or hospitable circumstances, unwavering devotion to
recognise the truth that is expounded in the Gãtà. Here is Kùetra; here is
God, inclination to live as a recluse in a clean, isolated place far from the
Kùetraj¤a; and when one attempts to investigate this Kùetraj¤a, it seems
madding crowd, constant application of the mind in the spiritual practice
that there are so many Kùetraj¤as. Actually, there is only one Kùetraj¤a that
and the pursuit of knowledge of the Reality. While these virtues lead to true
is manifest in the ‘aggregate body called Kùetra’- Swami Gambhirananda.
Knowledge, their absence clouds one’s mind with ignorance. The Lord
Swami Ranganathananda predicts that ‘the unitive knowledge will come in
further elucidates that although undivided, He appears to be divided, and
course of time. The diversity is only in appearance; there is only one pure
while He creates and sustains the beings, He devours them as well.
Consciousness as the knower of all that is found in the whole universe as
well as in the in the observers. That fills the universe. ‘That is in you, me yrJCÿUk a Cq;uMw  rJCÿUrbJ a rô:;bT>
and in all.’ This how the non-duality of Consciousness has been proclaimed.
There is only pure Self in all the beings. That is what Vedanta has established Cq;C;]o a ;ßÒtugk  d{rmíKw ŒCrJíKw a>>16>>
through investigation, discussion and experience. All the Upaniùads hold Avibhakta§ ca bhåteùu  vibhaktam iva ca sthitam;
that there is only one âtman – âtma ekatva vidyà pratipattaye sarve
Bhåta-bhartç ca tat-j¤eyam  grasiùõu prabha-viùõu ca. 13.16
vedà àrabhyante. The phrase - âtma ekatva vidyà – signifies ‘the science
of unity in the Self’. There is no duality in Consciousness. Schrodinger , a That Object of Knowledge appears splintered,
nuclear scientist says: ‘ Consciousness is the singular, the plural of which is As it resides in various creatures, in forms diverse;
unknown’. So, when one goes through the process of – knowledge, the object Actually, it is a single whole, undivided
of knowledge and the achiever of knowledge – one will finally realise that What it generates and sustains, it also devours. 13.16
one Advaitic cit svarupa – One Infinite Brahman or Infinitive Atman, one Light of all lights, He is the Knowledge, the object of the Knowledge, and
 KúETRA-KúETRAJ¥A- VIBHâGA- YOGA 241
the goal of the Knowledge, dwelling in the hearts of all. Those who realise
this qualify for His grace and attain liberation.
The Lord now moves on to explain that Nature (prakçti) and the
Individual Soul (puruùa) have no beginning, and all modifications and
attributes owe their origin to Nature. Nature is said to be the source of the
body and the organs, and the Individual Soul (puruùa) causes pain and
pleasure that one experiences. The soul in league with nature experiences
the attributes, and the influence of the attributes determines birth in good
or evil wombs.
Bhagabat / PM6.5 (131) Final Print
Œf]Ur;k vwh¥Mk aiJ  rJõglt=e WCtJrv>
rJfUthtkëa dwKtkëaiJ  rJrõ Œf]Ur;möCJtlT>>19>>
Prakçti§ puruùa§ caiva  vidhaya-nàdi ubhavapi;
Vikàrà§÷ca guõàn÷caiva  viddhi prakçti-sambhavàn. 13.19
Know that both Nature1 and the individual soul2
have had no origin;
That it’s Nature that causes the changes and the attributes3
that by our eyes are seen.13.19
1.Nature > Prakçti; 2.Individual soul > Puruùa; 3. Attributes > Guõas
fUtgofUhKfU;o]ÀJu  nu;w& Œf]Ur;h¥åg;u>
vwh¥M& mwF=w&Ftltk  Ctu¢;]ÀJu nu;wh¥åg;u>>20>>
Kàrya-karaõa-kartçtve  hetuþ prakçtirucyate ;
Puruùaþ sukha-duþkhànৠ bhoktçtve heturucyate. 13.20
Of the body and the organs Prakçti is the source;
Puruùa motivates one to feel the joy and remorse.13.20
The next verse is complementary and elucidatory:
vwh¥M& Œf]Ur;ô:tu rn  CwETÿUu Œf]Ur;stàdwKtlT>
fUthKk dwKmE¸tu~ôg  m=m‘turlsàbmw>>21>>
Puruùaþ prakçtistho hi  bhuïkte prakçti-jàn-guõàn;
Kàraõa§ guõasaïgo’sya  sadasad yoni janmasu. 13.21
As the individual soul1 dwells in Nature2,
It experiences the qualities3 born of her;
Owing to its contact with the qualities,
It is born in the wombs of good and evil nature.13.22
1. Puruùa 2.Prakçti 2. Guõas
242 THE GäTâ
The Supreme Puruùa residing in the body is the onlooker, the director, the
preserver, the master, the consumer, and the transcendental Self.
WvŠíxt ylwbà;t a  C;to CtuÿUt bnuëJh&>
vhbtÀbur; atËgwÿUtu  =unu~rôblT vwh¥M& vh&>>22>>
Upadraùñà anumantà ca  bhartà bhoktà mahe÷varaþ;
Paramàtmeti càpyukto  dehe’smin puruùaþ paraþ. 13.22
In this body also resides the Supreme Person acting just the witness;
He approves of the body and its organs when engaged in their functions;
He enjoys the experiences of the intellect, seemingly created by Himself
He is the great Lord, and the Paramàtman ever aloof from actions.13.22
*Paramàtman means the Transcendental Self.
One who knows the nature of the Supreme Person resident in the body
as well as of the attributes of Nature (prakçti), in whatever way he lives in
his mortal frame, avoids rebirth. By way of revision, the Lord reminds that
some experience the Self in their own hearts through meditation by dint of
the purified mind, some through the path of Knowledge and some others
through proper Actions. Even those that have not gained the Knowledge, but
have heard of it from other men, reach the state beyond the grasp of death
by worshipping what they have known as the Supreme Refuge.
yàgu ÀJuJbstlà;&  ¶wÀJtàguÇg Wvtm;u>
;uu~rv atr;;hàÀguJ  b]Àgwk ¶wr;vhtgKt&>>25>>
Anye tvevamajànantaþ  ÷rutvànyebhya upàsate;
Te’pi càtitarantyeva  mçtyum ÷rutiparàyaõàþ. 13.25
There are others again who seek the aid of gurus;
On the basis of their precepts, they engage in worship;
By steadfastly reflecting on what the gurus teach them
They too overcome death and attain My friendship.13.25
The Lord iterates that every object that has come into existence, whether
sensate or insensate, originates owing to the union of the field or Nature
(kùetra) with the knower or the Soul (kùetraj¤a). He stresses that a seer is
the person who perceives the imperishable Supreme Lord existing equally
in all beings that are perishable and even beyond.
mbk mJuoMw Cq;uMw  r;íXà;k vhbuëJhbT>
rJlëgÀôJrJlëgà;k  g& vëgr; m vëgr;>>27>>
Sama§ sarveùu bhåteùu  tiùñhanta§ parame÷varam;
 KúETRA-KúETRAJ¥A- VIBHâGA- YOGA 243
Vina÷yatsu avina÷yanta§  yaþ pa÷yati sa pa÷yati. 13.27
Right vision has the man who the immortal Lord sees
Existing equally in all beings, even in those that perish.13.27
 He resides in a body does not engage in action. As the all-pervasive space
crnhà;ëa Cq;tltbT  yahbT ahbuJ a>
mqÌbÀJtút=rJÒtugk  =qhô:k atrà;fuU a ;;T>>15>>
Bahi-ranta÷ca bhåtànàm  acaram carame-va ca;
Såkùma-tvàt-tad-avij¤eya§  dårastha§ càntike ca tat. 13.15
Bhagabat / PM6.5 (132) Final Print
He resides inside the beings and also outside them;
According to His will, He moves or does not stir;
Being very delicate and subtle, He eludes our grasp;
He is near to us and at the same time very far.13.15
By virtue of his perception of the omnipresence of God, equally in all things
and beings, he does not hurt the Supreme Self by engaging the individual
self in conflict with It, and so attains the Supreme Goal.
mbk vëglT rn mJoºt  mbJrô:;beëJhbT>
l rnlrô;gtÀbltÀbtlk  ;;tu gtr; vhtk dr;bT>>28>>
Sama§ pa÷yan hi sarvatra  samava-sthitam-ã÷varam;
Na hinasti àtmanàt-màna§  tato yàti parৠgatim. 13.28
Equally and in all places,
He sees the Supreme Lord’s presence;
Hence he never injures the Self by his self
And the Supreme Goal he attains. 13.28
The seer verily realises that actions are done by Nature while the Self remains
inactive. The man who discovers the diverse beings as issuing from the
Supreme One becomes united with Brahman.
g=t Cq;v]:ÉCtJbT  YfUô:blwvëgr;>
;; YJ a rJô;thk  c{Ñ möv‘;u ;=t>>30>>
Yadà bhåta-pçthag-bhàvam  ekastham-anupa÷yati;
Tata eva ca vistàra§  brahma sampadyate tadà. 13.30
When a man perceives all beings issuing from the One
And therefore discovers inviolable unity in diversity;
That person, owing to his awareness of this truth
244 THE GäTâ
Finds that with Brahman has merged his own identity.13.30
The Lord reiterates that the Supreme Self, having neither the beginning
nor being affected with attributes (three) is immutable, and even when
remains untainted owing to its nicety (asanga), the Self, although It exists
everywhere, remains stainless. As the single sun brightens all the world, so
does the Self fills the whole field with radiance.
g:t ŒfUtNgÀgufU&  f]UÀôlk ÖttufUrbbk hrJ&>
Guºtk Guºte ;:t f]UÀôlk  ŒfUtNgr; Cth;>>33>>
Yathà prakà÷ayatyekaþ  kçtsna§ lokam-ima§ raviþ;
Kùetra§ kùetrã tathà kçtsna§  prakà÷ayati bhàrata. 13.33
As the whole world is irradiated by a single sun,
The Supreme Self*, likewise, lights up the vast creation.13.13
* kùetrã – He who abides in the kùetra
Those that have the eyes perceive the distinction between the field and the
Self, and becoming devoid of the general misconception about Nature,
meet the Lord Supreme. Summarily, one has to realise that the Supreme
Soul, although present in all beings as individual souls, has an existence
outside them. He is immutable, all-pervasive and detached from actions
which actually are done by Nature. The rather difficult issue centring round
what is kùetra and kùetraj¤a will be clearer if we take into account what
the Bible says about the origin of man. God created Paradise and created
Adam, the first man, to live there happily. However, as He discovered that
Adam was feeling lonely and hence cheerless, he created Eve out the ribs
of Adam to be his sweet companion and begin the process of multiplication.
Thus, God was present in the field, the aggregate entity (kùetra) of Paradise
and its two human inhabitants – Adam and Eve in whom He resided as the
individual souls. Still, God was not confined to the aggregate body alone;
He remained a distant onlooker – the knower or the kùetraj¤a. That is why,
when He found Adam and Eve flouting His command that they should never
taste the fruit of Forbidden Tree, He threw them, whom He had sustained
them so far, out of Paradise. Had he not remained distant from the field,
He could not have acted the role of the destroyer. To be further clear, the
lower self of God forms the kùetra and His superior or higher Self, which
is actually the real Self, is kùetraj¤a. To know the Self is to know all. The
individual soul being a part of the Supreme Soul feels the urge to know its
creator, and when it knows the superior Self, it becomes united with It and
attains salvation. Actually, the realisation by the lower self, the kùetra, of
 KúETRA-KúETRAJ¥A- VIBHâGA- YOGA 245 246 THE GäTâ

its higher nature constitutes j¤ànam or Knowledge and this Knowledge is The next section containing verses from nineteenth to the twenty-third has,
liberation from igonrance which is the cause of bondage and miseries.Hence for its subject matter, the theme – Nature and Spirit. The verses from the
the relevance of the verses: twenty-fourth to the thirty-fourth deal with ‘different roads to salvation.’

ôJgbT YJ ytÀblt-ytÀbtlk  JuÀ: ÀJk vwh¥Mtuútb>

Cw;-CtJl Cq;uN  =uJ-=uJ sd;T-v;u>>15>>
Svayam eva àtmanà-àmàna§  vettha tva§ puruùuttama;
Bhåta-bhàvana bhåte÷a  devadeva jagatpate. 10.15
Bhagabat / PM6.5 (133) Final Print

O supreme Person and God of the gods,

Master of the beings and their sole Creator!
Ruler of the world, You alone know Yourself
By dint of your own merit, O kind Protector! 10.15

mbk vëglT rn mJoºt  mbJrô:;bT RoëJhbT>

l rnlrô; ytÀblt-ytÀbtlk  ;;& gtr; vhtk dr;bT>>28>>
Sama§ pa÷yan hi sarvatra  samavasthitam ã÷varam;
Na hinasti àtmanà-àtmàna§  tataþ yàti parৠgatim. 13.28
Equally and in all places and spheres
He sees the Supreme Lord’s presence;
Hence he never injures the Self by his self
And the Supreme Goal surely he attains. 13.2
Sri Ramakrishna explains the issue in the simplest style. According to him,
Bhagavat (the life story of Lord Kçùõa - the inquiry), Bhakta (devotee or
the inquirer) and Bhagavàn (the object of inquiry) constitute a single whole
which is the Self, the real ksetrajna. The enquirer or the knower is the inferior
kùetraj¤a as he himself is the kùetra. To know the Self, the superior One,
therefore, is to know all. Thus the Self ultimately stands out to be the field
and the knower. He is all that we should know.
Radhakrishnan has divided the chapter into several sections. This division
is of immense help to the lay reader like me. The first section containing
the first three verses, excluding the disputed one numbered 0, deals with
the field and the farmer or the person who has thorough knowledge about
the field (the knower). The fourth, fifth and sixth verses speak about the
‘constituents of the field’. The verses from the seventh to the twelfth dwell
on ‘Knowledge’. The next section containing verses from the thirteenth to
the seventeenth centres round the theme – ‘the knower of the field’. The
eighteenth verse contains the Lord’s opinion on ‘the fruit of Knowledge’.

CHAPTER XIII
KúETRA-KúETRAJ¥A- VIBHâGA- YOGA
Discrimination between Nature and Soul
THE TEXT
ysowl WJta
Arjuna uvàca:
Arjuna said:
 ;;T Guºtk g;T a gt=]fUT  a grÅfUtrh g;& a g;T>
Bhagabat / PM6.5 (134) Final Print
Œf]Ur;k vwh¥Mk a YJ  Guºtk GuºtÒtbT YJ a>
Y;;T Jur=;wbT RåAtrb  Òttlk Òtugk a fuUNJ >>0>>
Prakçti§ puruùa§ ca eva kùetra§ kùetraj¤am eva ca;
Etat veditum icchàmi  j¤àna§ j¤eya§ ca ke÷ava. 13.0
O Ke÷ava! I want to know and so do tell me, please,
What Knowledge is and what is the object of Knowledge proper;
Also be kind and tell me what is prakçti and what is puruùa,
And what constitutes the Field1 and who is the person, its Knower2.13.0
 }UrMrC& cnw"t de;k  Aà=turC& rJrJ"i& v]:fUT>
1. Kùetra 2. Kùetraj¤na – the knower of the field.
¶eCdJtlwJta
ørãbhagavàn uvàca:
The Blessed Lord answered:
R=k Nhehk fUtià;ug  GuºtbT Rr; yrC"eg;u>
Y;;T g& Jurút ;k Œtnw&  GuºtÒt& Rr; ;rÅ=&1>>
Ida§ ÷arãra§ kaunteya  kùetram iti abhidhãyate;
Etat yaþ vetti ta§ pràhuþ  kùetraj¤aþ iti tadvidaþ. 13.1
O Son of Kuntã, with attention listen to Me!
The learned say that the body is called the field;
And the man who knows thoroughly about it
Is called its knower – this you must learn indeed. 13.1
 Indriyàõi da÷a eka§ ca  pa¤ca ca indriya-gocaràþ. 13.5
GuºtÒtk a yrv btk rJrõ  mJoGuºtuMw Cth;>
Guºt-GuºtÒtgtu& Òttlk  g;T ;;T Òttlk b;k bb>>2>>
248 THE GäTâ
Kùetraj¤a§ ca api mৠviddhi  sarvakùetreùu bhàrata;
Ksetra-kùetraj¤ayoþ j¤àna§  yat tat j¤àna§ mata§ mama. 13.2
O Bhàrata, My Friend, you must know for certain
That it’s me alone who know the fields everywhere;
And knowing about both the Field1 and its Knower2
Amounts to Knowledge – this is what I consider.13.2
1. Kùetra 2. Kùetraj¤a

m& a g& g;T ŒCtJ&  a ;;T mbtmul bu N]Kw>>3>>
Tat kùetra§ yat ca yàdçk  ca yadvikàri yataþ ca yat;
Saþ ca yaþ yat prabhàvaþ  ca tat samàsena me ÷çõu. 13.3
Listen to Me, O Partha, I’ll now tell you in brief,
What the Field is and what its properties are;
How changes take place in it and the causal chain
And Who is the Lord Supreme and what is His power.13.3

c{Ñ-mqºt-v=i& l YJ  nu;wbrØ& rJrlrëa;i&>>4>>
èùibhiþ bahudhà gãta§  chandobhiþ vividhaiþ pçthak;
Brahmasåtra-padaiþ na eva  hetumadbhiþ vini÷citaiþ. 13.4
This truth has been variously sung of by the sages
And has been expounded in passages* about the Lord Supreme;
The passages are quite logical and are convincing,
The Vedas too in so many words talk about this sublime theme.13.4
*Brahma-såtra

bntCq;trl ynkfUth&  cwrõ& yÔg¢;bT YJ a>
RràŠgtrK =N YfkU a  v¤a a RràŠg-dtuaht&>>5>>
Mahàbhåtàni ahaïkàraþ  buddhiþ avyaktam eva ca;
RåAt ÅuM& mwFk =w&Fk  mkDt;& au;lt "]r;&>
Y;;T Guºtk mbtmul  mrJfUthbT W=t†;bT>>6>>
 KúETRA-KúETRAJ¥A- VIBHâGA- YOGA
Icchà dveùaþ sukha§ duþkha§  saïghàtaþ cetana dhçtiþ;
Etat kùetra§ samàsena  savikàram udàhçtam. 13.6
The Field embraces the great primordial elements, five in number –
Egoism, Intellect and the creations’ Non-manifest source;
The ten Organs and the Mind, besides the five sense-objects,
Desire, repulsion, pleasure, pain and the aggregate1 force;
It also includes Fortitude and Intelligence or the Sentience –
All these are constituents of the Field found in their variance2 13.5-6
1.organism 2.modifications
Bhagabat / PM6.5 (135) Final Print

ybtrlÀJbT y=röCÀJbT  yrnkmt Gtrà;& ytsoJbT>
ytatgo-Wvtmltk Ntiak  ô:igobT ytÀb-rJrld{n&>>7>>
Amànitvam adambhitvam  ahimsà kùàntiþ àrjavam;
Acàrya-upàsana§ ÷auca§  sthairyam àtma-vinigrahaþ. 13.7
One must possess humility, modesty and uprightness,
He must be non-violent, steady and pure in heart;
Tolerance and simplicity he must pursue, and self-control
To his teacher he must serve, and never be a braggart.13.7

RràŠgt:uoMw JihtÉgbT  ylnEµth& YJ a>
sàb-b]Àgw-sht-Ôgtr"  =w&F-=tuM-ylw=NolbT>>8>>
Indriyàrtheùu vairàgyam  anahaïkàra eva ca;
Janma-mçtyu-jarà-vyàdhi  duþkha-doùa-anudar÷anam. 13.8
Always conscious of the cycle of birth, senility and death,
Not egoist in his way of life, averse to sensuous pleasures;
He always views the world as full of miseries, sickness and pain
From this steely and solid outlook he never ever wavers.13.8

ymr¢;& ylrCíJE¸&  vwºt-=th-d]ntr=Mw>
rlÀgk a mbraútÀJbT  Ríx-yrlíx-WvvrútMw>>9>>
Asaktiþ anabhiùvaïgaþ  putra-dàra-gçhàdiùu;
Nitya§ ca sama-cittatvam  iùña-aniùña-upapattiùu. 13.9
Always detached, he feels no keen affinity with wife and son,
No attachment to his home and all that * he does ever embrace;
249 250 THE GäTâ
He constantly maintains tranquillity and even-mindedness –
So does he even when pleasant or unpleasant events take place.13.9
*âdi

brg a ylàg-gtudul  Cr¢;& yÔgrCatrhKe>
rJrJ¢;-U=uN-murJÀJbT  yhr;& slmkmr=>>10>>
Mayi ca ananya-yogena  bhaktiþ avyabhicàriõã;
Vivikta-de÷a-sevitvam  aratiþ janasa§sadi. 13.10
No delight he finds amidst a crowd of people,
He prefers to live in a clean place, in quiet seclusion;
Always contemplative the state of his mind,
He is persistently devoted to Me with full attention.13.10

yÆgtÀb-Òttl-rlÀgÀJk  ;úJ-Òttlt:o-=NolbT>
Y;;T ÒtttlbT Rr; Œtu¢;bT  yÒttlk g;T y;& yàg:t>>11>>
Adhyàtma-j¤àna-nityatva§  tattva-j¤ànàrtha-dar÷anam;
Etat-j¤ànam iti proktam  aj¤ànam yat ataþ anyathà. 13.11
As to attain Knowledge of the Self is his sole purpose of life,
So on thoughts about his sumum bonum he keenly dwells;
A man clinging to this way of life attains what is Knowledge
While one who drifts apart, murky Ignorance his life spoils.13.11

Òtugk g;T ;;T ŒJÌgtrb  g;T ÒttÀJt yb];bT yëlw;u>
yltr=b;T vhk c{Ñ  l m;T ;;T l ym;T Wåg;u>>12>>
J¤eya§ yat tat pravakùyàmi  yat j¤àtvà amçtam a÷nute;
Anàdimat para§ brahma  na sat tat na asat ucyate. 13.12
I shall tell you now what is really to be learnt by an intent person,
And this Knowledge, you know, enables one to become immortal ;
He attains the Supreme Brahman Who is everlasting and eternal
And to say He exists or does not exist, be sure, is a mistake fatal. 13.12

mJo;& vtrKvt=k ;;T  mJo;& yrG-rNhtu-bwFbT>
mJo;& ¶wr;b;T ÖttufuU  mJobT ytJ]Àg r;íXr;>>13>>
 KúETRA-KúETRAJ¥A- VIBHâGA- YOGA
Sarvataþ pàõipàda§ tat  sarvataþ136akùi-÷iro-mukham;3.13
Sarvataþ ÷rutimat loke² sarvam àvçtya tisñhati. 13.13
This Supreme Brahman has hands and feet in all places,
To every sphere his eyes, heads and mouths are spread;
His ears are directed to all places without any exception
And the whole of the cosmos is shrouded by His shade.13.13
 It is an iridescent entity and is the Light of all lights,
mJuoràŠg-dwK-ytCtmk  mJuoràŠg-rJJrso;bT>
Bhagabat / PM6.5 (136) Final Print
ym¢;k mJoC];T a YJ  rldwoKk dwKCtu¢;]& a>>14>>
Sarvendriya-guõa-àbhàsa§  sarvendriya-vivarjitam;
Asakta§ sarvabhçt ca eva  nirguõa§ guõabhoktçþ ca. 13.14
He shines through the functions of the organs though he has none
Devoid of all attachment, yet the sustainer of all beings is He;
He is the sole enjoyer of the modes of nature * that influence beings
Although He is not in possession of them, known to be three.13.14
*guõa
 As well as about supreme Knowledge and its Object;
crn& yà;& a Cq;tltbT  yahbT ahbT YJ a>
mqÌbÀJt;T ;;T yrJÒtugk  =qhô:k a yrà;fuU a ;;T>>15>>
Bahiþ antaþ ca bhåtànàm  acaram caram eva ca;
Såkùmatvàt tat avij¤eya§  dårastha§ ca antike ca tat. 13.15
He resides inside the beings and outside them as well,
And according to His sweet will, He moves or does not do so;
Being very delicate and subtle, He eludes our perception –
He is near to us but, at the same time, He remains very far, lo! 13.15
 have had no origin;
yrJC¢;k a Cq;uMw  rJC¢;bT RJ a rô:;bT>
Cq;C;]o a ;;T Òtugk  d{rmíKw ŒCrJíKw a>>16>>
Avibhakta§ ca bhåteùu  vibhaktam iva ca sthitam;
Bhåtabhartç ca tat j¤eya§  grasiùõu prabhaviùõu ca. 13.16
That Object of Knowledge appears to be splintered,
As it resides in various creatures, in forms visibly diverse;
Actually, it is a single whole, undivided and complete –
And strangely, what it creates and sustains, it also devours. 13.16
251 252 THE GäTâ

ßgtur;MtbT yrv ;;T  ßgtur;&;bm& vhbT Wåg;u>
Òttlk Òtugk Òttl-dögk  †r= mJoôg rJríX;bT>>17>>
Jyotiùàm api tat jyotiþ  tamasaþ param ucyate;
J¤àna§ j¤eya§ j¤àna-gamya§  hçdi sarvasya viùñhitam. 13.17
And beyond darkness, it is believed to dwell and reside;
It is the supreme Knowledge, its Object and its Goal –
And in the hearts of all that exists, It is pleased to abide.13.17

Rr; Guºtk ;:t Òttlk  Òtugk a W¢;Uk mbtm;&>
bØ¢;& Y;;T rJÒttg  bØtJtg Wvv‘;u>>18>>
Iti kùetra§ tathà j¤àna§  j¤eya§ ca ukta§ samàsataþ;
Madbhaktaþ etat vij¤àya  madbhàvàya upapadyate. 13.18
I have told you in brief, O Kaunteya, about the Field,
By virtue of this Knowledge, anybody devoted to Me
Will definitely be able to attain My state as the effect. 13.18

Œf]Ur;k vwh¥Mk aiJ  rJrõ ylt=e WCti yrv>
rJfUthtlT a dwKtlT aiJ  rJrõ Œf]Ur;-möCJtlT>>19>>
Prakçti§ puruùa§ ca eva  viddhi anàdã ubhau api;
Vikàràn ca guõàn ca eva  viddhi prakçti-sambhavàn. 13.19
Know that both Nature1 and the individual soul2
That it’s Nature that causes the changes and the attributes3
which by our eyes are seen.13.19
1.Nature > Prakçti; 2.Individual soul > Puruùa; 3. Attributes > Guõas

fUtgo-fUhK-fU;o]ÀJu  nu;w& Œf]Ur;& Wåg;u>
vwh¥M& mwF-=w&Ftltk  Ctu¢;]ÀJu nu;w& Wåg;u>>20>>
Kàrya-karaõa-kartçtve  hetuþ prakçtiþ ucyate ;
Puruùaþ sukha-duþkhànৠ²bhoktçtve hetuþ ucyate. 13.20
Of the body and the organs Prakçti is the source;
 KúETRA-KúETRAJ¥A- VIBHâGA- YOGA 253
Puruùa motivates one to feel the joy and remorse.13.20

vwh¥M& Œf]Ur;ô:& rn  CwET¢;u Œf]Ur;stlT dwKtlT>
fUthKk dwKmE¸&yôg  m;T-ym;T-gturl-sàbmw>>21>>
Puruùaþ prakçtisthaþ hi  bhuïkte prakçtijàn guõàn;
Kàraõa§ guõasaïgaþ asya  sat-asat-yoni-janmasu. 13.21
The individual soul,1 you know, dwells in Nature2,
And as such, it experiences the qualities3 born of her;
Bhagabat / PM6.5 (137) Final Print
Owing to its contact with the qualities, I tell you,
It is conceived in the wombs of good or evil nature.13.21
1.Puruùa 2.Prakçti 3. Guõas

WvŠíxt ylwbà;t a  C;to Ctu¢;Ut bnuëJh&>
vhbtÀbt Rr; a yrv  gw¢;& =unu yrôblT vwh¥M& vh&>>22>>
Upadraùñà anumantà ca  bhartà bhoktà mahe÷varaþ;
Paramàtma iti ca api  yuktaþ dehe asmin puruùaþ paraþ. 13.22
The body is the home of the Supreme Person who acts just as the witness
And He permits the body and its organs to be engaged in their functions;
He enjoys the experiences of the intellect, created by Him, as it seems to be –
He is the great Lord, and the Paramàtman remaining aloof from
actions.13.22
In this body also resides the Supreme Person acting just as the witness;
He allows the body and its organs when engaged in their functions;
He enjoys the experiences of the intellect, seemingly created by Himself
The great Lord, and the Paramàtman, He is aloof from acions.13.22
*Paramàtman means the Transcendental Self.
 Whether it is sensate or insensate, moving or rigid –
g YJk Jurút vwh¥Mk  Œf]Ur;k a dwKi& mn>
mJo:t J;obtl& yrv  l m& Cqg&yrCstg;u>>23>>
Ya eva§ vetti puruùa§  prakçti§ ca guõaiþ saha;
Sarvathà vartamànaþ api  na saþ bhåyaþ abhijàyate. 13.23
He who knows the real character of Puruùa
And the character of Prakçti with her attributes three;
Whatever be the way he lives and howsoever,
He will not be born again, from rebirth he becoming free.13.23
 Right vision has the man who the immortal Lord sees
254 THE GäTâ
Ægtlul ytÀbrl vëgrà;  fuUra;T ytÀbtlbT ytÀblt>
yàgu mtkÏgul gtudul  fUbo-gtudul a yvhu>>24>>
Dhyànena àtmani pa÷yanti  kecit àtmànam àtmanà;
Anye sà§khyena yogena  karma-yogena ca apare. 13.24
With the assistance of the purified and cleansed internal organs,
Some aspirants behold the Self in their own heart through meditation;
Alongside there are men, who resort to the path of Knowledge,
While some persons attain the benefit through the path of right action.13.24

yàgu ;w YJbT ystlà;&  ¶wÀJt yàguÇg& Wvtm;u>
;uu yrv a yr;-;hrà;  YJ b]Àgwk ¶wr;-vhtgKt&>>25>>
Anye tu evam ajànantaþ  ÷rutvà anyebhyaþ upàsate;
Te api ca ati-taranti  yeva mçtyu§ ÷ruti-paràyaõàþ. 13.25
Again, there are some others who seek the aid of the preceptors
And on the bases of their precepts, they engage in worship;
By faithfully reflecting on what the good guides* instruct them
They sail across the ocean of death and attain My friendship.13.25
* m=Tdwh¥ - sadgurå

gtJ;T mkstg;u rfr¤a;T  múJk ô:tJh-sE¸bbT>
Guºt-GuºtÒt-mkgtudt;T  ;;T rJrõ Ch;MoC>>26>>
Yàvat-sa¤jàyate ki¤cit  sattva§ sthàvara-jaïgamam;
Kùetra-kùetraj¤a-sa§yogàt  tat viddhi bharatarùabha. 13.26
Know it, O Bhàrata, that whatever comes into being
Without any doubt, all owe their origin or beginning
To the kinship between the farmer1 and the field2.13.26
1.Knower of the field – kùetraj¤a 2. kùetra

mbk mJuoMw Cq;uMw  r;íXà;k vhbuëJhbT>
rJlëg;Tmw yrJlëgà;k  g& vëgr; m& vëgr;>>27>>
Sama§ sarveùu bhåteùu  tiùñhanta§ parame÷varam;
Vina÷yatsu avina÷yanta§  yaþ pa÷yati saþ pa÷yati. 13.27
 KúETRA-KúETRAJ¥A- VIBHâGA- YOGA
Existing equally in all beings, even in those that perish.13.27

mbk vëglT rn mJoºt  mbJrô:;bT RoëJhbT>
l rnlrô; ytÀblt-ytÀbtlk  ;;& gtr; vhtk dr;bT>>28>>
Sama§ pa÷yan hi sarvatra  samavasthitam ã÷varam;
Na hinasti àtmanà-àtmàna§  tataþ yàti parৠgatim. 13.28
Equally and in all places and spheres
He sees the Supreme Lord’s presence;
Bhagabat / PM6.5 (138) Final Print
Hence he never injures the Self by his self
And the Supreme Goal surely he attains. 13.28

