Ascension

Protocols
From the
Song of God

By
Matt Fombong
Contents
Introduction ........................................................... 3
I. Confusion and Dejection ...................... 5
II. How to Attain Awareness..................... 9
III. Effective Execution of Work .............. 16
IV. Practical Sagacity ............................... 20
V. Curbing Futile Activities ..................... 24
VI. Infallible Mastery of the Self .............. 27
VII. How to Attain Spiritual Acumen ........ 32
VIII. How to Become One With God......... 35
IX. Way to The kingdom of Heaven ....... 38
X. Realize The One in All ....................... 42
XI. See All in The One .............................. 46
XII. The Vow to Transcend ....................... 53
XIII. Bonding the Self to The One ............. 55
XIV. Transcend the 3 Human Traits ......... 58
XV. Realizing The Supreme Being .......... 61
XVI. Above Duality: Good and Evil ........... 63
XVII. Transcending the 3 Dogmas ............. 65
XVIII. Freedom and The Ascension ............ 68
End of God’s Song, The Eternal Science .. 75
Introduction
I first came across the Bhagavad Gita in 1983 when I
was the Principal of a private high school in Yaoundé,
Cameroon. I was 25 then, seven years since my first
year at the university when I had started an unrelenting
researched in every library within reach to find out what,
who and why I am. There was no internet in those days
and information had to be got from solid books and any
worthy correspondence was through snail-mail. My
research had brought me into contact with many
mystical schools and occult dogmas, all of which could
not placate my quest, and none of which I could adhere
to. However, through this quest, I had acquired
knowledge of some unexplained phenomena, so that
backed up by my scientific education; I became quite
prodigious at explaining things that were miracles and
mysteries to most men.
A colleague and bosom friend, with whom I shared
lodgings, who was a national radio broadcast journalist,
thought that I could benefit the world, if he could call me
up as a guest, on his Saturday morning radio programs
and question me about “The Mysterious Unknown”.
After I had featured in the program for about six times, a
gentleman of nearly double my age, who had been
trained in Russia as a radio systems engineer,
interviewed me on that radio program concerning the
Bermuda Triangle and UFO phenomena. He was so
captivated by my explanations that he stuck to me for
weeks on end, pestering me incessantly with questions
about mysteries such as instantaneous human
combustion, the astral world, alien species and spiritual
healing among others.
After about a month or so, that gentleman, Idriss, for
that was his name, a Muslim by faith, brought to me
direct translations into English of the BHAGAVAD GITA
and the TAO TE CHING. Both were publications of the
Theosophical Society and quite foreign to my own type
of literature. Idriss told me to read them and then return
them to him as soon as I was through. I have never
seen Idriss again since then, even after much effort to
locate him.
Since the loss of Idriss, I have acquired many other
English translations of these works. The original copies
in Sanskrit and Chinese mean nothing to me. I am no
linguist and I am not interested in philosophical dogmas
or creed-based disciplines. Whenever I come across a
new idea while reading, I look deep into my soul and
endeavour to make out how it resonates with my own
truth, thoughts and convictions. Then I adopt, adapt or
discard the idea without any judgement whatever.
The following work is my personal interpretation, and
not a translation, of the Bhavagad Gita. All the views,
words, ideas and concepts portrayed in it are entirely
mine. They have not been copied from anywhere: they
are personal interpretations of facts and concepts
obtained through numerous readings and meditations
on various English translations of the Bhagavad Gita.
I am not an authority in this matter. Nothing is hereby
claimed by me as being true or binding; nor is this work
a recommendation to anyone for practice. I pray the
reader to adopt a heartfelt personal attitude while
reading and hope that this humble work will incite a
positive change for each life-stream that comes into
contact with it.
For YOU to whom this present comes: Ascend to your
multi-dimensional Self!
LOVE, FREEDOM AND PEACE
 I. Confusion and Dejection
Dhritarashtra: Sanjaya, what did my sons and the sons
of Pandu do, when they congregated on the inviolable
plain of Kurukshetra prepared for war against each
other?

"Sanjaya: King Duryodhana, observing the formation of

the Pandavan army, approached Drona the teacher and
said: Teacher, look at this immense army of the son of
Pandu, arrayed by your intelligent disciple,
Dhrishtadyumna, the son of Drupada. In that army there
are many courageous and powerful bowmen, who are
equal to Bhima and Arjuna in battle.

There you have Yuyudhana, Virata and Drupada the

mighty chariot warrior; Dhrishtaketu, Chekitana and the
highly energetic king of Kasi; Purujit, Kuntibhoja and
that bull among men, Saivya; Yudhamanyu of superior
martial skill, Uttamaujas of great energy, Subhadra's
son and the sons of Draupadi, all of whom are mighty
warriors, each able to fight ten Thousand bowmen.

Please, listen, O best of reformed ones, distinguished

among us and the leader of army. Let me name them to
you for information. On our side are Yourself, Bhishma,
Karna and Kripa who is ever victorious; Aswatthaman,
Vikarna, Saumadatta and Jayadratha. Moreover there
are many heroic warriors who prepared to lay down
their lives for my sake, armed with different kinds of
weapons and all skilled in battle. Our army, even
protected by Bhishma, is deficient. The force, of the
Pandavas, protected by Bhima, is adequate.
You Generals, station yourselves in front of the
divisions assigned to you and all of you protect
Bhishma alone. Then the valiant and venerable
Bhishma, grand sire of the Kurus, to encourage
Duryodhana the king, roaring like a lion, blew his conch.
Instantly, conchs, drums, cymbals and cow horns were
simultaneously sounded and the uproar was
thunderous.

Then Krishna and Arjuna, both stationed on a great

chariot yoked to white warhorses, blew their heavenly
conchs. Krishna blew the conch made from the bones
of the giant, Panchajanya which he slew. Arjuna blew
the conch called ‘the god given’; Vrikodara, the terrible,
blew the huge conch Paudara. Kunti's son king
Yudhishthira blew the conch called Anantavijaya; while
Nakula and Sahadeva blew on those conches called
respectively Sughosa and Manipushpaka. The
magnificent bowman, king of Kasi and that mighty
chariot warrior, Sikhandin, Dhrishtadyumna, Virata, the
unbeaten Satyaki, Drupada, the sons of Draupadi and
the mighty-armed son of Subhadra – all of these, O lord
of the earth, independently blew their conchs

And that blare, loudly resounding through the sky and

the earth, rent the hearts of the sons of Dhritarashtra.
Then seeing the Dhartarashtra troops drawn up, the
son of Pandu whose crest is an ape, taking up his bow,
just before the launching of missiles, spoke to Krishna.

ARJUNA
O Lord of Earth, put my chariot between the two armies,
so that I may observe those who are prepared for battle,
who I have to fight with. I want to those who have
gathered here prepared for battle, so as to satisfy the
martial inclination of the malevolent son of Dhritarashtra.

Sanjaya: O Bharata, Krishna thus addressed by Arjuna,

placed the excellent chariot between the two armies, in
view of Bhishma and Drona and all the kings of the
earth and said,--'See, O Arjuna the Kurus assembly’.
Arjuna, the son of Pritha saw standing in both the
armies his sires and grandsons, friends, father-in-law
and well-wishers. Seeing all those kinsmen standing
there, the son of Kunti, possessed by excessive pity
spoke in despair.

ARJUNA
O Krishna seeing these blood-relations amassed and
impatient for the fight, my limbs, become lethargic and
my mouth is patched; my body shudders, and my hair
stands on end. Gandiva slips from my hand and my
skin burns. My mind is whirling and I am unable to
stand. I foresee harmful portents, O Krishna and I do
not desire victory, neither for dominion nor for pleasures.

O Govinda, of what use would dominance, enjoyments

or even life be to us, when those for the sake of whom
we seek authority, enjoyments and pleasures are here
prepared for battle, ready to give up life and wealth.
These are our teachers, fathers, sons, grandfathers,
maternal uncles, fathers-in-law, grandsons, brothers-in-
law and kinsmen. I do not desire to kill these even if
they kill me. O slayer of Madhu, if I will not do this in
order to rule the three worlds, how then can I do it for
the sake of this earth alone?

What satisfaction can we gain, O Krishna by

exterminating the sons of Dhritarashtra? Even if they
are our enemies, sin will catch up with us if we if we kill
these desperadoes. Consequently, we should not slay
the sons of Dhritarashtra for they are our kinsmen. How
can we be happy after killing our own kinsmen? Even if
they are perverted by greed and cannot see the evils
that arise from mutually ruinous quarrels and family
extermination; why should we, O Krishna who see
these evils not abstain from them?

A society in process of destruction, suffers loss of its

long lasting traditions; and upon those traditions being
lost, evildoing crushes that people. When evildoing
predominates, O Krishna the women of that society
become corrupt. And the women becoming corrupt, a
disorder in the division of labour takes effect, O
descendant of Vrishni. This disorder in the division of
labour brings hell to both the destroyer of the race and
the race itself. The rites of rice balls and libations to the
ancestors cease and these fall from heaven. By this
lawlessness of destroyers of societies, causing loss of
division of labour, the rules of socio-economic classes
and the rites of families become dead.

We have heard, O Janardana that men whose family

rites become extinct, dwell in hell forever. Unfortunately,
we are determined to commit a great transgression, for
we are resolute on slaying our own kinsmen due to
cravings for dominion. It would be better for me if the
sons of Dhritarashtra should kill me with their weapons
in battle while I unarmed and cannot retaliate.

Sanjaya: Having spoken thus on the field of battle

Arjuna, threw aside his bow and arrows and sat down in
his chariot, his mind overflowing with grief.
 II. How to Attain Awareness
Sanjaya: The slayer of Madhu then spoke to Arjuna
who was in total despair, overwhelmed by pity, his eyes
filled and burdened with tears.

KRISHNA
From where, in such a time of crisis, O Arjuna, has this
depression that shuts one out from heaven, produces
dishonour and indecency in a person of noble birth,
come upon you? Do not be unmanly, O son of Kunti. It
does not suit you. Shake off this despicable impotence
of heart, arise, O castigator of enemies.

ARJUNA
O slayer of Madhu, how can I attack Bhishma and
Drona who are worthy of reverence with projectiles in
battle? It is better to survive in this world with a beggar’s
income than to kill these noble teachers. I would only be
enjoying blood-stained pleasures if I slay my preceptors,
greedy for wealth as they may be! Which is better:
should we defeat them or should they conquer us? After
Killing these or even the sons of Dhritarashtra facing us
in battle, we will not want to continue living. My heart is
weighed down by compassion and my mind is confused
about duty. Tell me what is best for me. I am your
disciple. Please, instruct me, I seek your assistance.
Whether I acquire an empire on Earth or the very
monarchy of heaven, I doubt that this will dissipate the
anguish which will overpower me after I slaughter my
preceptors and kinsmen

Sanjaya said,--Having thus spoken to Krishna that

punisher of foes -Arjuna spoke again saying: I will not
fight,--and was silent. Krishna, smiling, then spoke to
him who was thus overcome by depression in the midst
of the two armies.

"KRISHNA
You mourn for those that are unworthy of your of
mourning, yet you speak the words of the so-called
wise. Those that are really wise, grieve neither for the
dead nor for the living. There has never been a time
when I or you or those rulers of men never were; there
will never be a time in future when we shall cease to be.
He who dwells in a body experiences childhood, youth,
old age and then passes on to another body. The wise
man is never doubtful of this.

The senses contacting sense objects produce

sensations of heat and cold, pleasure and pain, which
are not permanent since they begin and end. O Bharata,
endure them bravely. O bull among men, the man who
is not tormented by these, who is the same in pain and
pleasure and who is firm in mind, is fit for immortality.

