Srimad Bhagawad Gita

In English Text

Compiled by:

T.V.Thyagharajon
Introduction

The essence of Gita is the prescription for a way of living life.

Contained in 700 verses within the great epic of Mahabharata, the narrative style used is
direct, conversational as narrated to the blind Dridharashtra by Sanjaya, who was given
the distant vision to see and hear the events at Kurukshetra. In a conversation of about the
duration of quarter of an hour, in the battle field just before the battle started, the context
is one of the toughest challenges faced in life by men - between doing what one considers
as right and what is ordained as duty.

Krishna resolves the conflicts faced by Arjuna, pursuing it as a dialogue between the two,
picking on the varieties of dilemmas and challenges in life and he prescribes the way to
face them.

Built as a context, it also offers the essence Samkhya philosophy, prevailing at the time
of Mahabharata, in describing the nature of soul, the concepts of cycles of birth, the
concept of karma, the progression and regression in various lives and the concepts of
what happens to the soul after death, the concept that God is present in every living being
through out the Universe etc., as per the tenets of Hinduism.

It describes several routes of spirituality –:

• through pursuit of abstract philosophical knowledge,

• through performing one’s work / duty,
• through meditation,
• through pious devotion to Gods and Goddesses,

• by one’s own choice of life for himself

o by assuming the role of a family man, or
o an ascetic renouncing relationships and possessions,

• by one’s choice on whom to worship –

o Gods in Hindu system
o Demons and Spirits
o Forefathers

• by the attitude towards work –

o doing merely as one’s duty without expecting results arising, or
o doing good deeds as dedicated to the Almighty,
o not only doing only the good deeds, but also sacrificing the resulting
benefits to God.
It teaches that there are varieties of path for all. Each one can choose the path suitable to
him. Through the enquiring questions of Arjuna, there are comparisons made between the
different routes of spirituality. Though there are differences between each, they are result
in the same process, of purifying the soul. The differences in the paths exist, as each one
has a karma assigned to him that is different arising out of the traits driving, the context
of his birth, his previous births’ accumulated karma.. Also depending on the traits and
individual preferences, some find certain paths easier than the others.

There is another question that bothers a person pursuing spirituality – whether incomplete
achievement of the spiritual journey during a birth, will it mean that one has to restart
from the scratch in his next birth. Gita gives an assuring answer; no effort is wasted and
the journey can be continued in the next birth from where the pursuit ended in the
previous birth.

Are all these paths mutually exclusive ? collectively exhaustive ?

In my understanding, answers can be no to both. As the pursuit is spiritual and not
bodily- such as a travel, or journey, one can simultaneously try more than one path. As an
analogy the experience of downloading in the Internet, using special soft wares such as
Download Accelerator from a multiple mirror sites, comes to one’s mind. To the pc that
is connected in the net, there are inputs that are received from several mirrored reflections
of the same site, that are downloaded from different starts and stops; all these are added
to the same file content, in different parts, making them all into a single file in a shorter
span of time, than downloading from each source dedicatedly over a longer duration. The
multiple sites are all reflections of the same server, constituted at several locations across
the globe for easier facilitation of people across the world. Doesn’t it give some
understandable simile to what the concept of Godhood means to most of us?

I have attempted to bring the salient points of what has been understood, in a simple form
so that without spending too much of efforts a learner can get initiated into Gita. Once
drawn into the beauty of the concepts dealt in Gita, the learner is advised to seek in depth
explanation in several sources available.

-The Compiler.
 Salutations to Ganesha!

I worship everyday, keeping Him in my mind- the one who is:

The loving son of Easwara and Umadevi, the one with five hands,
The one who walked around his parents considering them his world,
The one who wrote the wonder epic using his single tusk in his hand
 Gita Dyanam

|| Om ||

I meditate on mother Bhagawat Gita – taught to Partha by Narayana Himself,

In the midst of the epic Mahabharata, compiled by the ancient sage Vyasa,
Showering the nectar of Advaita, consisting of eighteen chapters,
That can bring salvation out of the worldly life.

Our salutations to sage Vyasa ! The one with broad knowledge, and the
one who has eyes resembling the petals of lotus flower in full bloom ;
In the lamp called intellect, filled with the oil of Mahabharata,
You are the one to have ignited its flame .

My salutations to Krishna! Like the tree of Parijat,

Showering boons on those who have surrendered in Him,
Keeping the grazing cane in one hand and showing gnana mudra using the other,
You are the one showering the nectar of Gita ! Our salutations to you !

All the Upanishads are cows; Krishna, son of a cowherd,

is the one milking them; The pure hearted men are
the ones drinking the milk; Arjuna is Calf;
The great nectar Bhagawat Gita is the milk.

I pray Krishna, who is: the son of Vasudeva,

The destroyer of Kamsa and Chanura,
The one bestowing the greatest happiness to Devaki, and a
Great teacher to the entire world.

5
 The battle field Kurukshetra is a great river; Drona and Bhishma are its two banks.
Jayadradan the water; Gandari is blue lotus; Salyan is Aligator.
Krupa is the flow of water; Karna its waves; Aswathama and Vikarna are two ghastly
whales; Duryodana is the swirl. Such a river of battlefield was crossed by the Pandavas
With the help of a boatman called Krishna.

Mahabharata, born out of the words of Parachara’s son Vyasa, like a pure lotus,
Has the meaning of Gita as its fragrance. The songs of Gita, containing the countless
Prowess of Hari, are drunk by good people, like the way bees drink the nectar of flowers.
Let it cleanse all those who would like to be free of the blemishes of Kali yuga.

With whose grace, it is possible for a dumb to become an orator, and

a lame to cross mountains, I worship that great Madhava.

Let my salutations belong to Him, whom

Brahma, Varuna, Indra, Rudras and Marutas sing in praise of and pray
Samakas, Upanishads, Vedas worship reciting;
Yogis meditate on and surrender their minds entirely into
Devas and Asuras are unaware of his beginning and ending

______.
 Om
|| Sri Gurubyo Namaha ||

Chapter-1
Arjuna Vishada Yoga

Summary:

Arjuna’s Dilemma

Chapter-1 is the introduction to the conversation of Bhagawat Gita, at Kurukshetra just

when the battle was about to begin. It describes the main warriors on either side and their
blowing war bugles and trumpets, getting their troops in readiness for the war.

Looking at his own relatives, elders and teacher on the opposite side, Arjuna gets into a
dilemma of mind, whether it is correct for him to fight and slay them in the war, with the
sole objective of winning the kingdom. Caught with his conscience asking the question
on what is the correct thing for him to do, he considers his winning the war with no
relatives left behind in the kingdom. By annihilating the Kauravas, he thinks of the
widows of the war and the resultant loss of lineage that could happen and wonders if he
should fight his relatives in the war, or accede kingdom to them and choose a lesser
means of livelihood.
Chapter- 1

Arjuna Vishada Yoga

Dridarashtra asked:

1. Having decided to fight at Kurukshetra, the place of righteousness, Sanjaya,

What are my sons and the sons of Pandu doing?