Œf]Ur; Rr; YJ a fUbotrK  rf{UgbtKtrl mJoN&>
g& vëgr; ;:t ytÀbtlbT  yfU;tohk m& vëgr;>>29>>
Prakçti iti eva ca karmàõi  kriyamàõàni sarva÷aþ;
Yaþ pa÷yati tathà àtmànam  akartàra§ saþ pa÷yati. 13.29
A true seer is the man
Who considers actions as being done by Nature;
He also perceives, very clearly,
That the Self is not involved in them in any measure. 13.29
 The Supreme Self*, likewise, lights up the vast creation.13.33
g=t Cq;-v]:fTU-CtJbT  YfUUô:TU ylwvëgr;>
;; YJ a rJô;thk  c{Ñ möv‘;u ;=t>>30>>
Yadà bhåta-pçthak-bhàvam  ekastham anupa÷yati;
Tata eva ca vistàra§  brahma sampadyate tadà. 13.30
When a man perceives all beings issuing from the One
And therefore discovers inviolable unity in diversity;
That person, owing to his awareness of this truth
Finds that with Brahman has merged his own identity.13.30
 They win liberation from human bondage3
yltr=ÀJt;T rldwoKÀJt;T  vhbtÀbt ygbT yÔgg&>
Nhehô:& yrv fUtià;ug  l fUhtur; l rÖtËg;u>>31>>
Anàditvàt nirguõatvàt  paramàtmà ayam avyayaþ;
øarãrasthaþ api kaunteya  na karoti na lipyate. 13.31
Having no origin and being of attributes devoid
1
255 256 THE GäTâ
The immutable Self, O Kaunteya, does never act;
And although It exists in the body of a creature
It remains unaffected – know this to be the fact. 13.31

g:t mJod;k mtiÌögt;T  ytfUtNk l WvrÖtËg;u>
mJoºt yJrô:;& =unu  ;:t ytÀbt l WvrÖtËg;u>>32>>
Yathà sarvagata§ saukùmyàt  àkà÷a§ na upalipyate;
Sarvatra avasthitaþ dehe  tathà àtmà na upalipyate. 13.32
As the sky, even being present everywhere,
Owing to its subtle nature from blemish remains free –
The Self although It resides in the mortal frame
Remains untainted and stainless in all cases that be.13.32

g:t ŒfUtNgr; YfU&  f]UÀôlk ÖttufUbT Rbk hrJ&>
Guºtk Guºte ;:t f]UÀôlk  ŒfUtNgr; Cth;>>33>>
Yathà prakà÷ayati ekaþ  kçtsna§ lokam ima§ raviþ;
Kùetra§ kùetrã tathà kçtsna§  prakà÷ayati bhàrata. 13.33
As the whole world is irradiated by a single sun,
* kùetrã – He who abides in the kùetra

Guºt GuºtÒtgtu& YJbT  yà;hk Òttl-aGwMt>
Cq;-Œf]Ur;-btuGk a  gu rJ=w& gtrà; ;u vhbT>>35>>
Kùetra kùetraj¤ayoþ evam  antara§ j¤àna-cakùuùà;
Bhåta-prakçti-mokùam ca  ye viduþ yànti te param. 13.34
Those who by the dint of wise eyes realise
The distinction between the Self1 and the being2;
And in the Lord find peace, the most coveted thing. 13.34
1.kùetraj¤na 2. kùetra 3. Bhåta-prakçti-mokùam
The last verse, Swami Gambhirananda says, is meant for
summarising the idea of the whole of the chapter.

 KúETRA-KúETRAJ¥A- VIBHâGA- YOGA
Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowl-mkJt=u Guºt-
GuºtÒt-rJCtd-gtudtu ltb ºtgtu=Ntuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Kùetra-kùetraj¤a-
vibhàga-yogo nàma trayoda÷o’dhyàyaþ.
Here ends Chapter XII entitled Kùetra-kùetraj¤a-vibhàga-yoga of the
Bhagabat / PM6.5 (139) Final Print
Gità that forms a part of the conversation between Lord Kçùõa and Arjuna
extracted from the epic poem Mahabhàrata consisting of one hundred
thousand verses authored by Vyàsaþ.
nrh& ` ;;T m;T>
Hariþ om tat sat.
God alone exists.
257
CHAPTER XIV
GUöATRAYA-VIBHâGA- YOGA
The Nature and Classification of the Three Attributes,
Qualities, Modes of Nature (Guõas)
PROLOGUE
This chapter comprising twenty-seven verses deal with three attributes
(guõas) that form the nature of the beings. Not that these features are singly
present in a body, but one of the attributes that are embedded in a body is the
shaping force. This dominant attribute motivates a man to perform actions
according to its own preference, and thus determines the character and the
fate of the performer.
The chapter, unlike many that begin with a question from Arjuna,
begins with sermons, which Lord Kçùõa starts preaching on His own. Of
course, during the discourse come questions from Arjuna, which the Lord’s
utterances evoke in his mind. At the outset, the Lord says that He will now
speak of the highest Knowledge that will lead the practitioners to the state
of greatest perfection. Such men coming under His protection are neither
born at the time of creation nor do they perish at the time of dissolution. He
elaborates that His womb is the Prakçti in which He places the seed. From
that womb, all beings are born.
bb gturl& bn;T c{Ñ  ;rôblT dCobT ="trb ynbT>
möCJ& mJo-Cq;tltk  ;;& CJr; Cth;>>3>>
Mama yoniþ mahat brahma  tasmin garbha§ dadhàmi aham;
Sambhavaþ sarva-bhåtànৠ tataþ bhavati bhàrata . 14.3
Prakçti, you know, is My enormous womb,
And in this huge womb I place the seed;
All beings are born out this massive womb
Know this fact as it is very true indeed.14.3

mJo-gturlMw fUtià;ug  bq;og& möCJrà; gt&>
;tmtk c{Ñ bn;T gturl&  ynk ces-Œ=& rv;t>>4>>
Sarva-yoniùu kaunteya  mårtayaþ sambhavanti yàþ;
Tàsৠbrahma mahat yoniþ  aha§ bãja-pradaþ pità. 14.4
 GUöATRAYA-VIBHâGA- YOGA 259
All beings take their birth from this womb immense;
In this mammoth womb, as the Father My seed I place.14.4
The Lord as he pronounces here is both Prakçti and Puruùa. He is the field
and the farmer both. He thus exists as and beyond them. When He acts as
Prakçti and Puruùa, He is the Kùetra and when He acts as their creator,
preserver and destroyer, He is the Kùetrj¤a. As the Kùetra, He is imanent in
and as the Kùetrj¤a, He is transcedent from this universe. This is pantheism.
He is thus the object of knowledge (kùetra), the process of knowing and
Knowledge in the same breath. To say differently, He is all in all, and the
Bhagabat / PM6.5 (140) Final Print
persons who realize Him attain perfection and emancipation.
After birth, the Lord says, the qualities – Sattva, Rajas and Tamas, born
of Nature (Prakçti) – confine the Immutable Being within the body, but never
fully. If they could, the Self would never become the Kùetraj¤a. Only the
lower part of his being, Pràõa, (I÷a Upaniùad) exists in the beings as the
individual soul. His higher nature is never manifest and exists invisibly as
the cosmic force.
múJk hsô;b Rr;  dwKt& Œf]Ur;möCJt&>
rlcÆlrà; bntctntu  =unu =urnlbÔggbT>>5>>
Sattva§ rajastama iti  guõàþ prakçti-sambhavàþ;
Nibadhnanti mahàbàho  dehe dehis-minam avyayam. 14.5
The attributes1, sattva, rajas and tamas
O mighty Hero2, that owe their origin to Nature3;
They make the Self that is immutable and undying
Embodied in the beings and their stature.14.5
1. Guõas 2. Mahàbàho actually means ‘mighty-armed’ 3. Prakçti
Of the three influences, sattva being pure is harmless and illumines the
soul. It generates happiness and attachment to knowledge. When Sattva is
predominantly active, luminous knowledge radiates through all the organs of
the body. Rajas produces passion, greed and strong attachment to worldly
affairs and involves a person in zealous actions. When one is under the spell
of rajas, he is overcome by avarice, unrest and yen, and becomes over-active
to earn worldly gains. Tamas is the source of ignorance that begets delusion.
It involves one in stupor, indolence and sleepiness. Darkness, inertness,
delusion and misconception overwhelm a man when tamas rules him.
hsô;bëatrCCqg  múJk CJr; Cth;>
hs& múJk ;bëaiJ  ;b& múJk hsô;:t>>10>>
Rajas-tama÷càbhibhåya  sattvam bhavati bhàrata;
260 THE GäTâ
Rajaþ sattva§ tama÷-caiva  tamaþ sattva§ rajas-tathà.
14.10
Sattva grows stronger when rajas and tamas wane;
By weakening sattva and tamas, rajas does flourish;
Tamas thrives best when sattva and rajas are frail and feeble;
This is how, O Partha, the attributes do themselves nourish.14.10
After death, while sattvik men enter the world of the taintless souls, men
ruled by rajas are reborn among the rajasic class. Men who are controlled
by tamas are reborn among the stupid section, each time lower.
hsrm ŒÖtgk dÀJt  fUbomrE¸Mw stg;u>
;:t ŒÖtel& ;brm  bqZgturlMw stg;u>>15>>
Rajasi pralayam gatvà  karmasaïgiùu jàyate;
Tathà pralãnaþ tamasi  måóhayoniùu jàyate. 14.15
A man, in whom the attribute of rajas soars,
Is born after death among men to work bound;
And when those in the grasp of tamas die
Among the stupid species, they are born and found.14.15
The 16th verse sums up the results produced by the three attributes. Sattva
produces good action and makes one pure; rajas produces misery; tamas
procreates ignorance. Sattva is the fountain of wisdom, rajas fosters the
growth of greed and avarice, and tamas gives birth to error of judgment,
illusion and ignorance.
fUboK& mwf]U;ôgtnw&  mtrúJfkU rlboÖtk VUÖtbT>
hsmô;w VUÖtk =w&FbT  yÒttlk ;bm& VUÖtbT>>16>>
Karmaõaþ sukçtasyàhuþ  sàttvika§ nirmala§ phalam;
Rajasastu phala§ duþkham  aj¤àna§ tamasaþ phalam. 14.16
The men who cultivate the quality of sattva
Enjoy, for their good work, happiness pure;
Those who succumb to the spell of rajas court sorrow
And ignorance is the result of tamas – of this be sure. 14.16
When a person perceives that it is the attributes that motivate one to act,
and realises that the Supreme Being is far beyond and above their influence
attains divinity.
 GUöATRAYA-VIBHâGA- YOGA 261
l yàgk dwKuÇg& fU;tohk  g=t Šíxtþ ylwvëgr;>
dwKuÇg& a vhk Jurút  bØtJk m& yr"dåAr;>>19>>
Nànya§ guõebhyaþ kartàra§  yadà draùñà anupa÷yati;
Guõebhyaþ ca para§ vetti  madbhàva§ saþ adhigacchati. 14.19
When one is aware that the guõas are at work,
And that not any other agent is engaged in action;
When he knows what exists beyond the guõas
My nature he attains, no longer being in delusion .14.19
Bhagabat / PM6.5 (141) Final Print
Such a man as is principally inspired by sattva becomes free from birth,
death, senility and grief, and attains immortality. The other attributes – rajas
and tamas – exist in him in a low key having been subdued by him. Although
sattva enables him to attain knowledge and through knowledge divinity,
he surpasses the range of all the three attributes and becomes triguõàtãta.
A question may arise why one should even free himself from sattva that
enables him to attain higher knowledge. The answer is that although sattva
is a positive virtue, it is a guõa, and one who seeks total emancipation must
surpass all the three attributes. He must be free from the bondage of the guõas
too. Only when one becomes triguõatãta, he attains communion with God.
Sri Ramakrishna said that one attains divinity when one rises above both
ignorance and knowledge. He presented a beautiful simile. When a thorn
pierces through the sole (fascia) of one’s foot, another thorn is required to get
the piercing thorn out. When the surgery is over, both the thorn are thrown
away. Likewise, one must acquire knowledge to overcome ignorance, but
after ignorance is removed with the aid of the knowledge, one must rise
above the sphere of knowledge too. He, having attained supreme Knowledge,
becomes identified with Brahman who is Knowledge (kùetraj¤a) too.
dwKtlT Y;tlT y;eÀg  ºtelT =une =un-mbwØJtlT>
sàb-b]Àgw-sht-=w&Fi&  rJbw¢;Ut& yb];bT yëlw;u>>20>>
Guõàn etàn atãtya  trãn dehã deha-samudbhavàn;
Janma-mçtyu-jarà-duþkhaiþ  vimuktaþ amçtam a÷nute. 14.20
A man who surmounts the domain of the attributes three
That are said to constitute the source of the bodies’ origin;
From birth and death, senility and sorrow being free
He, I tell you firmly, attains immortal nature, clean. 14.20
Arjuna now pleads with the Lord to tell him what the features of the person
who has overcome the influence of the attributes are and in what way the
262 THE GäTâ
person leads his life. The Lord, in reply, gives an exhaustive description. He
says that such a person is indifferent to Knowledge, Action and Delusion
and he is not apathetic to them when they appear nor does he long for them
when they disappear. The Lord means that the man neither hates nor longs
for the effects produced by the attributes – enlightenment generated by
sattva, hyperactivity propelled by rajas and delusion engendered by tamas.
ŒfUtNk a ŒJ]rútk a  btunbuJ a vtãzJ>
l Åuríx mkŒJ]úttrl  l rlJ]úttrl fUtETGr;>>22>>
Prakà÷a§ ca pravçtti§ ca  moham-eva ca pàõóava;
Na dveùñi sa§-pravçttàni  na nivçttàni kàïkùati. 14.22
A man who transcends the bondage of the guõas
Is indifferent to Knowledge, Action and Delusion;
O Pàõdava, he is not apathetic to them when they appear
Nor does he long for them when they flee off far.14.22
The Lord adds that a man who has overcome the guõas attains compos mentis
and becomes calm and poised, not being moved by the guõas, particularly by
the malevolent attributes, rajas and tamas, and realising that it is the guõas
that act, not the superior Self, remains firmly attached to the Self and never
swerves from his position. The attributes, rajas, tamas and even sattva, can
no longer taint his mind.
W=tmelJ=tmeltu  dwKigtuo l rJatÖg;u>
dwKt J;oà; RÀguJ  gtu~Jr;íXr; luE¸;u>>23>>
Udà÷ãnavad-à÷ãno  guõair-yo na vicàlyate;
Guõà vartanta ityeva  yo’va-tiùñhati neïgate. 14.23
By the qualities he is not moved,
And to them he remains indifferent;
Knowing that the qualities alone do act
He keeps cool and remains patient. 14.23
The Lord elaborates that such a person considers pleasure and pain alike,
who is indrawn, who considers a clod of earth, a piece of stone and a lump
of gold equivalently, who treats the pleasant and unpleasant conditions
equally, who is wise, and who does not care about praise or censure. That
person uniformly treats honour and disgrace, friend and foe, and does not
undertake any action proactively. The Lord finally says that a person who
is able to overcome the impact of the attributes through staunch devotion
and who serves Him with single-minded devotion unites with the eternal
 GUöATRAYA-VIBHâGA- YOGA 263 264 THE GäTâ

and immutable Brahman who is also the eternal Religion (Dharma) and the
source of absolute Bliss. The Blessed Lord, in order to remove confusion
from the mind of Arjuna about the identity of Brahman, discloses that He is
the abode of what is called Brahman. In other words, Lord Kçùõa, present
before him is Brahman, the Supreme Person. This chapter logically paves the
path for a discourse on Brahman, the Supreme Person or the Puruùottama.
Before I conclude , I feel tempted to quate passages from ørã ørã Kathàmçta
by M. in which Sri Ramakrishna interprets the three guõas in his inimitable
style.
Bhagabat / PM6.5 (142) Final Print
the ultimate Reality. But it shows the way to the supreme abode. It says, ‘
Look, your home is there!’ Sattva is far distant from the Knowledge of the
ultimate Reality.’
Radhakrishnan has divided the chapter into several sections. According to
him, the first section consisting of the first three verses dwells on the highest
knowledge. The section from the fifth verse to the twentieth deals with the
three guõas or the three modes of nature, which he calls Goodness (Sattva),
Passion (Rajas) and Dullness (Tamas). The third section comprising verses
from the twenty-first to the twenty-seventh deal with the character of the

person who overcomes the three gunas.

Guõatrayvyatirikta§ saccidànandasvaråpaþ. ‘Brahman is beyond the
Guõas. He cannot be described in words’. CHAPTER XIV
M. ‘Does mercifulness constitute a form of bondage?’
Sri Ramakrishna: ‘It is a difficult issue. The source of mercifulness has its
origin in sattva. Rajas is the cause of creation, Sattva sustains it and Tamas
destroys it. But Brahman transcends these qualities. He is beyond Prakçti.
‘The qualities cannot reach the right point. This is like a thief who fails to
reach the right place out of the fear that he would be caught. All the three
modes of nature – sattva, rajas and Tamas are like such thieves (not dacoits
or burglars). Now listen to a story:
‘ A man was passing through a forest. He was attacked by three dacoits and
was robbed of all that he had. One of the dacoits said, ‘ What’s the use of
keeping him alive?’ So saying, he was about to slay the man with a sword.
At that time, another dacoit intervened and said, ‘ It’s not necessary. Let us
tie him up, head, hands and feet together and leave him in such condition
here.’ So doing, the dacoits left the place. After some time, one of the dacoits
came and said to the victim, ‘Sorry, do you feel much pain? Come, I will
untie you.’ The dacoit then untied the man and said to him, ‘Come with
me. I’ll lead you to main road.’ After a long while, the man and the dacoit
reached the main road. ‘Go along the road,’ said the dacoit to the man, ‘ your
house in quite in sight. It’s there!’ The man felt grateful to the dacoit and
invited him very cordially to go to his house. The dacoit declined to keep
the victim’s offer, saying, ‘ No, I can’t go. The police men will catch me.’
Sri Ramakrishna now explains:
‘The world is a forest. Sattva, Rajas and Tamas are three robbers who strip
a man of his Knowledge of Reality. Tamas wants to destroy a man for ever;
Rajas fastens him to the worldly affairs. But Sattva saves a man from the
perils of Rajas and Tamas. When sattva is the predominant force in a man,
he is saved from evils of desire, anger and the like prompted by tamas.
But sattva too is like a robber; it cannot help one attain the Knowledge of

GUöATRAYA-VIBHâGA- YOGA
Classification of the Three Guõas
(Qualities, attributes or modes) of Prakçiti
THE TEXT
¶eCdJtlwJta
Srã bhagabàn uvàca :
The Blessed Lord said:
vhk Cqg& ŒJÌgtrb  Òttltltk ÒttlbT WútbbT>
Bhagabat / PM6.5 (143) Final Print
g;T ÒttÀJt bwlg& mJuo  vhtk rmrõbT R;& d;t&>>1>>
Para§ bhåyaþ pravakùyàmi  j¤ànànৠj¤ànam uttamam;
Yat j¤àtva munayaþ sarve  parৠsiddhim itaþ gataþ. 14.1
I shall speak to you again, My beloved Friend,
About the Knowledge, super-most and the greatest;
This Knowledge has enabled the sages through the ages
To attain after this life perfection, supreme and the highest.14.1

R=k ÒttlbT Wvtr¶Àg  bb mt"ögobT ytd;t&>
mduou yrv l Wvstgà;u  ŒÖtgu l Ôg:rà; a>>2>>
Ida§ j¤ànam upa÷ritya  mama sàdharrmyam àgataþ;
Sarge api na upajàyante  pralaye na vyathanti ca. 14.2
Those very men become united with Me
Those persons that this supreme Knowledge do attain;
Neither at the time of creation are they ever born
Nor during dissolution, they undergo any kind of pain.14.2
 O Sinless Man! Among them, sattva being the purest
bb gturl& bn;T c{Ñ  ;rôblT dCobT =”trb ynbT>
möCJ& mJo-Cq;tltk  ;;& CJr; Cth;>>3>>
Mama yoniþ mahat brahma  tasmin garbha§ dadhàmi aham;
Sambhavaþ sarva-bhåtànৠ tataþ bhavati bhàrata . 14.3
Prakçti, you know, is My enormous womb,
And in this huge womb I place the seed;
266 THE GäTâ
All beings are born out of this massive womb
Know this fact as it is very true indeed.14.3

mJo-gturlMw fUtià;ug  bq;og& möCJrà; gt&>
;tmtk c{Ñ bn;T gturl&  ynk ces-Œ=& rv;t>>4>>
Sarva-yoniùu kaunteya  mårtayaþ sambhavanti yàþ;
Tàsৠbrahma mahat yoniþ  aha§ bãja-pradaþ pità. 14.4
All beings take their birth from this womb immense;
In this mammoth womb, as the Father My seed I place.14.4

múJk hs& ;b& Rr;  dwKt& Œf]Ur;-möCJt&>
rlcÆlrà; bntctntu  =unu =urnlbT yÔggbT>>5>>
Sattva§ rajaþ tamaþ  iti guõàþ prakçti-sambhavàþ;
Nibadhnanti mahàbàho  dehe dehinam avyayam. 14.5
The attributes1, sattva, rajas and tamas
O mighty Hero2, that owe their origin to Nature3;
They make the Self that is immutable and undying
Embodied in the beings and in their stature.14.5
1. Guõas 2. Mahàbàho actually means ‘mighty-armed’ 3. Prakçiti
;ºt múJk rlboÖtÀJt;T  v{fUtNfUbT yltbgbT>
mwF-mE¸ul cÆltr;  Òttl-mE¸ul a ylD>>6>>
Tatra sattva§º nirmalatvàt  prakà÷akam anàmayam;
Sukha-saïgena badhnàti  j¤àna-saïgena ca anagha. 14.6
Illuminates the mind and causes no variety of stain;
It leads to happiness of the highest and the greatest kind,
And inspires and motivates one to knowledge attain. 14.6

hs& htdtÀbfUk rJrõ  ;]íKt-ytmE-¸mbw=TCJbT>
;;T rlcÆltr; fUtià;ug  fUbo-mE¸ul =urnlbT>>7>>
Rajaþ ràgàtmaka§ viddhi  tçùõà-àsaïga-samudbhavam;
Tat nibadhnàti kaunteya  karma-saïgena dehinam. 14.7
 GUöATRAYA-VIBHâGA-YOGA
Rajas rouses passion and craving, O Kaunteya,
It impels and propels one to fulfil burning desires*;
This attribute drives one to be attached to action
Throwing him, as if, in the grasp of raging fires.14.8
*Tçùõa

;b& ;w yÒttlsk rJrõ  btunlk mJo-=urnltbT>
Œbt=-ytÖtôg-rlŠtrC&  ;;T rlcÆltr; Cth;>>8>>
Bhagabat / PM6.5 (144) Final Print
Tamaþ tu aj¤ànaja§ viddhi  mohana§ sarva-dehinàm;
Pramàda-àlasya-nidràbhiþ ² tat nibadhnàti bhàrata. 14.8
Tamas, you see, owes its origin to ignorance
And in the embodied beings it generates delusion;
It induces one to commit errors and mistakes
And makes him slothful and sleepy since his creation. 14.8
 When rajas seizes the mind of a man,
múJk mwFu m¤sgr;  hs& fUborK Cth;>
ÒttlbT ytJ]Àg ;w ;b&  Œbt=u m¤sgr; W;>>9>>
Sattva§ sukhe sa¤jayati  rajaþ karmaõi bhàrata;
J¤ànam àvçtya tu tamaþ  pramàde sa¤jayati uta. 14.9
O Bhàrata, sattva makes a man happy
While rajas glues a man attached to action;
Tamas works to darken his prudence,
And stimulates him to develop a faulty notion. 14.9
 Inertness and ignorance take him in their firm possession;
hs& ;b& a yrCCqg  múJk CJr; Cth;>
hs& múJk ;b& a YJ  ;b& múJk hs& ;:t>>10>>
Rajaþ tamaþ ca abhibhåya  sattvam bhavati bhàrata;
Rajaþ sattva§ tamaþ ca eva  tamaþ sattva§ rajaþ tathà. 14.10
Sattva grows stronger when rajas and tamas wane;
By weakening sattva and tamas, rajas does flourish –
Tamas thrives best when sattva and rajas are frail and feeble;
This is how, O Partha, the attributes do themselves nourish.14.10

267 268 THE GäTâ
mJo-ÅthuMw =unu yrôblT  v{fUtN Wvstg;u>
Òttlk g=t ;=t rJ‘t;T  rJJ]õk múJbT Rr; W;>>11>>
Sarva-dvàreùu* dehe asmin  prakà÷a upajàyate;
J¤àna§ yadà tadà vidyàt  vivçddha§ sattvam iti uta. 14.11
When in a man the power of sattva greatly grows;
Knowledge, the Light, through all his body glows.14.11
* Sarva-dvàreùu > all the sense organs through which the Self is perceived