That which is not real has no beginning; that which is

real has no end. This statement was concluded by
those who know the truth of things. Know that the soul
by which all this universe is pervaded is immortal. No
one can realize the destruction of that which is
imperishable. It is said that the bodies of the eternal,
indestructible and infinite embodied Soul, have an end.
Therefore, fight, O Bharata. He who thinks the soul kills
and he who thinks that it is killed, are both ignorant. The
soul neither slays nor is it slain. It is never born, it never
dies. Having existed, will it will not cease to exist.
Unborn, changeless, eternal, and ancient, the soul is
not slain when the body perishes. If it is indestructible,
unchangeable, without decay, how and whom can it
slay or be slain?
As a man that throws off worn out robes that and puts
on new ones, the soul casts off bodies that are worn out
and enters bodies that are new. Weapons do not injure
it, fire does not consume it; water does not wet it, nor
does the wind waste it. It is not capable of being cut,
burnt, drenched, or dried up. It is unchangeable, all-
pervading, stable, firm, and eternal. It is said to be
unperceivable, unimaginable and immutable. Therefore,
knowing it to be such, do not mourn for it.

Even if you think that life is perpetually born and

perpetually dead, do not yet, O mighty-armed one,
mourn for it. Death is certain for one that is born; for
one that is dead, birth is certain. Therefore, do not
mourn for whatever is unavoidable. All beings before
birth were not manifest. During the interval between
birth and death, O Bharata, they manifest. Then, when
death comes, they become once more not manifest.
What sorrow is there in this? One looks upon life as a
marvel; another speaks of it as marvellous. Yet even
after having heard of and experienced it, no one really
understands what it is.

The Soul in everyone's body, O Bharata, is ever

indestructible. Therefore, you should not grieve for any
creatures. Fixing your eyes on the prescribed duties of
your order, you should not to falter, for nothing is better
for a Warrior than a righteous war. Happy is that warrior,
O Arjuna to whom such a war comes, uninvited, like the
open gateway into heaven. If you do not fight such a
just war, you shall incur sin through discarding the
duties of your order and your fame. People will then
declare your unending dishonour. For one respected,
dishonour is more evil than death itself. All the great
chariot-warriors will think that you avoided war because
of fear, and you will be despised by those that had
hitherto had the highest esteem for you. Your enemies,
defaming your superior skills, will communicate
calumnies. What on earth can be more unbearable than
that? If you are slain in battle, you will go to heaven; if
you are victorious, you will luxury on the Earth.

Therefore, arise, O son of Kunti, resolved for war.

Regard pleasure and pain, gain and loss, victory and
defeat as the same; battle for the battle's sake and sin
will not be yours. This knowledge communicated to you
is taught in the Sankhya system. Listen now to that
inculcated in the Yoga system. Possessing that
knowledge, you, O Arjuna, will eliminate the bonds of
action. In this the Yoga system there is no loss of effort,
even in the first attempt. There are no obstacles. Just a
little of this form of righteousness, will liberate you from
great misery.

Here in this path, O son of Kuru. There is only one state

of mind, consisting of firm commitment to one object:
guaranteed liberation. The minds of those, that are not
firmly devoted to this are irresolute and become
attached to endless endeavours.

Flowery speech is uttered by the ignorant one delighting

in the words of the Vedas, saying that there is nothing
else but their attachment to worldly pleasures. They
hope for a heaven of pleasures and enjoyments as their
highest goal; considering birth as the as resulting from
action and concern themselves with assorted rites of
specific attributes for the realisation of pleasures and
power. The hearts and the minds of these men,
attached to pleasures and influence are delude and
cannot be directed to contemplation of the divine being
and regarding it as the sole means of emancipation.

The Vedas deal with three qualities: creed, gain, and

pleasure. Be free from them and do not be influenced
by the pairs of opposites. Adhere constantly to self-
control and do not be anxious for new possessions or
for protecting what you already have: become self-
contained. To a Brahmin, the Vedas are like a
superfluous cistern or well in a region which is flooded
by water.
Become involved with work alone, but have no business
with the outcome of work. Let not the fruit of work
become your motive for work, but do not become lazy.
Go to work in devotion, discarding any attachment to
work and remain the unaffected in success or failure.
This equanimity is called Yoga. Work desiring its fruit is
far inferior to yoga, O Dhananjaya. Seek you the
protection of yoga. Those who work for the sake of
profit are miserable. But he that has yoga in this world
is rid of both good actions and bad actions. Therefore,
he is truly a yogi.

Devotion is creativity in action. The wise, possessed of

devotion, abandons the fruit born of action, are
emancipated from the indebtedness of recurrent birth
and attain to the region where there is no unhappiness.
When your mind goes through the maze of delusion you
attain indifference in respect of what was heard or will
be heard. When your mind that is now distracted by
what you have heard concerning the objects of life, will
be firmly fixed on contemplation, then you will attain
yoga.
ARJUNA
O Krishna how do you identify one whose mind is fixed
on contemplation? How does one of steady mind speak,
sit and move?

KRISHNA
When one abandons all the desires of his heart and is
self-satisfied within, that one is of steady mind. He
whose mind is not distraught by calamities, whose
desire for pleasure is absent, who is released from
attachment to materialistic objects, fear and wrath, is a
Sage of stable mind. His is of steadiness of mind who is
without affection everywhere, and who has neither
exaltation nor aversion on obtaining what is agreeable
and disagreeable. Withdrawing his senses from their
objects like a tortoise its limbs, his mind is steady.
Senses objects may fall back from an abstinent person,
but the feeling for those objects may not. Passion falls
away from one who has seen the supreme.

Thinking of sense objects, a person becomes attached

to them. From attachment desire arises; from desire
arises anger; from anger, loss of delusion; from
delusion, confused memory; and from confused
memory, destruction of Reason; from destruction of
Reason that person perishes. Meanwhile, the self-
restrained man, enjoying sense objects with senses
freed from attachment and aversion, attains to peace.
When peace of mind is attained, all miseries are
annihilated and the mind of him whose heart is peaceful
becomes steady. He who is not self-restrained has no
contemplation. Without contemplation there is no peace
of mind. How can there be happiness for him who has
no peace of mind? The heart that follows the senses
among their objects destroys his discernment like the
wind that destroys a boat on water.

The restrained man is awake when it is night for all

creatures; and when other creatures are awake that is
night to a discerning Sage. He into whom all objects of
desire enter, even as the waters enter the ocean which
though constantly replenished still maintains its water-
mark unchanged. He obtains peace unlike one that
longs for objects of desire. That man who moves about,
giving up all objects of desire, that is free from craving
for enjoyments and who has no affection and no pride,
attains to peace. This, O Arjuna, is the divine state.
Attaining to it, one is never deluded. Abiding in it one
obtains, on death, absorption into the Supreme Self.
III. Effective Execution of Work
ARJUNA
If you consider devotion to be superior to work, why
then, O Krishna do you urge me to do such dreadful
work? By ambiguous words you confound my
understanding. Therefore, tell me one thing definitely by
which I may attain to what is good.

KRISHNA
O sinless one, I have already said that in this world,
there are two kinds of devotion: that which is through
knowledge and that which is through work. A man
cannot get freedom from work by not doing work. He
cannot acquire final emancipation through renunciation
of work. No one can stay even for a moment without
working. The man, who is deluded, limits the sense
organs but mentally cares for sense objects; he is a
hypocrite. He who uses his mind to restrain his senses
and engages in devotion as work with the organs of
work, and is free from attachment, is distinguished
above all. Therefore, always apply yourself to work, for
action is better than inaction.

Even the support of your body cannot be accomplished

without work. This world is bound by all work except
that which is performed for Sacrifice. Therefore, perform
work for the sake of that, freed from attachment. Long
ago, the Lord of Creation, creating men and sacrifice
together, said, to man: Evolve by means of Sacrifice; let
Sacrifice be the dispenser of all objects cherished by
you. Sustain the Extra-terrestrial beings with this, and
let the Extra-terrestrial beings in return sustain you.
Accomplish mutual interests and obtain that which is
beneficial to you. Appease the Extra-terrestrial beings
with sacrifices and they will bestow on you the
pleasures you desire. He who enjoys himself without
giving the Extra-terrestrial beings due sacrifice is a thief.

The righteous that eats the residues of sacrifices is

freed from all sins. The unrighteous dress food for their
own sake and incur sin. All creatures come from food;
food comes through rain; rain from sacrifice which is the
outcome of work.

Know that work proceeds from the Vedas; Vedas have

proceeded from the all-pervading Supreme Being who
is present in sacrifice. He who does not conform to this
cycle is sinful, delighting in the indulgence of his senses
and living in vain, O Arjuna. The man, who loves the
self, is contented with self, and that is delighted in the
SELF, has no work to do. He does not concern himself
with actions, neither completed nor aborted, in this
world. Nor, is there any creatures upon whom his
interest depends.

Always do the work that should be done, without

attachment. He, who performs work without attachment,
attains to the Supreme. By work alone, Janaka and
others, attained the accomplishment of their objects.
Bearing in mind the welfare of the world, you should
work. What a great man does is imitated by common
people. Ordinary men follow ideals set by the great. I
have nothing to do whatever, O Arjuna, because in the
three worlds, there is nothing for me to acquire; still I
engage in action.

If at any time I do not, without hesitation, pursue action,

men would follow my path, O Arjuna, on all sides. The
worlds would perish if I did not work, and I should
confound division of labour and ruin these people. The
ignorant work, O Bharata, having attachment to the
performer, so a wise man should work without being
attached, desiring to make men pay attention to their
work.

The wise man should not confuse ignorant persons,

who have attachment to work; he should act with
devotion and engage them in all kinds of work.

All works are done by the attributes of nature. He, who

is deluded by egoism, regards himself as the actor. But
he, who knows the distinction of self from attributes and
work, is not attached to work, considering that it is his
senses alone that engage in their objects. Those who
are deluded by the attributes of nature become
attached to the works done through the attributes.

A wise person should not perplex men of defective

knowledge. Devote all work to me, direct your mind to
self and engage in battle without desire, without
affection and with your heart's weakness driven away.
Men who follow this persuasion of mine with faith and
without objection achieve ultimate liberation even
through work. But they who make unnecessary
objections and do not follow this belief of mine are
deprived of all knowledge and are ruined. Even a wise
man acts according to his nature. All living beings follow
their own nature. Of what use will restraint be? Senses
have either affection or aversion attached to the objects
of the senses. Do not submit to the senses and their
objects, for they are obstacles in your way. One's own
duty, even poorly done, is better than when done by
another even if well executed. Death in performance of
one's own duty is preferable. The adoption of another’s
duty is full of danger.

ARJUNA
O son of the Vrishni, what compels a man to commit sin
even though unwillingly and as if under compulsion?

KRISHNA
It is desire, it is wrath, born of the attribute of emotion; it
is all devouring and is very sinful. This is your enemy in
this world. Fire is enveloped by smoke, a mirror by dust,
the foetus by the womb, so sin is enveloped by desire.
Knowledge, O son of Kunti, is enveloped by this
constant enemy of the wise in the form of desire which
is unquenched like a fire. The senses, the mind and the
understanding are said to be its home. With these it
deludes the embodied self, cloaking knowledge.

First suppress your senses, O bull of Bharata's race,

cast off this wicked thing, for it destroys knowledge
derived from instruction and meditation. The senses are
superior to the body which is inert. The mind is superior
to the senses. Reason is superior to the mind. But
superior to Reason is He. Thus knowing that which is
superior to Reason and restraining yourself by Reason,
slay, O mighty-armed one, the enemy in the shape of
desire which is difficult to conquer.'
IV. Practical Sagacity
KRISHNA
I declared this indestructible system of devotion to
Vivaswan. Vivaswan declared it to Manu. Manu
communicated it to Ikshaku. Descending thus from
generation to generation, the Royal sages came to
know it. But, O chastiser of foes, for a long time the
devotion became lost to the world. Today I am declaring
this system of devotion to you, because you are my
devotee and friend, which is a great mystery.

ARJUNA
You were born after Vivaswan. How shall I understand
that you had first declared it?