Sanjaya said:

2. Duryodana moved towards Dronacharya, after taking

a look at the assembled army of Pandavas and said

3. Teacher! Look at the army of Pandavas, assembled by your

disciple and the son of King of Drupada

4. Their army has warriors matching Bhima and Arjuna

archers Yuyathana, Virata and such as Drupada

5. Drishtaketu, Sekithana, Kasiraja, Purujit, Kuntibhoja

and has warriors and fine men such as Saibhyan

6. It has strong Yutamanyu, warrior Uttamavujan, mighty

chariot fighters consisting of the sons of Subhadra and Draupadi

7. O best among Brahmin! Now let me describe

the heroes forming part of our army, as well

8. We have You, Bhishma, Karna, Aswathama, Vikarna, Somadatta’s son

and Poorisrawa, who all have seen only victory always

9. And so many other warriors staking their lives for my sake

have come here with their mighty weapons and their expertise

10. Limitless is the strength of our army protected by our Bhishma;

however, the Pandava’s army under Bhima’s care is limited in size

11. You may all take your respective positions and ably
support Bhishma with your valorous fight

12. At that time, in order to enthuse Duryodhana, pithamaha Bhishma

sounded his conch with the sound like the roaring of a lion
13. Thereafter the simultaneous sounding of wind instruments like Conches,
Berikai, Dundhubi, Kombu and percussions of drums were creating excitement

14. On the opposite side, Madhava and Arjuna , seated I the chariot of
white horses blew sounds from their respective conches

15. Hrushikesa sounded Panchajanyam, Dhananjaya his Devadattam and

Bhima his conch Poundram and emitted war-siren sounds

16. King Yuthishtira, the son of Kunti, blew his conch Anantha vijayam, Nakula and
Sahadeva blew their respective conches Suhosham and Manipushpakam

17. Others such as the king of Kasi and great archer Sikandi ,
Drishtadyumna, Virata and the invincible Satyaki

18. Drupada, Drupada’s sons and the great warrior Abhimanyu,

the son of Subhadra, all blew their respective conches

19. The combined sound of the simultaneous blowing of all these conches
Split the sky, shook the ground and broke the hearts of Dridarashtra’s sons

20. Then, Arjuna- who was seated in the chariot bearing Hanuman flag,
Lifted up his bow, saw the sons of Dridarashtra and spoke to Hrishikesa, thus

Arjuna said:

21. Achyuta! Can you please take the chariot

between the two armies so that

22. I can clearly see all those whom we

need to encounter during this war

23. Let me see all those who have come here to fight, in order
To appease the bad natured sons of Dridarashtra

Sanjaya said:

24. O Bharata ! As requested by Arjuna, Hrishikesa took the

Chariot elegantly and parked it between the two armies

25. Seeing Bhishma, Drona and other army leaders in front,

he said, “Arjuna! See the whole clan of Kuru in front of you”.
26. Arjuna saw in the two armies- their fathers, grand fathers, teachers, uncles
nephews, cousins, brothers, grand children, friends, in-laws and well wishers
27. Kunti’s son Arjuna, having been taken over by compassion
on seeing several of their friends and relatives, spoke thus

Arjuna Said:

28. My limbs are trembling, on seeing my friends and relatives who have
come here to fight; I can sense that my mouth is feeling dry

29. My whole body is shivering, I can sense goose pimples My arch

Gandipam is slipping away from my hand, my skin is burning

30. I am not able to stand; my mind is shaky; I am losing my memory

Krishna, the destroyer of evil! I only see strange consequences

31. Nothing good will result by killing my own relatives in this war- I dont
like the victory or kingdom or pleasures that can result from this war

32. Govinda! What is the use of the Kingdom, pleasures and life when our
own men we love have gathered to fight against us in this battle field

33. Madhusudana! Even if they desire to kill me themselves, why shall

I want to kill our own teachers, fathers, sons, grand fathers

34. Maternal Uncles, in-laws, grand children, brothers-in-law, who have

staked their lives and all belongings and have assembled here

35. Janardana ! Even for the three worlds I can’t fight them; what is this kingdom.
What pleasure will I get by killing the sons of Dridarashtra ?

36. By killing these bad men, only sin will result; it is not proper killing cousins &
friends, Madhava! What is the pleasure or benefit in killing our own relatives?

37. Their hearts seem to be driven by greed; as a result, they don’t realise
that it is wrong to set out to kill friends and destroy ones own clan

38. Janardana! After realising that destroying a clan is a sin, why

should we also still set out to execute this sinful act ?

39. When a clan gets destroyed, the family traditions disappear, dharma suffers;
Only the wrong and sinful acts remain for those who survive the battle

40. When wrong things begin to happen, the women of the clan get contaminated
Varshneya! Hence, only unwanted progeny will result
41. Such children will bring hellish life to the families; when the forefathers don’t
receive oblations and offerings, the families will go down further

42. Through such sins and by the unwanted progeny, the name and prestige of
the family, so far preserved in the past, will be affected and lost

43. Janardana! It is believed for generations, that for men who

bring such infamy to their family, only hell is a certainty

44. Alas! We too have set out to commit such heinous crimes! We too have
emboldened ourselves to kill our own men for the pleasures of kingdom

Sanjaya said :

45. Speaking thus, Arjuna discarded his bow and arrows in the
battle field, and sat grief stricken in his chariot

__________
Summary
Chapter-2

The path of philosophy

Krishna reminds Arjuna that his indecisiveness on fighting can be misinterpreted as cowardice, by
his adversaries. Slaying opponents in a war, means only their bodies are killed. There is no end to
the Atman. Talking about Atman, he goes on to describe the Atman, fully drawn from the
descriptions of it as in Katopanishad. That the Atma stays permanent, moving from one body to
another, forming the cycle of birth and death.

For a warrior fighting is only his duty. It is believed

that even if he dies while doing his duty of fighting,
he will reach heaven. If he wins the war, he gets to
enjoy the kingdom, and upon completing his life with
happiness doing his duty as a King ruling his
Kingdom, without being attached to the fruits of one’s
action, one can reach salvation. Here Krishna
contrasts between the path of rituals led devotion, and
how doing one’s duty without expectation of results
can lead to a superior way of life.

Arjuna, besides protecting his name and fame as an ace warrior, should also be established in his
duty as a warrior, should do his duty with the attitude of stita pragna. Then he describes the
characteristics of a stita pragna, the person of leveled consciousness, who after controlling his five
senses and mind remains unruffled with the vicissitudes of life.