ÖttuC& ŒJ]rút& ythöC&  fUboKtbT yNb& ôv]nt>
hsrm Y;trl stgà;u  rJJ]õu Ch;MoC>>12>>
Lobhaþ pravçttiþ àrambhaþ  karmaõàm a÷amaþ spçhà;
Rajasi etàni jàyante  vivçddhe bharatarùabha. 14.12
Unusual zest for activity occupies his soul;
Avarice, unrest and desires fill his brain,
And to work he devotes his life as a whole.14.12

yŒfUtN& yŒJ]rút& a  Œbt=& btun& YJ a>
;brm Y;trl stgà;u  rJJ]õu fwUh¥là=l>>13>>
Aprakà÷aþ apravçttiþ ca  pramàdaþ mohaþ eva ca;
Tamasi etàni jàyante  vivçddhe kurunandana. 14.13
When the mind of a man is held by the quality called tamas,
He fails to be discreet and judicious in all the deeds,
And all the while he commits errors and yields to delusion.14.13

g=t múJu ŒJ]õu ;w  ŒÖtgk gtr; =un-C];T>
;=t WútbrJ=tk ÖttufUtlT  ybÖttlT v{r;v‘;u>>14>>
Yadà sattve pravçddhe tu  pralaya§ yàti deha-bhçt;
Tadà uttamavidৠlokàn  amalàn pratipadyate. 14.14
When a man with heightened sattva dies,
To the taintless worlds of the sublime souls swiftly he flies. 14.14
*uttamavidৠ– of those who know the Highest.
 GUöATRAYA-VIBHâGA- YOGA
hsrm ŒÖtgk dÀJt  fUbo-mrE¸Mw stg;u>
;:t ŒÖtel& ;brm  bqZ-gturlMw stg;u>>15>>
Rajasi pralaya§ gatvà  karma-saïgiùu jàyate;
Tathà pralãnaþ tamasi  måóha-yoniùu jàyate. 14.15
A man, in whom the attribute of rajas soars,
Takes birth after death among men to work bound;
And when those in the grasp of tamas do die
Among the stupid species, they are born aground.14.15
Bhagabat / PM6.5 (145) Final Print
 When one is aware that the guõas are at work,
fUboK& mwf]U;ôg ytnw&  mtrúJfkU rlboÖtk VUÖtbT>
hsm& ;w VUÖtk =w&FbT  yÒttlk ;bm& VUÖtbT>>16>>
Karmaõaþ sukçtasya àhuþ  sàttvika§ nirmala§ phalam;
Rajasaþ tu phala§ duþkham  aj¤àna§ tamasaþ phalam. 14.16
The men who cultivate the quality of sattva
Enjoy, for their good work, happiness pure;
Those who succumb to the spell of rajas court sorrow
And ignorance is the result of tamas – of this be sure. 14.16
 A man who transcends the domain of the three guõas
múJt;T mkstg;u Òttlk  hsm& ÖttuC& YJ a>
Œbt=-btunti ;bm&  CJ;& yÒtttlbT YJ a>>17>>
Sattvàt sa¤jàyate j¤àna§  rajasaþ lobhaþ eva ca;
Pramàda-mohau tamasaþ  bhavataþ aj¤ànam eva ca. 14.17
While sattva gives birth to Knowledge
Rajas ignites greed and fuels the growth of avarice;
Tamas induces a man to be negligent
And with ignorance and illusion his mind fills.14.17
 rfUbT ytath& fU:k a Y;tlT  ºttelT dwKtlT yr;J;o;u>>21>>
QÆJobT dåArà; múJô:t&  bÆgu r;íXrà; htsmt&>
sDàg-dwKJ]útô:t&  y"& dåArà; ;tbmt&>>18>>
ærdhva§ gacchanti sattvasthàþ  madhye tiùñhanti ràjasàþ;
Jaghanya-guõa-vçttasthàþ1  adhaþ gacchanti tàmasàþ. 14.18
1. A variant reading is vçttisthàþ – Swami Gambhirananda
Men who nurture sattva rise aloft,
269 270 THE GäTâ
Those permeated by rajas in the midpoint stay;
The persons who cultivate tamas
Being engaged in mean deeds, go down the way.14.18

l yàgk dwKuÇg& fU;tohk  g=t Šíxtþ ylwvëgr;>
dwKuÇg& a vhk Jurút  bØtJk m& yr"dåAr;>>19>>
Nànya§ guõebhyaþ  kartàra§ yadà draùñà anupa÷yati;
Guõebhyaþ ca para§ vetti  madbhàva§ saþ adhigacchati. 14.19
And that not any other agent is engaged in action;
When he knows what exists beyond the guõas
My nature he attains, no longer being in delusion .14.19

dwKtlT Y;tlT y;eÀg ºtelT  =une =un-mbwØJtlT>
sàb-b]Àgw-sht-=w&Fi&  rJbw¢;Ut& yb];bT yëlw;u>>20>>
Guõàn etàn atãtya trãn  dehã deha-samudbhavàn;
Janma-mçtyu-jarà-duþkhaiþ  vimuktaþ amçtam a÷nute. 14.20
That constitute and make up the source of the bodies’ origin;
From birth and death, senility and sorrow being free
He acquires and attains, take it for sure, immortal nature clean. 14.20

ysowl WJta
Arjuna uvàca:
Arjuna said:
fUi& rÖtoE¸i& ºttelT dwwKtlT Y;tlT  y;e;& CJr; ŒCtu>
Kaiþ liïgaiþ trãn guõàn etàn  atãtaþ bhavai probho;
Kim àcàraþ katha§ ca etàn  trãn guõàn ativartate. 14.21
O Lord, kindly tell me as I am eager to know,
The traits of the man who the qualities* overcomes;
Also, how the three attributes he transcends,
And in what way the person his own life conducts.14.21
* Qualities or Attributes = Guõas
 GUöATRAYA-VIBHâGA- YOGA
 Sarva-àrambha-parityàgã  guõà-tãtaþ sa ucyate. 14.25
¶eCdJtlwJta
ørã bhagavàn uvàca :
The Blessed Lord said:
ŒfUtNk a ŒJ]rútk a  btunbT YJ a vtãzJ>
l Åuríx mkŒJ]úttrl  l rlJ]úttrl fUtETGr;>>22>>
Prakà÷a§ ca pravçtti§ ca  moham eva ca pàõóava;
Na dveùñi sa§-pravçttàni  na nivçttàni kàïkùati. 14.22
Bhagabat / PM6.5 (146) Final Print
A man who transcends the bondage of the guõas
Becomes indifferent to Knowledge, Action and Delusion;
O Pàõdava, he is not apathetic to them when they appear
Nor does he aspire after them when they flee off far.14.22
 Having surpassed the barrier of the qualities
W=tmelJ;T ytmel& dwKi& g& l rJatÖg;u>
dwKt& J;oà;& Rr; YJ g& yJr;íXr; l RE¸;u>>23>>
Udà÷ãnavat à÷ãnaþ  guõaiþ yaþ na vicàlyate;
Guõà vartanta iti eva  yaþ avatiùñhati na iïgate. 14.23
By the modes of nature such a man is not stirred,
And to them forever he remains uncaring and indifferent;
Knowing that it is the qualities that alone do act
He never loses his temper and always remains patient. 14.23
 The Entity that is immutable and knows no decay;
mb-=w&F-mwF& ôJô:&  mb-Öttuíx-yëb-fUt¤al&>
;wÖg-rŒg-yrŒg& “eh&  ;wwÖg-rlà=t-ytÀb-mkô;wr;&>>24>>
Sama-duþkha-sukhaþ svasthaþ  sama-loùña a÷ma-kà¤canaþ;
Tulya-priya-apriyaþ dhãraþ  tulya-nindà-àtma-sa§stutiþ. 14.24
Poised and serene, he views joys and sorrows alike,
By him clay, stone and gold are equally rated;
Pleasant and unpleasant events he treats uniformly,
And he is nonchalant when he is praised or hated.14.24
 vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Guõtrayo-vibhàga-
btl-yvbtlgtu& ;wÖg&  ;wÖg& rbºt-yrh-vGgtu&>
mJo-ythöC-vrhÀgtde  dwKt;e;& m& Wåg;u>>25>>
Mànà-pamànayoþ tulyaþ  tulyaþ mitra-ari-pakùayoþ;
271 272 THE GäTâ
Again, the man who overcomes the guõas
Never comes under the sway of honour or disgrace;
He is equally disposed to friends and foes,
And no endeavour of any kind on his own he ever makes. 14.25

btk a g& yÔgrCathuK  Cr¢;-gtudul muJ;u>
m& dwKtlT mb;eÀg Y;tlT  c{Ñ-Cqgtg fUÖv;u>>26>>
Mৠca yaþ avyabhicàreõa  bhakti-yogena sevate;
Saþ guõan samatãtya etàn  brahma-bhåyàya kalpate. 14.26
And the man who serves Me and Me alone
With a heart filled with devotion resolute,
He attains the state of Brahman absolute.14.26

c{ÑK& rn Œr;íXt ynbT  yb];ôg yÔggôg a>
NtëJ;ôg a "boôg mwFôg  YufUtrà;fUôg a>>27>>
Brahmaõaþ hi pratiùñhà aham  amçtasya avyayasya ca;
øà÷vatasya ca dharmasya  sukhasya aikàntikasya ca. 14.27
Know, My Friend, that I am the abode of Brahman,
He exists forever beyond time, and is Religion true
And is also the provider of absolute Bliss, I say.14.27

Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmq v rlM;T m w J{ Ñ rJ‘tgtk gtu d Nt¯tu ¶ef] U íKtso w l -mk J t=u
dwKºtgturJCtd-gtudtu ltb a;w=oNtuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
yogo nàma caturda÷o’dhyàyaþ.
Here ends Chapter XIV entitled Guõatrayaþ-vibhàga-yoga of the Gità
that forms a part of the conversation between Lord Kçùõa and Arjuna
extracted from the epic poem Mahabhàrata consisting of one hundred
 GUöATRAYA-VIBHâGA-YOGA 273
thousand verses authored by Vyàsaþ. CHAPTER XV
PURUúOTTAMA-YOGA
nrh& ` ;;T m;T>
Hariþ om tat sat. The Supreme Person
God alone exists. PROLOGUE
This chapter consisting of twenty verses deals with the nature of the Supreme
Being and the route that leads to Him. This chapter is a necessary corollary
to the previous chapter where Lord Kçùõa spoke about Brahman, which a
man who transcends the zone of the three qualities unites with. It begins
Bhagabat / PM6.5 (147) Final Print

with a mighty image, apparently grotesque, of an A÷vattha tree – a peepul

tree (Ficus religiosa) whose roots move upward and whose branches stoop
downward. The tree represents imperishable Brahman, and its leaves are the
Vedas. One who has clear knowledge of this mystery is well versed in the
Vedas. The branches are nourished by the guõas and the shoots represent
the sense-objects. Below, in the human world, the roots instigate one to
engage in actions.

QÆJobqÖtb"&NtFbT  yëJÀ:k ŒtnwhÔggbT>

Aà=tkrm gôg vKtorl  gô;k Ju= m Ju=rJ;T>>1>>
ærdhvamålam-adhaþ-÷àkham  a÷vattha§ pràhuravyayam;
Chandà§si yasya parõàni  yasta§ veda sa vedavit. 15.1
They speak of a Peepul tree whose roots rise upward
And whose branches are spread on the ground;
The Vedas are its leaves, and never does it perish,
The man knowing it knows the Vedas sound.15.1

y"ëatuÆJobT Œm];tô;ôg NtFt&

dwKŒJ]õt rJMgŒJtÖtt&>
y"ëa bqÖttàglwmàl;trl
fUbtolwcà"erl blwígÖttufuU>>2>>
Adha÷-cordhva§ prasçtà-stasya ÷àkhàþ
guõa-pravçddhà viùaya-pravàlàþ;
Adha÷ca målàni-anusantatàni
karmànu-bandhãni maõuùya-loke. 15.2
Upward and downward are spread the tree’s branches,
Which are reared and nourished by the qualities1 three;
 PURUúOTTAMA-YOGA 275 276 THE GäTâ

Its buds shooting forth from the twigs are the sense-objects
And below, into the human world stretch forth the roots2 of the tree.15.2
1.Guõas - Sattva, Rajas and Tamas 2. The causes of action.
While the tree originally had the branches underground and the roots above,
owing to the influence of the guõas, the tree looks oppositely in our view.
The first mantra in Chapter III of Part II of Kañha Upaniùad also speaks
of the same kind of a tree:
QÆJobqÖttu~Jt¢NtF YMtu~‡JÀ:& mlt;l&>
Bhagabat / PM6.5 (148) Final Print
The sun does not shine in My Supreme Abode,
The moon does not glow and the fire does not flare;
The blessed ones who are privileged to go to that place
Never come back and reside forever in that sphere. 15.6
Swami Vivekananda wrote a beautiful song in Bengali on this theme.
The author’s inept translation of the song in verse may give delight to the
inquisitive readers.
The sun does not shine,
Nor does shine the beautiful moon,

;=uJ Nwf{k ;=TJ{Ñ ;=uJtb];bwåg;u> No glow is there;

The world hovers about
;rôbâ¨tufUt& r¶;t& mJou ;=w ltÀgur; fU´tl> Like a silhouetted picture.
Y;=T Ji ;;T> In the sky of the mind that has not yet bloomed
ærdhvamålo’vàk÷àkha eùo’÷vatthaþ sanàtanaþ; The world ceaselessly drifts away;
It sinks and surfaces again and again
Tadeva ÷ukra§ tadbrahma tadevàmçtamucyate;
In the tide of self that has the sway.
Tasminllokàþ ÷ritàþ sarve tadu nàtyeti ka÷cana; The cluster of pictures melts in the Supreme State slowly;
Etad vai tat. Only runs the stream of ‘It’s Me’, ‘It’s Me’ incessantly.
There exists a peepul tree that is timeless; Even this flow is blocked,
It has its roots high above and the branches spread out below; Space merging with the space,
The root of this tree, pure and immutable, is Brahman; The state is beyond the grasp of the intellect
Unsurpassable, on it rest all the worlds – this is verily the Self, lo! Only the mind that can feel does feel the effect.
This mysterious tree that symbolises Brahman and that has no origin or end – versification in English by the author.
or even any existence in the ordinary sense is not perceptible on earth in There is also a beautiful verse in Kañha Upaniùad on the same theme:
that way; the mystery dissolves and the truth appears before the person who
fells the tree with the axe of non-attachment. With this knowledge firmly l ;ºt mqgtuo Ctr; l aà={;thfUbT
embedded in the heart, the man must continue to take refuge in the Lord, lubt rJ‘w;tu Ctrà; fwU;tu~gbrd¿&>
the ultimate source of the world and its activities. This Goal Eternal can be
reached by a person who is free from pride and delusion, who is unattached
;buJ Ctà;blwCtr; mJobT
to worldly affairs, who has complete control over sensory desires, who is ;ôg Ctmt mJorb=k rJCtr;>> 2>>2>> 15
indifferent to pleasure and pain and who is poised in the Self. Lord Kçùõa
Na tatra såryo bhàti na candratàrakam
says that in the realm of the Supreme Lord, neither the sun shines nor does
the moon glow. Nor does the fire blaze. nemà vidyuto vhànti kuto’yamagniþ.
Tameva bhàntamubhàti sarvam
l ;Øtmg;u mqgtuo  l NNtEµtu l vtJfU&> tasya bhàsa sarvamidam vibhàti. II.ii.15
g=TdÀJt l rlJ;oà;u  ;õtb vhbk bb>>6>> The sun does not shine in that region
Nor do the moon and the stars shine in that sphere;
Na tadbhàsayate såryo  na ÷a÷àïko na pàvakaþ; The flash of lightning is never visible –
Yat gatvà na nivartante  taddhàma paramam mama. 15. 6 How then in that zone can the fire rage and glare?
 PURUúOTTAMA-YOGA 277
It is the Lord Supreme that diffuses brilliance
And in His lustre all things glow in radiance.
– versification in English by the author.
A man, whose soul reaches that sphere, never returns to the earth through
re-birth.
In order to dissolve the mystery even further, the Lord says that a part
of His eternal entity (Pràõa) dwells in the beings as individual souls and
engages the five senses and the mind in action, drawing them from external
Nature in which they abide.
Bhagabat / PM6.5 (149) Final Print
bbiJtkNtu seJÖttufuU seJCq;& mlt;l&>
bl&MíXtleràŠgtrK Œf]Ur;ô:trl fUMor;>>7>>
Mamaivàm÷o jãvaloke jãvabhåtaþ sanàtanaþ;
Manaþùaùñhàni indriyàõi prakçtisthàni karùati. 15.7
An eternal part of Myself becomes the individual soul
And resides in the world of the living creatures;
It draws to itself from the external Nature
The five senses and the mind with their specific features. 15.7
When the Supreme Spirit incarnates in a human body, the senses and the mind
accompany Him, and when He departs, they go with Him as the wind carries
away the fragrance from the flowers. Only the wise ones can understand how
the individual soul functions; those that lack proper knowledge fail to have
an awareness of the fact. The Lord in the thirteenth verse proclaims that on
earth the Supreme Person – Puruùottama – exerts His energy to support
and nourish all beings and herbs. He adds that He is seated in the hearts
of all, and He is the cause of the memory and of the perceptive power and
their termination. The Vedas try to unfold the mystery about Him, but as He
is the author of the Vedanta, He is the only Person Who understands them.
mJoôg atnk †r= mràlrJíxtu
bút& ôb]r;ÒtotlbT yvtunlk a>
Ju=iëa mJiohnbuJ Ju‘tu
Ju=tà;f]U;T Ju=rJ=uJ atnbT>>15>>
Sarvasya càham hçdi sanniviùño
mattaþ smçñirj¤ànam apohanam ca;
Vedai÷ca sarvairahameva vedyo
vedàntakçt vedavideva càham. 15.15
278 THE GäTâ
I am seated in the hearts of all beings;
I generate knowledge and memory and cause their waste;
I am the Subject to be learnt about in the Vedas –
I am the Author of the Vedanta and I know the Vedas best.15.15
The Lord clarifies in the sixteenth verse that there are two types of beings
(puruùa) in this world – the perishable (kùaraþ) and the imperishable
(akùaraþ). The perishable are multitudinous while the imperishable one
is single. All individual beings are perishable while the kåñastha, nature
existing in its primeval state, is called the Imperishable Being. The Lord
speaks of another puruùa in the seventeenth verse. He is called the Supreme
Purusa, the Highest Self, the Immutable Lord who pervades the three
worlds and sustains them. He is known as the Paramàtman. The issue of
duality or divisibility evolving in the sixteenth verse around the concept of
the existence of the perishable and the imperishable that seems to thwart
the concept of Oneness is cracked through the concept of the Supreme
Spirit who transcends the twin existences and is all pervasive. Lord Kçùõa
claims in the next verse that as He Himself transcends both the perishable
and the imperishable entities, the Vedas revere Him as the Highest Person,
Puruùottama.
gôbt;T GhbT y;e;tu~nbT  yGht;T yrv atuútb&>
y;tu~rôb ÖttufuU Ju=u a  Œr:;& vwh¥Mtuútb&>>18>>
Ya÷màt kùaram atãto’ham  akùaràt api cottamaþ;
Ato’smi loke vede ca  prathitaþ puruùottamaþ. 15.18
Since I transcend by far the mutable forms
As well as that which does death defy*,
I am well known as the Supreme Person
In the Vedas and in the world – you may rely. 15.18
* the immutable
The Lord adds that a person who being free from delusion realises His
character as spoken of, becomes omniscient and worships Him with all His
heart. At the conclusion, the Lord tells Arjuna, his sinless disciple, that the
words so long uttered by Him constitute ‘the most profound truth’ or, in the
language of Swami Ranganathananda, ‘the most profound science’. Knowing
this truth or science intelligently, one will become wise and will be able to
perform one’s duties properly.
Many a man is often bewildered as to how a man should meditate,
although the word now has now become a cliché. Everybody suffering from
stress-related diseases is advised to meditate, but there are few who can really
teach one how to meditate. Here we may find an answer. It is a fact that the
 PURUúOTTAMA-YOGA 279 280 THE GäTâ

mind is deeply influenced by the thoughts one cherishes. If one thinks of sex,
one becomes excited. Oppositely, if one reminisces in his vacant or in his
pensive mood about the beauty of the daffodils seen along the margin of a
bay or recollects in moments of turbulence the solitary reaper’s song, heard
long back, one’s mind would be slowly filled with the bliss of solitude. This
very fact implies that we must find out an object to concentrate our mind on
so that we may have calm of mind and become free from the obdurate cares.
Puruùottama is the ideal object of meditation. If we can concentrate our
restless mind through constant practice and meditate on the Supreme Person,
the mind will no longer be agitated and we will gradually regain placidity
Bhagabat / PM6.5 (150) Final Print
repellent forever.
For our convenience, Radhakrishnan who has subtitled the chapter as
The Tree of Life has divided the chapter into several sections. According
to his classification, the first five verses deal with ‘The Cosmic Tree.’ The
sixth verse exposes that ‘Manifested Life is Only a Part’. ‘The Lord as the
Life of the Universe’ is the subject matter of the next fourteen verses from
the seventh to the twentieth.
CHAPTER XV

and composure. We shall have command over our unruly mind that prefers
to run about hither and yon.
The last verse stresses that only a person who has acquired Knowledge
and has taken refuge in the Lord can perfectly accomplish his duties.

Rr; dwÊ;bk Nt¯tbT  R=bT W¢;Uk bgt ylD>

Y;;T cw=TÆJt cwrõbtlT  ôgt;T fU];f]Uàg& a Cth;>>20>>
Iti guhya-tama§ ÷àstram  idam ukta§ mayà’nagha;
Etat buddhvà buddhimàn  syàt kçta-kçtya÷ca bhàrata. 15.20
O My sinless Friend! I have divulged to you
The most profound Truth that’ll never perish;
Anybody being equipped with this knowledge
Will turn wise and his duties perfectly accomplish. 15.20
One thing is remarkable here. One is able to accomplish his duties –
not tasks – when one has acquired tranquillity of mind. If one is mentally
perturbed he will commit two faults: first, he will not be able to decide what
his duty is and secondly he will falter at every step as his mind is agitated
and as the purpose of his action is not clear to him. A man who suffers from
no delusion and who has attained the knowledge on the score that the world
is ephemeral and that none but God, our creator, protector and destroyer,
constitutes the zone of our timeless existence is able to renounce desires for
the fruits of actions and takes up duties for the welfare of mankind. While
he works, he feels he is performing the tasks entrusted to him by God in
whom he finds rest and peace. Action thus acquires the right dimension.
The thrust on acquisition of Knowledge as the dispeller of ignorance that
generates woes and worries is once more repeated in this chapter. Arjuna
suffered because he lacked Knowledge and was a subject of delusion; we
suffer as we lack Knowledge and are absorbed in ignorance. The therapy
consists in attainment of Knowledge. Once attained it acts as the ignorance
 282 THE GäTâ
PURUúOTTAMA-YOGA l ÁvbT yôg Rn ;:t WvÖtÇg;u
About the Supreme Person
l yà;& l a ytr=& l a möŒr;íXt>
THE TEXT yëJÀ:bT Ylk mwrJÁZbqÖtbT
¶eCdJtlwJta ymETdN¯tuK =]Zul rAúJt>>3>>
ørãbhagabàn uvàca : Na råpam asya iha tathà upalabhyate
The Blessed Lord said: Na antaþ na ca àdi na ca sampratiñhà.
A÷vattham ena§ suviråóha-målam
QÆJobqÖtbT y"&NtFbT  yëJÀ:k Œtnw& yÔggbT> asaïga-÷astreõa dçóhena chittvà. 15.3
Bhagabat / PM6.5 (151) Final Print

Aà=tkrm gôg vKtorl  g& ;k Ju= m& Ju=rJ;T>>1>> The form of the tree as such is not perceived here,
ærdhvamålam adhaþ-÷àkham  a÷vattha§ pràhuþ avyayam; Of its actual origin, growth or end none is aware;
This Peepul tree having firm roots as strong as iron
Chandà§si yasya parõàni  yaþ ta§ veda sa vedavit. 15.1
Must be felled with the axe of aloofness from the worldly affair. 15.3
They speak of a Peepul tree whose roots rise upward 
And whose branches are widely spread under the ground;
The Vedas are its leaves, and the tree does never perish - ;;& v=k ;;T vrhbtrdo;Ôgk
The man knowing it has knowledge of the Vedas sound.15.1 grôbl d;t l rlJ;orà; Cqg&>
 ;buJ a yt‘k vwh¥Mk Œv‘u
y"& a QÆJobT Œm];t& ;ôg NtFt& g;& ŒJ]rút& Œm];t vwhtKe>>4>>
dwK-ŒJ]õt& rJMg-ŒJtÖtt&> Tataþ pada§ tat parimàrgitavya§
y”ëa bqÖttrl ylwmà;;trl yasmin gatà na nivartanti bhåyaþ;
fUbo-ylwcà"erl blwígÖttufuU>>2>> Tameva ca àdya§ puruùa§ prapadye
yataþ pravçttiþ prasçtà puràõi. 15.4
Adhaþ ca årdhva§ prasçtàþ tasya ÷àkhàþ
guõa-pravçddhàþ viùaya-pravàlàþ; So done, one must be in quest of the place
From whose bourne returns no wise traveller;
Adha÷ca målàni anusantatàni
One must seek the protégé of the primal Person
karma anubandhãni maõuùya-loke. 15.2
Who is the prime cause of all endeavour. 15.4
Upward and downward are spread the tree’s branches, 
Which are reared and nourished by the qualities1 three;
The twigs of the tree that have shot forth are the sense-objects
rlbtolbtunt& rs;-mkd-=tuMt&
And below, in the human world stretch out the roots2 of the tree.15.2 yÆgtÀb-rlÀgt& rJrlJ]út-fUtbt&>
1.Guõas - Sattva, Rajas and Tamas 2. The causes of action. ÃàÃi& rJbw¢;t& mwF-=w&F-mkÒti&
While the tree originally had the branches underground and the roots above, dåArà; ybqZt& v=bT yÔggk ;;T>>5>>
owing to the influence of the gunas, the tree looks oppositely. Nirmàna-mohàþ jita-saïga-doùà
 adhyàtma-nityàþ vinivçtta-kàmàþ;
Dvandvaiþ vimuktàþ sukha-duþkha-sa§j¤aiþ
 PURUúOTTAMA-YOGA 283
gacchanti amåóhàþ padam avyaya§ tat. 15.5
The imperishable state is attained by those wise persons,
Who are devoid of sensuous desires and are doubtlessly discreet1;
Who, absorbed in the Self, have overcome attachment,
And are free from the dualities of joy and grief, and from conceit. 15.5
1.Moha – delusion, indiscretion
 Through the skin, tongue and the nose,
l ;;T Ctmg;u mqgo&  l NNtEµ& l vtJfU&>
Bhagabat / PM6.5 (152) Final Print
g;T dÀJt l rlJ;oà;u  ;õtb vhbk bb>>6>>
Na tat bhàsayate såryaþ na ÷a÷àïkaþ na pàvakaþ;
Yat gatvà na nivartante tat dhàma parama§ mama. 15. 6
The sun does not shine in My Supreme Abode,
The moon does not glow and the fire does not flare;
The blessed ones who are privileged to go to that place
Never come back and reside forever in that sphere. 15.6
 They also fail to see it when it is associated with the qualities3 –
bb YJ ykN& seJÖttufuU  seJ-Cq;& mlt;l&>
bl& MíXtrl RràŠgtrK  Œf]Ur;-ô:trl fUMor;>>7>>
Mama eva a§÷aþ jãvaloke  jãva-bhåtaþ sanàtanaþ;
Manaþ ùaùñhàni indriyàõi  prakçti-sthàni karùati. 15.7
An eternal part of Myself becomes the individual soul
And resides in the world inside the living creatures;
It draws to itself from the external Nature
The five senses and the mind with their specific features. 15.7
 Becomes conscious of the soul that in the body dwells;
Nhehk g;T yJtËltur;  g;T a yrv WÀf{Utbr; RoëJh&>
d]neÀJt Y;trl mkgtr;  Jtgw& dà"tlT RJ ytNgt;T>>8>>
øarãra§ yat avàpnoti  yat ca api utkràmati ã÷varaþ;
Gçhãtva etàni sa§yàti  vàyuþ gandhàn iva à÷ayàt. 15.8
When the Lord who comes to dwell as the individual soul
Leaves the body, that he assumed, forever –
He takes away with Him the senses
As aroma from the flowers is carried away by the roving air.15.8
 The light of the moon that radiates all the sphere,
¶tuºtk aGw& ôvNolk a  hmlk D{tKbT YJ a>
284 THE GäTâ
yr"íXtg blëatgk  rJMgtlT WvmuJ;u>>9>>
ørotra§ cakùuþ spar÷ana§  ca rasana§ ghràõam eva ca;
Adhiùñhàya mana÷càya§  viùayàn upasevate. 15.9
Presiding over the organs of the body,
It enjoys objects of various kind;
The eyes, the ears and the mind. 15.9

WÀºfUtbà;k rô:;k Jt yrv  Cw¤stlk Jt dwK-yràJ;bT>
rJbqZt& l ylwvëgrà;  vëgrà; Òttl-aGwM&>>10>>
Utkràmanta§ sthita§ và api  bhu¤jàna§ và guõa-anvitam;
Vimåóhàþ na anupa÷yanti  pa÷yanti j¤àna-cakùuùaþ. 15.10
The deluded ones fail to see how the soul1 enjoys the objects2
Or when it resides in the body or when it departs from it;
It’s possible only for wise men who possess the eyes right and fit. 15.10
1. individual soul 2. sense objects 3. guõas

glà;& gturdlëailk  vëgrà; ytÀbrl yJrô:;bT>
g;à;& yrv yf]U;-ytÀbtl&  lilk vëgrà; yau;m&>>11>>
Yatantaþ yogina÷caina§  pa÷yanti àtmani avasthitam;
Yatantaþ api akçta-àtmànaþ  naina§ pa÷yanti acetasaþ. 15.11
A yogi, in quest of knowledge, and being perseverant
But the man who lacks self-control and is indiscreet,
Despite diligence, to attain this knowledge fails. 15.11

g;T ytr=Àg-d;k ;us&  sd;T Ctmg;u yrFÖtbT>
g;T aàŠbrm g;T a yÉlti  ;;T ;us& rJrõ btbfUbT>>12>>
Yat àditya-gata§ tejaþ jagat vàsayate akhilam;
Yat candramasi yat ca agnau tat tejaþ viddhi màmakam. 15.12
The light of the sun that illumines the world,
The light of the fire that sets everything aglow,
 PURUúOTTAMA-YOGA 285 286 THE GäTâ

Have all their origin in Me alone and never elsewhere. 15.12
 And I generate knowledge and memory and cause their waste;
dtbT ytrJëg a Cq;trl  "thgtrb ynbT ytusmt>
vwíKtrb a ytiM"e& mJto&  mtub& CqÀJt hmtÀbfU&>>13>>
Gàm àvi÷ya ca bhåtàni  dhàrayàmi aham ojasà;
Puùõàmi ca auùadhãþ sarvàþ  somaþ bhåtvà rasàtmakaþ. 15.13
With My power I nurse the creatures,
When I step into the earth;
Bhagabat / PM6.5 (153) Final Print
I am seated in the hearts of all beings
I am the Subject to be learnt about in the Vedas
And I am the Author of the Vedanta, and I know the Vedas best. 15.15

Åti Rbti vwh¥Mti ÖttufuU  Gh& a yGh& YJ a>
Gh& mJtorK Cq;trl  fqUxô:& yGh& Wåg;u>>16>>
Dvau imau puruùau loke  kùaraþ ca akùaraþ eva ca;

Kùaraþ sarvàõi bhåtàni  kåñasthaþ akùaraþ ucyate. 15.16

There I work also as Soma, the sap
And help the plants grow in girth. 15.13 Two puruùas or beings are there in this world;
 One is subject to death but the other is not;
While the objects and beings are perishable
ynk JiëJtlh& CqÀJt  ŒtrKltk =unbT ytr¶;&> The kåñastha* is immutable – thus goes the thought.15.16
ŒtK-yvtl-mbtgw¢;U&  vatrb yàlk a;wrJo"bT>>14>> *Kåñastha, the one existing as Màyà i.e the nature existing in
Aha§ vai÷vànaraþ bhåtvà  pràõinৠdeham à÷hritaþ; its primordial state is called the akùara puruùa, the imperishable.
Pràõa-apàna-samàyuktaþ  pacàmi anna§ caturvidham.15.14 Page 3.16 : Swami Ranganathananda
In the abdomens that the creatures have 
I function as the digestive fire; Wútb& vwh¥M& ;w yàg&  vhbtÀbt Rr; W=t†;&>
And being aided by the vital forces 1
I digest all kinds 2 of food going there.15.14
g& ÖttufU-ºtgbT ytrJëg  rcCr;o yÔgg& RoëJh&>>17>>
1.Pràõa and âpàna : Pràõa is the vital force that goes upward and has its Uttamaþ puruùaþ tu anyaþ  paramàtmà iti udàhçtaþ;
seat really in the heart, but it is said to be located at the tip of the nose since Yaþ loka-trayam àvi÷ya  vibharti avyayaþ ã÷varaþ. 15.17
its presence is directly felt there. Apàna is the vital force which goes downward,
below the navel, and has its seat in the organs of excretion. Besides, there is another Person who is superior far,
- Swami Gambhirananda And who, by the seers, is called the Supreme Soul;
He is the Lord whom death can never grasp
2. Four kinds
And who pervades and sustains the three worlds whole. 15.17
 
mJoôg a ynk †r= mràlrJíx& gôbt;T GhbT y;e;& ynbT  yGht;T yrv a Wútb&>
bút& ôb]r;& ÒttlbT yvtunlk a> y;& yrôb ÖttufuU Ju=u a  Œr:;& vwh¥Mtuútb&>>18>>
Ju=i& a mJio& ynb YJ Ju‘& Ya÷màt kùaram atãtaþ aham  akùaràt api ca uttamaþ;
Ju=tà;f]U;T Ju=rJ;T YJ a ynbT>>15>> Ataþ asmi loke vede ca  prathitaþ puruùottamaþ. 15.18
Sarvasya ca aha§ hçdi sanniviùñaþ Since I transcend by far the mutable forms
mattaþ smçñiþ j¤ànam apohana§ ca; As well as that which does death defy* –
Vedaiþ ca sarvaiþ aham eva vedyaþ I am well known as the Supreme Person
vedàntakçt vedavit eva ca aham. 15.15 In the Vedas and in the world – you may rely. 15.18
* the immutable