KRISHNA
Arjuna, many of my births have expired, as are yours. I
know all of these, but you do not. Although I am not
born and I am of substance that does not deteriorate;
although I am Lord of all creatures, relying on my own
nature, I take birth through my powers of semblance.
Whenever righteousness is lost, O Bharata, and the rise
of unrighteousness comes about, I embody on those
occasions. In order to protect the righteous and destroy
evil doers and in order to re-establish Piety, I am born
age after age. One who truly knows my divine birth and
harmonises with such, discarding his body, is not born
again; but comes to me, O Arjuna. Many that are
extricated from attachment, fear and rage; who are
charged with me, and relying on me, cleansed by
knowledge and asceticism, attain my essence.

No matter the way men come to me, I accept them in

the same way. Men follow my way on all sides, O
Arjuna. Those who desire success of action in this
world worship the Extra-terrestrial beings, for in this
world success resulting from action is rapidly earned.
The quadruple division of labour was created by me
according to the distinction of attributes and duties.
Although I am the author, know me as indestructible. I
am not touched by actions. I do not long for the fruits of
actions. He who knows me as such is not obstructed by
actions.

Men of old desirous of emancipation performed work.

Therefore, also perform work as was done by the
ancients of the remote past. Even the learned are
perplexed by what is action and what is inaction. I will
tell you about action so that you may be emancipated
from evil. Learn about action and gain wisdom of
forbidden actions and inaction. The course of action is
incomprehensible. He, who perceives inaction in action
and action in inaction, is wise among men; he has
devotion and he does all actions.

The man whose efforts are all free from desire and
intent, and whose actions have been exhausted by
wisdom is called wise by the learned. Whoever, gives
up all attachment to the fruit of action, always calm and
independent, does nothing although engaged in action.
The man, without desire, whose mind and the senses
are controlled, casting off all anxiety, carrying through
actions only for the preservation of the body, does not
incur sin.

He who is satisfied with what is earned without exertion;

he that rises above duality, is without jealousy and is
even-tempered in success and failure: he is not bound
by action even though he works. He who acts for the
sake of sacrifices, who is without affections, free from
attachments and mind fixed upon wisdom; all his
actions melt away.

The Eternal is the vessel from which the libation is

poured; The Eternal is the libation that is offered, the
fire on which the libation is poured and the goal of the
sacrifice. He who perceive the eternal in this way, fixing
his mind on The Eternal as the goal, he goes to the
eternal.

Some devotees perform sacrifice to the Extra-terrestrial

beings. Others offer up sacrifices to the fire of The
Eternal. Others offer up the senses of which
proceedings are first to the occurrence of discipline.
Others offer up the objects of sense of which sound is
the first to the fire of the senses. Others again offer up
all the functions of the senses and the functions of the
life-sustaining exhalation to the occurrence of devotion
of self-restraint ignited by wisdom. Others again
sacrifice wealth, ascetic austerities, meditation, Vedic
study, wisdom and rigid vows. Some offer the upward
vital wind Prana and the downward vital wind apana;
while others, the downward vital wind to the upward
vital wind; some, arresting the course of the upward and
the downward vital winds, are devoted to the restraint of
the vital winds. Others of restricted rations offer the vital
winds to the vital winds.

Those who are familiar with sacrifice, whose sins have

been consumed by sacrifice, and who eat the residue of
sacrifice, attain The Eternal. This world is not for him
who doth not perform sacrifice. What about those who
do not sacrifice O best of the Kuru race? Diverse are
the sacrifices that come about through the Vedas. All of
them come from action, and knowing this you will be
emancipated. Sacrificing wisdom, O chastiser of foes, is
superior to every sacrifice involving the attainment of
fruits of action, because all action, O Arjuna, is entirely
understood in wisdom.

By prostration, enquiry and service, one acquires

wisdom. Who have of wisdom and can see the truth,
will teach you that wisdom by which, O son of Pandu,
you will not again be deluded, and through which you
will see the infinite creatures of the universe in yourself
and then in me. Even if you are the greatest sinner, you
shall transcend all disrespect through wisdom.

A blazing fire, O Arjuna reduces fuel to ashes, as the

fire of wisdom reduces all actions to ashes. There is
nothing that is as cleansing as wisdom. One who has
attained success by devotion finds it without effort
within self in time. He obtains wisdom, who has faith
and is intent on it and who has his senses under control;
obtaining wisdom one finds the highest tranquillity in no
time. One who has no wisdom and no faith, and whose
mind is full of doubt, is lost. Neither this world, nor the
next, nor happiness, is for him whose mind is full of
doubt.

Actions do not fetter him, O Dhananjaya, who has cast

off action by devotion, whose doubts have been
dispelled by wisdom, and who is self-restrained.
Therefore, destroying, by the sword of wisdom, this
doubt of yours that is born of ignorance and that dwells
in your mind, take up devotion and arise, O son of
Bharata.
 V. Curbing Futile Activities
ARJUNA
You recommend, O Krishna the abandonment of
actions, and again their utilization. Tell me definitely
which one of these two is superior.

KRISHNA
The abandonment of actions and the performance of
actions both lead to freedom. Of these, the performance
of action is superior to its rejection. He is an ascetic
who has neither aversion nor desire. Being free from
duality, O you of mighty arms, one is easily released
from the bonds of action. Fools, not those that are wise,
say that knowledge and devotion are separate. One
who practices one of the two reaps the fruit of both.
Whatever is attained through knowledge is also
reached through devotion. He sees clearly who sees
knowledge and devotion as one. But renunciation, O
mighty-armed one, without devotion to action, is hard to
attain.

The ascetic who is engaged in devotion by action

attains the Supreme quickly. He of pure soul, who has
conquered his body and subdued his senses,
identifying him-self with all creatures, is not bound by
action. The man who is devoted, who knows truth,
thinking: I am not doing; while seeing, hearing, touching,
smelling, eating, moving, sleeping, breathing, talking,
excreting, taking, opening the eyelids or closing them;
he knows that it is the senses that are engaged in the
objects of senses. He who renounces attachment
engages in actions and resigns them to The Eternal, is
not touched by sin as the lotus-leaf is not touched by
water.
Devotees cast off attachment, performing actions for
purity of self, with body, mind, understanding and
senses free from desire. The devotee, renouncing the
fruit of action, attains to the highest peace. He, who is
not of devotion and attached to the fruit of action, is
shackled by action performed through desire. The self-
restrained, renouncing all actions, remaining at ease
within the body, neither acts nor causes anything to act.

The Lord is not the cause of the capability for action, or

of the actions of men, or of the connection of actions
and their fruit. It is causal agency that engages in action.
The Lord of the world neither receives one's sin nor
merit. Wisdom is cloaked by ignorance. This is why
creatures are deluded. Once ignorance is destroyed, by
wisdom of the SELF; that wisdom, like the Sun, unveils
the Supreme Being. The one whose mind is on Him,
whose soul He is, who abides in Him and has Him for
his goal, leaves and does not return, his sins having
been destroyed by wisdom.

The wise look indiscriminately upon a Brahmin endued

with learning and modesty, on a cow, an elephant, a
dog, and an outcast. Also, birth been conquered by
those whose minds rest on equality, and since The
Eternal is faultless and even-tempered, they are said to
abide in The Eternal. He, whose mind is steady, not
deluded, knowing and residing in The Eternal, does not
rejoice on getting anything that is agreeable, nor does
he grieve on obtaining what is annoying. He whose
mind is not attached to objects of sense, obtains
happiness which is in self; and by concentrating on
contemplation of The Eternal, he savours a happiness
that is indestructible.
The enjoyments born of the contact of the senses with
their objects produce sorrow. He, who is wise, O son of
Kunti, never takes pleasure in what begins and an ends.
The man, who before death of the body is able to
support desire and passion, fixed on contemplation, is
happy. He finds happiness within himself, recreation
within himself, he whose light of wisdom is not deprived
from within him, is a devotee, becoming one with and
absorbed into The Eternal.

Those saint-like individuals whose sins have been

annihilated, their doubts dispelled, who are self-
restrained and involved in the good of all creatures, are
absorbed into The Eternal. These devotees extricated
from desire and passions, with minds under control,
having knowledge of SELF, experience absorption into
The Eternal both here and thereafter. Excluding
external sense objects, guiding the gaze between the
brows, merging into one the upward and the downward
life-breaths and making them pass through the nostrils,
the devotee, with senses restrained, with mind and the
understanding being intent on freedom; freed from
desire, fear and wrath, is indeed emancipated. Knowing
me as the enjoyer of all sacrifices and austerities, Lord
of all the worlds and friend of all creatures, the ascetic
gains peace.
VI. Infallible Mastery of the Self
KRISHNA
He who does not regard the of fruits of action,
performing the actions which should be performed, is a
renouncer and devotee, but not he who abandons the
sacrificial fire, nor he that abstains from action. Know, O
son of Pandu, that renunciation is Yoga, since nobody
can be a yogi who does not surrender all resolutions.
To the sage desiring yoga, action is the means; and
having attained yoga, serenity is the means. When one
is no longer attached to sense objects, or to actions,
and when one relinquishes all firmness of purpose, then
that one is said to be a yogi.

One should raise his self by SELF and should not

degrade his self; for SELF is one's friend, and SELF is
one's enemy. Only to him who subjugates his self by
SELF is SELF a friend. But to him who has not
subjugated his self, SELF behaves inimically like an
enemy. The soul of one who has subjugated his self
and who enjoys peace is steadily fixed SELF in cold
and heat, pleasure and pain and honour and dishonour.
The ascetic is said to be devoted when he is satisfied
with knowledge and experience, without passion,
subjugating his senses, and to whom a lump of earth, a
stone and gold are the same. He, who impartially
regards well-wishers, friends, foes, strangers indifferent
to him, those who are biased, those who are ostracised,
his relatives, the good and the wicked, is eminent above
all others.

The devotee should always focus on contemplation,

secluded and alone, subduing Thoughts and body,
without desires and without anxiety. Sitting immovably
on a clean spot, neither high nor low, over a cloth on a
black antelope skin above blades of Kusa grass, with
mind focused, restraining emotions and senses, one
should practise yoga for self-purification.

Holding body, head and neck steady, and casting

gazing out-of-focus at the tip of the nose, with calm
mind, free from fear, following Brahmin practices,
curbing Thoughts, with heart fixed on me and with me
the only goal. Thus ever united with SELF, emotions
restrained, the Yogi attains to that peace which
terminates in final absorption in me.

Yoga is not for one who eats too much, nor is it for one
who eats very little. It is not for who sleeps too much,
nor who is too often awake. Yoga that destroys misery
is for the one who is moderate in food, amusements
and in all his works, and who is temperate in sleep and
wakefulness. When the heart, properly restrained, is
fixed on SELF, indifferent to objects of desire, one is
declared harmonised. In the absence of wind, a lamp
does not flicker; this is likened to a devotee whose heart
has been restrained and who absorbed in the yoga of
SELF. That condition in which the mind, restrained by
practice of yoga of SELF, takes rest, beholding self by
SELF, one is gratified within SELF where one
experiences Ecstasy which is beyond the senses and
which Reason alone can grasp. Fixed on this one
never deviates from the truth; no other acquisition
greater than it, and abiding in it one is never moved by
even the greatest unhappiness. This condition is called
yoga in which there is a severance of connection with
suffering.
Devotion should be practised with persistence and with
a resolute disposition. Renouncing all desires without
exception that are born of resolves, restraining the
group of the senses on all sides by mind alone, one
should, by slow degrees, become quiescent (aided) by
(his) understanding controlled by patience, and then
directing his mind to self should think of nothing. Where
so ever the mind, which is (by nature) restless and
unsteady, may run, restraining it from those, one should
direct it to self alone. Indeed, unto such a devotee
whose mind is in tranquillity, whose passions have been
suppressed, who has become one with The Eternal and
who is free from sin, the highest felicity comes (of his
own accord). Thus applying his soul constantly (to
abstraction), the devotee, freed from sin, easily obtains
that highest happiness, viz., with The Eternal. He, who
has devoted his self to contemplation, casting an equal
eye everywhere, sees his self in all creatures and all
creatures in his self; beholding me in everything and
beholding everything in me. I am never lost to him and
he also is never lost to me. He who worships me as
abiding in all creatures, holding yet that all is one, is a
devotee, and whatever mode of life he may lead, he
lives in me. That devotee, O Arjuna: who casts an equal
eye everywhere, regarding all things as his own self
and the happiness and misery of others as his own, is
deemed to be the best.'