The essence of a way of life described in this chapter is one of developing a philosophical attitude,
with a detached state of mind, understanding the impermanence of the body and permanence of the
residing Atman, doing all actions forming part of one’s duty without too much of emotions tied to
the expectation on results arising, not being carried away by the emotions of happiness or sadness
with the events happening in one’s life.
Chapter- 2

Samkya Yoga

Sanjaya said:

1. Seeing Arjuna who was standing confused, with tears in his eyes and
Completely bound by compassion, Madhusudana spoke

Bhagwan said:

2. From where did such dirty thoughts occur to you now, Arjuna? They don’t befit a warrior
that you are; these will bring you infamy, instead of taking you to heaven

3. Shed away such thoughts of cowardice, Partha; they don’t suit you; cast away
the belittling feeble heartedness and rise, the chaser of enemies!

Arjuna said:

4. Madhusudana, the destroyer of enemies! How can I fight

Bhishma and Drona who are worthy of worship?

5. Isn’t it better to be a beggar to survive, than killing teacher and great men? They are greedy,
but they are great men; the pleasures obtained by killing them will be blood stained, is it not?

6. Am not able to understand which is better, to win them or be won by them;

It is not proper to kill them and live- but still, they are desiring to fight against us.

7. I am seeking your guidance to get clarity from the confusion of my mind;

Please tell me the right path; I surrender unto you- lead me as your disciple

8. I don’t know the way to resolve the confusion, drying up my senses. Even if we are to get
heavenly kingdom devoid of enemies, I know not the way to dispel this

Sanjaya said:

9. Having spoken thus, Arjuna, the chaser of enemies told Hrishikesa

”Govinda! I won’t fight” and became silent

10. Bharata! Listening to these with a smile, Hrishikesa spoke to Arjuna,

who was deeply entrenched in a sorrowful state, in between the two armies
Bhagwan said:

11. Speaking wise words, you are taking pity on the needless.
Wise men do not worry about dead or living persons.

12. There was no time when I was not there- so were you, and these kings;
Even the future times are not going to be without any of us.

13. The one within the body, as it transcends childhood, youth and old age - it
moves after death to a different body; mighty men aren’t surprised at this

14. Happiness and sorrow are like summer and winter seasons; through sensory perception, they
appear and disappear. Bharata! realise this, be patient.

15. Greatest among men! the person for whom happiness and sorrow are
equal in perception, he alone qualifies for salvation

16. The body is not permanent; The soul has no end;

those who have realised the Truth, believe in this

17. That which is spread in everything has no end, understand!

No one, in any way, can destroy that.

18. The body of the indestructible, immeasurable and ever-present one

is certain to have its end. Hence fight, Bharata!

19. The one who thinks that he kills and the one who thinks that he gets killed,
both have not realised the truth. Atma ( He) neither kills not get killed

20. He has no birth or death. It’s not as if he existed first and then disappeared.
The birth-less one resides from the time immemorial,
doesn’t get destroyed when the body gets killed

21. Partha! The one who realizes that Atma is indestructible, permanent,
unborn and inseparable, how can he kill or get killed ?

22. The way men shed old clothes and wear new clothes
Atma sheds old bodies as it takes new ones

23. Atma cant be cut by weapons; Atma cant be burnt by fire

Atma cant be drenched by water, Atma cant be dried by air

24. Atma is unbreakable, unburnable, cant be drenched or dried, permanent,

Omni present, unchangeable, unshakeable and has no end, ever.
25. Atma can’t be seen, can’t be understood and can’t be mitigated, they say
Knowing these facts, you should not worry

26. Or, even if you consider that this Atma is born daily and dies daily, then also
you should not worry about these, the one with mighty weapons!

27. All who are born are sure to die. The dead taking birth again is also true.
Hence you should not worry about the unavoidable

28. First, nothing had an exterior figure; later, the ones that were created, took shape;
Ultimately, when everything will be destroyed, there wont be any forms -
Then, what is the point in worrying here, now?

29. Some look at Atma with surprise. Some speak about Atma with surprise.
Some listen about Atma with surprise. Others, even if they hear about it, don’t understand

30. The Atma that resides in all living beings can’t be killed by any one
Hence, Bharata! You should not worry about this.

31. If you consider your duty as a King (Kshatriya) you need not hesitate
For you have no other duty than to fight

32. Partha, Kshatrias are only delighted at the arising war opportunities,
thinking of them, as openings of doors of heaven for them;

33. Hence if you avoid what is your righteous duty – the duty to fight,
you need to face the ill consequences and your fame will also get tarnished.

34. Forever, this world will deride about you with infamy.
For a responsible warrior, such a bad name is worse than death

35. Even those mighty warriors who respect your valour will think that
you ran away fearing the war- won’t that fetch you bad name?

36. Your enemies will speak calumny against you and disrespect you.
Is there anything that will give you greater sorrow?

37. O Kunti’s son! If you die fighting, you will reach heaven. Or if you win,
the war, you can certainly enjoy the kingdom. So rise & fight with determination

38. Without considering its happiness or sorrow, Profit or loss, Victory or defeat,
fight for the sake of it; that way sins wont reach you.

39. Thus far, I spoke to you about things that can be understood through intellect;
I will now tell you about duty without seeking fruits.
 Partha! This path will release you from the bindings of Karma.

40. In this path of Yoga, no efforts will go wasted

Even small progress will save from big fears

41. Arjuna, intellect will guide those following this path with a well laid route and
a clear objective
Without which it is likely they may get scattered with differing paths & objectives

42. Partha, some men with some limited knowledge, claiming to be following Vedas
get carried away by their flowery phrases and think that the rest is nothing.

43. They involve themselves in rituals that please the senses, with the objectives of
reaching heavenly status, good birth, benefits and riches.

44. For those who are impressed with sensory pleasures & riches, determined pursuit
of seeking God with a steady mind does not come on its own.

45. Vedas talk of the three natures of inanimate objects; Arjuna, devoid of vacillation,
be constantly fixated towards God , than being concerned with path and wellness .
(Yoga and Kshema)

46. The benefits of a small well can be given by a large lake in all respects; similarly, the
benefits showered by Vedas will reach those who attain the state of Brahman

47. You have the right to perform your duty and not in the fruits of your action
Don’t think that you alone are responsible for the results of your action and also
don’t avoid performing your duty

48. Dhananjaya! Do your duty with a balanced mind that treats success and failure
as one and the same – such an equality of mind is called Yoga

49. Cast away the despicable actions; keeping your mind balanced, surrender unto God;
Dhananjaya, those who wish to enjoy the fruits of their action, are pitiable

50. Those who perform their duty with a balanced attitude shed the results of good & bad
consequences of their actions, in this birth itself! Hence get ready for a state of Yoga- for
Yoga is proficiency in action.