 PURUúOTTAMA-YOGA 287
g& btbT YJbT ymöbqZ&  stltr; vwh¥MtuútbbT>
m& mJorJ=T Csr; btk  mJo-CtJul Cth;>>19>>
Yo mৠeva§ asa§-måóho jànàti puruùottamam;
Sa sarva-vit bhajati mৠsarva-bhàvena bhàrata. 15.19
O Bhàrata! The person who is totally free from delusion
And knows Me as the Supreme Person, the Highest Being –
He is an adroit aspirant, an omniscient person
And worships Me with all his heart, from his path never swerving. 15.19
Bhagabat / PM6.5 (154) Final Print
 not all divine. Not that there are two specific classes of men who possess
Rr; dwÊ;bk Nt¯tbT  R=bT W¢;Uk bgt ylD>
Y;;T cw=TÆJt cwrõbtlT ôgt;T  fU];f]UÀg& a Cth;>>20>>
Iti guhya-tama§ ÷àstram  idam ukta§ mayà-’nagha;
Etat buddhvà buddhimàn syàt  kçta-kçtyaþ ca bhàrata. 15.20
O My sinless Friend! I have divulged to you
The most profound Truth that’ll never perish;
Anybody being equipped with this knowledge
Will turn wise and his duties perfectly accomplish.15.20
 lie at a low key should also engage in steadfast spiritual practice not only
Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowl-mkJt=u vwh¥Mtuútb-
gtudtu ltb v¤a=Ntuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Puruùottama-yogo
nàma pa¤cada÷o’dhyàyaþ.
Here ends Chapter XV entitled Puruùottama-yoga of the Gità that forms
a part of the conversation between Lord Kçùõa and Arjuna extracted from
the epic poem Mahabhàrata consisting of one hundred thousand verses
authored by Vyàsaþ.
nrh& ` ;;T m;T>
Hariþ om tat sat.
God alone exists.
CHAPTER XVI
DAIVâSURASAMPAD-VIBHâGA YOGA
Classification of the Divine and the Demoniacal Attributes
PROLOGUE
This chapter includes twenty-four verses dealing with the divine and de-
moniacal attributes that characterise men. Swami Vivekananda said that
‘religion is the manifestation of the Divinity already in man’. (IV.358) But
the very birth of a man postulates that he inherits sa§skàras which are
either divine or demoniacal attributes. Actually, both these guõas exist in
all individuals, though disproportionately. Those in whom the demoniacal
attributes predominate and are nourished grow to be fully demonical; the
faint vestige of the divinity remains at a low key being overpowered by the
demoniacal attributes. On the other hand, those in whom divine qualities
predominate and are nourished not becoming subjected to the satanic forces
ultimately bloom forth as divine beings. The first group of tamasik people
through rajasik endeavour ought to ascend to the divine level, and this
process is called sàdhanà or steadfast spiritual practice. At the same time
those who possess divine qualities more than the demoniacal attributes that
to develop the sattvik qualities fully but also go beyond the bondage of the
guõas. One must, after all, be triguõatãta.
Those who run after sensory pleasures as the goal of life become em-
broiled in conflicts and unwholesome deeds in order to achieve their targets.
On other hand, there is a class of men who do not value sensory pleasures and
strive for pure bliss that is gifted by God alone. Naturally, they act without
desires for the fruits of their labour, and believing that the real Self exists
beyond this physical universe too try to attain the Self. Those who try to
realise the Self are considered as being endowed with divine qualities while
those who prefer sensory pleasures are said to be under the influence of the
non-divine or demoniacal attributes.
The Lord explains that the men pursuing the divine way of life possess
or try to possess fearlessness, purity of mind, steadfastness in the pursuit of
knowledge, munificence, self-restraint, passion for sacrifices (yaj¤as) and
spiritual studies, austerity, uprightness, non-violence, truthfulness, placidity,
urge for renunciation, compassion, abstinence, gentleness, humility, energy,
forbearance, fortitude, purity, lack of hatred and absence of pride. They are
not fickle-minded, avoid scandal mongering, and are never given to anger.
Oppositely, those who succumb to demoniacal forces are ruled by arrogance,
self-conceit, harshness and ignorance. They make a show of their having a
 DAIVâSURASAMPAD-VIBHâGA YOGA 289
religious bent of mind and become furious at the slightest provocation. The
Lord assures Arjuna that although the divine virtues lead to liberation and
the demonic vices lead to bondage and ruin, he should not worry because
he is in possession of divine qualities innately. The Lord now goes on to
discuss the characteristics of the persons of demoniacal nature who do not
know what to do and what not to do. They are neither pure-hearted nor
truthful nor are they men of good conduct. They consider the world unreal,
without God and without a moral basis. They claim that the worldly beings
are born as a result of the passionate union between the male and female
sexes. With this belief, these men of base character and poor intellect turn
Bhagabat / PM6.5 (155) Final Print
to harmful actions and attempt to destroy the world. They engage in actions
being motivated by insatiable desire, vanity, pride and arrogance. They
work for achievement of wrong objectives owing to delusion, and with an
impure mind, they doggedly pursue their goal. Their life is full of cares that
end only with death, and they consider gratification of lust as the be all and
end all of life. Enmeshed by hundreds of desires and influenced by lustful
yearnings and wrath, they aim at amassing wealth through foul means for
sensual enjoyment. They are never satisfied, and constantly strive for further
gains. A man of this class feels that he is the Lord, powerful, successful and
happy, and keep on slaying his enemies one after another. He boasts of his
blue blood and considers himself superior to others. Bewildered by numerous
fanciful thoughts, trapped in the net of delusion and addicted to enjoyment
of sensuous pleasures, he eventually finds their place in the foul hell. As
such men are self-conceited, haughty, swollen with pride of possessions,
they perform religious rites only as a show, without following the rules the
scriptures prescribe. Wild with power, egoism, insolence, lust and anger, they
are hostile to those who follow the right path and hate the Lord residing in
their own bodies as well as in those of other beings. The Lord then declares
that He deposits these malicious and cruel evildoers, the worst class of men
in the world, in the wombs of the fiendish women again and again. And each
time they are born, they are born among the lower species. The doors of
the hell where their soul meets its ruin are three – passion, anger and greed.
A man who consciously endeavours to avoid the infernal sufferings for the
sake of his own good ultimately attains the Supreme State.
rºtrJÆtk lhfUôgu=k  Åthk ltNlk ytÀbl&>
fUtb& f{ tuÆt& ;:t ÖttuC&  ;ôbt=u;;T ºtgk Àgsu;T>>21>>
Trividham narakasyedam
dvàram nà÷anam àtmanaþ;
Kàmaþ krodhaþ tatha lobhaþ
290 THE GäTâ
tasmàt etat trayam tyajet. 16.21
The doors of hell are in number three,
As lust, anger and greed they are known;
As they mutilate the soul and destroy it
By all efforts, away they must be thrown.16.21
On the other hand, a man who belittles the scriptural instructions and acts
under the impact of passion attains neither perfection of the mind nor hap-
piness nor can reach the Goal Supreme. Lord Kçùõa finally tells Arjuna that
as the scriptures guide one as to what one’s duty is, he should discharge his
duties following the scriptural ordinance. Interestingly, the Lord does not
impose his instructions upon Arjuna and ask him to follow them. He gives
him a choice. That’s why in the last verse, He advises Arjuna:
;ôbt;T Ntôºtk ŒbtKk ;u  fUtgtofUtgo ÔgJrô:;ti>
ÒttÀJt NtôºtrJÆttltuÿkU  fUbo fU;wobT Rntnorm>>24>>
Tasmàt ÷astram pramàõam te  kàryàkàrya vyavasthitau;
J¤àtvà ÷àstravidhànoktam  karma kartum ihàrhasi. 16. 24
So to decide upon your way, follow what the scriptures ask;
And being guided by them, do what you think is your proper task.16.24
What a wonderful method of teaching! This method is also followed by the
Lord in Chapter XVIII where he says:
Rr; ;u Òttlk ytÏgtlk  dwÊt=T dwÊ;hk bgt>
rJb]ëgi;=T yNuMuK  g:uåArm ;:t fwUh¥>>63>>
Iti te j¤ànam àkhyànam  guhyàt guhyataram mayà;
Vimç÷yaitad a÷eùeõa  yathecchasi tathà kuru. 18.63
To you, My Friend, I have revealed the truth,
Than any other knowledge it is more profound;
Now you ponder over this matter from end to end
And decide to do what you would consider sound.18.63
Radhakrishnan who has given this chapter the sub-title ‘The Nature of the
Godlike and the Demoniac Mind’ divides the chapter, for the convenience
of the readers, into several sections. According to him, the first three verses
deal with the divine nature. The fourth verse dwells on ‘The Demoniac’. The
fifth verse sumps up the results issuing from the divine and the demoniacal
qualities. The fourth section consisting of the verses from the sixth to the
 DAIVâSURASAMPAD-VIBHâGA YOGA 291
twentieth deals with the nature of the demoniac elaborately. The verses DAIVâSURASAMPAD-VIBHâGA YOGA
twenty-first and twenty-second discuss the ‘triple gate of hell’. The two Classification of the Divine and the Demoniacal Attributes
concluding verses – the twenty-third and the twenty-fourth – prescribe the
scripture as the canon of duty. THE TEXT
CHAPTER XVI ¶eCdJtlwJta
øribhagabàn uvàca :
The Blessed Lord said:

yCgk múJmkNwrõ&  Òttl-gtud-ÔgJrô:r;&>

Bhagabat / PM6.5 (156) Final Print

=tlk =b´t gÒt´t  ôJtÆgtg& ;v ytsoJbT>>1>>

Abhaya§ sattva-sa§÷uddhiþ  j¤àna-yoga-vyavasthitiþ;
Dàna§‑ dama÷ca yaj¤a÷ca  svadhyàyaþ tapaþ àrjavam. 16.1
yrnkmt mÀgbT yf{ tuÆt&  Àgtd& Ntrà;& yviNwlbT>
=gt Cq;uMw yÖttuÖtwËÀJk  bt=oJk Ÿe& yatvÖtbT>>2>>
Ahimsà satyam akrodhaþ  tyàgaþ ÷àntiþ apai÷unam;
Dayà bhåteùu aloluptva§  màrdava§ hrãþ acàpalam. 16.2

;us& Gbt Æt]r;& NtiabT  yŠtun& l yr;btrl;t>

CJrà; möv=k =iJebT  yrCst;ôg Cth;>>3>>
Tejaþ kùamà dhçtiþ ÷aucam  adrohaþ na atimànità;
Bhavanti sampada§ daivãm  abhijàtasya bhàrata. 16.3
A man who is endowed with divine nature is always upright –
He is one who owns fearlessness and perfection of the mind;
Knowledge and yoga are constantly pursued by him with zeal –
Always placid, he is a charitable man, having a heart that is kind.
The scriptures he always studies, and austere is his living;
He cherishes the quality of compassion and does shun violence;
Always truthful and never given to anger, spite and cruelty,
He controls the organs resolutely and nurses forbearance.
He worships the holy fire and forsakes pride,
Never does he speak ill of others, and is never covetous;
Gentle and modest, from fickleness he is always free –
Although he is forgiving, his mind is lively and vigorous.
Malice he has none, and he is never rude,
 DAIVâSURASAMPAD-VIBHâGA YOGA
Fortitude stuffs his heart, a man noble and good. 16.1-3
 Nor do they know what actions are not just and fair;
=öC& =vo& yr;btl´t  f{ tuÆt& vth¥ígbT YJ a>
yÒttlk a yrCst;ôg  vt:o möv=bT ytmwhebT >>4>>
Dambhaþ darpaþ atimàna÷ca  krodhaþ pàruùyam eva ca;
Aj¤àna§ ca abhijàtasya  pàrtha sampadam àsurãm. 16.4
A man of devilish nature is angry and proud,
Bhagabat / PM6.5 (157) Final Print
He makes a show of his religious bent of mind;
Rudeness is reflected in his attitude to others,
And ignorance darkens his soul making him blind. 16.4
 In the existence of God, they do not believe at all,
=iJe möv=T rJbtuGtg  rlcàÆttg ytmwhe b;t>
bt Nwa& möv=k =iJebT  yrCst;& yrm vtãzJ>>5>>
Daivã sampad vimokùàya  nibandhàya àsurã matà;
Mà ÷ucaþ sampada§ daivãm  abhijàtaþ asi pàõóava. 16.5
The divine qualities liberate one’s soul,
While in bondage the men of devilish nature remain;
O Pàndava! You must not despair at all
For the divine nature you are destined to attain. 16.5
 Prabhavanti ugra-karmàõaþ  kùayàya jagataþ ahitàþ. 16.9
Åti Cq;mdtio Öttufu yrôblT  =iJ ytmwh YJ a>
=iJ& rJô;hN& Œtu¢;&  ytmwhk vt:o bu N]Kw >>6>>
Dvau bhåta-sargau loke  asmin daiva àsura eva ca;
Daivaþ vistara÷aþ proktaþ  àsura§ pàrtha me ÷çõu. 16.6
Two kinds of beings, O Pàrtha, live in the world –
They are classified as the divine and the fiendish;
I have talked in detail about the nature of the divine kind,
Now you hear from Me about those that are devilish. 16.6
 Mohàt gçhãtvà asad-gràhàn  pravartante a÷uci-vratàþ. 16.10
ŒJ]rútk a rlJ]rútk a  slt& l rJ=w& ytmwht&>
l Ntiak l yrv a ytath&  l mÀgk ;uMw rJ‘;u>>7>>
Pravçtti§ ca nivçtti§ ca  janàþ na viduþ àsuràþ;
Na ÷auca§ na api ca àcàraþ  na satya§ teùu vidyate. 16.7
293 294 THE GäTâ
Devilish men do not know what actions are right,
They are neither pure nor prone to good conduct,
About truthfulness, even a little they do not care.16.7

ymÀgbT yŒr;²k ;u  sd;T ytnw& yle‡JhbT>
yvhôvh-möCq;k rfUbT  yàg;T fUtb-ni;wfUbT>>8>>
Asatyam apratiùñha§ te  jagat àhuþ anã÷varam;
Aparaspara-sambhåta§  kim anyat kàma-haitukam. 16.8
They claim that the world is unreal1 with no basis2,
Nothing is there that is called sinful or just ;
And think that the creation is the result of lust. 16.8
1.The crude materialists say that the world is asatyam, i.e. it has no satyam
or truth behind it. 2. Moral basis
- Swami Ranganathananda

Y;tk =]r³bT yJ³Çg  l³-ytÀbtl& yÖvcwõg&>
ŒCJrà; Wd{-fUbtoK&  Ggtg sd;& yrn;t& >>9>>
Etৠdçùñim avaùñabhya  naùña-àtmànaþ alpabuddhayaþ;
Men of depraved character holding this view,
And being of poor intellect are bent on doing wrong;
Cruelty shaping their mind, their deeds are pitiless
To cause the ruin of the world they wax bold and strong .16.9

fUtbbT ytr¶Àg =wívqhk  =öC-btl-b=-yràJ;t&>
btunt=T d]neÀJt ym=-d{tntlT  v{J;oà;u yNwra-J{;t&>>10>>
Kàmam à÷ritya duùpåra§  dambha-màna-mada-anvitàþ;
Owing to delusion, they adopt evil motives,
And are charged with vanity and insatiable passion;
They cherish pride, arrogance and hypocrisy,
And with an impure resolve, they engage in action. 16.10

 DAIVâSURASAMPAD-VIBHâGA YOGA
raà;tbT yvrhbugtk a  ŒÖtgtà;tbT Wvtr¶;t&>
fUtb-WvCtud-vhbt  Y;tJ;T Rr; rlr´t;t&>>11>>
Cintàm aparimeyৠca  pralayàntàm upà÷ritàþ;
Kàma-upabhoga-paramà  etàvat iti ni÷citàþ. 16.11
ytNt-vtN-N;i& cõt&  fUtb-f{ tuÆt-vhtgKt&>
Ronà;u fUtbCtudt:obT  yàgtgul y:o-m¤agtlT>>12>>
â÷à-pà÷a-÷ataiþ baddhàþ  kàma-krodha-paràyaõàþ;
Bhagabat / PM6.5 (158) Final Print
ähante kàma-bhogàrtham  anyàyena artha-sa¤cayàn. 16.12
They seek sensual pleasures as the goal of their life,
And through foul means they endeavour to amass wealth;
Fallen in the mesh of hundred desires and given to lust and anger,
They are torn by countless cares that end only in death. 16.11-12
 They are caught in the trap of delusion
R=bT y‘ bgt ÖtçÆtbT  R=k ŒtËôgu bltuh:bT>
R=bT yrô; R=bT yrv  bu CrJígr; vwlÆtolbT>>13>>
Idam adya mayà labdham  ida§ pràpsye manoratham ;
Idam asti idam api  me bhaviùyati punardhanam. 16.13
“I have acquired this object today”, they think,
“That object of my desire I shall acquire later;
I am in possession of this treasure now,
And much more shall I acquire in near future.”16.13
 Yajante nàma-yaj¤ai þ te  dambhena avidhi-pårvakam. 16.17
ymti bgt n;& Nºtw&  nrlígu a yvhtlT yrv>
Ro‡Jh& ynbT ynk Ctude  rmõ& ynk cÖtJtlT mwwFe >>14>>
Asau mayà hataþ ÷atruþ  haniùye ca aparàn api;
ä÷varaþ aham aha§ bhogã  siddhaþ aha§ balavàn sukhã. 16.14
“I have killed one enemy today,
The others too shall I destroy;
I am the Lord, successful and happy,
A mighty man, the world I shall enjoy.” 16.14

ytZÓ& yrC-slJtlT yrôb  fU& yàg& yrô; m=]N& bgt>
295 296 THE GäTâ
gÌgu =tôgtrb btur=ígu  Rr; yÒttl-rJbturn;t& >>15>>
âóhyaþ abhi-janavàn asmi kaþ asti sadç÷aþ mayà;
Yakùye dàsyàmi modiùye iti aj¤àna-vimohitàþ. 16.15
“ I am rich and highborn,” so they think,
“ There is no one who is equal to me;
I shall perform holy rites, bequeath riches and rejoice.”
This is the effect of delusion due to ignorance, you see. 16.15

ylufU-raút-rJC{tà;t&  btun-stÖt-mbtJ];t&>
Œm¢;Ut& fUtbCtuduMw  v;rà; lhfuU yNwati>>16>>
Aneka-citta-vibhràntàþ moha-jàla-samàvçtàþ;
Prasaktàþ kàma-bhogeùu patanti narake a÷ucau. 16.16
And turn wild with numerous thoughts;
Ultimately they find themselves in foul hell,
Having spent the life enjoying worldly comforts*.16.16
* Having been addicted to the gratification of lust
- Swami Ranganathananda

ytÀb-möCtrJ;t& ô;çÆtt&  Ætl-btl-b=-yràJ;t&>
gsà;u ltbgÒti& ;u  =öCul yrJrÆt-vqJofUbT>>17>>
Atma-sambhàvitàþ stabdhàþ  dhana-màna-mada-anvitàþ;
Conceited, impolite, and filled with arrogance,
Proud of wealth, sham rites they perform;
They do so only as a show, not with a holy mind,
Audacious as they are, they abide by no norm. 16.17

ynEµthk cÖtk =vobT  fUtbk f{ tuÆtk a mkr¶;t&>
btbT ytÀb-vh=unuMw  ŒrÅMà;& yÇgmqgfUt&>>18>>
Ahaïkàra§ bala§ darpa§  kama§ krodha§ ca sa§÷ritàþ;
Màm àtma-paradeheùu  pradviùantaþ abhyasåyakàþ. 16.18
They nurse egoism, anger, arrogance and passion;
They are malignant and swollen with pride of power;
 DAIVâSURASAMPAD-VIBHâGA YOGA
In their own bodies as much as in those of others,
They hate Me and about Me they hardly do care.16.18

;tlT ynk rÅM;& f{qhtlT  mkmthuMw lhtÆtbtlT>
rGvtrb ys‹tbT yNwCtlT  ytmwheMw YJ gturlMw>>19>>
Tàn aha§ dviùataþ kråràn sa§sàreùå naràdhamàn;
Kùipàmi ajasram a÷ubhàn àsurãùu eva yoniùu. 16.19
Those who bear ill will towards Me,
Bhagabat / PM6.5 (159) Final Print
And are, being cruel, engaged in evil deeds;
As they are men of vile and depraved nature,
So I cast them among the demonic breeds. 16.19
 Yaþ ÷àstra-vidhim-utsçjya  vartate kàma-kàrataþ;
ytmwhé gturlbT ytvªtt&  bqZt& sàbrl sàbrl>
btbT yŒtËg YJ fUtià;ug  ;;& gtrà; yÆtbtk dr;bT>>20>>
âsur㧠yonim àpannàþ  muóhàþ janmani janmani;
Màm apràpya eva kaunteya  tataþ yànti adhamৠgatim. 16.20
Born among the devils again and again
Fools as they are, they do never think trying to attain Me;
So, O Kaunteya, these classes of men in every birth
Are born in a lower class than in the previous one , you see. 16.20
 Tasmàt ÷astra§ pramàõa§ te kàryà-aakàrya-vyavasthitau;
rºtrJÆtk lhfUôg R=k  Åthk l yNlbT ytÀbl&>
fUtb& f{ tuÆt& ;:t ÖttuC&  ;ôbt;T Y;;T ºtgk Àgsu;T>>21>>
Trividha§ narakasya ida§  dvàra§ na a÷anam àtmanaþ;
Kàmaþ krodhaþ tatha lobhaþ  tasmàt etat trayam tyajet. 16.21
The doors of hell, you know, are in number three –
As lust, anger and avarice they are known;
Since they mutilate the soul and destroy it
By all efforts, off they must be thrown. 16.21
 bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
297 298 THE GäTâ
Y;i& rJbw¢;U& fUtià;ug  ;btuÅthi& rºtrC& lh&>
ytahr; ytÀbl& ¶ug&  ;;& gtr; vhtk dr;bT>>22>>
Etaiþ vimuktaþ kaunteya  tamo-dvàraiþ tribhiþ naraþ;
âcarati àtmanaþ ÷reyaþ  tataþ yàti parৠgatim. 16.22
The man who evades these gates to darkness
And undertakes actions for the good of his soul;
By doing so, O Kaunteya, he builds the path
That leads him at the end to the Supreme Goal. 16.22

g& Nt¯t-rJrÆtbT WÀm]]ßg  J;o;u fUtb-fUth;&>
l m& rmrõbT yJtËltur;  l mwFk l vhtk dr;bT>>23>>
Na saþ siddhim avàpnoti  na sukha§ na parৠgatim. 16.23
He who disregards what the scriptures prescribe
And acts being guided by the impulse of desire –
The Supreme Goal remains forever beyond his reach,
And so do remain perfection and happiness higher. 16.23

;ôbt;T Ntôºtk ŒbtKk  ;u fUtgo-yfUtgo-ÔgJrô:;ti>
ÒttÀJt Ntôºt-rJÆttl-W¢; kU  fUbo fU;wobT Rn ynorm>>24>>
J¤àtvà ÷àstra-vidhàna-uktam karma kartum iha arhasi. 16.24
So to decide upon your way, follow what the scriptures ask;
And being guided by them, do what you think is your proper task. 16.24

Rr; ¶ebntCth;u N;mtn‹tk mkrn;tgtk Jigtrm¢gtk CeíbvJorK ¶ebØdJ=de;t-
mqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowl-mkJt=u =iJtmwhmöv=T-rJCtd-gtudtu
ltb MtuzNtuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Daivàsura-sam-
pad-vibhàga-yogo nàma ùoda÷o’dhyàyaþ.
Here ends Chapter XVI entitled Daivàsura-sampat-vibhàga-yoga of the
 DAIVâSURASAMPAD-VIBHâGA YOGA 299
Gità that forms a part of the conversation between Lord Kçùõa and Arjuna CHAPTER XVII
extracted from the epic poem Mahabhàrata consisting of one hundred øRADDHâTRAYA-VIBHâGA-YOGA
thousand verses authored by Vyàsa. The Three Kinds of Faith
nrh& ` ;;T m;T> PROLOGUE
Hariþ om tat sat.
God alone exists.
This chapter made up of twenty-eight verses deals with three kinds of Faith
originating from the three Guõas. It opens with a question from Arjuna to
Lord Kçùõa as to the condition of those who do not follow the scriptures
Bhagabat / PM6.5 (160) Final Print

but worship the Lord with ÷raddhà (faith).

O Kçùõa, do tell me about those persons
Who ignore the laws of the scriptures;
And yet who perform worship with faith –
Tell me about their intrinsic features. 17.1
* Sattva, Rajas or Tamas
The Blessed Lord, in reply, says that faith that is inherent in man and
that influences the spirit of a man is of three kinds and has its origin in the
three human attributes – Sattva, Rajas and Tamas. The Lord before going
into an explanatory discourse gives Arjuna a synoptic answer saying that
those who are guided by sattva worship the gods, those who are under the
influence of rajas worship the devils, and those who are in the possession
of tamas worship the ghosts and the ghouls.
The Lord then analyses the three kinds of food. The food which
augments vitality, energy, strength, cheerfulness and appetite and which
are luscious, oleaginous, substantial and agreeable is preferred by the men
endowed with sattva. Men dominated by rajas prefer food which is bitter,
sour, salty, excessively hot, pungent, astringent and inflammatory and which
causes pain, grief and ailments. Persons in the possession of tamas are fond
of food which is not well-cooked, but unsavoury, rotten, stale, ort and impure.
The Lord at the next step discusses the three kinds of sacrifices and
worship performed by the three kinds of persons. He says that men endowed
with sattva perform holy rites in accordance with scriptural injunctions,
with no desire for gain, and with concentrated minds. He adds that the rites
performed by men who are under the influence of rajas are guided by desire
for gain, and the rites are held for the purpose of ostentation. About the
religious practices by persons enchanted by tamas, the Lord remarks that
such men perform rites without any care for the scriptures and the mantras
and they distribute no food and give no gifts to the priests as a part of their
sacrifices or such rites.
The Lord explains in the 14th verse that physical austerity signifies
 øRADDHâTRAYA-VIBHâGA-YOGA 301 302 THE GäTâ

worship of the gods and the Brahmins, the venerable and wise persons, and
observance of purity, straightforwardness, continence and non-violence.
The words that hurt nobody, that are true, agreeable and beneficial and
that express the knowledge of the Vedas constitute austerity of speech.
One is said to practise mental austerity when one’s mind in enriched with
serenity, kindliness and quietude; he restrains his mind, has purity of heart,
and never cherishes bad motive. Such threefold austerity, if practised with
strong determination, with no desire for gain but with supreme faith springs
from sattva. Austerity when practised ostentatiously to earn fame, honour
and respect from the fellowmen is inspired by rajas, and its result even in
Bhagabat / PM6.5 (161) Final Print
Radhakrishnan has divided the chapter into several sub-sections. The first
section comprising the first six verses deals with three kinds of faith. The
second section including verses from the seventh to the tenth deals with
three kinds of food. The third section made up of verses from the eleventh
to the thirteenth dwells on three kinds of sacrifice. 'Three kinds of penance'
is the subject matter of verses from the fourteenth to the nineteenth. The
verses from twentieth to the twenty-second deal with three kinds of gift. Aum
Tat Sat which is a mystical utterance and which is the threefold symbol of
Brahman is considered in the last section of the chapter comprising verses
from the twenty-third to the twenty-eighth.

this world is frail and transitory. Men charmed by tamas observe austerity CHAPTER XVII
out of a wrong notion, subjecting themselves to bodily tortures and with a
øRADDHâTRAYA-VIBHâGA-YOGA
view to ruining other persons.
Now the Lord turns to explaining the nature of the gifts made. When a
gift is made with the idea that it is duty and is given to a right person with no
desire for any kind of return from him, at a proper place and time, the man
making the gift is considered being endowed with sattva. When some gift is
made with the desire for return or some other gain and with reluctance, the
act is stimulated by rajas. And when the gift is made at improper place and
time, and to an undeserving person without regard and scornfully, the act
is inspired by tamas. The Lord also explains the three words that designate
Brahman – Om, Tat, Sat.
The Lord says in the last two verses that while steadiness in yaj¤a,
austerity and gift is sat which also means good, any sacrifice performed, any
gift made, or austerity practised without ÷raddhà (Faith) is asat. The Lord
seems to advise Arjuna that he should be diligent to nurse the quality of sattva
and perform his actions. Sattva generates Faith of the highest kind; and the
person who acts being inspired by the Faith born out of sattva not only acts
properly but also attains the love of the Lord. This is concordant with the
assurance that the Lord had given Arjuna in the fifth verse of Chapter XVI.