ARJUNA
This devotion by means of equanimity which you hast
declared, O slayer of Madhu,--on account of
restlessness of the mind I do not see its stable
presence. O Krishna the mind is restless, boisterous,
perverse, and obstinate. Its restraint I regard to be as
difficult of accomplishment as the restraint of the wind.'
KRISHNA
Without doubt, O you of mighty arms the mind is difficult
of subjugation and is restless. With practice, however,
O son of Kunti, and with the abandonment of desire, it
can be controlled. It is my belief that by him whose mind
is not restrained, devotion is difficult of acquisition. But
by one whose mind is restrained and who is assiduous,
it is capable of acquisition with the aid of means.'

ARJUNA
Without assiduity, though endued with faith, and with
mind shaken off from devotion, what is the end of him,
O Krishna who has not earned success in devotion?
Fallen off from both, is he lost like a separated cloud or
not, being as he is without refuge, O you of mighty arms,
and deluded on the path leading to The Eternal? This
doubt, O Krishna you should remove without leaving
anything. Besides you, no dispeller of this doubt is to be
had.

KRISHNA
O son of Pritha, neither here, nor hereafter, doth ruin
exist for him, since none who performs good acts
comes to an evil end. Attaining to the regions reserved
for those that perform meritorious acts and living there
for many, many years, he that has fallen off from
devotion takes birth in the abode of those that art pious
and endued with prosperity, or, he is born even in the
family of devotees endued with intelligence. Indeed, a
birth such as this is more difficult of acquisition in this
world. There in those births he obtains contact with that
knowledge of The Eternal which was his in his former
life; and from that point he strives again, O descendant
of Kuru, towards perfection. And although unwilling, he
still works on in consequence of that same former
practice of his. Even one that enquires of devotion rises
above the fruits of the Divine Word. Striving with great
efforts, the devotee, cleaned of all his sins, attains to
perfection after many births, and then reaches the
supreme goal. The devotee is superior to ascetics
engaged in austerities; he is esteemed to be superior to
even the man of knowledge. The devotee is superior to
those that are engaged in action. Therefore, become a
devotee, O Arjuna. Even amongst all the devotees, he
who, full of faith and with inner self resting on me,
worships me and is regarded by me to be the most
devout.
VII. How to Attain Spiritual Acumen
KRISHNA
Listen, O son of Pritha, how without doubt, you may
know me fully, fixing your mind on me, practising
devotion, and taking refuge in me. I will now truly speak
to you about knowledge and experience, knowing which
there would be left nothing in this world for you to know.
One among Thousands of men strives for perfection. Of
all those that are persevere to attain perfection, only
one knows me truly. Earth, water, fire, air, space, mind,
understanding and awareness are my eight-fold form of
lower nature. Different from this there is a higher form of
my nature which is animate and by which this universe
is upheld. All creatures have these two natures as their
source. I am the source of the evolution and dissolution
of the entire universe.

There is nothing else that is higher than me. Upon me is

the universe is like a row of pearls on a string. I am
Taste in the waters, the splendour of both the moon and
the sun, OM in all the Vedas, sound in space and the
manhood in men. I am the fragrant odour in earth, the
splendour of fire, life in all living creatures and
repentance in ascetics. Know me, O son of Pritha, to be
the eternal seed of all beings. I am the intelligence of all
creatures gifted with intelligence and glory of all glorious
objects. Strength of all that are powerful, freed from
desire and thirst I am that desire, consistent with duty in
all creatures. All existences qualified as being good,
and even those which are of passion and of darkness,
know that they are all from me. I am, however, not in
them, but they are in me. The entire universe, deluded
by the three qualities, attributes or tendencies: the
Gunas – Sattwa, Rajas and Tamas, does not know that
am beyond them and never decaying. This illusion of
mine, depending on the three qualities, is exceedingly
marvellous and highly difficult of being transcended.
They that resort to me alone, bypass this illusion.

Evil doers and ignorant men, the worst of their species,

deprived of their knowledge by my illusion and devoted
to the state of demons and do not resort to me. Four
classes of doers of good deeds worship me: the
distressed, the seeker of knowledge, he that is devoted
to himself, and the wise. The wise is superior to the rest,
for unto him, I am dear above everything, and he also is
dear to me. All of them are noble, but the wise is
regarded by me to be my very self, since he fixed in
contemplation, takes refuge in me as the highest goal.
At the end of many births, the man possessed of
wisdom comes to me saying “Vasudeva is all”. Such an
exalted soul is extremely rare.

They, who have been deprived of knowledge by desire,

resort to intergalactic beings, observing assorted
regulations and controlled by their own nature.
Whatever form, of divinity or me that any believer
desires to worship with faith, I reinforce that faith of his
in that form. Endued with that faith, he pays his
adorations to that form, and obtains from it whatever his
desires. All those intergalactic beings are ordained by
me. However, the rewards of those persons endued
with little intelligence are perishable. They that worship
the intergalactic beings, go to the intergalactic beings,
while they that worship me come even to me.

They that have no discernment, think that I who am

really not manifest have become manifest, because
they do not know the transcendental and never un-un u
state of mine, which does not decay, above which there
is nothing else. Shrouded by the illusion of my
inconceivable power, I am not manifest at all. This
deluded world knows not me that I am unborn and
never decaying. I know, O Arjuna: all things that have
been past, and all things that are present, and all things
that are to be. But there is nobody that knows me. All
creatures, O chastiser of foes, are deluded at the time
of their birth by the delusion, duality arising from desire
and aversion. But those persons of praiseworthy deeds
whose sins have reached their end, being freed from
the delusion of duality, worship me, firm in their vow of
that worship. Those who, taking refuge in me, strive for
release from decay and death know The Eternal, self-
knowledge and action. And they, who know me with the
knowledge of the elements, of the intergalactic beings
and of sacrifice, having their minds harmonised, know
me at the time of their departure from this world.
VIII. How to Become One With God
ARJUNA
What is The Eternal, what is Self-Knowledge, what is
action, O best of male beings? What also has been said
to be knowledge of the elements, and what is called the
knowledge of the Extra-terrestrial beings? Who has the
knowledge of sacrifice and how in this body, O slayer of
Madhu? And how at the time of departure art you to be
known by those that have restrained their self'?

KRISHNA
The Eternal is Supreme, indestructible and eternal.
Adhyatma, self-knowledge is said to be its own
manifestation. The offering to any divinity in a sacrifice
which causes the production and development of all is
called action. Remembering me alone in his last
moments, he that, casting off his body, departs hence,
comes into my essence. There is no doubt in this.
Whichever divinity one remembers when one casts off,
at the end, his body, unto that one he goes, O son of
Kunti, having habitually meditated on it always.
Therefore, think of me at all times, and engage in battle.

Fixing your mind and thoughts on me, you will without

doubt, come even to me. Thinking of the Supreme,
without the mind running after other objects, gifted with
uninterrupted concentration, one goes unto the Divine
and Supreme Being. He who at the time of his
departure, with a steady mind, gifted with reverence
and concentration; directing the life-breath, Prana
between the eye-brows and thinking of that ancient seer,
who rules all, smaller than the smallest atom, ordains all,
inconceivable in form, and beyond all darkness, comes
unto that Divine and Supreme Being. I will tell you in
brief about that state which is attained by ascetics freed
from all longings, declared to be indestructible by those
conversant with the Vedas and in anticipation of which
people practise the vows of Brahmins.

Casting off this body, he who departs, stopping up all

the doors, confining the mind within the heart, placing
his own life-breath called Prana between the eye-brows,
resting on continued meditation, uttering this one
syllable OM which is The Eternal, and thinking of me,
attains to the highest goal. He who always thinks of me
with mind ever withdrawn from all other objects, unto
that devotee always engaged on meditation, I am, of
easy access.

High-souled persons who have achieved the highest

perfection, attaining to me, do not incur re-birth which is
the abode of sorrow and which is transient, All the
worlds, O Arjuna: from the abode of The Eternal
downwards have to go through a round of births, on
attaining to me, however, O son of Kunti, there is no re-
birth. They who know a day of The Eternal to end after
a Thousand Yugas, and a night of his to terminate after
a Thousand Yugas are persons that know day and night.

On the advent of (The Eternal's) day everything that is

manifest springs from the not manifest; and when (his)
night comes, into that same which is called not manifest
all things disappear. That same assemblage of
creatures, springing forth again and again, dissolves on
the advent of night, and springs forth (again), O son of
Pritha, when day comes, constrained (by the force of
action, etc.). There is, however, another entity, not
manifest and eternal, which is beyond that not manifest,
and which is not destroyed when all the entities are
destroyed. It is said to be not manifest and
indestructible. They call it the highest goal, attaining
which no one has to come back. That is my Supreme
seat. That Supreme Being, O son of Pritha, He within
who are all entities, and by whom all this is permeated,
is to be attained by reverence undirected to any other
object. I will tell you the times, O bull of Bharata's race,
in which devotees departing (from this life) go, never to
return, or to return.

The persons knowing The Eternal departing from here

goes through this path to The Eternal: fire, Light and
day; the fortnight of the new moon and the six months
of the northern solstice. Smoke, night, the fortnight of
waning moon and the six months of the southern
solstice; departing through this path, the devotee,
attaining to the lunar light, returns. The bright and the
dark, these two paths, are regarded to be the eternal
two paths of the universe. By the one, one goes never
to return; by the other, one going comes back. Knowing
these two paths, O son of Pritha, no devotee is deluded.
Therefore, at all times, be endued with devotion, O
Arjuna. The meritorious fruit that is prescribed for the
study of the Vedas, for sacrifices, for ascetic austerities
and for gifts, a devotee knowing all this that has been
said here, attains to it all, and also attains the Supreme
and Primeval seat.
 IX. Way to The kingdom of Heaven
KRISHNA
Now I will tell you that art, without envy, that most
mysterious knowledge along with experience, knowing
which you will be freed from evil. This is imperial
science, a royal mystery, highly cleansing, directly
apprehensible, consistent with the sacred laws, easy to
practise and imperishable. Those persons, who have no
faith in this sacred doctrine, not attaining to me, return
to the way of this world, subject to destruction. This
entire universe is pervaded by me in my subtle forms.
All entities are in me, but I do not reside in them. Nor
yet are all entities in me. Behold my divine power.
Supporting all entities and producing all entities, I do not
yet reside in those entities. As the great and
omnipresent atmosphere always occupies space,
understand that all entities reside in me in the same
way.

All entities attain to my nature at the close of a Kalpa,

the end of the world’s age. I create them again at the
beginning of a Kalpa. Regulating my own independent
nature, I create myself again and in in the flocks of all
beings in the multiverse which is plastic in consequence
of its subjection to nature. Those acts, however, do not
restrain me who sits as one unconcerned, being
unattached to those acts of creation. Through me, the
superintendent, primordial nature produces the universe
of moving and stationary bodies. Because of this, the
universe revolves through its rounds of birth and
destruction. Not knowing my supreme nature as the
great lord of all entities, ignorant people of vain hopes,
vain acts, vain knowledge; of confounded minds,
committed to the deceitful brutal and demonical nature,
disregard me as one who has assumed a human body.
But exulted ones, O son of Pritha, having divine nature,
with minds directed to nothing else, worship me and
know me as the source of all entities and indestructible.
Always glorifying me, or striving with firm vows, or
bowing down to me, with reverence and ever devoted,
the exulted ones worship me.