51. The wise men who carry out their action with a balanced mind and without being
concerned with their results,
get themselves rid of the cycle of birth & death, and reach a misery less high state
 52. When your intellect transgresses the bindings of passion then you will reach a state that has
no difference between what you have heard and what you will hear

53. When your intellect releases itself from the rituals led results orientation and reaches a state
of unruffled “Samadi” and dwells in it always, then you have reached the state of Yoga.

Arjuna asked:

54. O Kesava! How will the person who has attained a deep internal realization through his
leveled ego behave? How does he talk, walk and sit?

Sri Bhagwan said:

55. Partha! When the mind sheds away all its desires and dwells in its soul and
reaches complete satisfaction, such a state is called leveled consciousness
( stita pragna )

56. The person with a mind that does not feel sad while facing a misery, not
overjoyed while enjoying the pleasures
and who does not have desire, fear and anger is known as a sage ( Muni )

57. In this world, the person who is unruffled by the good and bad happenings to him
and does not praise or slander them, he dwells in the deep state of consciousness

58. The person who retracts his five senses from objects of enjoyment as a turtle
retracts its limbs, he dwells in the great knowledge as supreme

59. Objects of enjoyments are shed from the Atma that has self control, though not the tastes:
while realising the Ultimate experience , even the tastes leave

60. Son of Kunti! The five senses will drag away the mind
of a person who struggles to control his mind

61. The one who controls his senses and has complete mastery over them, dwells his mind
entirely in Me; he is the one of leveled consciousness.

62. Passion multiplies for the one who thinks more about the objects of pleasure
From that passion lust results and from the lust (when denied) does Anger arise.

63. Anger results in disappointment, disappointment in loss of memory, loss of memory to

erosion of intellect, which further leads to other ill consequences
64. The one without desire or hatred towards objects of enjoyment, who has mastered his mind
and five senses though blessed with all riches, will reach Godhead.

65. For the one blessed by God, all difficulties disappear

the intellect of the blessed one will reach a steady state

66. The person without self control has no intelligence; he can’t meditate;
the one who can’t meditate has no peace. Without peace where is happiness?

67. Mind loiters in the path attracted by the five senses; like a sail boat
caught in a storm, the mind will drag intelligence too

68. Hence, O mighty warrior! For the person who has kept his senses
controlled from sensory objects, his intelligence will be steady and leveled.

69. When all living beings sleep during the night, the sages are awake
When the living beings are awake, it is the sleeping night for sages

70. As the ocean that remains calm even while being filled fast by many rivers, the person
remaining unruffled in spite of constantly springing desires will attain peace, and not the one
who succumbs to desires.

71. The one who has discarded likes for sensual pleasures, attachment to belongings,
devoid of desires and without ego – only he can attain peace.

72. Partha, this is the path to attain “Brahman”- the one in its pursuit, doesn’t waver
It is possible to realize this, even while at the final stages of life and reach Godhead

________________
Summary

Chapter- 3
Karma Yoga

Path of Duty
Arjuna wants Krishna to clarify, between the paths of
Knowledge and Duty which does Krishna consider as superior.
Krishna replies that the two paths are for the two types of
people of the world, the path of knowledge is for the
contemplative thinkers and the path of Karma for those who
serve with faith in divinity.

Every one has an assigned duty, including the saints. It is not

possible for some one to be free of any action, as it will not be
possible to even protect his body without action. Vedas
prescribe Yagnas as the duty for all to sustain mutual
cooperation between humans and Devas. Whatever is the
prescribed duty involving action, it is better to do it with an
attitude of dedication, without being attached to the outcome
of action. The one who realises his self and deeply dwells in
his soul, attains bliss through such a union – such a person has
no worldly duties.

Even Kings like Janaka, have lived lives of Karma Yoga, and have achieved completion by
doing their duties perfectly, and have set themselves as examples. Great mean are expected to
lead such exemplary lives, so that lesser men will follow their examples. The supreme God head
is not required to be engaged in activities, but Himself (Krishna) is engaged in his duty.

The ego afflicted soul considers the action performed by the body impelled by the three natures,
as its own. Those who are the realized ones will understand the difference between the nature
and their actions, and will perform action without being attracted by the fruits of the same. Men
don’t understand that the action results from the nature; by their ignorance, they get completely
involved; wise men who understand this will not change them. Even if it is less attractive, it is
better to do ones own duty than doing some one else’s;
It is okay if one dies doing his duty, but it is dangerous to do the duty of some one else.

Five senses, mind and intellect are the seats of lust; through these, lust hides enlightenment and
cheats the dweller, the Atman. The Five senses are special, out of the body parts; mind is superior
to them. Intellect is even better. He (Atman) is superior to intellect. Taking charge of ones five
senses, Lust & Anger must be destroyed, through using one’s knowledge.

__________
Chapter- 3

Karma Yoga

Arjuna said:

1. Janardana! If intelligence is better than Karma, why do you

want to involve me in this ghastly war?

2. With your unclear words, my understanding is wavering;

can you please help directing me with one clear recommended path?

Sri Bhagwan said:

3. O sinless! I mentioned these two paths for the two types of people of the world, the
path of knowledge is for the contemplative thinkers and the path of Karma for those
who serve with faith in divinity

4. The one who does not perform his assigned duty can’t attain gnana
By just embracing sainthood alone, he can’t attain salvation

5. No one can be without doing some thing for at least a moment ;

each one, according to their nature, will do work without an option

6. Just controlling ones senses and the Atman letting the mind behind
the objects of senses is a foolish soul and is considered a fake

7. Arjuna! Instead, if one controls his senses avoiding his likes

and involves himself in doing Karma Yoga, it is far superior

8. Do your duty everyday, it is better than not doing anything

The one who can’t do any work, can’t even protect his body

9. Work that is not dedicated to God creates only worldly bonds, so

Kunti’s son! Dedicate your work to Him, you will be away from the bondages

10. At first, when Brahma created men, he created Yagna as their Duty (action) and
blessed them to achieve prosperity they wished through performing Yagna

11. You offer the Yagna to Devas, they will grant you with what you seek;
by mutually giving to each other, let both men and Devas prosper
12. Having been satisfied with your Yagnas, Devas will bestow several good things
Those just enjoying those gifts without offering Yagnas are considered thieves

13. After offering food during Yagnas and then eating as Prasad will release men from
several sins; those making and eating food just for themselves are considered as sinners

14. It rains so that the living beings get food cereals for their sustenance; performances of
Yagnas, which are born out of assigned duties, enable rainfall.

15. All duties are prescribed by Vedas that were formed directly by Brahma
hence all pervading Brahman is contained in performing Yagnas

16. Arjuna! Those who do not comply with the duties prescribed in Vedas are sinners;
the life they lead for mere sense gratification is just a waste.