=iJe möv=T rJbtuGtg  rlcàÆttgtmwhe b;t>

bt Nwa& möv=k =iJebT  yrCst;tu~rm vtãzJ>>5>>
Daivã sampad vimokùàya  nibandhàyàsurã matà;
Mà ÷ucaþ sampadam daivãm  abhijàto’si pàõóava. 16.5
The divine qualities liberate one’s soul,
While in bondage the men of devilish nature remain;
O Pandava! You must not despair at all
For the divine nature you are destined to attain.16.5
 âTäG EHT
The Three Kinds of Faith
THE TEXT
ysowl& WJta
Arjunaþ uvàca
Arjuna said:
gu Ntôºt-rJrÆtbT WÀm]ßg  gsà;u ¶õgt yràJ;t&>
Bhagabat / PM6.5 (162) Final Print
;uMtk rlíXt ;w fUt f]UíK  múJbT ytntu hs& ;b&>>1>>
Ye ÷àstravidhim-utsçjya  yajante ÷raddhayà-nvitaþ;
Teùৠniùñhà tu kà kçùõa  sattvam àho rajaþ tamaþ. 17.1
O Kçùõa, be tell me about those persons
Who ignore the laws of the scriptures;
And yet who perform worship with faith –
Tell me about their intrinsic features. 17.1
* Sattva, Rajas or Tamas

¶eCdJtlwJta
øribhagavàn uvàca
The Blessed Lord said:
rºtrJÆtt CJr; ¶õt  =urnltk mt ôJCtJst>
mtrúJfUe htsme a YJ  ;tbme a Rr; ;tk N]Kw>>2>>
Trividhà bhavati ÷raddhà  dehinৠsà svabhàvajà;
Sàttvikã ràjasã ca eva  tàmasã ceti tàm ÷çõå. 17.2
The Faith of man is of three kinds
And in his prenatal state they grow;
They are called Sattva, Rajas and Tamas
I shall tell you all,with attention listen to Me so.17.2

múJ-ylwÁvt mJoôg  ¶õt CJr; Cth;>
¶õtbg& ygk vwh¥M&  g& g;T-¶õ& m& YJ m&>>3>>
Sattvànuråpà sarvasya  ÷raddhà bhavati bhàrata;
øraddhàmayaþ ayam puruùaþ  yaþ yat ÷raddhaþ saþ eva saþ. 17.3
304 THE GäTâ
Every man is doubtlessly filled with Faith,
The colour of his mind his Faith decides;
The nature of a man is always determined
By the kind of Faith that in his heart abides.17.3

gsà;u mtrúJfUt =uJtlT  gG-hGtkrm htsmt&>
Œu;tlT Cq;-dKtlT a yàgu  gsà;u ;tbmt& slt&>>4>>
Yajante sàttvikà devàn  yakùa-rakùà§si ràjasàþ;
Pretàn bhåta-gaõàn ca anye  yajante tàmasàþ janàþ. 17.4
Those in possession of sattva worship the gods,
The demigods and ogres are adored by men of rajas;
They who worship the ghosts and the hosts of spirits
Possess mind that is filled with and dominated by tamas. 17.4

yNtôºt-rJrn;k Dtuhk  ;Ëgà;u gu ;vtu slt&>
=öC-ynEµth-mkgwÿUt&  fUtb-htd-cÖt-yràJ;t&>>5>>
A÷àstra-vihita§ ghora§  tapyante ye tapo janàþ;
Dambhà-haïkàra-sa§yuktàþ  kàma-ràga-bala-anvitàþ.17.5
There are men who are ostentatious and arrogant
And are subservient to passion, desire and power;
They actually do not care to follow the sacred scriptures
As the holy books do not sanction their practices severe. 17.5

fUNogà;& Nhehô:k  Cq;d{tbbT yau;m&>
btk a YJ yà;& Nhehô:k  ;tlT rJrõ ymwht& rl´tgtlT>>6>>
Kar÷ayantaþ ÷arãrastha§  bhåtagràmam acetasaþ;
Mৠca eva antaþ ÷arãrastha§  tàn viddhi asura ni÷cayàn. 17.6
Indiscreet, they torment the organs of the bodies,
Also they afflict Me residing in them;
Although they are engaged in austere worship
Know that they are men with minds of devilish frame.17.6

ytnth& ;w yrv mJoôg  rºtrJÆt& CJr; rŒg&>
 øRADDHâTRAYA-VIBHâGA-YOGA
gÒt& ;v& ;:t =tlk ;uMtk  Cu=bT Rbbk N]Kw>>7>>
âhàraþ tu api sarvasya  trividhaþ bhavati priyaþ;
Yaj¤aþ tapaþ tathà dàna§  teùৠbhedam ima§ ÷çõu. 17.7
Food that is dear to all are three in variety,
And so are sacrifices, austerity and charity.17.7
 That are performed according to scriptural rules;
ytgw&-múJ-cÖt-ythtuÉg  mwF-Œer;-rJJÆtolt&>
hôgt& rïtÉÆtt& rô:ht& †‘t  ytntht& mtrúJf-UrŒgt&>>8>>
Bhagabat / PM6.5 (163) Final Print
âyuþ-sattva-bala-àrogya-  sukha-prãti-vivardhanàþ;
Rasyàþ snigdhàþ sthirà hçdyà  àhàràþ sàttvika-priyàþ. 17.8
The men who are endued with the quality of sattva
Prefer to have food that is healthful and salubrious;
It should augment vitality, energy, fortitude and delight
And must be agreeable, substantial and oleaginous.17.8

fUxw-yöj-ÖtJK-yÀgwíK  ;eÌK-ÁG-rJ=trnl&>
ytntht htsmôg R³t  =w&F-NtufU-ytbg-Œ=t&>>9>>
Kañu-amla-lavaõa-atyuùõa  tãkùõa-råkùa-vidàhinaþ;
âhàrà ràjasasya iùñà  duþkha-÷oka-àmaya pradàþ. 17.9
A man in the grip of rajas prefers rich food
That is bitter, sour, salty, hot and peppery in the main;
Dry and astringent, it causes ache and disease,
Sorrow it produces and burning in the abdomen. 17.9

gt;-gtbk d;hmk  vqr; vgworM;k a g;T>
WråA³bT yrv a ybuÆgk  Ctuslk ;tbm-rŒgbT>>10>>
Yàta-yàma§ gata-rasa§  påti paryuùita§ ca yat;
Ucchiùñam-api ca amedhya§ bhojana§ tàmasa-priyam. 17.10
The food that is not properly cooked and not delicious,
Which is putrid and stale and are the remnants after a meal;
Being impure, which cannot be proffered to God,
Is liked by tamasik who take such stuff in a great deal. 17.10
 Worship of the gods and the Brahmins,
y-VUÖtt-fUtETrGrC& gÒt&  rJrÆt-=]³& g& Rßg;u>
305 306 THE GäTâ
g³Ôgk YJ Rr; bl&  mbtÆttg m& mtrúJfU&>>11>>
Aphalà-kàïkùibhiþ yaj¤aþ  vidhi-dçùñaþ yaþ ijyate;
Yaùñavyam eva iti manaþ  samàdhàya saþ sàttvikaþ. 17.11
The holy rites* of the nature of sattva are those
They are done whole-heartedly and with conviction
And are undertaken by men, indifferent to fruits.17.11
* yaj¤as

yrCmàÆttg ;w VUÖtk  =öCt:obT yrv a YJ g;T>
Rßg;u Ch;¶uíX  ;k gÒtk rJrõ htsmbT>>12>>
Abhi-sandhàya tu phala§  dambhàrtham api ca eva yat;
Ijyate bharata-÷reùñha  ta§ yaj¤am viddhi ràjasam. 17.12
But the rites that are performed with motives,
And are held for the sake of ostentation;
O Great Bhàrata, you must know and be sure
That in such instances rajas forms the stimulation. 17.10

rJrÆt-nelbT ym]³tªtk  bàºt-nelbT y=rGKbT>
¶õt-rJhrn;k gÒtk  ;tbmk vrhaG;u>>23>>
Vidhi-hãnam-asçùñànna§  mantrahãnam adakùiõam;
øraddhà-virahita§ yaj¤a§  tàmasa§ paricakùate. 17.13
The sacrificial rites that the men of tamas perform
Are not in accordance with the rules of scriptures – it’s said;
No faith is present in the men and no holy words are chanted,
No food is distributed nor any gifts to the priests are made.17.13

=uJ-rÅs-dwh¥-ŒtÒt&  vqslk NtiabT ytsoJbT>
c{ÑagobT yrnkmt a  Nthehk ;v& Wåg;u>>14>>
Deva-dvija-guru-pràj¤aþ  påjana§ ÷aucam-àrjavam;
Brahmacaryam ahimsà ca²² ÷àrãra§ tapa ucyate. 17.14
Observance of simplicity, celibacy and purity –
 øRADDHâTRAYA-VIBHâGA-YOGA
Reverence to the preceptors and the wise men,
And non-violence constitute physical austerity. 17.14
 That aims at earning name, renown and respect;
ylwÅudfUhk Jt¢gk  mÀgk rŒg-rn;k a g;T>
ôJtÆgtg-yÇgmlk a YJ  JtETbgk ;v& Wåg;u>>15>>
Anudvega-kara§ vàkya§  satya§ priya-hita§ ca yat;
Svàdhyàya-abhyasana§ ca eva  vàïmaya§ tapaþ ucyate. 17.15
The man who conducts the austerity of speech
Bhagabat / PM6.5 (164) Final Print
Habitually studies and pursues the scriptures;
His words are true, pleasant and beneficial
And what cause anxiety and pain, he never utters. 17.15

bl& Œmt=& mtiögÀJk  btilbT ytÀb-rJrld{n&>
CtJ-mkNwrõ& Rr;  Y;;T ;v& btlmbT Wåg;u>>16>>
Manaþ prasàdaþ saumyatva§ maunam-àtma-vinigrahaþ;
Bhàva-sam÷uddhi-rityetat-tapo mànasam-ucyate. 17.16
The austerity of mind consists in firm reticence,
In withdrawal of the mind and in purity of heart;
The mind remains calm, placid, serene and tranquil,
Gentleness is evident in the man’s conduct. 17.16

bl& Œmt=& mtiögÀJk  btilbT ytÀb-rJrld{n&>
CtJ-mkNwrõ& Rr;  Y;;T ;v& btlmbT Wåg;u>>16>>
øraddhayà parayà tapta§  tapaþ tat trividha§ naraiþ;
Aphalà-kàïkùibhiþ yuktaiþ  sàttvika§ paricakùate. 17.17
Sattva is ingrained in the nature of those men,
Who perform, you know, these three kinds of austerity;
They possess supreme Faith and never desire the fruit,
And fully self-controlled, they nurture top most purity. 17.17
 Rajas is considered to inspire the act of charity
mÀfUUth-btl-vqst:obT  ;v& =öCul a YJ g;T>
rf{g;u ;;T Rn Œtu¢;kU  htsmk aÖtbT yÆt{wJbT>>18>>
Satkàra-màna-påjàrtha§  tapaþ dambhena ca eva yat;
307 308 THE GäTâ
Kriyate tat iha prokta§  ràjasa§ calam adhruvam. 17.18
The austerity inspired by rajas is of the kind
It is observed merely for the sake of ostentation,
Unstable and transient it is, and uncertain in effect. 17.18

bqZ-d{tnuK ytÀbl&  g;T vezgt rf{g;u ;v&>
vhôg WÀmt=lt:obT Jt  ;;T ;tbmbT W=t†;bT>>19>>
Måóha-gràheõa àtmanaþ  yat pãóayà kriyate tapaþ;
Parasya-utsàdanàrtha§ và  tat tàmasam udàhçtam. 17.19
The men inspired by tamas observe austerity
By causing physical pain to their own person;
Causing harm to others is also often their intent,
And motivated they are by a foolish notion.17.19

=t;ÔgbT Rr; g;T =tlk  =eg;u ylwvfUtrhKu>
=uNu fUtÖtu a vtºtu a  ;;T =tlk mtrúJfkU ôb];bT>>20>>
Dàtavyam iti yat dàna§  dãyate anupa-kàriõe;
De÷e kale ca pàtre ca  tat dàna§ sàttvika§ smçtam. 17.20
The act of offering gifts is inspired by sattva is one
Which is carried out thinking charity a proper action;
It is made without expectation of return from the recipient
And given in proper place and time, and to a proper person.17.20

g;T ;w Œr;-WvfUtht:obT  VUÖtbT Wræëg Jt vwwl&>
=eg;u a vrhr¢j³k  ;;T =tlk htsmk ôb];bT>>21>>
Yat tu prati-upakàràrtham  phalam-uddi÷ya và punaþ;
Dãyate ca parikliùña§  tat dàna§ ràjasa§ smçtam. 17.21
Which is made in expectation of a gainful return;
It is also made to achieve a definite purpose or a selfish end
And made when generous spirit does not freely govern.17.21

 øRADDHâTRAYA-VIBHâGA-YOGA
y=uNfUtÖtu g;T =tlbT  yvtºtuÇg& a =eg;u>
ymÀf]U;bT yJÒtt;k  ;;T ;tbmbT W=t†;bT>>22>>
Ade÷akàle yat dànam  apàtrebhyaþ ca dãyate;
Asatkçtam avaj¤àta§  tat tàmasam udàhçtam. 17.22
The charity that is made at an improper place,
In an improper time and to an improper person –
Made without pleasant words and scornfully
Tamas is the prime mover of such an action. 17.22
Bhagabat / PM6.5 (165) Final Print
 
‘ ;;T m;T Rr; rl=uoN&  c{ÑK& rºtrJÆt& ôb];&>
c{tÑKt& ;ul Ju=t& a  gÒtt& a rJrn;t& vwht>>23>>
Om-tat-sat-iti nirde÷aþ  brahmaõaþ trividhaþ smçtaþ;
Bràhmaõàþ tena vedàþ ca  yaj¤àþ ca vihitàþ purà. 17.23
Brahman is designated by three monosyllabic words,
Om, Tat, Sat are these monosyllabic words three;
They are the source of origin of the Bràhmaõas,
Of the Vedas and of Yaj¤as in times past, you see. 17.23
 
;ôbt;T ytubT Rr; W=t†Àg gÒt-=tl-;v&-rf{gt&>
ŒJ;oà;u rJÆttl- W¢;t&  m;;k c{ÑJtr=ltbT>>24>>
Tasmàt om iti udàhçtya  yaj¤a-dàna-tapaþ kriyàþ;
Pravartante vidhàna-uktàþ  satata§ brahma-vàdinàm. 17.24
Hence those men who sincerely follow the Vedic authority
Uttering Om begin the acts of sacrifices, charity and austerity.17.24
 Lack of faith makes the practice to be of no avail
;;T Rr; ylrCmàÆttg  VUÖtk gÒt-;v&-rf{gt&>
=tl-rf{gt& a rJrJÆtt&  rf{gà;u btuG-fUtETrGrC>>25>>
Tat iti anabhisandhàya  phala§ yaj¤a-tapaþ-kriyàþ;
Dàna-kriyà÷ca vividhàþ  kriyante mokùa-kàïkùibhiþ. 17.25
Those men who seek the liberation of their soul
Uttering Tat begin acts of sacrifice, austerity and charity;
When, however, they engage in such acts
They do not crave for any fruits whatsoever, you see. 17.25

309 310 THE GäTâ
mØtJu mtÆtwCtJu a  m;T Rr; Y;;T v{gwßg;u>
ŒNô;u fUborK ;:t m;T Nç=& vt:o gwßg;u>>26>>
Sadbhàve sàdhubhàve ca  sat iti etat prayujyate;
Pra÷aste karmaõi tathà  sat ÷abdaþ pàrtha yujyate. 17.26
The word Sat means existing or coming into being;
It is also applied to indicate what is good and righteous;
In the same way, O Partha, you must know
The word is used regarding a rite considered auspicious. 17.26
gÒtu ;vrm =tlu a rô:r;&  m;T Rr; a Wåg;u>
fUbo a YJ ;=T-y:eogk  m;T Rr; YJ yrCÆteg;u>>27>>
Yaj¤e tapasi dàne ca sthitiþ  sat iti ca ucyate;
Karma ca eva tad-arthãya§  sat iti eva bhidhãyate. 17.27
The word Sat signifies the steadiness in sacrifice
It also signifies steadiness in austerity and charity;
To mean the action in connexion with these acts,
The word is also used – O Pàrtha, take it from Me. 7.27
y¶õgt nw;k =útk  ;v& ;Ë;k f]U;k a g;T>
ym;T Rr; Wåg;u vt:o  l a ;;T ŒuÀg l Rn>>28>>
A÷raddhayà huta§ datta§  tapaþ tapta§ kçta§ ca yat;
Asat iti ucyate pàrtha  na ca tat pretya no iha. 17.28
Whatever is done without faith and respect,
Be it a sacrifice, or an act of charity or austerity;
And here or hereafter it bears no fruit, you see. 17.28

Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowl-mkJt=u dwKºtg-
rJCtd-gtudtu ltb mË;=Ntuu~Ægtg&>
Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyà§vaiyàsikyà§
bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Guõtraya- vibhàga-
 øRADDHâTRAYA-VIBHâGA-YOGA 311

yogo nàma saptada÷o’dhyàyaþ. CHAPTER XVIII

MOKúA - SANNYâSA- YOGA
Here ends Chapter XVII entitled Guõtraya -vibhàga-yoga of the Gãtà that
forms a part of the conversation between Lord Kçùõa and Arjuna extracted The Way of Liberation through Renunciation
from the epic poem Mahabhàrata consisting of one hundred thousand This chapter, consisting of seventy-eight verses, sums up the Gãtà made
verses authored by Vyàsaþ. up of eighteen chapters containing seven hundred verses. The chapter, the
longest one, begins with a question from Arjuna to Lord Kçùõa as to the
nrh& ` ;;T m;T> nature and meaning of sannyàsa and tyàga. The Blessed Lord, in reply,
Hariþ om tat sat. says in the second verse of the chapter that sannyàsa, according to the
God alone exists. sages, is renunciation of zealous and purposeful actions while tyàga is the
Bhagabat / PM6.5 (166) Final Print

renunciation of the fruits of actions.

fUtögtltk fUboKtk àgtmk mkàgtmk fUJgtu rc=w&>

Kàmyàna§ karmana§ nyasa§ sa§nyasa§ kavayo biduþ.

mJofUboVUÖtÀgtdk ŒtnwôÀgtdk rJaGKt&>

Sarvakarmaphalatyàga§ pràhustyàga§ vicakùõàþ.