Others again performing the sacrifice of knowledge

worship me: some as individual, some as separate and
some as pervading the universe in many forms. I am
the Vedic sacrifice, the sacrifice ordered by the
scriptures, the ancestral offering, the medicine
produced from herbs; I am the mantra, the sacrificial
libation, the fire and the sacrificial offering. I am the
father of this universe, the mother, the creator,
grandsire; I am the thing to be known, the means by
which everything is cleaned, the syllable Om, the Rik,
the Saman and the Yajus, (I am) the goal, the supporter,
the lord, the watcher, the abode, the refuge, the friend,
the source, the destruction, the support, the receptacle;
and the indestructible seed. I give heat, I produce and
suspend rain; I am immortality, and also death; and I
am the existent and the non-existent, O Arjuna.

They who know the three branches of knowledge, also

drink the Soma juice, and whose sins have been
cleansed worshipping me by sacrifices, seek admission
into heaven; and these attaining to the sacred region of
the chief of the Extra-terrestrial beings, enjoy in heaven
the celestial pleasure of the Extra-terrestrial beings.
Having enjoyed that celestial world of vast extent, upon
exhaustion of their merit they re-enter the mortal world.
It is thus that they, who accept the doctrines of the three
Vedas and wish for objects of desires, obtain going and
coming. Those persons who, thinking (of me) without
directing their minds to anything else, worship me, of
those who are (thus) always devoted (to me)--I make
them gifts and preserve what they have. Even those
devotees who endued with faith worship other
godheads even they, O son of Kunti, worship me alone,
(Though) irregularly. I am the enjoyer, as also the lord,
of all sacrifices. They, however, do not know me truly;
hence they fall off (from heaven). They whose vows are
directed to the Pitris attain to the Pitris; who direct (their)
worship to the inferior spirits called Bhutas attain to
Bhutas; they, who worship me, attain even to me.

They who offer me with reverence, leaf, flower, fruit,

water--that offered with reverence, I accept from him
whose self is pure. Whatever you do, eat and drink;
whatever you give and whatever austerities you perform,
manage it in such a way that it may be an offering to me.
Thus you may be freed from the bonds of action having
good and evil outcomes. Self-endued with renunciation
and devotion, you will be released and will come to me.

I am impartial to all creatures; there is none hateful to

me, none that is dear. They, who worship me with
reverence, are in me and I also am in them. If even a
person of extremely wicked conduct worships me,
without worshipping anyone else, he should certainly be
regard as good, for his efforts are well-directed. Such a
person soon becomes a virtuous soul and attains to
eternal tranquillity. Know, O son of Kunti, that none
devoted to me is ever lost. For, even they who may be
of sinful birth, women, Vaisyas, and also Sudras, even
they, resorting to me, attain to the supreme goal. What
then shall I say of holy Brahmins and saints who are my
devotees? Having come to this transient and miserable
world, become engaged in my worship. Fix your mind
on me; be my devotee, my worshipper; bow to me; and
thus making me your refuge and applying yourself to
contemplation, you will certainly come to me.
 X. Realize The One in All
KRISHNA
Once more, O mighty-armed one, listen to my
extremely excellent arguments which I, desiring your
welfare, say to you and will be pleased with them. The
intergalactic beings do not know my origin, nor do the
great Ascended Masters, since I am, in every way, the
source of the intergalactic beings and the Ascended
Masters. He that knows me as the Supreme Lord of the
worlds, without birth and beginning, not deluded among
mortals, is free from all sins. Intelligence, knowledge,
absence of delusion, forgiveness, truth, self-restraint
and tranquillity; absence of pleasure, pain, birth, death,
fear and also security; abstention from harm, evenness
of mind, contentment, ascetic austerities, generosity,
fame and infamy; these are attributes of creatures that
arise from me.

The Seven great Ascended Masters, the four highest in

spiritual hierarchy of this earth, and the heads and
legislators of human races, partaking of my nature,
were born from my mind, the source of these offspring.
He that knows truly this pre-eminence and mystic power
of mine becomes controlled by unwavering devotion.
There is no doubt about all this. I am the origin of all
things, from me all things proceed. Thinking thus, the
wise, imbued with my nature, worship me. Their hearts
on me, their lives devoted to me, instructing one
another and glorifying me they are perpetually
contented and happy. Unto them always devoted, and
worshipping me with love, I give devotion in the form of
knowledge by which they come to me. Having
compassion for them, I destroy their darkness born of
ignorance, by the brilliant lamp of knowledge, myself
dwelling in their souls.'

ARJUNA
You are the Supreme, the Eternal, the Supreme Abode,
the Holiest of the Holy, the eternal Male Being Divine,
the First of Unborn extra-terrestrials, the Lord. All the
Ascended Masters proclaim you thus, and also the
celestial ascended Masters Narada, Asita, Devala and
Vyasa; and now you also tell me so. All this that you tell
me, I regard as true since, O Holy One, neither the
Extra-terrestrial beings nor the Demi-gods understand
your manifestation. You alone know yourself by yourself.
O Creator of all things; Lord of all things, God of Extra-
terrestrial beings, Lord of the Universe, you should to
declare without any reservation, those divine
perfections of yours by which perfections you pervade
the worlds in which you abide. How shall I, ever
meditating, know you, O you of mystic powers, in what
particular conditions may you be meditated upon by me?
Please, kindly repeat in detail your mystic powers and
your perfections, because I am never satisfied with
hearing your sweet arguments.

KRISHNA
Well, unto you I will declare my divine perfections, by
means of the principal ones among them, for there is no
end to the extent of my perfections. I am the soul, O
you of curly hair, seated in the heart of every being, I
am the beginning, and the middle, and the end of all
beings. I am Vishnu among the Adityas, the resplendent
Sun among all luminous bodies; I am Marichi among
the Maruts, and the Moon among heavenly bodies that
shine in the sky at night. I am the Supreme Veda
among the Vedas; I am Vasava among the Extra-
terrestrial beings; I am the mind among the senses and
the intellect in living beings.
I am Sankara among the Rudra extra-terrestrial beings,
the Lord of treasures among the Yakshas and the semi
human beings; I am Pavaka among the Vasus extra-
terrestrial beings and Meru among the peaked
mountains. Know me, O son of Pritha, to be Vrihaspati,
the chief of household priests. I am Skanda among
commanders of forces. I am Ocean among receptacles
of water. I am Bhrigu among the great Ascended
Masters; I am the one indestructible syllable OM among
words. Of sacrifices I am the Japa-sacrifice. Of
stationary bodies I am the Himalayas. I am the fig tree
among all trees; I am Narada among the celestial
Ascended Masters.

I am Chitraratha among the Gandharva celestial singers

and the ascetic Kapila among ascetics crowned with
Yoga success. Know me to be Uchchaisravas among
horsees, brought forth by (the churning for) nectar,
Airavata among princely elephants, and the king among
men. Among weapons I am the thunderbolt, among
cows I am she called Kamadhuk. I am Kandarpa the
cause of reproduction, I am Vasuki among serpents. I
am Ananta nectar of immortality among Naga serpents
who are teachers of wisdom, I am Varuna among
acquatic beings, I am Aryaman among the Pitris, and
Yama among those that judge and punish. I am
Prahlada among the Daitya semi human beings, and
Time among things that count. I am the lion among the
beasts, and Vinata's son among winged creatures. Of
purifiers I am the wind.

I am Rama among wielders of weapons. I am the

Makara among fishes, and I am Jahnavi Ganga among
watercourses. Of created things I am the beginning, the
end and also the middle. I am the knowledge of the
Supreme Spirit among all sciences, and the controversy
in all disputes. Among all letters I am the first letter, and
the dual compound called Dwanda among all
compounds. I am also Time Eternal, and I am the
supporter with face turned on every side. I am Death
that seizes all and yet the source of all that must be.

Of feminine qualities I am Fame, Fortune, Speech,

Memory, Intelligence, Constancy and Forgiveness. Of
the Sama hymns, I am the Vrihat-sama and Gayatri
among metres. Of the months, I am Margasirsha, of the
seasons I am spring. I am the game of dice of them that
cheat, and the splendour of those that are splendid. I
am Victory, I am Exertion and I am the goodness of the
good. I am Krishna among the celestials; I am Arjuna
among the sons of Pandu. I am even Vyasa among the
ascetics, and Usanas among seers. I am the Rod of
those that discipline; I am the Strategy of those that
seek victory. I am silence among secrets. I am the
Knowledge of those that have Knowledge. I am that
which is the Seed of all things; O Arjuna. There is
nothing mobile or immobile, which can exist without me.
There is no end, O chastiser of foes, of my divine
perfections.

What has been discussed so far is a simple illustration

of my infinite glory. Whatever is exalted, glorious,
beautiful and mighty; understand that they are born
from a small portion of my splendour. Of what use is the
knowledge of all these details to you, O Arjuna?
Supporting this entire universe with only a portion of
myself, I still continue.
XI. See All in The One
ARJUNA
This discourse about the supreme mystery, called
Adhyatman, self-knowledge, about which you have
spoken for my welfare, has dissipated my
misunderstanding. I have heard details from you about
the creation and dissolution of beings, and also of your
greatness that never deteriorates. What you have said
about yourself, O great Lord, is even so. O best of Male
Beings, I desire to see your sovereign form. If, O Lord,
you think that I am capable of seeing that form, then, O
Lord of mystic power, show me that eternal Self.

KRISHNA
Behold, O son of Pritha, my forms by hundreds and
Thousands; various, divine, diverse in description and
form. Behold the various types of extra-terrestrial
beings - the Adityas, the Vasus, the Rudras, the Aswins,
and the Maruts. Behold, O Bharata, innumerable
marvels unseen before by you. Behold the entire
universe of mobile and immobile worlds, collected
together in this body of mine, whatever else you may
wish to see. You are however, not competent to see me
with physical eyes. I give you celestial sight. Behold my
sovereign mystic nature!

Sanjaya: Having said this, O monarch, Hari, the mighty

Lord of mystic power, then revealed to the son of Pritha
his Supreme sovereign form, with many mouths and
eyes, many wondrous aspects, many celestial
ornaments, many celestial weapons uplifted, wearing
celestial garlands and robes, and with unguents of
celestial fragrance, full of every wonder, resplendent,
infinite, with faces turned in all directions. If the
splendour of a Thousand suns were to burst forth at
once in the sky, then that would be like the splendour of
that Mighty One. The son of Pandu then beheld there in
the body of that God Extra-terrestrial worlds, the entire
universe divided and sub-divided into many parts, all
collected together. Then Dhananjaya, filled with
amazement, and with hair standing on end, bowing his
head and with joined hands addressed the God.

ARJUNA
I behold all the Extra-terrestrial beings, O God, as also
all the varied hosts of creatures, and The Eternal
seated on his lotus seat with all the Ascended Masters
and the celestial serpents. I behold you with
innumerable arms, stomachs, mouths, and eyes on
every side, O you of infinite forms. Neither end nor
middle, nor also beginning of yours do I behold, Lord of
the universe, O you of universal form. Bearing your
diadem, mace, and discus, a mass of energy, glowing
on all sides, I see that you cannot be gazed at: imbued
on all sides with the brightness and immensity of the
blazing Sun. You are indestructible, the Supreme
purpose of this universe. You are without decay, the
guardian of eternal virtue. I regard you to be the eternal
male Being. I behold you to be without beginning,
middle or end; of infinite proficiency, of innumerable
arms; having the Sun and the Moon for your eyes, the
blazing fire for your mouth, and heating this universe
with energy of your own. The space between heaven
and earth is pervaded by you alone, as also all the
points of the horizon.

At sight of this marvellous and fierce form of yours, O

Supreme Soul, the triple world trembles. These hosts of
Extra-terrestrial beings are entering you. Some, afraid,
are praying with joined hands. Saying Hail to you, the
hosts of great Ascended Masters and Siddhas praise
you with abundant hymns of praise. The Rudras, the
Adityas, the Vasus, they that called the Siddhas, the
Viswas, the Aswins, the Maruts, also the Ushmapas,
the Gandharvas, the Yakshas, the Asuras, the hosts of
Siddhyas, behold you and are all amazed. Beholding
your mighty form with many mouths and eyes, O
mighty-armed one, with innumerable arms, thighs and
feet, many stomachs, and terrible in consequence of
many tusks, all creatures are frightened and I also.