17. However, the one who realizes his self and deeply dwells in his soul
attains bliss through such a union – such a person has no worldly duties

18. He has no necessity for duties, nor does he have a reason not to perform duties
He doesn’t have to depend on any body for his living

19. Hence duties must be done without caring for the outcome of action
Only through such an action without expecting fruits, one can reach God

20. Even kings like Janaka achieved completion after doing their duties perfectly
So you must do your duties, at least to set yourself as an example for others

21. When great leaders do certain acts, others also tend to follow them
the great action of leaders become examples for the rest to follow

22. Partha! No duties are assigned to me in the three worlds; there is not a thing
that I don’t have; I have no desires; still I am engaged in action.

23. Partha! if I don’t engage myself in doing duties

all men will only start following my path

24. If I don’t do my duty, the worlds will perish- I will be

responsible for unnecessary confusion and destruction of people

25. Bharata! As the ignorant men do their actions involved with the desire for fruits,
wise men should also perform action but without desire, just to demonstrate

26. When ignorant men are engaged in their duties, instead of confusing and stopping them,
the wiser men should make them engaged in action with a balanced mind.
 27. The ego afflicted soul considers the action performed by the body
impelled by the three natures, as its own

28. Mahabahu! Those who are the realized ones will understand the difference between the
natures and their actions, and will perform action without being attracted by the fruits
of the same.

29. Men don’t understand that the action results from the nature; by their ignorance, they
get completely involved; wise men who understand this will not change them.

30. So Arjuna! You dedicate all your duties unto me, understanding yourself,
avoiding desires, possessiveness and laziness; perform your duties, fight!

31. Those who do their duty as per my instructions this way with faith and without
jealousy, will get released from their bindings of their results seeking actions

32. Those who neglect this method, taking jealousy and not doing any action, will lose all
their knowledge and will also lose in their attempts to realize themselves

33. Even the enlightened men act as per their nature- because everyone
Acts as per the three nature types; what is the point in suppressing it?

34. Love and hatred are formed naturally over the sense objects by the five senses;
You should not get caught in the flow of your waves, they are your obstacles.

35. Even if it is less attractive, it is better to do ones own duty than doing some one else’s;
It is okay if one dies doing his duty, but it is dangerous to do the duty of some one else.

Arjuna asked:

36. Varshneya! How does one get compelled to perform

a sinful act, even though it is against his will?

Sri Bhagwan said:

37. By Lust and Anger, which are formed out of Rajas nature;
with no means to control these enemies, one is tempted to do sins.

38. Like smoke engulfs fire, dust masks glass, and womb contains foetus
Lust completely covers knowledge and hides it.

39. Kunti’s son! Lust which is the permanent enemy of the learned and
an insatiable fire covers and hides knowledge completely.
40. Five senses, mind and intellect are the seats of lust; through these,
Lust hides enlightenment and cheats the dweller, the Atman.

41. Hence Bharata! First taking charge of your five senses, destroy Lust
which is the enemy of enlightenment, through your knowledge

42. Five senses are special, out of the body parts; mind is superior to them;
Intellect is even better. He (Atman) is superior to intellect.

43. O mighty warrior! Thus realizing that the Atman is superior to intellect
and the rest, destroy lust, which is the worst enemy.

______________
Chapter- 4
Summary

Path of Penances

Krishna describes the knowledge of Gita, in the process of

being imparted to Arjuna as divine, secretive and the one
initially passed on by the Almighty to the Sun God, from whom
it was passed on selectively through the human leaders. Being
the one interested in the welfare of the society, the Almighty
declares that he will take birth and appear eons after eons to
destroy the evil and protect the innocent. The path of dedication
and surrender to him through devotion, leads to salvation.

What is action and inaction?

Avoiding obsession on results of his action, being always

satisfied and without being calculative, when one performs
action, he is not doing any result expectant action.
The one who discards desires, controls his mind abandons his belongings and
does action just enough for his body to sustain life, he doesn’t accumulate any sins.
Feeling happy with whatever profit one begets, without being a hypocrite, avoiding jealousy,
and keeping a balanced sense between victory and defeat, one doesn’t get affected by his
action..

Penances are considered as action in various forms:

Some Yogis do Yagna in order to appease devas- some others offer in the fire of Brahman, their
own souls as Yagnas Some others offer their sensing parts of their bodies to the fire of
avoidance; And some others offer their sense feelings such as sound, to the fire of senses as
Yagna Some others cover their five senses and their life power with the built fire of knowledge ,
and perform Yagna Like this, some observe stringent practices and penances and offer their
wealth, knowledge, fruits of their yoga and penance into the fire of Yagna. Other few who
practice Pranayama, controlling the flow of breath such as Pana and Apana, offer in the fire of
Yagna of Pana in Apana and Apana in Pana ( Pana – Breathing in ; Apana- Breathing out, as
per practices of Pranayama).

Some other people, control their food intake and offer their lives. All these performers ofYagna,
wash away their blemishes through their Yagnas. There is no place in this world for those who
don’t follow the practice of Yagnas- where will they go beyond? Thus, so many Yagnas have
been described in Vedas to reach Brahman- they all are born out of action (Karmas) - you will
reach salvation, by knowing this.

This chapter illustrates, whatever be the action one is involved, as a family man or as a
Sanyasin, if he carries out with the correct attitude of detachment and in total surrender to the
Almighty, he completes his path and reaches destination.
__________
Chapter-4

Gnana Karma Sanyasa Yoga

Sri Bhagwan said:

1. First I taught this knowledge to Visvawanu, the Sun God.

The Sun God taught Manu amongst humans, and Manu in turn taught Ishwaku

2. Through generations, this knowledge was passed on to the ruling saints

It now appears that over time , the knowledge has been scattered and lost

3. I will now teach this ancient knowledge to you , my friend and devotee;
by this you will understand this superior, hidden knowledge

Arjuna asked:

4. How do I understand that this knowledge was given by you to

Visvawanu who lived so many years ago, in ancient times?

Sri Bhagwan said:

5. You and I have crossed several lives and have reached here – I can
know all that while you won’t be able to, the destroyer of enemies!