Sri Ramakrishna who was God incarnate was not a scholar, but so wise was he
that great scholars admitted his excellence in the matter of spirituality. While
speaking about the Gãtà, he said that if the word is pronounced reversely, it
sounds as Tàgã which means ‘a renouncer.’ What he meant to say is that the
holy book spreads the message of tyàga i.e. renunciation. By renunciation,
he meant not relinquishment of actions but the renunciation of the desire for
the fruits of actions. His renowned disciple, Swami Vivekananada, speaks
widely about renunciation. He says:
The Alpha and Omega (of spiritual pursuit) is renunciation. (III.343)
Our solution is unworldliness – renunciation.
To live in the world and not to be out of it is the true test of renunciation.
(V.272)
Renunciation is not asceticism. (VIII.226)
It is renunciation, tyàga, that is meant by religion, and nothing else.
(VIII.385)
Renunciation means that none can serve both God and Mammon.(VIII.223)
Renunciation is the word – ‘ltàg& và:t rJ‘;u ygltg– there is no other way
than this’.
( VI.505)
Renunciation is of the mind. (VIII.226)
If you desire to attain God, you will have to renounce kàma-kàncana – lust
and possession. (III.451)
 MOKúA - SANNYâSA - YOGA 313
There will be no spiritual strength unless one renounces the world
(worldliness – author). (VI.276)
About sannyàsa, Swami Vivekananda says: Sacrifice of everything for
the good of others is real sannyàsa.(VII.245) and the sannyàsin is to love
death.(III.446).
The Lord says in the third verse of this chapter that while one school of wise
persons thinks that all actions being potentially evil should be relinquished,
there is another school that believes that actions like the sacrificial rites,
charity and austerity should not be shunned. The Lord does not elaborate on
Bhagabat / PM6.5 (167) Final Print
the connotation of sannyàsa and to begin with, gives lessons to Arjuna about
the three kinds of tyàga (renunciation). He confirms the second opinion by
saying that the actions – sacrifice, austerity and charity – must be performed
as they purify the performer’s mind, but he cautions that these actions must
be undertaken without attachment and with no desire for the results. It is
not proper to stay away from actions which one is obliged to do as doing so
means that a person is the prey of tamas. Not only so, avoidance of actions
is impossible as in order to live one must act and act constantly.This is said
by the Lord in the eighth verse of Chapter III entitled Karma-Yoga:
rlg;k fwUh¥ fUbo ÀJk  fUbo ßgtgtu ÊufUboK&>
Nhehgtºttrv a ;u  l ŒrmÆgu=fUboK&>>8>>
Niyatam kuru karma tvam  karma jyàyo hyakarmaõaþ;
øarãrayatràpi ca te  na prasidhyet akarmaõaþ. 3.8
Action is superior to passive indolence,
You must always be engaged in work so;
If you prefer inaction to action instead
You won't be able to live – you know. 3,8
But how should one act so that he may not slide into the bondage of actions?
The Lord says that one must act in an unattached way and undertake only
such actions as may please God, the ultimate saviour.
gÒtt:toÀfUboKtu~àgºt  ÖttufUtu~gk fUbocà”l&>
;=:o fUbo fUtià;ug  bwúfUmE¸& mbtah>>9>>
Yaj¤àrthàt karmanaþ anyatra  lokaþ ayam karmanbandanaþ;
Tadartham karma kaunteya  muktasaïgaþ samàcara. 3.9
If it be not dedicated to God
Action will lead to bondage;
314 THE GäTâ
Work, therefore, for Him, O Kaunteya,
Being indifferent to result at every stage.3.9
The agent who is endowed with sattva can perform such actions. He is a
person who, being wise and free from doubts, neither hates an uncouth work
nor is tied to an agreeable deed. The Lord elucidates, as He has done in the
chapter entitled Karma-Yoga, that as an embodied being cannot entirely
abandon actions, a man can attain the benefit of renunciation of action
if he renounces the desire for the fruits of his efforts – kàryamityeva
yatkarma niyata§ kriyate’rjuna; saïga§ tyaktvà phala§ caiva sa
tyàgaþ sattviko mataþ. Here the two views cohere. Again, a man who
shuns work in fear of pain and physical discomfort – kàyakle÷a-bhayàt –
is said to be under the spell of rajas and consequently, he is deprived of the
benefit of renunciation. The Lord spells out in the seventh verse that a person
who abandons obligatory duties being in the grip of delusion arising out of
ignorance or lack of proper knowledge is enchanted by tamas – mohàt-tasya
parityàgastàmasaþ parikãrtitaþ. Thus, according to the Blessed Lord, one
who performs actions without attachment and relinquishes longing for gain
from the actions is a real renouncer or tyàgã. Renunciation enables one to
attain immortality which cannot be reached either by progeny or by wealth –
l Œsgt l Ætlul Àgtdulifu yb];ÀJbtlNw&>
Na prajayà na dhanena tyàgenaike amçtatvamà÷u.
- Kaivalaya Upanishad
Swami Vivekannada’s views about the attributes are highly pertinent. He
says:
 Sattva is nearly Nitya (permanence). (IV.405)
 What can bring greater strength than Sattvaguõa – absolute purity of
mind? (IV.404)
 With Sattva only, comes wisdom. (VII.39)
 We want Rajas first, and Sattva will come afterwards – a thing, far,
far removed. (II.108)
Swami Vivekanada’s last utterance is very important. A man who is under
spell of tamas cannot acquire svattaguõa direct. This is because acquisition
of sattvaguõa requires zealous and heroic effort, which a man enchanted by
tamas, cannot exercise. So in order to rise to the sattva level, one will be to
come out of the stupor and here comes the importance of rajas. Rajas will
inspire him to take part in action, though with desire for gain, and when the
person is endowed with rajas he will acquire boldness and determination. At
this stage, the man may try to rise higher, to sattva level, after having realised
 MOKúA - SANNYâSA - YOGA 315
that material gains and pleasures are ephemeral, and seeks peace of mind
and tranquillity. This trend of his mind will motivate him to pursue spiritual
practices as prescribed in the scriptures and nurture sattvaguõas so as to be
united with God who is the ultimate saviour from misery and who only can
give one the taste of peace and bliss. The Swami saw that India in his time was
a victim of tamas, and so he urged upon his countrymen to practise rajas so
that they might come out of the state of darkness. The rajas is necessary for
social and economic prosperity, and only a man whose minimal necessities
have been fulfilled can move towards emancipation from the actions.
Actually, if a man is not engaged in action, his aspiration for liberation from
Bhagabat / PM6.5 (168) Final Print
the bondage of actions is just a fanciful reverie. Sri Ramakrishna, Swami
Vivekananda’s guru, whom the Swami called ‘my master’ preached that
actions must be performed with rajas that forms an element of sattva for
the purpose of living a good life and for attaining salvation. The Swami said
echoing his master’s words that after enjoyment, comes renunciation, which
leads to freedom. ‘Freedom that means immortality (VI.84) and that only
can produce true immortality (VIII.27)’, he said, ‘is never to be reached
by the weak.’(I.146). The implication is that the men who are charmed by
tamas being lazy, despondent, fearful, averse to work, faithless and weak
can never ascend to the state of sattva which is motive force of emancipation
from human bondage.
The Lord, then, discusses the threefold results of action – Agreeable,
Disagreeable and Mixed, and pronounces that these results of actions accrue,
after death, to those who have renounced actions being under the influence
of tamas and rajas but not to those who do not give up actions but perform
them without any desire for the results of the actions. The Lord says in this
connection that one should never think that the Supreme Self ever acts,
but he should be aware that the body with its organs performs the actions
stimulated by the guõas.
Now the Lord goes on to explain that Knowledge, Action, and Agent
are, owing to their specific nature (guõa), of three kinds. The knowledge
that springs from sattva is the one that helps one to see the single everlasting
Reality permeating all things apparently diverse. When one thinks that beings
are different from one another, his knowledge is the outcome of the influence
of rajas, and when one perceives that the Supreme Self resides entirely in
a single body and exists nowhere else, one’s knowledge is irrational, false,
trivial and far from truth, issuing from what is called tamas. Then the Lord
speaks of the three kinds of action. An action is inspired by sattva when it
is mandatory and is performed without attachment, without any desire for
gain and without apathy or over-enthusiasm. An action is considered as
being propelled by rajas when it is performed for gain, when the performer
316 THE GäTâ
is boastful and when the action is excessively wearisome and onerous. Tamas
is said to be the source of the action that is performed under delusion and
the performer, hardly capable of doing it, cares little about its consequences
– the loss and harm that it will cause not only to his fellowmen but also to
himself. About the Agent, the Lord says that sattva motivates an agent when
he discharges his duties being free from attachment and egoism, when he
is endued with fortitude and enthusiasm and when he remains calm in the
event of success or failure. The agent, who works under the spell of rajas, is
passionately attached to the action, covets for gain, is greedy, violent, impure
in mind and heart, and is beleaguered with euphoria or hypochondria in
moments of success or failure. The agent, who is unsteady, vulgar, arrogant,
deceitful, malicious, indolent, despondent and procrastinating, works under
the spell of tamas.
Having explained to Arjuna the nature of Action and the Agent, the Lord
tells Arjuna about the three kinds of intellect and fortitude. The intellect,
the Lord says, that has its basis in sattva, enables one to decide what is duty
and what is not, and when to act and when to withdraw. It also makes one
aware of the distinction between right action and wrong action, between
fear and courage, between bondage and emancipation. Rajas is the spring of
the intellect that confuses one about virtue and vice and produces in one an
imperfect sense of duty. When tamas rules the intellect, a man regards virtue
as vice and vice as virtue, and looks upon everything from a perverted angle.
About fortitude, the Lord says that the fortitude that controls the mind, the
vital force and the organs is a product of sattva. The fortitude that prompts
one to be drawn to righteousness, and at the same time to sensory pleasures
and wealth – kàmini-kàncan as Sri Ramakrishna said – and produces in
him stubborn attachment to these things has its source in rajas. The fortitude
that induces a person, who is generally stupid, not to give up sleep, fear,
grief, hopelessness and lethargy originates from tamas.
The Lord also unfolds the nature of three kinds of happiness. The
happiness springing from sattva is sublime in nature and works like poison
in the beginning but tastes like ambrosia in the end. Such happiness has its
origin in the serene mind and pure intellect. The happiness produced by
rajas is sensuous in nature and ensues from contact of the sense organs with
the sense objects. Although it tastes sweet at first, it produces in the end a
poisonous effect. When sleep, indolence and carelessness produce a state,
which one considers happiness owing to delusion, the happiness is regarded
as having its origin in tamas.
In the fortieth verse, the Lord pronounces that neither heaven nor earth
has any entity that is free from the three guõas (attributes), mothered by
Prakçti (Nature). He adds that the duties of the Bràhmaõas, of the Kùatriyas,
 MOKúA - SANNYâSA - YOGA 317
of the Vai÷yas and of the Sådras are determined in accordance with guõas
that characterise them. According to the Lord, a Bràhmaõa should control
his internal and external organs and practise austerity, purity, forgiveness
and straightforwardness. He should aim at attaining knowledge, wisdom and
faith. The Kùatriyas are characterised by prowess, energy, bravery, fortitude,
competence, generosity and the ability to rule. An ideal Kùatriya never flees
from the battlefield and is never afflicted with fear. The Vaiùyas are ordained
to be engaged in agriculture, cattle-rearing and trade. The duty of the øådras
is to render service to those that need it. The Lord emphasises that no work
is abominable as it is often thought owing to lack of proper knowledge and
Bhagabat / PM6.5 (169) Final Print
a man properly doing his own duty attains highest perfection. The duties
are variously assigned to different kinds of men in accordance with their
nature (guõa) and ability.
g;& ŒJ]rút& Cq;tltk  gul mJorb=k ;;bT>
ôJfUboKt ;bT yÇgågo  rmrõk rJà=r; btlJ&>>46>>
Yataþ pravçttiþ bhåtànৠ yena sarvamida§ tatam;
Svakarmaõà tam abhyarcya  siddhi§ vindati mànavaþ. 18.46
By sincerely discharging his own duties;
A man attains success or perfection;
This is the way to worship the Being
Who pervades all as the father of creation. 18.46
The Lord en passant sermonises that a man doing his own duty even if
imperfectly incurs no sin and is superior to the person who neglects his own
duty but efficiently performs the duty assigned to others.
¶ugtlT ôJÆtbtuo rJdwK&  vhÆtbot;T ôJlwr²;t;T>
ôJCtJrlg;k fUbo  fwUJolT ltËltur; rfUrÖcMbT>>47>>
øreyàn svadharmo viguõaþ  paradharmàt svanuùñhitàt;
Svabhàvaniyata§ karma  kurvan na àpnoti kilbiùam. 18.47
Doing one’s assigned task, even if not done well
Is more laudable than other’s duty done perfectly;
Sin never accrues to a man who performs his duty
That he is destined to do, sincerely and honestly.18.47
The thirty-fifth verse in Chapter entitled Karma-Yoga is a precursory lesson
¶ugtlT ôJ"bo& rJdwK&  vh"bot;T ôJlwríX;t;T>
ôJ"buo rl"lk ¶ug&  vh"btuo CgtJn&>>35>>
318 THE GäTâ
øreyàn svadharmaþ viguõaþ
para-dharmàt svanuùñhitàt;
Svadharme nidhana§ ÷reyaþ
para-dharmàþ bhayàvahaþ. 3.35
Doing one’s own duty even less dexterously
Is better than doing others’ with skill splendid;
To do others’ duty is fraught with grave peril
Death while doing one’s own duty is better indeed. 3.
It is better to court ruin by doing one’s own duty than attempting to perform
others’ duty as the latter act is perilous.
The Lord further stresses that one should not shun one’s duty even if it
appears to be low and attended with evil because all undertakings, as fire is
enveloped by smoke, contain some element of evil.
mnsk fUbo fUtià;ug  m=tuMbrv l Àgsu;T>
mJtohöCt rn =tuMuK  ÆtqbultrÉlrhJtJ];t&>>48>>
Sahaja§ karma kaunteya  sadoùamapi na tyajet;
Sarvàrambhà hi doùeõa  dhåmenàgnirivàvçtàþ. 18.48
The duty fixed for one must not be given up,
Even if an element of evil it is found to contain;
This is because as smoke often conceals a fire,
All actions are attended with a measure of stain.18.48
Thus the Lord removes from the mind especially of the Vai÷yas and the
øudras that they are discriminated against as they are assigned apparently
lower duties and thus expresses His abhorrence against casteism. Actually,
there is no place of casteism in Hinduism; it is the corrupt view of powerful
segments of the society. Unfortunately, we ignore the prescriptions of the
scriptures and look down upon the Vai÷yas and the øudras as people of
lower caste, and do not offer them the respect they deserve. The Lord clearly
expresses His view that all men, nay all creatures, are equal as God resides
in the hearts of all beings. He says:
Ro‡Jh& mJoCq;tltk  †æuNu~swol r;²r;>
C{tbglT mJoCq;trl  gàºttÁZtrl btggt>>61>>
ä÷varaþ sarvabhåtànৠ hçdde÷e-’rjuna tiùñhati;
Bhràmayan sarvabhåtàni ² yantràråóhàni màyayà. 18.61
 MOKúA - SANNYâSA - YOGA 319
O Arjuna, take it from Me and be sure
That the Lord dwells in the hearts of all beings by His own will;
And by exercising Màyà, the illusory force,
He makes them act as if they are mounted on a running wheel. 18.61
If we take seriously the divine opinion, different members of a family
may belong to different categories in accordance with their occupation. If
the head of a family practises what are stated in forty-second verse, he will
be a bràhmana; his sons, who are engaged in warfare, will be kùatriyas; his
brothers who are engaged in trade and cattle-rearing are vai÷yas; other male
Bhagabat / PM6.5 (170) Final Print
members who are engaged in service in private enterprises or corporations
will be ÷udras. The caste system , if we call it so, is not hereditary as it
has turned out to be; classification of the people as Bràhmanas, Kùatriyas,
Vai÷yas and øudras is , to use the terminology of economics, is division
of labour that promotes the welfare of the society and upkeeps it. Actually,
all the activities performed by the three classes of men – the kùatriyas, the
vai÷yas and the ÷udras – are economic and political activities. Casteism
in its present state in Hindu society is a perversion, and so we must abhor
it if we want to be loved by God who, to repeat, resides in the hearts of
all. The system has grown to such a dreadful extent and has acquired such
magnitude that there are violent caste wars in upper India. The sooner it dies
out, the better for the society. That is why Swami Vivekananada gave more
importance to the vai÷yas and the ÷udras than to the people belonging to
the so-called higher castes, as irrefutably it is the vai÷yas and the ÷udras
that keep up the society. He pierces through the vanity and highhandedness
of the upper caste people, particularly of the Brahmins who have deviated
from the path of spirituality, who concentrate their energy on amassing
wealth and worldly comforts. The duties of a Brahmin are specified in the
sixth verse of Chapter XVIII:
Nbtu =bô;v& Ntiak  Gtrà;htsoJbuJ a>
Òttlk rJÒttlbT ytrô;¢gk  c{ÑfUbo ôJCtJsbT>>42>>
øamo dama-stapaþ ÷auca§  kùàntir-àrjavam-eva ca;
J¤àna§ vij¤ànam àstikya§  brahma-karma svabhàvajam. 18.42
The duties of the Bràhmaõas in brief are these:
Control of the mind, of the senses, and austerity;
They include knowledge1 and forbearance,
Also uprightness, faith2, wisdom3 and purity.18.42
1. J¤nam 2. âstikyam 3. Vij¤ànam
But to his great disappointment and indignation, the Swami found that
320 THE GäTâ
the Brahmins supporting and being supported by the so-called upper caste
people threw into the winds the prescriptions for them of the scriptures and
engaged in enjoying sensory pleasures, subduing in the process the øådras
who nourished them by the sweat of their brow. The pitiable condition of
the working classes, to use the Marxist terminology, rent the Swami’s heart
and evoked tears in his eyes. So he thundered:
However much you may parade your descent from Aryan ancestors
and sing the glories of ancient India day and night, and however
much you may be strutting in the pride of your birth, you, the upper
classes of India, do you think you are alive? You are but mummies ten
thousand years old! It is among those whom your ancestors despised
as “walking carrion” that the little of vitality there is still in India is
to be found; and it is you who are the real “walking corpses”. Your
houses, your furniture, look like museum specimens, so lifeless and
antiquated they are; and even an eye witness of your manners and
customs, your movements and modes of life is inclined to think that
he is listening to a grandmother’s tale! When, even after making a
personal acquaintance with you, one returns home, one seems to
think one had been to visit the paintings in an art gallery! In this
world of Màyà, you are real illusions, the mystery, the real mirage
in the desert, you, the upper classes of India! You represent the past
tense, with all its variety of form jumbled into one. (That even they
do not do as of now; they even jeer at those who practise spirituality.
– Author).That one still seems to you at the present time, is nothing
but a nightmare brought on by indigestion. You are the void, the
unsubstantial entities of the future. Denizens of the dreamland, why
are you loitering any longer? Fleshless and bloodless skeletons of
the dead body of Past India you are, why do you not quickly reduce
yourselves into dust and disappear in the air? Ay, on your bony fingers
are some priceless rings of jewel, treasured up by your ancestors,
and within the embrace of your stinking corpses are preserved a
good many ancient treasure-chests. Up to now (Swamiji speaks at
the end of the nineteenth century - Author), you have not had the
opportunity to hand them over. Now under the British rule, in these
days of free education and enlightenment, pass them (If you really
have any – Author) on to your heirs, ay, do it as quickly as you can.
You merge yourselves in the void and disappear, and let New India
arise in your place.
Let her arise – out of the peasants’ cottage, grasping the plough;
out of the huts of the fishermen, of the cobblers, and the sweepers.
 MOKúA - SANNYâSA - YOGA 321
Let her spring from the grocer’s shop, from beside the oven of the
fritter-sellers. Let her emanate from the factories, from the marts and
from the markets. Let her emerge from groves and forests, from hills
and mountains. These common people have suffered oppression for
thousands of years – suffered it without murmur, and as a result have
got wonderful fortitude. They have suffered eternal misery, which
has given them unflinching vitality. Living on a handful of grain,
they can convulse the world; give them only half a piece of bread,
and the whole world will not be big enough to contain their energy;
they are endowed with the inexhaustible vitality of Raktavija*. And,
Bhagabat / PM6.5 (171) Final Print
besides, they have the wonderful strength that comes of a pure and
moral life, which is not to be found elsewhere in the world. – The
Complete Works of Swami Vivekanada, Vol.VII.327-328
*Raktavija is a demon, mentioned in Durgà-Saptashati every drop of
whose blood falling on the ground produced another demon like him.
The words of Swami Vivekananda, the greatest ever Hindu monk of India,
are quoted amply to present before the readers the condition of the country
where the Gãtà, a little portion of the voluminous epic, the Mahàbhàrata
was written. How perverted the division of labour, which is the foundation of
classification of men, is! What a fall! We have incurred a sin greater than the
greatest by decomposing a wholesome fruit and we will have to suffer until
the paradise is regained. And thoughtfully the words came from a person who
renounced the family life and who was supposed to live as a recluse in the
Himalayas to devote all his time and energy for attainment of salvation. This
is why the thoughts of Swamiji must arouse in our mind deep concern for
atonement of our sin and creation of a society where casteism has no place.
Rabindranath Tagore, Swamiji’s contemporary and a Nobel Laureate for
Literature echoes in a poem entitled Apamànita the concern that agitated
Swami Vivekananda. The poem in its transliterated form with a rendaring
in English follows :
322 THE GäTâ
Apamànita
Hey mor durbhàga de÷, jàder karecha apamàn
Apamàne hote have tàhàder sabàr samàn.
Mànuùer adhikàre vancita karecha jàre,
Sammukhe dànóàye rekhe tavu kole dào nài sthàn,
Apamàne hote have tàhàder sabàr samàn.
Mànuùer para÷ere pratidin ñhekàiyà dåre
Ghçõà kariàcha tumi mànuùer pràõer ñhàkure.
Vidhàtàr rudra-roùe durbhikùer-dvàre vase
Bhàg kore khete have sakaler sàthe anna-pàn
Apamàne hote have tàhàder sabàr samàn.
Tomàr àsan hote jethày tàder dile ñhele
Sethày ÷aktire tava nirvasan dile avahele.
Caraõe dalita hoye dhålày se jày vaye –
Sei nimne neme eso, nahile nàhire paritràõ.
Apamàne hote have àji tore sabàr samàn.
Jàre tumi nice phela se tomàre bandhive je nãce,
Pa÷càte rekhecha jàre se tomàre pa÷càte tàniche.
Aj¤àner andhakàre aóàle óhàkicha jàre
Tomàr mangal óhàki gaóiche se ghor vyavadhàn.
Apamàne hote have tàhàder sabàr samàn.
øatek ÷atàbdã dhore nàme ÷ire asammànbhàr,
Mànuùer nàràyaõe tovuo kara nà namaskàr.
Tovu nata kari ànkhi dekhivàre pào nà ki
Nemeche dhålàr pare hãn-patiter bhagavàn.
Apamàne hote have sethà tore sabàr samàn.
Dekhite pào nà tumi mçtyudyåt danóàyeche dvàre –
Abhi÷àp ànki dila tomàr jàtir aha§kàre.
Savare nà jadi dàko, ekhano sariyà thàko,
âpanàre bendhe ràkho choudike jaóàye abhimàn –
Mçtyu-màjhe have tave cità-bhasme sabàr samàn.
The Disgraced
 MOKúA - SANNYâSA - YOGA
O my unfortunate Country, you must share the disgrace of those
whom you have subjected to ignominy;
Know you are destined to come down to their level
and have your bit of their infamy.
You have deprived a number of their rights as men;
You have kept them waiting before you,
denying them your loving embrace;
Know that you must come down to their level
and must share their disgrace.
Bhagabat / PM6.5 (172) Final Print
You have shoved men away and carefully avoided their touch;
Actually, by your action, you have only disregarded God
Who dwells in them;
Know you have to face, for your unkind action,
the furious wrath of God,
And during famine, you have to divide with all
food-and-drink, and share their shame.
When you drove them out of your place,
You neglectfully exiled your own strength
Trodden under your feet,
it sped away along the dusty street,
Right away come down to that level low
Or you will have no escape from peril’s length.
You must, yes, you must share their disgrace
And be their partner with a shameful face.
He whom you drive down will tie you up low;
He whom you have kept behind will always back you tow;
He whom you have confined in the darkness of ignorance,
Will spoil your good, erecting a dreadful distance.
You must, yes, you must share their dishonour and disgrace
Stepping down to their level with a sullen and shameful face.
Your head is bent under the burden of contumely
Piled up through centuries, one after the other;
Yet, you have not bothered to pay obeisance to God in man;
You have not looked down and seen with your eyes our Father
Walking through the dust, the Lord of the lowly clan.
No way, you must, yes, you must come down to that state
And find a place among all and share their ignominious fate.
Sadly, you fail to notice the envoy of Death waiting at your door
He is showering curses on you for your haughty pride of caste;
323 324 THE GäTâ
If you still can’t invite all, and do stay away at a distance,
Locked up within the confines of your sickening arrogance
Know that you will be equal to all
when the flame on the pyre will consume you at last!
 Versification in English by the author of this book.
The Lord in the next verse affirms that one whose intellect is unattached
in all circumstances, who is the master of oneself in all respects, who has
succeeded in shaking off all desires, attains through renunciation of longing
for the fruits of actions supreme perfection, a state of freedom from bondage
of duties. Now the Lord proceeds to explain how one attains the state of
highest perfection. A man, the Lord says, who has achieved freedom from
duties attains association with Brahman, and this kinship is equivalent to the
supreme consummation of Knowledge. In order to reach that state a person
must be endowed with untainted intellect and he must be able to restrain his
physical organs and mind with strong determination. Also, he must resist
the lure of the sense objects and must shun both attachment and repulsion.
The aspirant should retire to live in a solitary place, eat little, and have
complete control over his body, mind and tongue (kàyaþ, manaþ and vàk).
He will be rapt in meditation and will not allow himself to be governed by
ruffling passion. The person, moreover, must be free from egoism, pride of
power and pelf, lust, wrath, weakness for possessions and self-interest, and
must have compos mentis. This man, having attained Brahman and being
a man of serene mind, neither wails over loss nor does he nurse greed for
gifts. He acquires the knowledge about the transience of life as well as of
the world, and thus develops incontrovertible detachment. To him all are
equal and his heart is filled with supreme devotion to God that alone exists.
This devotion will help him know the real nature of the Supreme Person,
and this knowledge will lead him into the blissful estate of the Lord. The
fifty-sixth verse contains an assurance from the Lord that if a person finds
refuge in Him, he, even if he does various kinds of deeds, will pass into the
eternal and immutable State by His grace. So He advises Arjuna to resign to
Him, look upon Him as his supreme Goal and fully concentrate his whole
mind upon Him.
The Lord both assures and warns Arjuna in the same breath in fifty-sixth
verse. He assures his disciple that if a person can fix his mind unwaveringly
in Him, he will overcome all difficulties by His grace and warns that, if
out of egoism, he does not listen to His words and disregards Him, he will
perish. Now the Lord comes back to the subject of Arjuna’s dejection and his
inclination to withdraw from the combat. He remarks that Arjuna’s intention
to abstain from the battle emerges out of self-deceit and delusion and is a
 MOKúA - SANNYâSA - YOGA 325
futile resolve because his very nature as a kùatriya will force him to fight.
The Lord makes it clear that the Supreme Lord dwells in the hearts of all,
and as an engine drives a machine, the Lord, by his magic power (màyà),
impels beings to move and act. “Therefore,” says the Lord to Arjuna, “as you
are duty-bound to fight, do not retreat and fight fearlessly. Just take refuge
in Me alone with all your heart, and by My grace you will attain supreme
peace in heaven.”
;buJ NhKk dåA  mJoCtJul Cth;>
;Àv{mt=t;T vhkt Ntrà;k  ô:tlk ŒtËôgrm Nt‡J;bT>>62>>
Bhagabat / PM6.5 (173) Final Print
Tameva ÷araõa§ gaccha  sarvabhàvena bhàrata;
Tatprasàdàt parৠ÷ànti§  sthàna§ pràpsyasi ÷à÷vatam. 18.62
So, Bhàrata, surrender completely to the Lord
As you will attain supreme peace by His grace!
If you take refuge in Him with your whole being,
You will also find a blissful dwelling place.18.62
Swami Vivekananda echoes Lord Kçùõa’s words when he pronounces:
Work is Worship. Now Who is the person referred to as Tam? The person is
none but Lord Kçùõa Himself as He declares on that score in a number of
verse as in 9.34, 18.65 and 18.66.
The Lord claims in sixty-third verse that He has imparted to Arjuna, His
friend, the most secret knowledge, and now he himself should determine what
to do. Very important is the second part of the utterance of Lord Kçùõa. He
does not force His disciple to act in accordance with His instruction, but like
a good guide allows him the choice. More generously, the Lord then reveals
a secret greater than the greatest secret already disclosed.
mJodwÊ;bk Cqg&  N]Kw bu vhbk Ja&>
R³tu~rm bu =]Zrbr;  ;;tu JÌgtrb ;u rn;bT>>64>>
Sarvaguhyatama§ bhåyaþ  ÷çõu me parama§ vacaþ;
Iùño’si me dçóhamiti  tato vakùyàmi te hitam . 18.64
Words that constitute the profoundest truth,
Now I shall confide in you, My beloved Mate !
This I shall do as you are very dear to Me
And as the words will certainly your good beget.18.64
What is the profoundest truth or the profoundest secret that the Lord would
now impart to Arjuna for his profit? The profoundest secret is that Arjuna
326 THE GäTâ
should think on Him alone, be fully devoted to Him, worship Him, perform
holy rites as offerings to Him and bow down before Him with wholehearted
reverence and humility. If he does so, he, being very dear to the Lord, will
secure His eternal association. The Lord stresses that his words are not words
of instruction only but constitute a promise.
bàblt CJ bØÿUtu  b‘tse btk lbôfwUh¥>
btbuJiígrm mÀgk ;u  Œr;stlu rŒgtu~rm bu>>65>>
Manmanà bhava madbhakto  madyàjã mৠnamaskuru;
Màmevaiùyasi satya§ te  pratijàne priyo’si me. 18.65
Always think of Me and to Me be wholly devoted,
Bow down before Me and only Me do adore;
As you are very dear to Me, I honestly promise
By doing so, you will come to Me, I frankly assure. 18.65
This promise or assurance of the Lord is to a certain extent the
repetition of what He says in Chapter IX entitled Ràjavidyà-
Ràjaguhya Yoga:
bàblt CJ CØÿUtu b‘tse btk lbôfwUh¥>
btbuJiígrm gw¢ÀJiJbtÀbtlk bÀvhtgK&>>34>>
Manmanà bhava madbhakto madyàjã mৠnamaskuru;
Màm eva eùyasi yuktvaivamàtmàna§ matparàyaõaþ. 9.34
So fix your mind on Me, to Me be devoted
Bow down before Me, and Me only do adore;
Accept Me as the supreme Goal with all your heart –
You will definitely come to Me – know this for sure. 9.34
The Lord, who is Arjuna’s friend, philosopher and guide, feels that at
this stage it will be difficult for his disciple, for the purpose of attainment of
salvation, to follow the path of Action strictly or the path of Renunciation of
Action or Knowledge or the path of Meditation or the path of Monasticism. So
as Arjuna’s best-well-wisher, the Lord, out of deep concern and compassion,
comforts his beloved friend and eases the pressure on his mind by pointing
out to him the simplest ever path. He directs Arjuna to renounce rites and
duties of all forms and kinds, and take refuge in Him alone. He assures him
that he has no reason to grieve, as, if he can whole-heartedly resign to Him,
He will deliver him from all sins, if made.
mJoÆtbtolT vrhÀgßg  btbufkU NhKk J{s>
 MOKúA - SANNYâSA - YOGA 327
ynk ÀJt mJovtvuÇgtu  btuGrgígtrb bt Nwa&>>66>>
Sarvadharmàn parityajya  màmeka§ ÷araõa§ vraja;
Aha§ tvà sarvapàpebhyo  mokùayiùyàmi mà ÷ucaþ. 18.66
Give up all forms rites and duties
And decisively take refuge in Me;
You have no reason to grieve
As from all sins I shall make you free.18.66
From the sixty-seventh verse onward, the Lord gives certain directions
Bhagabat / PM6.5 (174) Final Print
to Arjuna. He directs him never to divulge the knowledge, that He has taught
him to one, who does not lead an austere life and is devoid of devotion, or
to one who does not render service to man as service to God or to one who
cavils at Him. The Lord then declares that a man who, filled with supreme
devotion in his heart, confides in His devotees the highest secret that he has
spoken of in the sixty-sixth verse will doubtlessly win His love and affection
and find rest in Him. He tells Arjuna in the sixty-ninth verse that among
human beings there neither is nor will there be one who will render dearer
service to Him or will be dearer to Him. More cheering are the Lord’s words
issuing out of His own conviction that the man who will study this sacred
conversation between Him and His disciple will earn virtue, and this work
itself, being a spiritual pursuit, is a holy rite (yaj¤a of Knowledge) and a
form of worshipping Him. The Lord reiterates that one who is deferential
towards Him and bears malice towards none and charity for all becomes
free just by listening to the sermons He has preached.
Now the preceptor, the Great Lord, asks Arjuna, as all good teachers
do, if he has attentively and seriously listened to what He has discussed so
long and if he is free from the delusion caused by his ignorance. An humble
disciple that Arjuna is, he utters with all humility that his delusion is gone,
that by His grace he has gained back his intellect clean of stain, that doubts
have disappeared from his mind, and so he will now follow His instructions
with whole-hearted devotion to Him. This attitude of Arjuna reflects that he
has gained Knowledge that he has resigned to the Lord heart and soul, that
he will take up arms, as, at this hour, it is his duty, and that he will follow
Lord Kçùõa’s directives. This means that he will act not egoistically and by
his own decision but as an instrument of God, here Lord Kçùõa:
l³tu btun& ôb]r;ÖtoçÆtt  ÀJ;T v{mt=t;T bgtågw;>
rô:;tu~rôb d;mà=un&  fUrhígu Jalk ;J >>73>>
Naùño mohaþ smçtirlabdhà  tvat prasàdàt mayàcyuta;
Sthito’smi gatasandehaþ  kariùye vacana§ tava. 18.73
328 THE GäTâ
O Acyuta, by Your grace My delusion has vanished
And I have regained My intellect that was clouded;
Absolutely free from all doubts, I am firm to obey You,
As My mind is poised, and is no longer shrouded.18.73
How wonderful the relationship between the preceptor and his disciple is!
Arjuna has full trust and faith in the wisdom of Lord Kçùõa even if He is his
charioteer. This fact symbolises that Lord Krçùõa is his guide as his success
in the battle depends very much on the proper placement of the chariot.
Krishna will decide where to take the chariot and which opponent Arjuna is
to fight out. That is why he sought his guidance when he was immersed in
deep despair: He said to the Lord stating the condition of his mind:
fUtvoãg=tuMtuvn;ôJCtJ&  v]åAtrb ÀJtk "bomöbqZau;t&>
gåA[ug& ôgtrªtr¶;k c{qrn ;àbu  rNígô;u~nk Ntr" btk ÀJtk ŒvªtbT>>7>>
Kàrpaõyadoùopahatasvabhàvaþ
pçcchàmi tvàm dharmasammåóhacetàþ;
Yacchreyaþ syàt ni÷citam brå tanme
÷iùya÷te aham ÷àdhi màm tvàm prapannam. 2.7
I am overcome with sorrow, O Lord,
I am puzzled about what I should do;
Tell me, for sure, what is good to me,
As a disciple, I surrender most humbly to you. 2.7
After Lord Kçùõa’s long discourse, Arjuna acquires knowledge and regains
his peace of mind. He now reverses his decision and prepares to play his
role in the battle. As it stands, Arjuna has completely effaced his ego that
encouraged him to a negative decision and has surrendered to the Lord
Supreme totally. He avows that he would follow the Lord’s instruction
– kariùye vacana§ tava – as he states in the seventy-third verse. The
conclusive verse uttered by Sa¤jaya is a beautiful commentary which
reveals his acknowledgement of the fact that Kçùõa took part in the battle for
restoration of virtue in its former glory. That Kçùõa’s motive is redemption
of virtue is also indicated by the fact that He steers the chariot of Arjuna, the
most efficient archer, who before being engaged in action gets his ignorance
and delusion removed by the Great Lord. Both the teacher and the taught are
aware of the truth and determine to fight the unrighteous forces out, taking
recourse to a virtuous path.
gºt gtudu‡Jh& f]UíKtu  gºt vt:tuo ÆtlwÆtoh&>
;ºt ¶erJosgtu Cqr;&  Æt{woJt ler;bor;bob>>78>>
 MOKúA - SANNYâSA - YOGA 329
Yatra yoge÷varaþ kçùõo  yatra pàrtho dhanurdharaþ;
Tatra ÷rãrvijayo bhåtiþ  dhruvà nãtirmatirmama. 18.78
This is my firm and invincible conviction
That where Kçùõa and Arjuna are present;
Fortune, victory and prosperity will accrue
And so will accrue the glory of being prudent. 18.78
This verse also justifies the claim of Lord Kçùõa that He is the Lord Supreme
who incarnates on earth in different times to restore to glory the virtuousness
that becomes acutely defiled by the vicious and demoniacal forces. The
Bhagabat / PM6.5 (175) Final Print
Lord in the seventh verse of Chapter IV entitled J¤àna Yoga or Karma
Sannyàsa Yoga announces the purpose for his incarnation:
g=t g=t rn "boôg  ÉÖttrlCoJr; Cth;>
yÇgwÀ:tlb"boôg  ;=tÀbtlk m]stögnbT>>7>>
Yadà yadà hi dharmasya  glànirbhavati bhàrata
Abhyutthànamadharmasya  tadàtmàna§ sçjàmyaham. 4.7
Whenever swells up vice,
And stoops low virtue;
I appear on earth, O Bhàrata,
Know this fact to be true.4.7
The utterance of Sa¤jaya in the final verse testifies to the claim of the
Lord. Even Dhçtaràstra, the greatest among the reigning kings, and the
father of the wicked Duryodhana whose avarice was the cause of the war
ratifies the Lord’s claim by tacitly sharing Sa¤jaya’s conviction which
is ‘yatra dharmaþ tatra jayaþ’ – where virtue rules, victory ensues.
Dhçtaràstra’s attitude is very important as he is not only the father of
the demoniacal Duryodhana but is, as his name literally means, a virtuous
ruler of the kingdom which is the bone of contention between the vicious
Kauravas and the virtuous Pàõóavas. Even if he is the father of iniquitous
Duryodhana, he knows it well that Duryodhana has not treated the Pàõóavas
properly. He is not strong enough to contain his unruly son, but his heart sides
with the Pàõóavas. That is why, he calls the conflict between the Kauravas
and the Pàõóavas a holy war. He requests Sa¤jaya to narrate to him what
happened in Kurukùetra, the field of the holy war – the dharmakùetra.
"boGuºtu fwUh¥Guºtu  mbJu;t gwgwÀmJ&>
btbfUt& vtãzJt´tiJ  rfUbfwUJo; m¤sg>>1>>
330 THE GäTâ
Dharmakùetre kurukùetre  samavetà yuyutsavah;
Màmakàþpàõóavà÷caiva ² kimakurvata sa¤jaya. 1.1
Tell me, O Sa¤jaya, what my sons and Pàõóu’s
Did in Kurukùetra, the field of the holy war;
Where thronged the warring groups resolute in their mind
To fight their cause, with countless troops of great valour.1.1
The Lord needs an instrument to re-establish the glory of virtue, and so
he selects Arjuna as His instrument. The battle in Kurukùetra, in essence,
takes place not for the purpose of redemption of the lost kingdom from
Duryodhana by the Pàõóavas but for restoration of virtue that has been
tarnished by the greedy and evil-minded Duryodhana and his allies. The very
first word of the Gãtà which is uttered by none other than Dhçtaràstra, the
sire of the Kauravas, signifies that it is holy war.
"boGuºtu fwUh¥Guºtu  mbJu;t gwgwÀmJ&>
btbfUt& vtãzJt´tiJ  rfUbfwUJo; m¤sg>>1>>
Dharmakùetre kurukùetre  samavetà yuyutsavah;
Màmakàþ pàõóavà÷caiva  kimakurvata sa¤jaya. 1.1
Tell me, O Sa¤jaya, what my sons and Pàõóu’s
Did in Kurukùetra, the field of the holy war;
Where thronged the warring groups resolute in their mind
To fight their cause, with countless troops of great valour.1.1
Arjuna’s problem is solved, but what about us, the weak-minded and
followers of the wrong path? What should we, the laity, who run after wealth
and women, do? The Lord Who is our friend, philosopher and guide too,
gives us His merciful advice through Arjuna in the sixty-fifth verse. It will
be wise to quote the sermon of the Great Lord:
bàblt CJ bØÿUtu  b‘tse btk lbôfwUh¥>
btbuJiígrm mÀgk ;u  Œr;stlu rŒgtu~rm bu>>65>>
Manmanà bhava madbhakto  madyàjã mৠnamaskuru;
Màmevaiùyasi satya§ te  pratijàne priyo’si me. 18.65
Always think of Me and to Me be wholly devoted,
Bow down before Me and only Me do adore;
By dint of such practice, you will come to Me –
 MOKúA - SANNYâSA - YOGA 331
As you are very dear to Me, I honestly assure.
Always think of Me and to Me be wholly devoted,
Bow down before Me and only Me do adore;
As you are very dear to Me, I honestly promise
By doing so, you will come to Me, I frankly assure. 18.
He also gives us the assurance in Chapter IX entitled Ràjavidyà-Ràjaguhya
Yoga:
bàblt CJ CØÿUtu b‘tse btk lbôfwUh¥>
Bhagabat / PM6.5 (176) Final Print
btbuJiígrm gw¢ÀJiJbtÀbtlk bÀvhtgK&>>34>>
Manmanà bhava madbhakto madyàjã mৠnamaskuru;
Màm eva eùyasi yuktvaivam àtmàna§ matparàyaõaþ. 9.34
So fix your mind on Me, to Me be devoted
Bow down before Me, and Me only do adore;
Accept Me as the supreme Goal with all your heart –
You will definitely come to Me – know this for sure. 9.34
The Merciful Lord gives us assurance again and again. He advises us to
avoid despair and lachrymation. For example, in verse 18.66 he advises us
not to grieve – mà ÷ucaþ – as even if we fail to follow the pious paths and
incur sins owing to our frailty, He will deliver us from all sins only if we
seek refuge in Him with full devotion. In fact, the Merciful Lord wants us
to shun rites and duties and seek refuge in Him with all our being and bids
us not to grieve as He will liberate us from all sins in case we incur them.
The advice that the Great Lord gives Arjuna is also meant for us.
mJoÆtbtolT vrhÀgßg  btbufkU NhKk J{s>
ynk ÀJt mJovtvuÇgtu  btuGrgígtrb bt Nwa&>>66>>
Sarvadharmàn parityajya  màmeka§ ÷araõa§ vraja;
Aha§ tvà sarvapàpebhyo  mokùayiùyàmi mà ÷ucaþ. 18.66
Give up all forms rites and duties
And decisively take refuge in Me;
You have no reason to grieve
As from all sins I shall make you free.18.66
The first line of the fifty-eighth verse contains a promise of the Lord : one
who fixes his mind in Him will by His grace tide over all the obstacles that
block the way to emancipation – maccittaþ sarvadurgaõã mat-prasadat
tariùyasi. However, he issues a warning that if anybody out of conceit and
332 THE GäTâ
egoism does not pay heed to His advice of being whole-heartedly devoted
to Him, he will perish. What a wonderful method of teaching! The teacher
announces both reward and punishment, and advises us to follow the path
of devotion so that we may attain freedom from sins and shun the opposite
path as it would bring about our ruin. The second line reads: Atha cet tvam
aha§kàràt na ÷roùyasi ( mama vàkyam) (tvam) vinaïkùasi . The Lord
announces reward and punishment in the same vein as he is very much
concerned about our well-being and being One Who resides in our hearts
knows better than we do that we err at every step. The advice of the Lord in
the fifty-seventh verse leads to what he says in the verse that follows next.
au;mt mJofUbotrK  brg mkàgôg bÀvh&>
cwrõgtudbT Wvtr¶Àg  br”tút& m;;k CJ>>57>>
Cetasà sarva-karmàõi  mayi sa§nyasya matparaþ;
Buddhi-yogam upà÷ritya  maccittaþ satata§ bhava. 18.57
Discreetly dedicate all your actions to Me
And consciously accept Me as your Master;
Resort to intellectual concentration on Me alone
And always remain loyal to Me now and everafter.18.57
Lord Kçùõa seems to say : “My children, if you commit any mistakes, put
the blame on me, your father. But you have just to do one thing – always
think of me and when you work, you dedicate the fruits to me. I believe you
have no difficulty in doing what I say. Ain’t I correct?” We have only to say
sincerely, “O Father, yes, yes, you are very much right. We shall work as your
servants. The question of reward or punishment we leave in your hands.”
The Lord’s concern about our happiness and His awareness of our frailty
and fallibility is also revealed in the successive verses in Chapter XII entitled
Bhakti-Yoga. He says in the fifth versethat the path of realisation of non-
manifest Brahman is awfully difficult and tremendously arduous for the
embodied beings and so in the next verse He advises them, the embodied
beings, to follow a simpler path. The path is the path of devotion – to accept
Him as the supreme Goal, think of Him with total concentration and dedicate
all their actions to Him. He promises that He will save His devout followers
from the 'heavy and the weary weight of this unintelligible (no longer
unintelligible) world’ – Wordsworth. Keats wonderfully explains the heavy
and weary weight of the world in his famous poem Ode to a Nightingale:
Fade far away, dissolve, and quite forget
What thou among the leaves hast never known,
The weariness, the fever and the fret
Here, where men sit and hear each other groan;
 MOKúA - SANNYâSA - YOGA 333
Where palsy shakes a few, sad, last grey hairs,
Where youth grows pale, spectre thin, and dies;
Where but to think is to be full o sorrow
And leaden-eyed despairs,
Where Beauty cannot keep her lustrous eyes,
Or new Love pine at them beyond tomorrow.
Shelley too in his famous poem Ode to a Skylark gives an expression to
the misery of man:
We look before and after,
Bhagabat / PM6.5 (177) Final Print
And pine for what is not;
Our sincerest laughter
With some pain is fraught;
Our sweetest songs are those that tell of saddest thought.
Even our sweetest songs are not songs of joy but of acute sadness!
While Wordsworth knew the way to overcome the heavy and weary
weight of the unintelligible world, Keats and Shelley did not. It is because
of this sorrowful nature of human life, Lord Kçùõa calls it an ocean of
death – mçtyu-sa§sàra sàgaram – meaning that man without knowledge
of Supreme Brahman and without knowing the way to reach Him after
death, is always shaken by fear. If they knew that devotion to God would
save them and lead them, after death, into the blissful realm of God, they
would not be afflicted with fear. It would be pertinent to mention Swamiji
Vivekananda’s view of sa§sàra.
* The sa§sàra is unreal, hollow, void of substance. Unless you give it
up, you can never reach God, try however you may.(III.451)
* It is all misery, this sa§sàra. (V.112)
Knowing well that it would be impossible for all and sundry to achieve
full concentration of the mind – ananyam yogam – and fix it in Him, He
advises them to achieve it by constant practice. Even if it be impossible for
them to be steady in their practice of concentrating their mind, He advises
them to undertake actions that would please Him, meaning that they should
engage actions that would benefit the needy and the helpless. The Lord
further slackens the rule. He says in the eleventh verse that even if they lack
the efficiency to work for His full satisfaction, they should shun the desire
for the fruits of their toil or efforts. How to develop this unattachment?
Swami Vivekananda echoing Lord Kçùõa says that ‘everyday we must
renew our determination to be unattached’ (II.6) and to present a role model
he refers to Sri Ramakrishna saying ‘ the test of his grace is – unattachment
334 THE GäTâ
to lust or wealth.’ (VII.263). If men are successful in this endeavour, they
will attain unassailable peace. The Lord is not demanding; He only wants
us to avoid the vices like excessive desire for riches and sensual pleasures,
avarice, harmfulness, anger, laziness, jealousy, acquisitiveness, pride,
conceit, boastfulness, atheism, scepticism and the like, and cultivate virtues
like contentment, peaceableness, faith, courage, austerity, charity, worship,
non-attachment and the like. He wants us to remain calm in all circumstances,
treat everybody equally to the best of one’s ability, look upon the creatures as
embodying God and avoid being agitated when censured or being overjoyed
when praised. The Lord loves a man who is taciturn, truthful, self-reliant
and pure-hearted – one who is udàsino gatavyàtha, who is duþkheùu
anudvignamanaþ and sukheùu vigata-spçhaþ. The last four virtues are
difficult to acquire, but we need not be disappointed. This is because the
Lord in the concluding section of His sermons to Arjuna tells us:
mJoÆtbtolT vrhÀgßg  btbufkU NhKk J{s>
ynk ÀJt mJovtvuÇgtu  btuGrgígtrb bt Nwa&>>66>>
Sarvadharmàn parityajya  màmeka§ ÷araõa§ vraja;
Aha§ tvà sarvapàpebhyo  mokùayiùyàmi mà ÷ucaþ. 18.66
Give up all forms rites and duties
And decisively take refuge in Me;
You have no reason to grieve
As from all sins I shall make you free.18.66
So, why should we be anxious? Why should we feel condemned? Why
should we feel that we are sinners and our destination is hell? We are amçtasya
putràþ and we should always feel that the Great Lord is taking care of us.
Sri Ramakrishna used a beautiful simile. He said that if a child holds the
hands of his father, his small hands may turn loose and he may fall while
walking along a slippery path. But if the father holds the hands of the child
with his brawny hand, the child is safe. So let us surrender to the Great Lord
and remain fearless. Like Arjuna, let us say: kariùye vacana§ tava. Let
us say : yatha niyukto’smi tatha kariùyami. What is required is not half-
hearted but whole-hearted resignation to Him. “The man who takes refuge
in God,” said Sri Ramakrishna, “is protected and taken care of by Him.” So
let us heartily take refuge in Him and rejoice; let us pray and express our
total resignation to Him:
ÀJbuJ bt;t a rv;t ÀJbuJ
ÀJbuJ Jà"¡´t mFt ÀJbuJ
 MOKúA - SANNYâSA - YOGA 335 336 THE GäTâ