Spanning the very skies, blazing in radiance, of

numerous shades, abysmal mouth, with blazing and
large eyes; beholding you, O Vishnu, with my inner soul
trembling in fright, I can no longer command bravery
and peace of mind. Beholding your mouths that are
terrible in consequence of their tusks and that are as
fierce as the all-destroying fire at the end of an age; I
cannot distinguish the cardinal points nor can I have
peace of mind. Be gracious, O God of Extra-terrestrial
beings, O you that art the refuge of the Universe. And
all these sons of Dhritarashtra, together with the hosts
of kings, and Bhishma, and Drona, and also this Suta's
son Karna, accompanied by even the principal warriors
of our side, are quickly entering your terrible mouths
rendered fierce by your tusks.

Some, with their heads crushed, are seen striking at the

openings of your teeth. As many currents of water
flowing through different channels roll rapidly towards
the ocean, so these heroes of the world of men enter
your mouths that flame all around. Like moths
accelerating to their destruction in the blazing fire, these
people with unceasing speed, enter your mouths for
their destruction. Swallowing them all from every side,
you lick them with your flaming mouths. Filling the
universe with energy and your fierce splendours, O
Vishnu, everything is heating up. Tell me who you are
of such fierce form. I bow to you, O chief of the Extra-
terrestrial beings, be gracious to me. I desire to know
you that are the Primordial One; I do not understand
your action.

KRISHNA
Death, destroyer of worlds now fully established I am
now engaged in slaying the race of men. If you were not
here all these warriors standing in the different divisions
shall cease to be. Therefore, arise, gain glory, vanquish
the foe and enjoy this swelling kingdom. All these have
already been slain by me. You are only my instrument;
O you that can draw the bow with even your left hand.
Drona and Bhishma, and Jayadratha, and Karna, and
also other heroic warriors, already slain by me, you will
slay. Be not dismayed, fight; you shall conquer in battle
your foes.

Sanjaya: Hearing these words of Krishna, the diadem-

decked Arjuna,trembling and with joined-hands, bowed
unto him; and once more spoke, with voice choked up
and overwhelmed with fear, and making his salutations
to Krishna

ARJUNA
It is appropriate, O Krishna that the universe is
delighted and charmed in pronouncing your praise and
the semi human beings flee in fear in all directions, and
the hosts of the Siddhas bow down to you. And why
should they not, O Supreme Soul, that are better than
even The Eternal and the original cause? You that is
Infinite, God of Extra-terrestrial beings, sanctuary of the
universe, indestructible; you are that which is, that
which is not and that which is beyond both. You are the
First God, the ancient male being; you are the Supreme
refuge of this universe. You are the Knower, the Object
to be known and the highest dwelling. This universe is
pervaded by you, O you of infinite form. You are Vayu,
Yama, Agni, Varuna, Moon, Prajapati and Grandsire.
Obeisance to you, times again and yet again,
obeisance to you. Let Obeisance be given to you in
front, from behind, and from every side; you who is all,
of infinite energy and prowess that is immeasurable.
You embrace the All.

If thinking that you were just a friend, harassing you

with cries such as--O Krishna O Yadava, O friend, I did
so without knowing this your greatness. From want of
judgement or from love, whatever disrespect I have
shown you in merrymaking, at play, lying, sitting, or at
meals; while alone or in the presence of others, I beg
your pardon for it, O immeasurable One. You are the
father of this universe of mobiles and fixed worlds. You
are the great master deserving worship. There is none
equal to you, how can there be one greater? O you
whose power is unparalleled in even three worlds?
Therefore bowing to you, prostrating my body, I ask
your grace, O Lord and adorable one. You should. O
God, bear my faults as a father does to his son's, a
friend to his friend's, a lover to his beloved. Beholding
your form unseen before, I have been joyful, yet my
mind has been troubled, with fear. Show me that other
ordinary form, O God. Be gracious, O Lord of the Extra-
terrestrial beings, O you that art the refuge of the
universe. Decked in diadem, and armed with mace,
discus in hand, as before, I desire to behold you. Be of
that same four-armed form, O you of a Thousand arms,
you of universal form.

KRISHNA:
Pleased with you, O Arjuna I have, by my own mystic
power, shown you this supreme form, full of glory,
Universal, Infinite, Primeval, which has been seen
before by none except you. Except by you alone, hero
of Kuru's race, I cannot be seen in this form in the world
of men by anyone else, assisted even by the study of
the Vedas and of sacrifices, by gifts, by actions, or by
the toughest austerities. Let no fear be yours, nor
perplexity of mind at seeing this awful form of mine.
Freed from fear with a joyful heart, you again see me
assuming that other form.

Sanjaya: Vasudeva, having said all this tO Arjuna once

more showed him his own ordinary form, and that High-
Souled one, assuming once more his gentle form,
comforted him who had been afflicted.

ARJUNA
Beholding this gentle human form of yours, O Krishna I
have now become of right mind and have come to my
normal state.

KRISHNA
This form of mine which you hast seen is difficult of
being seen. Even the Extra-terrestrial beings are always
desirous of becoming spectators of this (my) form. Not
by the Vedas, nor by austerities, nor by gifts, nor by
sacrifices, can I be seen in this form of mine which you
hast seen. By reverence, however, that is exclusive (in
its objects), O Arjuna I can in this form be known, seen
truly, and attained to, O chastiser of foes. He who doth
everything for me, who has me for his supreme object,
who is freed from attachment, who is without enmity
towards all beings, even he, O Arjuna comes to me.
XII. The Vow to Transcend
ARJUNA
Which among those worshippers who are constantly
devoted in adoring you, and those who meditate on you
as the absolute and Un-manifest, are best acquainted
with Yoga.

KRISHNA
They that constantly adore me, fixing their mind on me,
imbued with the highest faith, are considered by me to
be the most devoted. They, who worship the Immutable,
the Intangible, the All-pervading, the Inconceivable, the
Indifferent and the Eternal; who restraining all the
senses, are equal-minded and occupied with the good
of all creatures; these also come to me. It is more
difficult for those whose minds are fixed on the
Intangible; because the way to the intangible is hard to
find by embodied souls.

They who, referring all action to me and who regard me

as their highest goal, worship me, meditating on me
with devotion that is not directed to anything else, of
them whose minds are thus fixed on me; swiftly, I
become their liberator from the troubles of this mortal
world. Fix your heart on me alone; place your
understanding on me. Hereafter then shall you shall
dwell in me. There is no doubt about this.

If you are not able to fix your heart steadily on me, O

Dhananjaya, strive to obtain me by devotion arising
from continuous practice. If you cannot perform this
continuous practice, then perform actions with me as
your highest goal. While performing all actions for my
sake, you will obtain perfection. If you are unable to do
even this, then resort to meditating on me, and
subduing your soul, abandon the fruit of all actions.

Knowledge is superior to practice in devotion;

meditation is better than knowledge; the abandonment
of the fruit of reaction is better than meditation and
peace comes immediately from relinquishment of
results. He who has no hatred for any creature, who is
friendly and compassionate and who is free from
egoism; who has no vanity, no attachment and
undisturbed by pleasure and pain; who is forgiving,
contented, devoted, humble and firm of purpose; with
emotions and thoughts fixed on me, he is dear to me.
He through whom the world is not upset, who is not
troubled by the world; free from joy, wrath, fear and
anxiety, he is dear to me.

The devotee of mine who is undisturbed, unpolluted,

industrious and independent of worldly objects; free
from distress and renounces the fruit of every action, he
is dear to me. He who has no joy, no aversion, who
neither grieves nor desires, who renounces both good
and evil, (and) who is full of faith in me, even he is dear
to me. He who is the same to friend and foe, the same
in honour and dishonour, in cold and heat, in pleasure
and pain; who is free from attachment, to whom
censure and praise are equal and who is silent; who is
contented with whatever comes to him, who is
homeless, of steady mind and full of faith, that man is
dear to me. They who resort to this righteousness that
leads to immortality as has been already stated; those
devotees full of faith and regarding me as the highest of
their acquisitions, are the dearest to me.
XIII. Bonding the Self to The One
KRISHNA
This body, O son of Kunti, is called Kshetra - the field.
The learned call Him who knows it, Kshetrajna. Know
me, O Bharata, to be Kshetrajna – knower of the field. I
regard the knowledge of Kshetra and of Kshetrajna to
be true knowledge. What Kshetra is, what it is like, what
changes it undergoes and whence it comes; who
Kshetrajna is and what his powers are, learn from me in
brief. All this has in many ways been sung separately,
by Ascended Masters in various verses, in well-
established texts full of logic and giving suggestions of
The Eternal. The great elements of egoism, intellect
and the non-manifested Prakriti; the ten senses and
one intellect; the five objects of sense: desire, aversion,
pleasure, pain, body mindfulness and courage; all this
in brief has been declared to be Kshetra in its modified
form.

Absence of vanity and pretention, refraining from injury

and forgiveness; uprightness, devotion to teacher,
purity, constancy and self-restraint; indifference to
sense objects and absence of egoism; discernment of
the misery and evil of birth, death, infirmity and disease;
freedom from attachment, absence of sympathy for son,
wife, home, and the rest; constant equanimity of heart
on attainment of good and evil and unshakable devotion
to me without regard for anything else; frequenting of
lonely places, disgust for gatherings of men and
constancy in the knowledge of the relation of the
individual self to the supreme and perception of the
object of the knowledge of truth; this is called
Knowledge and all that which is contrary to this is
Ignorance.
I will now affirm to you the object of knowledge, which
leads its knower to immortality. This is the Supreme
The Eternal without beginning, said to be neither
existent nor non-existent; having hands and feet
everywhere, whose eyes, heads and faces are
everywhere and who abides permeating everything in
the world; who is possessed of all the qualities of the
senses though devoid of the senses, without
attachment yet sustaining all things and without quality
yet enjoying the qualities; without and within all
creatures, immobile and mobile and not knowable
because of his elusiveness; remote yet near,
undistributed in all beings and yet remaining as if
distributed; who sustains all beings, the consumer and
the creator of all; who is the light of all luminous bodies,
who is said to be beyond all darkness; who is
knowledge, the Object of knowledge, the End of
knowledge and the one seated in the hearts of all. Thus
the field, wisdom and the Object of wisdom have been
confirmed to you in brief. My devotee, knowing all this,
becomes one in spirit with me.

Know that Nature and Spirit are both without beginning

and know also that all variations and all potentials
spring from Nature. Nature is said to be the source of
the capacity of enjoying pleasures and pains. Spirit,
residing in nature enjoys the qualities born of Nature.
The cause of its births in good or evil wombs is the
connection with the qualities.

The mighty lord and the Supreme Soul is said to be

surveyor, approver, supporter, enjoyer of the body. He
who knows Spirit and Nature with the qualities in
whatever state he may be is never born again. Some by
meditation behold THE SELF in the self by THE SELF;
others by devotion according to the knowledge system;
and others by devotion through works.