6. Though I am the first of all lives and I don’t have either

beginning or end, using my special powers I am taking births

7. Bharata! Whenever the righteous acts diminish and wrongful

things get emboldened, I shall appear during such times

8. To protect the innocent , to destroy evil doers and for establishing

righteous practices, I shall take birth eons after eons (Yuga)

9. The one who understands my divine acts and principles shall reach me
after abandoning his body and after reaching a birth less state

10. Avoiding passion, fear & anger, keeping me in mind and having surrendered to Me,
several people who have been cleansed through knowledge and penance,
and have reached my state

11. O Partha! Whoever worships me in whichever way, I accept

their prayers and bless them – All men follow my path
12. In this world, those who seek results for their good work, worship Devas;
for such men, results are obtained for their work in this world very soon.
13. Though the Nature and Action based on four castes are formed by me – still
know me as the one not directly involved and unchanged by these

14. Actions do not affect; I have no liking for the fruits of action
the ones who have realised me do not bind themselves by the action

15. Realising this, they performed duties in ancient times to reach salvation;
hence do the duties that have been practiced for time immemorial

16. Even the enlightened get confused on what is action and what is not.
I will clarify this to you – the one who understands this will rid himself of the evil

17. One must understand between action, special action and inaction;
for it is very difficult to understand the ways of action

18. The one who sees inaction in action, and action in inaction is wise
Even while being involved in action, he dwells in a state of Yoga

19. The wise call the person a sage whose perseverance is without selfish desires,
whose results of actions will be burnt in the fire of his knowledge

20. Avoiding obsession on results of his action, being always satisfied and without being
calculative when one is involved in action, he is not doing any result expectant action

21. The one who discards desires, controls his mind abandons his belongings and
does action just enough for his body to sustain life, he doesn’t collect any sins

22. Feeling happy with whatever profit one begets, without being a hypocrite, avoiding
jealousy, and keeping a balanced sense between victory and defeat,
one doesn’t get affected by his action.

23. One who is without attachment, released from the binding of belongings, unifying in
knowledge and surrendering fully to God-
The action done by him melts completely and disappears.

24. The one who considers his action as Brahman and dwells in it, reaches Brahman
For him, the offerings of the Yagna, Havis, Fire, the doer and the God of the Yagna
are all Brahman only.

25. Some Yogis do Yagna in order to appease devas- some others

offer in the fire of Brahman, their own souls as Yagnas

26. Some others offer their sensing parts of their bodies to the fire of avoidance;
And some others offer their sense feelings such as sound, to the fire of senses as Yagna
27. Some others cover their five senses and their life power
with the built fire of knowledge , and perform Yagna

28. Like this, some observe stringent practices and penances and offer their wealth,
knowledge, fruits of their yoga and penance into the fire of Yagna

29. Other few who practice Pranayama, controlling the flow of breath such as
Pana and Apana, offer in the fire of Yagna of Pana in Apana and Apana in Pana

( Pana – Breathing in ; Apana- Breathing out, as per practices of Pranayama)

30. Some other people, control their food intake and offer their lives
All these performers of Yagna, wash away their blemishes through their Yagnas

31. Those who eat the Prasad of the Yagnas, considering it as nectar will permanently
reach Brahman. The best among Kurus! There is no place in this world for those who
don’t follow the practice of Yagnas- where will they go beyond?

32. Thus so many Yagnas have been described in Vedas to reach Brahman- they all
are born out of action (Karmas) - you will reach salvation, by knowing this.

33. When compared to the Yagnas performed with substances, better are those done with
the knowledge; all actions without exception, end only in knowledge

34. From those who have realised the truth, learn with obedience and serving them
and get your doubts clarified; Those enlightened will impart you real knowledge

35. Pandava! By receiving the highest knowledge they give, you will find your self
in every living thing and also see me, without falling into any illusion.

36. Even if you happen to be the worst of all sinners, you will cross all the sins
by using the Divine knowledge as the boat

37. Arjuna! Like the way a well lit fire combusts its fuel, the fire of knowledge
will render all the consequences of action (karma) into ash.

38. In this world, there is nothing that chastises more effectively than knowledge;
the one who actualises completion through Yoga, realizes this over a period

39. The one, who faithfully perseveres, with great devotion and enthusiasm, controls his
senses and achieves divine knowledge and thus attains the highest peace.

40. Ignorantly, the one who doesn’t have faith and doubts, will perish;
For the doubting man, there is no pleasure in this world or in higher worlds.

41. Arjuna! No action can limit the person, who shedding his duties, his doubts clarified
through divine knowledge, and dwells in Yoga, deep in Himself
42. Bharata! Cut the doubts arising from the heart of Atman due to its ignorance,
by the sword of knowledge, immerse yourself in Yoga and rise.

______________
Chapter-5

Summary

Paths of Action and Renunciation

Having heard from Krishna on the paths of Action and Inaction- that of renunciation,
Arjuna wants to know which is better. Krishna clarifies that both the paths, meant for
men differing in their nature, lead to the same results. While the ascetic discards all
worldly bondages and actions that belong to a family-man, some bare action is required
to be performed by him too.

However, the essence of Karma yoga is defined clearly by contrasting it with the path of
an ascetic. The one who while performing action that is one’s duty, but does so with a
mind of a true ascetic, without attachment to the end results, without the feeling of i sense,
reaches the highest goal.

True sainthood is difficult for those who haven’t learnt Yoga;

but the saint who practices Yoga will attain Brahman faster.

The one dwelling in Yoga, without selfishness and not concerned with results, controlling
senses with a pure mind, realising self and others- even if he performs action, he is not
bound by them. Without attachment, not concerned with the benefit of action, without
selfishness the one who is absorbed in Yoga with the feeling that i am not doing anything
and that only my senses are involved, such a person when he sees or hears, touches,
smells, eats, speaks, holds, walks, rises, breathes, winks, or even when he sleeps without
any attachment, surrenders all his actions unto God doesn’t bind himself by action like
water droplets on lotus leaf.

_____________
Chapter- 5

Karma Sanyasa Yoga

Arjuna said:

1. Krishna! You are in praise for abandoning action and practicing yoga through
action (Karma), all at the same time – clarify which is better

Sri Bhagwan said:

2. Both Samkya and Karma are the paths that lead to salvation;
of the two, the path of karma is better than that of renunciation

3. Mahabahu! Know the one who has no likes and dislikes as the eternal saint;
Thus transgressing from differing bindings, he achieves salvation from them

4. Those who consider Samkya and Yoga as two different things, are children;
whichever path is taken, between them the result is same from both

5. The same end result achieved through practice of Samkya is also achieved by
practicing Yoga; seeing both the paths as one and the same is the truth.

6. Mahabahu! True sainthood is difficult for those who haven’t learnt Yoga;
but the saint who practices Yoga will attain Brahman faster

7. The one dwelling in Yoga, without selfishness and not concerned with results,
controlling senses with a pure mind, realising self and others- even if he performs
action, he is not bound by them.

8. Without attachment, not concerned with the benefit of action, without selfishness
the one who is absorbed in Yoga with the feeling that i am not doing anything and
that only my senses are involved, such a person when he

9. Sees or ears , touches, smells, eats, speaks, holds

walks, rises, breathes, winks, or even when he sleeps

10. Without any attachment, surrenders all his actions unto God
doesn’t bind himself by action like water droplets on lotus leaf

11. The Yogis who have cleansed their souls, renouncing attachments carry out action
merely by their bodies, mind, intellect or merely by their five senses
12. The practitioner who renounces the results of his action, achieves peace;
On the other hand, the one whose mind is uncontrolled and who desires fruits of
action, becomes bound

13. Having controlled senses, the one who has renounced action in his mind, dwells
deeply in the city of nine doors without doing action himself or getting it done

14. The great soul (Paramathma) who is the Lord, is not responsible for the
belongings, actions and the results of actions; Guna (Nature) and traits are!