ÀJbuJ rJ‘t ŠrJKk ÀJbuJ Kaunteya pratijànãhi  na me bhaktaþ praõa÷yati. 9.31

ÀJbuJ mJobT bb =uJtu=uJ> That man quickly turns into a virtuous person
And attains everlasting peace, being free from all kinds of sin;
ÀJbuJ mJobT bb =uJtu=uJ>> O Kaunteya, boldly pronounce it to the world
Tvameva màtà ca pità tvameva; That My devotees can never be trapped in the mesh of ruin.9.31
Tvameva vandhu÷ca sakhà tvameva;
Tvameva vidyà dravina§ tvameva; 
Tvameva sarva§ mama devodevaþ. gtu btk vëgr; mJoºt  mJobT a brg vëgr;>
Tvameva sarva§ mama devodevaþ . ;ôgtnk l ŒKëgtrb  m a bu l ŒKëgr;>>30>>
Bhagabat / PM6.5 (178) Final Print

You are my mother as well as my father;

You are my friend and my companion you are;
Yo màm pa÷yati sarvatra  sarvam ca mayi pa÷yati;
You are my knowledge and my wealth Tasyàham na praõa÷yàmi  sa ca me na praõa÷yati. 6.30
You are my all, O Lord, my divine Sire! A man who discovers Me in everything
You are my all, O Lord, my divine Sire! And everything in Me outright –
I never get out of the sight of the man
 Versification in English by the author
Nor does he get out of My sight.6.30
The verses [9.34; 18.65; 18.66; 18.78] are repeated only to show that they
How to befriend Him and how to be His devotee? The ways are laid down
are not meant for Arjuna only but for everybody who suffers from anxiety
in verses 9.34 and 18.65 and in Chapter XII entitled Bhakti-Yoga. He wants
and depression owing to delusion or lack of proper knowledge. Arjuna who
us to be ‘madbhaktàþ’; let us be ‘tadbhaktàþ’. He wants us to think of
is baffled by confusion at a critical juncture represents us. We, the ordinary
Him and fight : Màmanusmara yudhya ca (8.7); we must also fight the
men, cannot resort to monasticism as we are family men, and interestingly,
battle of life keeping our mind glued to Him. He wants us to fix our mind in
Arjuna too was a family man having wives and children. He too was not
Him – mayi àve÷ita cetàïsi ; let us fix our mind in Him. Whther we become
eager to lead a monastic life but as a Kùatriya, he was in the battlefield of
successful or not is not our concern; our concern is to follow the advice
Kurukùetra in order to fight out his enemies. The world is practically a
of the Lord to best of our abilty. Let us find peace in His will – E’n la sua
Kurukùetra where we are in the midst of ceaseless strife and exhausting
voluntate e nostra pace. – Dante, Paradiso, Canto III, line 85.
efforts for attainment of success in worldly affairs. We have no peace of
What more do we need? Let us do our daily duties, keeping our mind
mind, far less the celestial bliss. Still, we need peace but do not either
fixed in the Lord and follow to the best of our ability what He says in these
know the way to peace or deliberately follow the incorrect path and want
verses – 9.34; 18.65;18.66. It would be the best thing to try and acquire the
to secure peace. Happiness and pleasure have different connotation. While
virtues stated in Bhakti-Yoga. The Lord is not a cruel taskmaster; he will
happiness is a state of peace combined with joy, pleasure is plain sensuous
not be annoyed with us if we fail in our endeavour. What He demands is
joy that is evanescent. The coveted peace may come if we can befriend
sincerity of devotion and total resignation to Him. This, we cannot deny, is
Lord Kçùõa through devotion and love. He is committed to saving us from
not a rigorous assignment. He is ready to deliver us; we, His dear children,
mçtyusa§sàra-sàgaram (the world is an ocean rocked by the fear of death)
have just to come close to Him. If we can endear ourselves to Him, we shall
and clearly announces that His devotee will never perish.
find dei gratia abiding joy and peace – dolce vita and joie de vivre. We shall
rGŒk CJr; "btoÀbt  N‡JåAtrà;k rldåAr;> feel that joy prevails everywhere and in our hearts as well – ànanda-dhàrà
vahiche bhuvane – (Tagore). So echoing Sa¤jaya’s words let us say :
fUtià;ug Œr;stlern  l bu CÿU& ŒKëgr;>> 31>>
Kùipram bhavati dharmàtmà  ÷a÷vat ÷antim nigacchati; †ígtb a bwnwbownw& ; †ígtb a vwl& vwl&>
 MOKúA - SANNYâSA - YOGA 337

Hçùyàma ca muhurmuhuþ; hçùyàma ca punaþ punaþ. The Way of Liberation through Renunciation
THE TEXT
Let us be cheerful and rejoice again and over again.
CHAPTER XVIII ysowl& WJta
MOKúA- SANNYâSA- YOGA
Arjunaþ uvàca:
Arjuna said:

mkàgtmôg bntctntu  ;úJbT RåAtrb Jur=;wbT>

Àgtdôg a †MefuUN  v]:fTU fUuUrN-rlMq=l>>1>>
Bhagabat / PM6.5 (179) Final Print

Sa§nyàsasya mahàbàho1  tattvam icchàmi veditum;

Tyàgasya ca hçùãke÷a2  pçthak ke÷i-niùådana. 18.1
O Mighty Lord, I want to know from You severally
What sannyàsa is and what tyàga means actually.18.1
1.Mahabàho means ‘mighty armed’.
2. Hçùãke÷a means ‘Slayer of the demons’.


¶eCdJtlwJta
ørãbhagavàn uvàca
The Blessed Lord said

fUtögtltk fUboKtk àgtmk  mkàgtmk fUJgtu rc=w&>

mJo-fUbo-VUUÖt-Àgtdk  Œtnw& Àgtdk rJaGKt&>>2>>
Kàmyànৠkarmaõৠnyàsa§  sa§nyàsa§ kavayo viduþ;
Sarva-karma-phala-tyàga§  pràhuþ tyàga§ vicakùaõàþ 18.2
Sannyàsa, as the sages clearly and distinctly specify,
Means from covetous actions keeping away;
And tyàga means lack of concern and interest
About the results of all actions*, the wise men say.18.2
* abandonment of the fruits of all works.


Àgtßgk =tuMJ;T Rr; YfUu  fUbo Œtnw-blerMK&>

gÒt-=tl-;v&-fUbo  l ÀgtßgbT Rr; atvhu>>3>>
Tyàjya§ doùavat iti eke  karma pràhuþ manãùiõaþ;
Yaj¤a-dàna-tapaþ-karma  na tyàjya§ iti càpare. 18.3
 MOKúA - SANNYâSA - YOGA
It is the opinion of some wise persons
That all actions being potentially evil should be spurned;
While some others, equally wise, opine
That sacrifices, charity and austerity should not be shunned.18.3
 Giving up compulsory duties
rl´tgk N]Kw bu ;ºt  Àgtdu Ch;-mútb>
Àgtd& rn vwh¥M-ÔgtD{  rºtrJÆt& möv{fUer;o;&>>4>>
Ni÷caya§ ÷çõu me tatra  tyàge bharata-sattama;
Bhagabat / PM6.5 (180) Final Print
Tyàgþ hi puruùa-vyàghra  trividhaþ samprakãrtitaþ. 18.4
O Best of Bhàratas, learn it from Me,
What renunciation means really;
O Tigrine Man, you must know
That it is of three types actually18.4
 To forsake duties in fear of physical pain, you must know,
gÒt-=tl-;v&-fUbo  l Àgtßgk fUtgobT YJ ;;T>
gÒt& =tlk ;v& a YJ  vtJltrl blerMKtbT>>5>>
Yaj¤a-dàna-tapaþ-karma  na tyàjya§ kàryam eva tat;
Yaj¤a dàna§ tapaþ ca eva  pàvanàni manãùiõàm. 18.5
Practice of sacrifices, you know, should not be shunned,
And so should not be shirked abstinence and charity;
They are actions that must be performed by the aspirants
With a view to attaining mental perfection and purity.18.5

Y;trl yrv ;w fUbtorK  mE¸k Àg¢ÀJt VUÖttrl a>
fU;oÔgtrl Rr; bu vt:o  rlr´t;k b;bT WútbbT>>6>>
Etàni api tu karmàõi  saïga§ tyaktvà phalàni ca;
Kartavyàni ãti me pàrtha  ni÷cita§ matam uttamam. 18.6
These actions, however, must be undertaken
And performed with no attachment or desire;
This is My firm view, and it must be ensured
That yen for the fruits must not at all be there.18.6
 He also cultivates no doubts in his mind –
rlg;ôg ;w mkàgtm&  fUboK& l Wvv‘;u>
339 340 THE GäTâ
btunt;T ;ôg vrhÀgtd&  ;tbm& vrhfUer;o;&>>7>>
Niyatasya tu sa§nyàsaþ  karmaõaþ na upapadyate;
Mohàt tasya parityàgaþ  tàmasaþ parikãrtitaþ. 18.7
is declared to be an improper act ;
Such practice ensues from delusion
and is the indication of tamas in fact. 18.7

=w&FbT Rr; g;T fUbo  fUtg-¢juN-Cgt;T Àgsu;T>
m& f]UÀJt htsmk Àgtdk  liJ Àgtd-VUÖtk ÖtCu;T>>8>>
Duþkham iti eva yat karma  kàya-kle÷a-bhayàt tyajet;
Sa kçtvà ràjasa§ tyàga§  naiva tyàga-phala§ labhet. 18.8
Can never be called renunciation of action proper;
Such an act of relinquishment has its origin in rajas
And therefore no gain ever accrues to the spiritual seeker. 18.8

fUUtgobT Rr; YJ g;T fUbo  rlg;k rf{g;u yswol>
mE¸k Àg¢ÀJt VUÖtk aiJ  m& Àgtd& mtrúJfU& b;&>>9>>
Kàryam iti eva yat karma  niyata§ kriyate arjuna;
Saïga§ tyaktvà phala§  caiva sa tyàgaþ sàttvikaþ mataþ. 18.9
To perform the acts that are obligatory in nature
Is the bounden duty for all and is action proper;
These actions are regarded as being inspired by sattva,
When they are performed with no attachment or desire. 18.9

l Åur³ yfwUNÖtk fUbo  fwUNÖtu l ylwM™t;u>
Àgtde múJ-mbtrJ³&  buÆttJe rAªtmkNg&>>10>>
Na dveùñi aku÷ala§  karma ku÷ale na anuùajjate;
Tyàgã sattva-samàviùñaþ  medhàvã chinnasa§÷ayaþ. 18.10
The renouncer inspired by sattva is prudent;
Never does he despise improper actions
Nor is he attached to those of the right kind.18.10

 MOKúA - SANNYâSA - YOGA
l rn =un-C];t N¢gk  ÀgÿwkU fUbotrK yNuM;&>
g& ;w fUbo-VUÖt-Àgtde  m& Àgtde Rr; yrCÆteg;u>>11>>
Na hi deha-bhçtà ÷akya§  tyaktu§ karmàõi-a÷eùataþ;
Yaþ tu karma-phala-tyàgã  saþ tyàgã iti abhidhãyate. 18.11
It is not possible for a man with a physique
To renounce entirely the worldly deeds;
He will gain the benefits of renunciation,
If him, when he works, no desire leads. 18.11
Bhagabat / PM6.5 (181) Final Print
 It is all the same whether the action done is proper
yrl³bT R³k rb¶k a  rºtrJÆtk fUboK& VUÖtbT>
CJr; Rr; yÀgtrdltk  ŒuÀg l ;w mkàgtrmltk ¢Jra;T>>12>>
Aniùñam iùña§ mi÷ra§ ca  trividha§ karmaõaþ phalam;
Bhavati iti atyàginৠ pretya na tu sa§nyàsinৠkvacit. 18.12
Desirable, undesirable and assorted – are the three results
Which are produced by actions that are undertaken;
While those who lead a monastic life can avoid them,
Those working with motives, after death are by them shaken. 18.12
 Such a man owns an imperfect intellect
v½t Rbtrl bntctntu  fUthKtrl rlctuÆt bu>
mtkÏgu f]U;tà;u Œtu¢;Utrl  rmõgu mJofUboKtbT>>13>>
Pa¤ca imàni mahàbàho  kàraõàni nibodha me;
Sà§khye kçtànte proktàni  siddhaye sarvakarmaõàm. 18.13
Now learn from Me, O My mighty Friend,
The five factors that the Vedanta details;
They are essential for accomplishment of all actions,
As every action to Vedanta finally trails. 18.13
 He does not feel like killing creatures
yrÆt²tlk ;:t fU;to  fUhKk a v]:fTU rJÆtbT>
rJrJÆtt& a v]:fTU auíxt  =iJk a YJ yºt v½tbbT>>14>>
Adhiùñhàna§ tathà kartà  karaõa§ ca pçthak vidham;
Vividhàþ ca pçthak ceùñà² daiva§ ca eva atra pa¤camam. 18.14
The locus and the agent are two great factors,
The organs of the body constitute another cause;
Activities, many and varied, form the fourth set –
The Divine Spirit that presides is the fifth clause*. 18.14
341 342 THE GäTâ
* factor or cause

Nheh-JtET-blturC& g;T  fUUbo ŒthC;u lh&>
àgt©gk Jt rJvhe;k Jt  v½t Y;u ;ôg nu;J&>>15>>
øarãra-vàï-manobhiþ yat  karma pràrabhate naraþ;
Nyàyya§ và viparãta§ và  pa¤ca ete tasya hetavaþ. 18.15
These factors five are the causes of every action
That a man performs with his body, tongue and mind;
Or it is one having the nature of the reverse kind. 18.15

;ºt YJk mr; fU;othbT  ytÀbtlk fuUJÖtk ;w g&>
vëgr; yf]U;-cwrõÀJt;T  l m vëgr; =wbor;&>>16>>
Tatra eva§ sati kartàra§  àtmàna§ kevala§ tu yaþ;
Pa÷yati akçta-buddhitvàt  na sa pa÷yati durmatiþ. 18.16
It being so, a man fails to realize the truth
If he considers the Self as the agent of action;
Or he is in the grip of psychic distraction. 18.16

gôg ltnk yf]U;tu CtJ&  cwrõ& gôg l rÖtËg;u>
nÀJt yrv m RbtlT ÖttufUtlT  l nrà; l rlcÆg;u>>17>>
Yasya nàha§ akçtaþ bhàvaþ  buddhiþ yasya na lipyate;
Hatvà api sa imàn lokàn  na hanti na nibadhyate. 18.17
If a man has completely effaced his ego
And never allows his intellect to be stained;
And even if he does, by sin he is not chained.18.17

Òttlk Òtugk vrhÒtt;t  rºtrJÆtt fUbo-atu=lt>
fUhKk fUbo fU;ot Rr;  rºtrJÆt& fUbo-mkd{n&>>28>>
J¤àna§ j¤eya§ parij¤àtà  trividhà karma-codanà;
Karaõa§ karma karta iti  trividhaþ karma-sa§grahaþ. 18.18
Every action is spurred by Knowledge
That acts in league with its Object and the Learner;
 MOKúA - SANNYâSA - YOGA
The basis of Action, take it, is threefold too,
They are the Instrument, the Object and the Performer. 18.18

Òttlk fUbo a fU;to a  rºtÆtt YJ dwK-Cu=;&>
Œtuåg;u dwK-mkÏgtlu  g:tJ;T N]Kw ;tlT yrv>>19>>
J¤àna§ karma ca kartà ca  tridhà eva guõa-bhedataþ;
Procyate guõa-sa§khyàne  yathàvat ÷çõu tàn api. 18.19
In keeping with the nature of the guõas
Bhagabat / PM6.5 (182) Final Print
Knowledge, action and agent are of kinds three;
This is stated in the Samkhya thesis –
I shall tell you now and you please listen to Me. 18.19

mJo-Cq;uMw gul YfkU  CtJbT yÔggbT RoG;u>
yrJC¢;k rJC¢;uUMw ;;T  Òttlk rJrõ mtrúJfUbT>>20>>
Sarva-bhåteùu yena eka§  bhàvam avyaya§ ãkùate;
Avibhakta§ vibhakteùu  tat j¤àna§ viddhi sàttvikam. 18.20
When one is aware of the diverse creation
As permeated by the entity, one and imperishable –
The person is said to be possessed of knowledge
That accrues from sattva – know this fact as tenable. 18.20
 Deeds are often done by a man out of pride,
v]:¢ÀJul ;w g;T Òttlk  ltlt-CtJtlT v]]:fTU rJÆttlT>
Jurút mJuoMw Cq;uMw ;ßÒttlk  rJrõ htsmbT>>21>>
Pçthaktvena tu yat j¤àna§  nànà-bhàvàn pçthak vidhàn;
Vetti sarveùu bhåteùu  tat j¤àna§ viddhi ràjasam. 18.21
But when one feels different objects
As entities distinct from one another –
The knowledge of the man is considered
To have its origin in rajas, a quality lower.18.21
 Such deeds find impetus from the quality called tamas
g;T ;w f]UàôlJ;T YfUrôblT  fUtguo m¢;bT yni;wfUbT>
y-;úJt:oJ;T yÖvk a  ;;T ;ttbmbT W=t†;bT>>22>>
343 344 THE GäTâ
Yat tu kçtsnavat ekasmin  kàrye sakta§ ahaitukam;
A-tatvàrthavat alpa§ ca  tat tàmasam udàhçtam. 18.22
When it is perceived that the supreme Self
Dwells entirely in a single body and nowhere else;
Such knowledge being irrational, false and trivial
Owes its origin to tamas in the real sense. 18.22

rlg;k mE¸-hrn;bT  yhtd-ÅuM;& f]U;bT>
yVUÖt-ŒuËmwlt fUbo  g;T ;;T mtrúJfUbT Wåg;u>>23>>
Niyata§ saïga-rahita§  aràga-dveùataþ kçtam;
Aphala-prepsunà karma  yat tat sàttvikam ucyate. 18.23
Deeds done by a man devoid of attachment
And performed without apathy or passion –
Just and proper actions inspired by sattva they are
And the doer does not hanker after reward or gain. 18.23

g;T ;w fUtbuËmwlt fUbo  mtnkfUthuK Jt vwl&>
rf{g;u cnwÖt-ytgtmk  ;;T htsmbT W=t†;bT>>24>>
Yattu kàmepsunà karma  sàha§kàreõa và punaþ;
Kriyate bahula-àyàsa§  tat ràjasam udàhçtam. 18.24
And the man is invested with a keen desire for profit ;
Such deeds that are done with tremendous strain
Are impelled by rajas – O Pàrtha, you must know it. 18.24

ylwcàÆtk Ggk rnkmtbT  ylvuÌg a vtih¥MbT>
btunt;T ythÇg;u fUbo  g;T ;;T ;tbmbT Wåg;u>>25>>
Anubandha§ kùaya§ hi§sàm  anapekùya ca pauruùam;
Mohàt àrabhyate karma  yat tat tàmasam ucyate. 18.25
As are done without proper analysis as to their effect;
Taken up under delusion and beyond the doer’s ability,
They cause harm to the doers and others, being stained with defect. 18.25
 MOKúA - SANNYâSA - YOGA
 ŒtuågbtlbT yNuMuK  v]:¢ÀJul Ætl¼tg>>29>>
bw¢;UmE¸& ylnkJt=e  Æt]r;-WÀmtn-mbràJ;&>
rmrõ-yrmõÓtu&rlorJofUth&  fU;to mtrúJfU& Wåg;u>>26>>
Muktasaïgaþ anahamvàdã  dhçti-utsàha-samanvitaþ;
Siddhi-asiddhayoþ nirvikàraþ  kartà sàttvikaþ ucyate. 18.26
The agent, inspired by sattva is a modest1 man,
Who does not care about the fruit of action2;
Endowed with fortitude and diligence he is,
Bhagabat / PM6.5 (183) Final Print
345 346 THE GäTâ
Buddher-veda§ dhçteþ ca eva  guõataþ trividha§ ÷çõu;
Procyamànam a÷eùeõa ² pçthaktvena dhana¤jaya. 18.29
In accordance with the three attributes, I tell you,
Intellect and fortitude are of kinds three;
I shall tell you about them severally and in detail,
O Dhana¤jaya, be patient and listen to Me. 18.29