Others, who do not know this worship, learn about it

from others. Even these, devoted to what is heard,
overcome death. Whatever entity, immobile or mobile,
comes into existence, know that, O bull of Bharata's
race, is from the connection of the field and the knower
of the field: matter and spirit. See the Supreme Lord
dwelling alike in all beings, the Imperishable in the
Perishable. For seeing the Lord dwelling alike
everywhere, one doth not destroy the self by the SELF
and so reaches the highest goal. He sees truly who
perceives all actions to be wrought by nature alone in
every way and the self likewise to be not the doer.
When one sees the diversity of entities as existing in
one, and the production of everything from that One,
then one is said to reach The Eternal. This
inexhaustible Supreme Self, O son of Kunti, being
without beginning and without attributes, does not act
and is not stained even when stationed in the body. As
space, which is omnipresent, is never tainted due to its
refinement, so too the soul, stationed in every body, is
never tainted. As the single Sun lights up the entire
world, so the Spirit, lord of the field, O Bharata, lights up
the entire domain of matter, the field. They that, through
wisdom, know the distinction between matter and spirit,
and the liberation from the realm of matter, they go to
the Supreme.
XIV. Transcend the 3 Human Traits
KRISHNA
I will again reveal to you the supremely excellent
science of sciences, knowing which all the sages have
attained to the highest perfection from the bonds of this
body. Resorting to this science, and acquiring my
nature, they are not reborn even in the incident of a new
creation and are not upset by dissolution of the universe.
The mighty The Eternal is a womb for me. In it I place
the living germ. Then, O Bharata, the birth of all beings
takes place.

Whatever bodily forms are born in all wombs, of them

The Eternal is the mighty womb, and I the fertilizing sire.
Goodness, passion and darkness are qualities born of
nature, holding down the eternal soul in the body.
Amongst these, Goodness, from its unsullied nature,
being enlightening and free from misery, binds the soul
to the attainment of happiness and of knowledge.

Know that passion, with desire as its principle, is born of

thirst and attachment. That, O son of Kunti, binds the
soul by attachment to work. Darkness however, is born
of ignorance and perplexes the embodied soul. That
binds, O Bharata, by error, idleness, and stupor.
Goodness unites the soul with pleasure; Passion unites
it with work; but darkness, veiling knowledge unites it
with error. When passion and darkness are repressed,
Goodness remains, O Bharata. When passion and
goodness are repressed, darkness remains. Darkness
and goodness when repressed, passion remains. When
the light of knowledge is produced in this body and in all
its gates, then one should know that goodness has
been developed there.
Avarice, activity, performance of works, lack of
tranquillity, and desire; these are born when passion is
developed. Gloom, inactivity, error and delusion also;
these, are born when darkness is developed. When the
owner of a body goes to dissolution while goodness is
developed, then he attains to the flawless regions of
those who know the Supreme. Going to dissolution
when passion prevails, one is born among those that
are attached to work. In the same way, dissolution
during darkness makes one to be born in a womb that
begets the ignorant. The fruit of good action is said to
be good and pure. The fruit of passion is misery and the
fruit of Darkness is ignorance. From goodness is
produced knowledge; from passion, avarice; from
darkness are error, delusion and ignorance. They that
dwell in goodness go on high; they that are addicted to
passion dwell in the middle; while they that are of
darkness, addicted to the lowest quality, descend.
When an observer recognises none else to be an agent
save the qualities, and knows what is beyond the
qualities, he attains to my nature. The embodied soul,
by transcending these three qualities which constitute
the source of all bodies, enjoys immortality, being freed
from birth, death, disrepair, and misery.

ARJUNA
What are the indicators, O Lord, of one who has
transcended these three qualities? What is his conduct?
How also doth one transcend these three qualities?"

KRISHNA
He who has no aversion for light, activity, and even
delusion, O son of Pandu, when they are present, nor
desires them when they are absent; who, seated as one
unconcerned, is not shaken by those qualities; who sits
and moves not, knowing that it is the qualities that are
engaged in their respective functions; to whom pain and
pleasure are alike, who is self-contained, and to whom
a clod of earth, a stone, and gold are alike; to whom the
agreeable and the disagreeable are the same; who has
discernment; to whom censure and praise are the same;
to whom honour and dishonour are the same; who
regards friend and foe alike; who has renounced all
exertion; he is said to have transcended the qualities.
He also who worships me with exclusive devotion,
transcending those qualities, becomes fit for admission
into the nature of The Eternal. I am the sojourn of The
Eternal, of immortality, of indestructability, of eternal
piety, and of uninterrupted happiness.
XV. Realizing The Supreme Being
KRISHNA
They say that the Aswattha, having its roots above and
branches below, is eternal, its leaves are hymns. He,
who knows it, knows the Vedas. Downwards and
upwards are stretched its branches which are nourished
by the qualities; its sprouts are the objects of senses. Its
roots growing downwards into this world of men, lead to
action and its bondage. Its form, its end, its beginning
and its support cannot be known here below. Cutting
down its firmly fixed roots with the durable weapon of
non-attachment, then one should seek the path upon
which there is no turning back, saying: I will seek the
protection of that Primeval Sire from whom the ancient
course of worldly life has flowed. Free from pride and
delusion, subduing the evil attachment, steady in
contemplation of the Supreme Self, free from desire;
freed from the duality of pleasure and pain and the like,
they walk along that unmistaken indestructible path to
the eternal seat. The sun lights not that seat, nor the
moon, nor fire. That is my supreme seat from which
none returns. An eternal portion of me, becoming an
individual soul in the world of life draws to itself the five
senses with the mind as the sixth depending on nature.
When the sovereign of this bodily frame occupies or
quits a body, he takes along these senses like the wind
taking away perfumes from their seats. Presiding over
hearing, sight, touch, taste, smell and mind, he enjoys
all objects of senses.

They that are deluded do not see him when leaving or

residing in the body and when enjoying or united to the
tendencies. However, they that have the eye of wisdom
do see. Devotees exerting themselves towards that end,
behold him dwelling in them. The senseless, whose
minds are not controlled, do not see him, even while
struggling. That splendour of the sun which illumines
the extensive universe, that which is in the moon, and
that which is in the fire, know that that is my splendour.

Entering into the earth I uphold creatures by my life

giving energy; and becoming the watery moon I nourish
all plants. Becoming the fire of life, residing in the
bodies of creatures that breathe, uniting with the
upward and the downward life-breaths, I digest the four
kinds of food. I am seated in the hearts of all. From me
are memory and wisdom and their absence. I am that
which is to be known in the scriptures. I am the author
of the Vedantas, and I alone am the knower of the
Vedas. There are these two entities: the mutable and
the immutable in the world. The mutable are all these
creatures. The unchangeable is called the immutable.
But there is another, the Supreme Being, called
Paramatman, who was the Eternal Lord, pervading the
three worlds, sustains them but I transcend the mutable,
and am higher than even the immutable; for this reason
I am celebrated in the world among men and in the
Vedas as the Supreme Spirit.

He who without being deluded, knows me as this

Supreme Spirit, worships me with his whole being, O
Bharata. Thus, has this knowledge, forming the greatest
of mysteries, been declared by me to you. Knowing this,
O Bharata, one becomes gifted with intelligence, and
will have done all he needs do.
XVI. Above Duality: Good and Evil
KRISHNA
Fearlessness, purity of heart, perseverance in the
pursuit of wisdom and Yoga meditation; charity, self-
discipline and sacrifice; studying the scriptures, ascetic
penances and uprightness; harmlessness, truth and
freedom from anger; renunciation, tranquillity and
freedom from denunciations; compassion for all
creatures, absence of covetousness and gentleness;
modesty, tranquillity and vigour; forgiveness, firmness
and cleanliness, not being quarrelsome and free from
vanity: these appertain to who is born to be god-like.
Hypocrisy, pride, conceit, fury, disrespect and
ignorance, belong to he who is born to be demonic.
God-like attributes are deemed to be for freedom while
demonic qualities are for slavery. Grieve not, O son of
Pandu, for you are born to god-like possessions.

There are two kinds of created beings in this world, viz.,

the god-like and the demoniac. The god-like have been
described at length. Hear now, from me, O son of Pritha,
about the demoniac. Persons of demoniac nature know
not inclination or disinclination. Neither purity, nor good
conduct, nor does truth exist in them. They say that the
universe is void of truth, of guiding principle, and of ruler;
produced by the Ascension of one another male and
female from lust, and nothing else. Depending on this
view, these men of lost selves, of little intelligence and
fierce deeds; these enemies of the world, are born for
the destruction of the universe. Cherishing desires that
are insatiable, and imbued with hypocrisy, conceit and
folly, they adopt false notions through delusion and
engage in unholy practices.
Cherishing boundless Thoughts limited by death alone
and regarding the enjoyment of their desires as the
highest end, they are persuaded that that is all. Fettered
by the hundred nooses of hope, addicted to lust and
wrath, they covet to obtain this wealth to-day: This I will
obtain later; This wealth I have; This wealth will be mine
in addition; This foe has been slain by me; I will slay
others; I am lord; I am the enjoyer; I am successful,
powerful, happy; I am rich and of noble birth; Who else
is there that is like me? I will sacrifice; I will make gifts; I
will be merry… Thus deluded by ignorance, tossed
about by numerous thoughts; enveloped in the tangles
of delusion and attached to the enjoyment of objects of
desire, they sink into foul hell. Self-conceited, stubborn,
filled with the pride and intoxication of wealth, they
perform sacrifices that are nominally so, with hypocrisy
and against the prescribed ordinances. Devoted to
vanity, power, pride, lust and wrath, these revile and
hate me in their bodies and in those of others. These
cruel haters, vilest among men and unholy, I fling
repeatedly down into demonic wombs. Coming into
demoniac wombs, deluded birth after birth, they, O son
of Kunti, without attaining to me go down to the vilest
state. Three-fold is the way to hell, ruinous to the self:
lust, anger and greed. Therefore, these three, one
should renounce. Free from these three gates of
darkness, a man, O son of Kunti, works out his own
welfare and then progresses to his highest goal. He
who abandons the ordinances of the scriptures, acts
solely under the impulses of desire and never attains
perfection, or happiness, or the highest goal. Therefore,
the scriptures should be your authority in determining
what should be done and what should not be done. You
should to do work here, having ascertained what has
been declared by the ordinances of the scriptures.
XVII. Transcending the 3 Dogmas
ARJUNA
What is the state, O Krishna of those who abandoning
the ordinance of the scriptures perform sacrifices
imbued with faith? Is it one of Goodness or Passion, or
Darkness?

KRISHNA
Faith, as epitomized by all creatures, is of three kinds,
born of individual natures. Faith is good, passionate and
dark. Hear now of these: the faith of a person, O
Bharata, conforms to his nature. Every being here is
charged by beliefs; and whatever those beliefs are, one
exists according to them.

They that are of the quality of goodness worship

celestial beings; they that are of the quality of passion
worship the Yakshas who are connected with metal and
the Rakshasas, giant titans of Atlantis versed in in
magic and sorcery. Other people that are of the quality
of darkness worship departed spirits and hosts of
nature spirits. Those people who practise severe
ascetic austerities not ordained by the scriptures, are
given up to hypocrisy and pride, imbued with
attachment and violence; possessed of no discernment,
torturing the organs in their bodies and Me who is
resident within those bodies; these are of demonic
resolutions. Food which is valuable to all is of three
kinds. Sacrifice, penance, and gifts are also of three
kinds. Listen to their distinctions which are as follows:
food that prolongs life, energy, strength, health, well-
being and joy; foods that are pleasant, oily and greasy,
wholesome and delightful, are liked by God. Foods
which are bitter, sour, and salty; hot, pungent, dry and
burning; producing pain, misery and disease, are
desired by the fanatical. Food which is cold, tasteless,
foul-smelling and corrupt; food which is of garbage and
messy, is dear to men of darkness.

The sacrifice that is offered by men who have no desire

for fruits, the sacrifice enjoined by ordinance under the
conviction that the sacrifice is a duty: that is pure
sacrifice. But that which is performed in expectation of
fruit and even for the sake of flamboyance, know that
sacrifice, O chief of the sons of Bharata, to be of the
quality of passion. That sacrifice which is against the
ordinance, in which no food is distributed, which is
devoid of mantras and sacred verses, in which no fees
are paid to the officiating priests, and which is void of
faith, is said to be of the quality of darkness. Reverence
to the Extra-terrestrial beings, Ascended Masters,
preceptors and wise men of purity and uprightness,
while abstaining from injury, is said to constitute the
penance of the body.