15. The Paramathma present everywhere doesn’t take away the sins or blessings of
any one; veiled by the curtain of ignorance, living beings don’t understand this.

16. However, for those whose ignorance is removed by the knowledge of Atman,
the truth of the Almighty will be revealed the way Sun lights up the world.

17. Those who always think of Him, dwell in Him, always praying and seeing Him as
their purpose, will cleanse their sins through their knowledge,
and reach the place of no return.

18. In the eyes of the enlightened, a knowledgeable well behaved Brahmin, a cow, an
Elephant, a dog, a Candala (low caste) are all seen as the one and the same

19. The person whose mind considers everyone as one, crosses the cycle of
birth and death here itself; He mixes with the blemish less Brahman.

20. With a steady intellect, the one who understands Brahman clearly, stays still in it
doesn’t get overjoyed with happiness; nor does he get disturbed with sorrow.

21. The Yogis who have renounced sensual feelings, feel happy by deeply dwelling in
Atman; their mind unites in Brahman and feel happy in that endless sensation

22. The pleasures arising from the senses are the reasons for unhappiness- for they
have a definite beginning and end; learned ones don’t find happiness in them.

23. He is the happy man, known to have self control, who controls - here in this
world before shedding the body itself, the drive arising from his Lust and Anger,

24. The person who has happiness deep in him, Bliss in him, that Yogin
achieves Brahma Nirvana and sees the light inside him

25. Not with even an iota of blemish and doubt, with full self-control and taking
happiness in others’ welfare- such a good person achieves Brahma Nirvana within
themselves.
26. For the person - who has controlled his Lust, Anger and his Mind and has realised
his Atma’s state, the Brahma Nirvana is very close by.

27. Avoiding the feelings arising from his senses, fixing his internal vision between
the two eyebrows, keeping a steady flow of in-breath and out-breath through his
nostrils

28. Controlling his senses and mind, renouncing his desires, devoid of anger& fear
doing meditation with the purpose of achieving salvation, will achieve it

29. The one who realises me as the one unto whom all prayers and penances reach,
the one who heads all worlds, friend of all lives- such a person understands me
and achieves bliss.

__________
Chapter-6

Summary

Path of Self Realisation

Continuing explanation on contrasting between Karma Yoga and that of an ascetic, Krishna
goes on to define the true ascetic as the one who has renounced his desires and not simply the
Yagnas. He goes on then to talk about the thing in common for both the ascetic and the
family man, the Atma, which is one’s best friend and foe. Harnessing one’s Atma through
restraint and self-control aids a person in his pursuits. Realising one self through
introspection is the way to achieve this.

Krishna prescribes the detailed method of the meditative method, the way to prepare one’s
seat, posture and the mental attention to be drawn on the susumna nadi by concentrating on
the central space between the two eyes, keeping his mind from wandering on different
thoughts.

Arjuna seeks an answer to his doubt – what if a person unable to concentrate and achieve self
realization thus, in a single life term? Will his efforts go wasted, and does he have to start
again in next birth? Krishna replies that the good efforts never go waste and the person who
pursues up to a limit in one birth can always resume from the same level in his next birth too,
so that he can achieve his completion faster.
Chapter- 6

Atma Samyama Yoga

Sri Bhagwan said:

1. The one who carries out his duties without expecting results is the Yogi and Sanyasi
(renounced wordly life); Not he one who doesn’t perform any action, or the one who
has given up doing Yagna (offerings through fire)

2. Pandava! Sanyasa is also, like Yoga, performing duty without expecting results; for
the one who hasn’t given up his sensual desires and selfishness can’t be a yogi.

3. The one who wants to progress in the path of Yoga, doing Duty without attachment is
the path; For the one who has reached the height of it, only the path of duty will be
peaceful.

4. When one discards attachments towards sensual likes and actions fulfilling them, his
selfishness, fruits of his action, and works without result expectation, then he reaches
the height of Yoga

5. One should raise himself through His Atma ’s thoughts and actions, and not degrade
himself; Atma is one’s greatest friend and his foe too.

6. For the one who has controlled his mind, Atma is his greatest friend
for the one who hasn’t been able to, Atma is his greatest enemy

7. For the one who has won his Atma, will attain peace; he can see Param-Atma.
For him pleasure, pain, heat, cold, fame, insult are all the same

8. The Atma that has realized itself through knowledge and self-awareness, will have
won his senses easily; in such Yogi’s eyes, Gold and Clay are one and the same.

9. The one who sees friends, foes, partners, strangers, acquaintances, good and bad
persons- all as alike, he will be considered special with his mind of equality

10. A Yogi shall keep himself aloof, shall control his body and mind, discard his likes,
avoid belongings, and shall practice by dwelling in his Atman.

11. In a clean place that is not too high or low, covered by Kusa grass and cloth or hide,
shall sit with his body erect and meditate

12. Thus seated, he shall unify his mind, controlling his senses and mind
and perform ‘Dyana Yoga’, in order to purify his Atman
13. Shall keep his body erect, keeping his head and neck at a level without moving,
concentrating on the tip of his nose by looking there, and not seeing anywhere else

14. Peacefully, without fear, having controlled and arrested his mind, Keeping Me
constantly in his mind, shall perform ‘Dyana’ in order to reach unto Me.

15. The Yogi who has stalled his mind not getting attracted with external objects and
always installed in God, shall attain peace and Nirvana.

16. Arjuna ! ‘Dyana Yoga’ is not suitable for the one who eats heavily, or too lightly.
not suitable for the one who sleeps excessively or the one who is always awake.

17. For the one who is moderate in food & entertainment, not attached to results of work,
remains in self control, balanced in his sleep and waking hours, Yoga will bring an
end to the illusion of Samsara ( worldly life)

18. When the controlled mind deeply dwells in Atma, without attachments towards
any objects, it is said to have reached the state of Yoga (path of striving)

19. Like the non-flickering flame of a lantern, the Yogi’s mind deeply
dwelling in his Atman also is deeply bound without any disturbances

20. The state in which a disciplined mind dwells in its Atman, is the same
when it realizes Itself and soaks in the pleasure of Its presence

21. In such a state the Yogi attains Bliss beyond senses, possibly only through
knowledge; having this attained, he will not deviate from the True path

22. The state of mind, greater than which one will not gain else where,
such a state keeps him unaffected by even great miseries.