And success or failure never rouses his passion. 18.26 ŒJ]rútk a rlJ]rútk a  fUtgo-yfUtguo Cg-yCgu>
1. Non-egoistic
2. Free from attachment with regard to the fruits of actions càÆtk btuGk a gt Jurút  cwrõ& mt vt:o mtrúJfUe>>30>>
 Pravçtti§ ca nivçtti§ ca  kàryakàrye bhayàbhaye;
htde fUbo-VUUÖtŒuËmw&  ÖtwçÆt& rnkmtÀbfU& yNwra&> Bandha§ mokùa§ ca yà vetti  buddhiþ sà pàrtha sàttvikã. 18.30
nMo-Ntuf-yràJ;& fU;to  htsm& vrhfUer;o;&>>27>> Characterised by sattva is the intellect
That helps to decide when to act and when to give up action;
Ràgã karma-phala-prepsuþ  lubdhaþ hi§sàtmakaþ a÷uciþ; What is the duty and what should be shunned,
Harùa-÷oka-ànvitaþ kartà  ràjasaþ parikirtitaþ. 18.27 What is fear or courage and what is bondage or liberation. 18.30
The man is said to be under the spell of rajas 
Who is covetous and is swayed by pleasure and pain; ggt ÆtbobT yÆtbobT a  fUtgbTo a yfUtgobT YJ a>
Malignant by nature and unclean in body and mind,
He works with strong passion and always craves for gain. 18.27
y-g:tJ;T Œstltr;  cwrõ& mt vt:o htsme>>31>>
 Yayà dharmam adharma§ ca  kàrya§ ca akàryam eva ca;
ygwÿU& Œtf]U;& ô;çÆt&  NX& liíf]Ur;fU& yÖtm&> A-yathàvat prajànàti  buddhiþ sà pàrtha ràjasã. 18.31
rJMt=e =eDomqºte a  fU;to ;tbm& Wåg;u>>28>> Rajas is the fountain of the intellect
That confuses one about the nature of vice and virtue;
Ajuktaþ pràkçtaþ stabdhaþ  ÷athaþ naiùkçtikaþ alasaþ; It also creates in a man an imperfect sense
Viùàdã dãrghasåtrã ca  kartà tàmasa ucyate. 18.28 About what is his proper duty and what is not his duty true. 18.31
The agent of action is said to be a prey of tamas 
Who is deceitful, vulgar and constantly nervous; yÆtbobT ÆtbobT Rr; gt  bàg;u ;bmtJ];t>
He is arrogant, malicious, dishonest and remorseful,
And is wicked, sluggish, slow and by instinct timorous. 18.28 mJot:otlT rJvhe;tlT a  cwrõ& mt vt:o ;tbme>>32>>
 Adharma§ dharmam iti yà  manyate tamasàvçtàþ;
cwõuCuo=k Æt];u& a YJ  dwK;& rºtrJÆtk N]Kw> Sarvàrthàn viparitan c  buddhiþ sà pàrtha tàmasi. 18.32
By tamas is guided the intellect
That considers vice as virtue;
Being shrouded in ignorance dark,
 MOKúA - SANNYâSA - YOGA
It estimates all things in a way not proper and true. 18.32
 Abhyàsàt ramate yatra  duþkhànta§ ca nigacchati. 18.36
Æt]Àgt ggt Ætthg;u  bl&-ŒtK-Rrà={g-rf{gt&>
gtudul yÔgrCarhãgt  Æt]r;& mt vt:o mtrúJfUe>>33>>
Dhçtyà yayà dhàrayate  manaþ-pràõa-indriya- kriyàþ;
Yogena avyabhicàriõyà  dhçtiþ sà pàrtha sàttvikã. 18.33
The positive fortitude regulates the vital forces 1
And the functions of the sense organs and the mind;
Bhagabat / PM6.5 (184) Final Print
It is achieved through unswerving concentration 2,
And sattva always works as the force behind. 18.33
1.Pràõa 2. Yoga
 Sattva is the force behind the sublime joy
ggt ;w Ætbo-fUtbt:otlT  Æt]Àgt Ætthg;u yswol>
ŒmE¸ul VUÖttfUtETGe  Æt]r;& mt vt:o htsme>>34>>
Yayà tu dharma-kàmàrthàn  dhçtyà dhàrayate arjuna;
Prasaïgena phalàkàïkùã  dhçtiþ sà pàrtha ràjasi. 18.34
To rajas that fortitude owes its origin
That inspires and impels one to be righteous;
Yet wealth he desires and the sensory pleasures
And at every step, his outlook is covetous. 18.34
 Pariõàme viùam iva  tat sukha§ rajàsa§ smçtam. 18.38
ggt ôJËlk Cgk NtufUk  rJMt=k b=bT YJ a>
l rJbw½tr; =wbuoÆtt  Æt]r;& mt ;tbme b;t>>35>>
Yayà svapna§ bhaya§ ÷oka§  viùada§ madam eva ca;
Na vimu¤cati durmedhà  dhçtiþ sà tàmasã matà. 18.35
By tamas is generated the fortitude
That propels a man to be stubbornly wicked;
He fails to forsake lethargy, fear and grief –
Desperately sensuous, he is forever dejected. 18.35

mwFk ;w R=tlé rºtrJÆtk  N]Kw bu Ch;MoC>
yÇgtmt;T hb;u gºt  =w&Ftà;k a rldåAr;>>36>>
347 348 THE GäTâ
Sukham§ tu idàn㧠trividha§  ÷çõu me bharatarùabha;
Come, O Bhàrata, and listen to Me,
I shall tell you about three kinds of happiness;
One learns to enjoy it by habit
And it saves him absolutely from all kinds of sadness.18.36

g;T ;;T yd{u rJMbT RJ  vrhKtbu yb];tuvbbT>
;;T mwFk mtrúJfkU Œtu¢;bT  ytÀb-cwrõ-Œmt=sbT>>37>>
Yat tat agre viùamiva pariõàme amçtopamam;
Tat sukha§ sàttvika§ prokta§ àtmabuddhi prasàdajam. 18.37
That initially appears like poison in effect;
It, however, in the end is as sweet as nectar,
Having grown out of a purified intellect*. 18.37
* âtma-buddhi-prasàdajam also means ‘arising from from the high degree
of knowledge about the Self’. – Swami Gambhirananda

rJMg-RràŠg-mkgtudt;T  g;T ;;T yd{u yb];tuvbbT>
vrhKtbu rJMbT RJ  ;;T mwFk htsmk ôb];bT>>38>>
Viùaya-indriya-sa§yogàt  yat tat agre amçtopamam;
Rajas is the spring of the pleasure,
That one through the sense organs enjoys;
Being sensuous in nature, it gratifies at first
But in the end like poison one’s life it spoils. 18.38

g;T yd{u a ylwcàÆtu a  mwFk btunlbT ytÀbl&>
rlŠt-ytÖtôg-Œbt=-WÀ:k  ;;T ;ttbmbT W=t†;bT>>39>>
Yat agre ca anubandhe ca  sukha§ mohana§ àtmanaþ;
Nidrà-àlasya-pramàddaþ-uttha§  tat-tàmasam udàhçtam. 18.39
Tamas generates the kind of happiness
That is illusory in the end as in the beginning;
It is produced by somnolence and laziness,
And conjoined with confusion, it is ever too baffling. 18.39
 MOKúA - SANNYâSA - YOGA 349
 These are valour, courage, fortitude and dexterity;
l ;;T yrô; v]r:Ôgtk Jt  r=rJ =uJuMw Jt vwl&>
múJk Œf]Ur;si& bw¢;kU  g;T YrC& ôgt;T rºtrC& dwKi&>>40>>
Na tat asti pçthivyৠvà  divi deveùu va punaþ;
Sattva§ prakçtijaiþ mukta§² yat ebhiþ syàt tribhiþ guõaiþ. 18.40
No entity is there in the world
And none among the gods in heaven –
That can be free from the spell of the guõas
Bhagabat / PM6.5 (185) Final Print
To which birth by Nature is given.18.40
 The Vai÷yas should engage in trade and commerce –
c{tÑK-Grºtg-rJNtk  NqŠtKtk a vhà;v>
fUbotrK ŒrJC¢;Utrl  ôJCtJ-ŒCJi& dwKi&>>41>>
Bràhmaõa-kùatriya-vi÷ৠ ÷ådràõৠca parantapa;
Karmàõi pravibhaktàni  svabhàva-prabhavaiþ guõaiþ. 18.41
O Parantapa, also know this fact as well from Me
That in keeping with the guõas owing birth to Nature,
The Bràhmaõas, the Kùatriyas, the Vai÷yas and the øådras
Have been assigned varied duties according to their distinct feature. 18.41

Nb& =b& ;v& Ntiak  Gtrà;& ytsoJbT YJ a>
Òttlk rJÒttlbT ytrô;¢gk  c{ÑfUbo ôJCtJsbT>>42>>
øamaþ damaþ tapaþ ÷auca§  kùàntiþ àrjavam eva ca;
J¤àna§ vij¤ànam àstikya§² brahma-karma svabhàvajam. 18.42
The duties of the Bràhmaõas in brief are these:
Control of the mind, of the senses, and austerity;
They include knowledge1 and forbearance,
Also uprightness, faith2, wisdom3 and purity.18.42
1.J¤ànam 2. âstikyam 3. Vij¤ànam
 By sincerely discharging his own duties,
NtigobT ;us& Æt]r;& =tÌgk  gwõu a yrv yvÖttglbT>
=tlbT Ro‡JhCtJ& a  Gºt-fUbo ôJCtJsbT>>43>>
øaurya§ tejaþ dhçtiþ dàkùya§  yuddhe ca api apalàyanam;
Dànam ã÷vara-bhàvaþ ca  kùatra-karma svabhàvajam. 18.43
The Kùatriyas have their distinct qualities –
350 THE GäTâ
They never flee cowardly from the battlefront,
And own further the traits of charity and authority*.18.43
*ã÷varabhàvaþ

f]UrM-dtihÌg-JtrKßgk  Jiëg-fUbo ôJCtJsbT>
vrhagotÀbfkU fUbo  NqŠôg yrv ôJCtJsbT>>44>>
Kçùi-gaurakùya-vàõijya§  vai÷ya-karma svabhàvajam;
Paricaryàtmaka§ karma  ÷ådrasya api svabhàvajam.18.44
Rearing cattle and agriculture are their duties too;
The øådras have also been assigned a specific task,
It is to render service to the society all the life through. 18.44

ôJu ôJu fUborK yrCh;&  mkrmrõk ÖtC;u lh&>
ôJfUbo-rlh;& rmrõk  g:t rJà=r; ;;T N]Kw>>45>>
Sve sve karmaõi abhirataþ  sa§siddhi§ labhate naraþ;
Svakarma-nirataþ siddhi§  yathà vindati tacchçõu. 18.45
A man who staunchly performs his own duties,
Achieves success that he aims at or deserves;
Now hear from Me how a man committed to his duty
Attains perfection and triumphant becomes.18.45

g;& ŒJ]rút& Cq;tltk  gul mJobT R=k ;;bT>
ôJfUboKt ;bT yÇgågo  rmrõk rJà=r; btlJ&>>46>>
Yataþ pravçttiþ bhåtànৠ yena sarvam ida§ tatam;
Svakarmaõà tam abhyarcya  siddhi§ vindati mànavaþ. 18.46
A man attains success and perfection;
This is the way to worship the Being
Who pervades all as the lord of creation. 18.46

¶ugtlT ôJÆtbo& rJdwK&  vh-Ætbot;T ôJ ylwr²;t;T>
ôJCtJ-rlg;k fUbo  fwUJolT l ytËltur; rfUrÖcMbT>>47>>
 MOKúA - SANNYâSA - YOGA
øreyàn svadharmaþ viguõaþ  para-dharmàt sva anuùñhitàt;
Svabhàva-niyata§ karma  kurvan na àpnoti kilbiùam. 18.47
Doing one’s assigned task, even if not done well
Is more laudable than other’s duty done perfectly;
Sin never accrues to a man who performs his duty
That he is destined to do, sincerely and honestly. 18.47

mnsk fUbo fUtià;ug  m=tuMbT yrv l Àgsu;T>
Bhagabat / PM6.5 (186) Final Print
mJo-ythöCt& rn =tuMuK  Ætqbul yrÉl& RJ ytJ];t&>>48>>
Sahaja§ karma kaunteya  sadoùam api na tyajet;
Sarva-àrambhà hi doùeõa  dhåmena agniþ iva àvçtàþ. 18.48
The duty fixed for one must not be given up,
Even if an element of evil it is found to contain;
This is because as smoke often conceals a fire,
All actions are attended with a measure of stain.18.48
 Dispassionate must be the man and a recluse,
ym¢;-cwrõ& mJoºt  rs;tÀbt rJd;-ôv]n&>
liífUögo-rmrõk vhbtk  mkàgtmul yr”dåAr;>>49>>
Asakta-buddhiþ sarvatra  jitàtmà vigata-spçhaþ;
Naiùkarmya- siddhi§  paramৠsannyàsena adhigacchati. 18.49
The man whose intellect is free from attachment
Who, over his sense organs, full control retains;
Who cherishes no worldly desires and rewards,
Through renunciation freedom from duties attains. 18.49

rmrõk ŒtË;& g:t c{Ñ  ;:t ytËltur; rlctuÆt bu>
mbtmul YJ fUtià;ug  rl²t Òttlôg gt vht>>50>>
Siddhi§ pràptaþ yathà brahma  tathà àpnoti nibodha me;
Samàsena eva kaunteya  niùñhà j¤ànasya ya parà. 18.50
The man who has secured freedom from duties
Association with the Supreme Self enjoys;
This is where knowledge attains supreme1 culmination2 –
Now I shall tell you in brief about the holy process. 18.50
351 352 THE GäTâ
1. Parà 2. Niùñha

cwõÓt rJNwõgt gw¢;&  Æt]Àgt-ytÀbtlk rlgög a>
Nç=t=elT rJMgtlT Àg¢ÀJt  htdÅuMti Ôgw=ôg a>>51>>
Buddhyà vi÷uddhayà yuktaþ  dhçtyà-àtmàna§ niyamya ca;
øabdàdãn viùayàn tyaktvà  raga-dveùau vyudasya ca. 18.51
To attain consummation of knowledge
One must be endued with an intellect untainted;
He must discipline himself with iron fortitude
And keep aloof from sense objects, attachment and hatred. 18.51

rJrJ¢;-UmuJe ÖtDw-ytNe  g;-JtfU-fUtg-btlm&>
Ægtl-gtud-vh& rlÀgk  JihtÉgk mbwvtr¶;&>>52>>
Vivikta-sevã laghu-à÷ã  yata-vàk-kàya-mànasaþ;
Dhyàna-yoga-paraþ nitya§  vairàgya§ samupà÷ritaþ. 18.52
Meditative reflection should be his principal pursuit;
His body and tongue being under his full control,
He must be abstemious1, with a mind strongly resolute2.18.52
1. takes little food 2. controlled and firm

ynEµthk cÖtk =vobT  fUtbk f{ tuÆtk vrhd{nbT>
rJbwåg rlbob& Ntà;&  c{ÑCqgtg fUÖv;u>>53>>
Ahaïkàra§ bala§ darpa§  kàma§ krodha§ parigraham;
Vimucya nirmamaþ ÷àntaþ  brahma-bhåyàya kalpate. 18.53
A man who gets rid of egoism and the sense of ownership,
Who does not boast of his might and is always placid;
Anger who has little and cherishes no greed for gifts,
Being devoid of lust and pride as well, with Self* unites indeed.18.53
* Brahman

c{Ñ-Cq;& ŒmªttÀbt  l Ntuar; l fUtETGr;>
mb& mJuoMw Cq;uMq  bØr¢;k ÖtC;u vhtbT>>54>>
 MOKúA - SANNYâSA - YOGA
Brahma-bhåtaþ prasannàtmà  na ÷ocati na kàïkùati;
Samaþ sarveùu bhåteùu  mad-bhakti§ labhate paràm. 18.54
United with Brahman, and tranquil in mind,
The man neither nurses desire nor ever grieves;
Towards all beings he has an equal attitude
And thus to Me supreme devotion he achieves.18.54

C¢Àgt btbT yrCstltr;  gtJtlT g& a yrôb ;úJ;&>
Bhagabat / PM6.5 (187) Final Print
;;& btk ;úJ;& ÒttÀJt  rJN;u ;;T ylà;hbT>>55>>
Bhaktyà màm abhijànàti  yàvàn yaþ ca asmi tattvataþ;
Tataþ màm tattvataþ j¤àtvà  vi÷ate tat anantaram. 18.55
By virtue of devotion, a person knows Me
And realizes who I am and what My nature is;
Having thus gained knowledge about My real identity
He finds refuge in Me and enjoys eternal bliss.18.55
 g;T ynEµthbT ytr¶Àg  l gtuÀôgu Rr; bàgmu>
mJofUbotrK yrv m=t  fwUJotK& b=T-Ôgtvt¶g&>
b;T v{mt=t;T yJtËltur;  Nt‡J;k v=bT yÔggbT>>56>>
Sarva-karmàõi api sadà  kurvàõa mad-vyapà÷rayaþ;
Mat-prasàdàt avàpnoti  ÷à÷vata§ pada§ avyayam. 18.56
(i)
After he becomes My protégé beloved,
He attains perpetual and immutable State;
No matter he is engaged in various actions,
He secures My grace as a man fortunate. 18.56
(ii)
Even though a person is engaged in various actions,
He attains the perpetual and immutable State;
This is because he becomes My beloved protégé,
And secures My grace and favour as a man fortunate.18.56
 (i)
au;mt mJofUbotrK  brg mkàgôg bÀvh&>
cwrõgtudbT Wvtr¶Àg  b;T raút& m;;k CJ>>57>>
353 354 THE GäTâ
Cetasà sarva-karmàõi  mayi sa§nyasya matparaþ;
Buddhi-yogam upà÷ritya  mat cittaþ satata§ bhava. 18.57
Discreetly dedicate all your actions to Me
And consciously accept Me as your Master;
Resort to intellectual concentration on Me alone
And always remain loyal to Me now and everafter.18.58

bråaút& mJo-=wdtorK  b;T v{mt=t;T ;rhígrm>
y: au;T ÀJbT ynEµtht;T  l ¶tuígrm rJlETÌgrm>>58>>
Mat cittaþ sarvadurgàõi  mat prasadàt tariùyasi;
Atha cet tvam ahaïkàràt  na ÷roùyasi vinaïkùyasi. 18.58
If you can glue your mind to Me, My Friend,
You will tide over all hurdles by My grace;
But if your ego dictates you to defy Me
Peril, be sure and certain, you will surely face. 18.58

rbÚgt YM& ÔgJmtg& ;u  Œf]Ur;& ÀJtk rlgtuÌgr;>>59>>
Yad ahaïkàram à÷ritya  na yotsye iti manyase;
Mithya eùa vyavasàyaþ te  prakçtiþ tvৠniyokùyati.18.59
Vain is your determination not to fight –
Being charmed by self-conceit you think so;
Your ingrained nature will impel you to take up arms
I am sure of it, and this you too must know. 18.59

ôJCtJsul fUtià;ug  rlcõ& ôJul fUboKt>
fU;wobT l RåArm g;T btunt;T  fUrhígrm yJN&yrv ;;T>>60>>
Svabhàvajena kaunteya nibaddhaþ svena karmaõà;
Kartum na icchasi yat mohàt kariùyasi ava÷aþ api tat. 18.60
You are destined to do your duty, O Kaunteya,
Even if you wish to escape it out of conception wrong;
You know, My Friend, that you are powerless,
Owing to the impact of your nature which is very strong.18.60
 MOKúA - SANNYâSA - YOGA
(ii)
You are destined to do your duty, O Kaunteya,
And if you wish to escape it, it will be owing to delusion!
You know, My Friend, that you are powerless,
As in spite of yourself you are obliged to take part in action.18.60
 Iùñaþ asi me dçóham iti  tataþ vakùyàmi te hitam . 18.64
Ro‡Jh& mJoCq;tltk  †æuNu yswol r;²r;>
C{tbglT mJo-Cq;trl  gàºt-ytÁZtrl btggt>>61>>
Bhagabat / PM6.5 (188) Final Print
ä÷varaþ sarvabhåtànৠ hçdde÷e Arjuna tiùñhati;
Bhràmayan sarva-bhåtàni  yantra-àråóhàni màyayà. 18.61
O Arjuna, take it from Me and be sure
That the Lord dwells in the hearts of all by His own will;
And by exercising Màyà, the illusory force,
He makes them act as if they are mounted on a running wheel. 18.61
 Màme-vaiùyasi satya§ te  pratijàne priyaþ asi me. 18.65
;b YJ NhKk dåA  mJo-CtJul Cth;>
;;T v{mt=t;T vhtk Ntrà;k  ô:tlk ŒtËôgrm Nt‡J;bT>>62>>
Tam eva ÷araõa§ gaccha  sarva-bhàvena bhàrata;
Tat prasàdàt parৠ÷ànti§ ² sthàna§ pràpsyasi ÷à÷vatam. 18.62
So, Bhàrata, surrender completely to the Lord
As you will attain supreme peace by His grace!
If you take refuge in Him with your whole being,
You will also find in Him a blissful dwelling place. 18.62
 Aha§ tvà sarva-pàpebhyaþ ² mokùayiùyàmi mà ÷ucaþ. 18.66
Rr; ;u ÒttlbT ytÏgt;k  dwÊt=T dwÊ;hk bgt>
rJb]ëg Y;;T yNuMuK  g:t RåArm ;:t fwUh¥>>63>>
Iti te j¤ànam àkhyàta§  guhyàt guhyatara§ mayà;
Vimç÷ya etat a÷eùeõa  yathà icchasi tathà kuru. 18.63
To you, My Friend, I have revealed the truth,
Than any knowledge it is more profound;
Now you ponder over this matter from end to end
And decide to do what you would consider sound.18.63
Note: The Lord gives us the choice.
355 356 THE GäTâ

mJo-dwÊ;bk Cqg&  N]Kw bu vhbk Ja&>
R³& yrm bu =]ZbT Rr;  ;;& JÌgtrb ;u rn;bT>>64>>
Sarva-guhyatama§ bhåyaþ  ÷çõu me parama§ vacaþ;
Words that constitute the profoundest truth,
Now I shall confide in you, My beloved Mate !
This I shall do as you are very dear to Me
And as the words will certainly your good beget. 18.64

bàblt CJ b=T-C¢;&  b=T-gtse btk lbôfwUh¥>
btbT YJ Yígrm mÀgk ;u  Œr;stlu rŒg& yrm bu>>65>>
Manmanà bhava madbhaktaþ  madyàjã mৠnamaskuru;
Always think of Me and to Me be wholly devoted,
Bow down before Me and only Me do adore;
As you are very dear to Me, I honestly promise
By doing so, you will come to Me, I frankly assure. 18.65

mJo-ÆtbtolT vrhÀgßg  btbT YfkU NhKk J{s>
ynk ÀJt mJovtvuÇg&  btuGrgígtrb bt Nwa&>>66>>
Sarva-dharmàn parityajya  màm eka§ ÷araõa§ vraja;
Give up all forms rites and duties
And decisively take refuge in Me;
You have no reason to grieve, My Friend,
As from all sins I shall make you free. 18.66

R=k ;u l y-;vôfUtg  l y-C¢;Utg fU=tal>
l a y-Nw¶qMJu Jtågk  l a btk g& yÇgmqgr;>>67>>
Ida§ te nà atapaskàya  nà abhaktàya kadàcana;
 MOKúA - SANNYâSA - YOGA
Na ca a÷u÷råùave vàcya§  na ca mৠyaþ abhyasåyati. 18.67
You must not disclose this truth to a person,
Who neither observes austerity nor is a devotee;
Who does not render service to the people
And who does not show any respect but cavils at Me. 18.67
 One who is deferential and bears no malice
g& Rbk vhbk dwÊk  b=T-C¢;uUMw yrC-Ættôgr;>
Cr¢;kU brg vhtk f]UÀJt  btbT YJ Yígr; ymkNg&>>68>>
Bhagabat / PM6.5 (189) Final Print
Ya ima§ parama§ guhya§  mad-bhakteùu abhi-dhàsyati;
Bhakti§ mayi parৠkçtvà  màm eva eùyati asa§÷ayaþ. 18.68
One, who endowed with supreme devotion to Me
Will share this topmost secret with My admirers;
Will doubtlessly attain My love and affection
And in Me will find rest as do My other followers. 18.68
 O Dhana¤jaya, I am really very eager to know
l a ;ôbt;T blwíguMw  fUr´t;T bu rŒg-f]Uútb&>
CrJ;t l a bu ;ôbt;T  yàg& rŒg;h& CwrJ>>69>>
Na ca tasmàt manuùyeùu  ka÷cit me priya-kçttamaþ;
Bhavità na ca me tasmàt  anyaþ priyataraþ bhuvi. 18.69
Nobody in the world is dearer to Me
Than the person talking about the words of Mine;
Nor will anyone else be dearer in the world,
Than the man acting in this way, in fine. 18.69

yÆguíg;u a g& Rbk  ÆtögobT mkJt=bT ytJgtu&>
Òttl-gÒtul ;ul ynbT  R³& ôgtbT Rr; bu br;&>>70>>
Adhyeùyate ca ya ima§  dharmya§ sa§vàdam àvayoþ;
J¤àna-yaj¤ena tena aham  iùñaþ syàm iti me matiþ. 18.70
I shall consider it a reverential worship, a yaj¤a of knowledge,
When these dialogues between us are studied with devotion;
This sacred conversation is conducive to virtue and goodness –
O Pàrtha, have faith in what I say out of My firm conviction. 18.70
 Sanjaya said:
357 358 THE GäTâ
¶õtJtlT ylmqg& a  N]Kwgt;T yrv gtu lh&>
m& yrv bw¢;& NwCtlT ÖttufUtlT  v{tËlwgt;T vwãg-fUboKtbT>>71>>
øraddhàvàn anasåyaþ ca  ÷çõuyàt api yaþ naraþ;
Saþ api muktaþ ÷ubhàn lokàn  pràpnuyàt puõya-karmaõàm. 18.71
Just by listening to these dialogues becomes free;
He too will find place in the blissful world
Like those who perform virtuous deeds that be. 18.71

fUr”t;T Y;;T ¶w;k vt:o  ;gt YfUtd{uK au;mt>
fUr”t;T yÒttl-möbtun&  Œl³& ;u Ætl¼tg>>72>>
Kaccit etat ÷çuta§ pàrtha  tvaya ekàgreõa cetasà;
Kaccit aj¤àna-sammohaþ  pranaùñaþ te dhana¤jaya. 18.72
If you listened to My words with full attention;
Also tell me with an open mind and in clear terms
If you are free from the ignorance and illusion. 18.72

ysowl& WJta
Arjunaþ uvàca:
Arjuna said:
l³tu btun& ôb]r;& ÖtçÆtt  ÀJ;T v{mt=t;T bgt yågw;>
rô:;& yrôb d;-mà=un&  fUrhígu Jalk ;J >>73>>
Naùñaþ mohaþ smçtiþ labdhà  tvat prasàdàt mayà acyuta;
Sthitaþ asmi gata-sandehaþ  kariùye vacana§ tava. 18.73
O Acyuta, by Your grace My delusion has vanished
And I have regained My intellect that was clouded;
Absolutely free from all doubts, I am firm to obey You,
As My mind is poised, and is no longer shrouded.18.73

m¼tg& WJta
Sa¤jayaþ uvàca:
 MOKúA - SANNYâSA - YOGA 359 360 THE GäTâ

Rr; ynk Jtmw=uJôg  vt:oôg a bntÀbl&>
mkJt=bT RbbT y¶tiMbT  yØw;k htub-nMoKbT>>74>>
Ityaha§ vàsudevasya  pàrthasya ca mahàtmanaþ;
Sa§vàda§ imam a÷rauùam  adbhuta§ roma-harùaõam. 18.74
Having heard the amazing and thrilling dialogues
That Vàsudeva and Pàrtha, the great soul, had;
I felt stunned and charmed beyond measure
And the hair on my body did upright and erect stand. 18.74
Bhagabat / PM6.5 (190) Final Print
Tat ca sa§smçtya sa§smçtya  råpam ati adbhuta§ hareþ;
Vismayaþ me mahàn ràjan  hçùyàmi ca punaþ punaþ.18.77
As I remember and reminisce again and again
The form of Hariþ embodying incredible splendour;
Joy overwhelms my heart, O Great King,
And every moment I feel astonishment and endless wonder.18.77

gºt gtudu‡Jh& f]UíK&  gºt vt:&o ÆtlwÆtoh&>
;ºt ¶e& rJsg& Cqr;&  Æt{wJt ler;& br;&bb>>78>>


Yatra yoge÷varaþ kçùõaþ  yatra pàrthaþ dhanurdharaþ;
Ôgtm-Œmt=t;T ¶w;JtlT  Rbk dwÊbT ynk vhbT> Tatra ÷rãþ-vijayaþ bhåtiþ  dhruvà nãtiþ matiþ mama. 18.78
gtudk gtudu‡Jht;T f]UíKt;T  mtGt;T fU:g;& ôJgbT>>75>> This is my firm and invincible conviction
That where Kçùõa and Arjuna are present –
Vyàsaprasàdàt ÷rutavàn  ima§ guhyam aha§ param;
Fortune, victory and prosperity will accrue
Yoga§ yoge÷varàt kçùõàt  sàkùàt kathayataþ svayam. 18.75 And so will accrue the glory of being prudent. 18.78
By the grace of Vyàsa I heard the secret words 
That Lord Kçùõa, the master of Yoga, said;
As I heard Him while He Himself was speaking, Rr; ¶ebntCth;u N;mtn‹tk mk r n;tgtk Ji g trm¢gtk CeíbvJo r K
I consider that I am really fortunate and blessed. 18.75 ¶ebØdJ=de;tmqvrlM;Tmw J{ÑrJ‘tgtk gtudNt¯tu ¶ef]UíKtsowl-mkJt=u btuGgtudtu
 ltb yíxt=Ntuu~Ægtg&>
htslT mkôb]Àg mkôb]Àg  mkJt=bT RbbT yØw;bT> Iti ÷rãmahàbhàrate ÷atasàhasra§ sa§hitàyৠvaiyàsikyà§
fuUNJ-ysowlgtu& vwãgk  †ígtrb a bwnwbwonw&>>76>> bhãùmaparvaõi ÷rãmadbhagavadgãtàsu upaniùatsu brahma-
vidyàyৠyoga÷àstre ÷rãkçùõàrjuna sa§vàde Mokùa-yogo nàma
Ràjan sa§smçtya sa§smçtya sa§vàdam imam adbhutam;
aùtàoda÷o’dhyàyaþ.
Ke÷ava-arjunayoþ puõya§ hçùyàmi ca muhur-muhuþ.18.76
Here ends Chapter XVIII entitled Mokùa -yoga of the Gãtà that forms a
(i)
part of the conversation between Lord Kçùõa and Arjuna extracted from
O King, as I remember again and over again
the epic poem Mahabhàrata consisting of one hundred thousand verses
The conversation between Arjuna and Kçùõa made –
authored by Vyàsaþ.
I feel elated and supreme joy informs my heart
As the talks were amazing and profoundly sacred. 18.76 nrh& ` ;;T m;T>
(ii)
Hariþ om tat sat.
O King, as I remember and recollect again and again
God alone exists.
The conversation between Arjuna and Kçùõa made –
I feel elated and my heart brims over with joy,
As the talks were amazing and profoundly sacred. 18.76


;;T a mkôb]Àg mkôb]Àg  ÁvbT yr; yØw;k nhu&>

rJôbg& bu bntlT htslT  †ígtrb a vwl& vwl&>>77>>

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