The speech which causes no distress, which is true,

agreeable and beneficial; added to diligent study of the
Vedas, is said to be the atonement of speech. Serenity
of the mind, gentleness and reticence; self-restraint and
purity of the temperament, this is said to be the
reparation of the mind. This three-fold penance
performed with perfect faith by men without desire of
fruit and with devotion, is said to be of the worth of
goodness. That repentance, which is performed in order
to gain admiration, honour, and reverence; which is
hypocritical, unstable and transient is said to be of the
quality of passion. That propitiation which is performed
under a deluded conviction, with torture of the self and
for the destruction of another, is said to be of the
attribute of darkness. That gift which is given because it
ought to be given, to one who cannot return any service
for it, at the appropriate time, and to the suitable person,
is said to be of the quality of goodness.

That, which is given reluctantly, for return of services

rendered or expected, hoping for gain: that gift is said to
be of the quality of passion. In an unfit place and at an
unfit time, the gift that is made to an unworthy
beneficiary, without respect, and with contempt, is said
to be of the quality of darkness.

AUM TAT SAT is said to be the three-fold designation

of The Eternal. Through this The Eternal, allowed the
Brahmins of old to ordain it for the Vedas and for
Sacrifices. Therefore, uttering the syllable AUM, the
sacrifices, gifts and penances prescribed by the
ordinance begin. Uttering TAT, the various rites of
sacrifice, penances and gifts without expectation of fruit,
are performed. SAT is employed to denote realization
and goodness. The word SAT may also be used in any
privileged act. Constancy in sacrifices, in penances and
in gifts, is also called SAT. Any oblation that is offered
to the fire, whatever is given away, whatever penance is
performed, whatever is done, without faith, is said to be
the opposite of SAT, ASAT; and that is not worth
anything both here and hereafter.
XVIII. Freedom and The Ascension
ARJUNA
I desire to know the true nature of renunciation, O you
of mighty arms, and also of relinquishment, O lord of
the senses.

KRISHNA
The rejection of the works attached to desire is known
by the sages as renunciation. Those that are judicious
call relinquishment, the rejection of the fruits of all work.
Some wise men say that work itself should be
abandoned as evil; others say that the works of
sacrifice, gifts, and penance, should not be abandoned.
As to that abandonment, listen to my decision, O best of
the sons of Bharata. Abandonment has been declared
to be of three kinds: sacrifice, gifts and atonement.
These should never be abandoned. They should,
indeed, be done. Sacrifice, gift and penance, constitute
the purifications of the wise. But even those works
should be done, abandoning attachment and reward.
This, O son of Pritha, is my outstanding and decided
view.

The renunciation of any act prescribed by the scriptures

is not appropriate. This form of abandonment comes
from delusion and is therefore declared to be of the
quality of darkness. Considering it as a source of
sorrow, when work is abandoned from fear of bodily
pain, anyone making such abandonment which is of the
quality of passion never obtains the fruit of
abandonment. Regarding it as one that should be done,
when work that is prescribed in the scriptures is done,
abandoning attachment and reward, that abandonment
is deemed to be of the quality of goodness. Possessed
of intelligence and with doubts dispelled one who
abandons that which is endowed with the quality of
goodness has no aversion for an unpleasant action and
no attachment to the enjoyable. Since actions cannot
be absolutely abandoned by an embodied person, he
who abandons the fruit of actions is said to be one who
truly abandons. Evil, good and mixed-action have this
three-fold fruit hereafter for those who do not give up.
But there is none whatever for the renouncer.

Listen to me, O you of mighty arms, for those five

causes which complete all actions, declared through
wisdom and that lead to the annihilation of actions.
They are: bedrock, agent, organs, efforts and the
deities. With body, speech, mind, work, whether fair or
contrary, a man undertakes these five as the causes.
That being so, he that, owing to an unrefined
understanding, beholds himself as the sole agent, is
dull in mind and does not see. He that is not selfish,
whose mind is not tarnished, he, even killing all these
people, does not kill, nor is he tied down by action.

Knowledge, the object of knowledge and the knower,

form the three-fold impulse of action. Instrument, action
and the agent, form the three-fold complement of action.
Knowledge, action, and agent, are declared in the
enumeration of qualities to be three-fold, according to
the differences of qualities. Listen to these accordingly.
That by which One Eternal Essence is viewed in all
things, undivided in the divided, know that to be
knowledge having the quality of goodness. That
knowledge which discerns all things as diverse
essences of different kinds in consequence of their
separateness, know that that knowledge has the quality
of passion. But that which is attached to each single
object as if it were the whole, which is without reason,
without truth, and mean, that knowledge has been said
to be of the quality of darkness. The action which is
prescribed by the scriptures, done without attachment,
performed without desires and aversion, by one who
does not long for its rewards, is said to be of the quality
of goodness. But that action which is done by one
pursuing objects of desire, or by one filled with self-
centredness, and which is attended with great trouble,
is said to be of the quality of passion. That action which
is commenced from delusion, without regard to
consequences, loss, injury to others and one's own
power is said to be of the quality of passion.

The person who is free from attachment, who never

speaks of himself, who is endued with constancy and
energy, and is unmoved by success and defeat, is said
to be of the quality of goodness. The person who is full
of affections, who wishes for the fruit of actions and who
is covetous; imbued with cruelty, is impure and who
feels joy and sorrow, is declared to be of the quality of
passion. The person, who is void of application, without
discernment and obstinate; deceitful, malicious and lazy;
unhappy and procrastinating, is said to be of the quality
of darkness.

Hear now, O Dhananjaya, the three-fold division of

understanding and constancy, according to their
qualities, which I am about to proclaim comprehensively
and clearly. The intellect which knows action and
inaction, what ought to be done and what ought not to
be done, fear and fearlessness, bondage and
deliverance, is of the quality of goodness. The intellect
through which one imperfectly discerns right and wrong,
what ought to be done and what ought not to be done,
is of the quality of passion. That intellect which,
shrouded by ignorance, regards wrong to be right, and
all things as reversed, is of the quality of darkness.

That unshakable faith by which one controls the

functions of the mind, the life-breaths, and the senses,
through devotion, that faith is of the quality of goodness.
Faith, O Arjuna: by which one holds to religion, desire,
and profit, through attachment, desiring reward is of the
quality of passion. That through which an undiscerning
person does not abandons slumber, fear, sorrow,
despondency and folly, that faith is deemed to be of the
quality of darkness.

Hear now from me, O bull of Bharata's race, of the three

kinds of happiness. That in which one finds pleasure
from recurrence of enjoyment, which brings an end to
pain, which is like poison sat first but resembles nectar
in the end, that happiness born of the peacefulness
produced by a knowledge of self, is said to be of the
quality of goodness. That which is from the contact of
the senses with their objects, which resembles nectar at
first but is like poison in the end, that happiness is held
to be of the quality of passion. That happiness which in
the beginning and its consequences deludes the soul,
and springs from slumber, indolence and stupidity, that
is described to be of the quality of darkness. There is
not, either on earth or heaven among the Extra-
terrestrial beings, the entity that is free from these three
qualities born of nature.

The duties of Kshatriyas, Vaisyas, and Sudras, O

chastiser of foes have been allocated by Brahman
according to the three qualities born of their natures.
Tranquillity, self-restraint and ascetic austerities; purity,
forgiveness and rectitude; knowledge, experience and
belief in existence after death, these are actions of
Brahmins, fashioned by past thoughts and desires and
born of nature. Bravery, energy, firmness, skill, not
fleeing from battle, tolerance and the bearing of a ruler,
these are the duties of warriors, born of their proper
nature. Agriculture, tending of cattle and trade, are the
natural duties of workers. The natural duty of servants
consists of servitude. Every man, engaged in his own
duties, attains to perfection.

Hear now how one obtains perfection by application to

his duties. He, from whom the movements of all beings
is accomplished and by whom all is pervaded; adoring
him by performance of one's own duty, one obtains
perfection. It is better for one's duty to be performed
defectively rather than another's duty which is
performed perfectly.

Performing the duty prescribed by one's own nature,

one acquires no sin. One must not abandon, O son of
Kunti, one's natural duty even if it is contaminated by
evil, for every action is enveloped by evil like fire by
smoke. He whose mind is unattached everywhere, who
has disciplined his self, whose desire is no more,
obtains through renunciation, the supreme perfection of
freedom from work. Learn from me in brief, O son of
Kunti, how one who obtains this kind of flawlessness,
attains to The Eternal which is the supreme goal of
wisdom. Imbued with a pure mind, restraining his self
through devotion, renouncing the objects of sense and
casting off affection and hatred; he who lives in a lonely
place, eats little and restrains speech, body and mind;
who is ever committed on meditation and contemplation,
who chooses to be indifferent and who abandons
egotism, viciousness, vanity, desire and anger; freed
from selfishness and is peaceful in mind, becomes fit
for integration into The Eternal.

Becoming one with The Eternal, serene in spirit, such a

person does not lament and does not crave; the same
to all creatures, he obtains the highest devotion to me.
Through that devotion he truly understands me. What I
am and who I am; understanding me truly, he enters
into me straightway. Even while constantly performing
actions and having refuge in me, he obtains through my
favour, the state that is eternal and imperishable.
Dedicating in your heart all actions to me, being
devoted to me, resorting to contemplation, fix your
thoughts constantly on Me. Fixing your thoughts on me,
you will vanquish all difficulties through my grace.

If from self-conceit you do not heed this, you will

unreservedly perish. If from self-conceit you think: I will
not fight, that resolution of yours would be in vain
because Nature will compel you. That which you dost
not wish to do due to misconception, you will do
involuntarily, bound by your own duty arising from your
own nature. The Lord, O Arjuna: dwells in the hearts of
beings, activating all beings through his unknown power
as if they were parts of a machine. O Bharata, seek
shelter under Him in all ways. Through his grace you
will obtain absolute peace, the eternal state. This
wisdom that I have declared to you is more mysterious
than any other matter. Think about it carefully and then
act as you think fit.

Once more, listen to my supernal words, the most

mysterious of all. You are exceptionally valuable to me.
Therefore, I will proclaim what is for your benefit. Set
your heart on me, become my devotee, sacrifice to me
and bow down to me. Then shall you come to Me. truly I
say this to you because you are very dear to Me.
Forsaking all religious duties, come to me as your only
sanctuary. I will deliver you from all sins. Do not suffer.
Never teach this secret to one who does not practise
austerities, to one who is not a devotee, to one who
does not serve his teacher or to anyone who makes
false and defamatory statements about me.

He who shall indoctrinate this supreme mystery to those

that are devoted to me, offering me the highest devotion,
will come to me, freed from all his fears. Amongst men
there is none who can do me a more valued service
than he, nor shall any other on earth be dearer to me
than he. He who studies this sacred conversation
between us offers to me the sacrifice of wisdom.

This is my judgement. Even the man who, with faith and

without objections, will listen to or read it, he liberated
from re-birth, will reach the blessed regions of those
that perform pious acts.

Have you listened to this, O son of Pritha, with your

mind not wandering to other objects? Has your
misunderstanding, caused by ignorance, been
eliminated, O Dhananjaya?

ARJUNA
My delusion has been destroyed, and the memory of
what I am, through your favour, is still retained by me, O
You who do not deteriorate. I am now confident. My
doubts have been dispelled. I will obey your command.
Sanjaya: Thus I heard this Dialogue that is wonderful
and causes the hair to stand on end, between
Vasudeva and the high-souled son of Pritha. Through
Vyasa's favour I heard this supreme mystery, this
doctrine of Yoga, from Krishna, the Lord of Yoga
himself, who declared it in person. O King remembering
and again recalling this wonderful and sacred Dialogue
between Krishna and Arjuna, I rejoice over and over
again. Great is my amazement, O king, as I remember
again and again that wonderful form of Hari, and I
rejoice ever more. Wherever Krishna, the Lord of Yoga
is, there the great bowman Arjuna is. And it is there, in
my opinion that fortune, victory, prominence and eternal
justice reside.

End of God’s Song, The Eternal Science

PEACE TO ALL WORLDS