23. Understand that as the path, the separation from which causes great pains;
that path should be pursued with determination and steady mind

24. Discarding desires and dreams that arise out of one’s imagination,
controlling ones senses in all respects

25. Fixing his mind steadily in Himself, driven by a steady intellect

involving in meditation gradually, all thoughts should be discarded

26. From the vacillations and wanderings of the mind

one shall control the mind and fix it steadily in His Atman

27. The Yogi who has a peaceful mind, controlled passions, without blemishes
fixed his mind in Brahman, such person will achieve the highest Bliss
 28. Thus constantly fixing ones min in spiritual unison and having cleansed
all his blemishes from mind, one shall easily reach Brahman and Bliss.

29. The Yogi who sees all living beings as equal and realises that the soul
that dwells in all living beings and also in Himself is the same.

30. For the one who sees Me in all living beings and in Me all living beings,
I am never lost, for him; so is he never lost for me.

31. The one who worships Me who am present in all

shall dwell always in Me, in whichever form of life he is in.

32. Arjuna! The Yogi who understands everyone as equal and all
their happiness and sufferings as his own, he is the best of all

Arjuna said:

33. Madhusudana! I am not able to realise this path that requires a steady
mind as described b you, because of my current state of vacillation

34. Krishna ! Mind, in fact is unsteady, strong, unyielding and is subject to great
struggles- It is difficult to control mind, as difficult as controlling a hurricane!

Sri Bhagwan said:

35. Mahabahu! Kunti’s son! Mind does vacillate, it is hard to control ; however,
it is possible to control the same with determination and practice

36. Yoga is difficult only for those who can’t control their mind, is my opinion;
the one who has controlled his mind, can strive in the right ways to achieve.

Arjun sought:

37. Krishna ! What is the state of the person who has starts faithfully, but can not
achieve completion of his spiritual pursuit, due to the distractions of his mind?

38. Mahabahu! Going away from the path of Brahman, without any support,
wont he lose both this world and the next? Wont he perish like a scattered cloud?

39. Krishna ! Please clarify this doubt of mine completely.

I don’t see anyone who is fit to do this, other than you
Sri Bhagwan said:

40. Partha! Such a person doesn’t suffer, either in this world or else where.
My beloved! For a person who chooses a good path, there is no danger

41. The one who can’t achieve perfection of Yoga in a birth, reaches good associations;
spending time with the, is again born in this world in the mist of clean rich men

42. Alternatively, takes birth in a family of yogis and learned

such a birth is considered very rare !

43. Such a person will resume his spiritual practice from where he had left
in his previous birth, and shall strive hard for completion

44. As a result of his previous birth, he will involve himself in Yogic practice effortlessly
Even if he is a beginner, he shall reap the good results of all vedic rituals

45. The Yogi who strives with full mind, will have cleansed all his sins after repeated
births; after completing and actualizing himself, will reach the ultimate state

46. Arjuna! The one practicing meditative Yoga is superior to those dong penance; it is
rarer than knowledgeable ones ; better than those pursuing karma;
hence you be a Yogi

47. It is my opinion that by complete faith and devotion in Me, the one who reaches Me
shall dwell as One in Me, as compared with all other Yogis.

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Chapter-7

Summary

The Science of Divinity – Almighty is one.

Almighty is the origin of creation and destruction of these worlds; Out of thousands of men, only
a few strive for salvation – Amongst those who do, only a rare one gets to know Him.

All living beings have the two states in them; Divinity’s lower nature is present in eight different
forms as: Earth, Water, Fire, Air, Space, Mind, Intellect and Ego. The higher state which is
different from these, is the one present as Almighty and supports the entire Universe

The three divisions of nature (Guna), viz. Satva, Rajas and Tamas came from Him; they all are
contained in Him- He is not contained in them; many do not know Him - the one who is beyond
the Gunas and who has no end.

The world is caught in the thoughts created by these three natures of men (Gunas), viz. Satva,
Rajas and Tamas. It is very difficult to remove the divine veil of illusion created by the three
Gunas; only those who surrender into the Almighty can avoid this illusion.

Propelled by their virtues, also driven by their desires, Men choose to worship several forms of
Gods, as per their individual choices. For every devotee opting any path and worships with faith,
The Almighty makes the faith in that path unshakeable

Through that faith, man prays and worships his God and gets
whatever he seeks: all these are given by Him only.

__________
Chapter- 7

Gnana Vignana Yoga

1. Now listen Partha, on how one who fully surrenders unto me through love
achieves full knowledge about me through yogic practice

2. Now, I shall tell you some thing beyond which there is nothing further to know
and along with this, I will completely impart a special knowledge to you

3. Out of thousands of men, only a few strive for salvation – Amongst

those who do, only a rare one gets to know me

4. My lower nature is present in eight different forms as:

Earth, Water, Fire, Air, Space, Mind, Intellect and Ego

5. Mahabahu! Know this as my lower state; the higher state which is

different from these, is the one present as soul and supports the entire Universe

6. Know that all living beings have the two states in them;
I am the origin of the creation and destruction of these worlds

7. Dhananjaya! There is no one who is superior to Me; like the string

that holds all the pearls of the necklace, I support the three worlds

8. Kunti’s son! I am the taste of water; brightness of Sun and Moon; I am

the central chant “ Om” of Vedas; Am the sound in space; Valour in men

9. Am the nice aroma of earth, light in fire; soul within all living beings;
Am also the penance of all the saints and hermits

10. Partha! Know me as the central seed of all living beings

am the intelligence of the learned and Power of the mighty men

11. Am the strength , not afflicted by lust and passion ,of strong men;
Am also the Love , confined within norms, of all living beings,

12. The three divisions of Nature (Guna) Satva, Rajas and Tamas came from Me;
They all are contained in me- I am not contained in them.

13. The world which is caught in the thoughts created by these three Gunas,
do not know me - the one who is beyond the Gunas and who has no end.
14. It is very difficult to remove the divine veil of illusion created by the three Gunas;
Only those who surrender into Me , can alone avoid this illusion.

15. The lowest among men, Fools, Criminals and those with demonic traits, due to the
illusion, Cant understand Me properly and will not pray and surrender into Me.

16. Best among Bharata, Arjuna ! Four different types of good humans pray Me; Those in
difficulty; seeking Knowledge, seeking Property; and Saints.

17. Amongst these four, Saint is the one who always dwells in me constantly.
He loves me always; I too love him.

18. All the four types are good men; Still I see myself in Saints;
He strongly regards Me as the One dwelling in him, and as the highest Purpose.

19. Only after several births, a saint surrenders into Me and realises
that the entire Universe is all Vasudeva – such a soul is very rare

20. Propelled by their virtues, also driven by their desires, Men choose to
Worship several forms of Gods, as per their individual choices.

21. For a devotee opting any path and worships with faith,
I make the faith in that path unshakeable

22. Through that faith, he prays and worships his God and gets
whatever he seeks: all these are given by Me only.

23. All those obtained by such men with limited thoughts are limited to an extent;
Those worshipping Devas will reach them; but my devotees will always reach Me.

24. Only those who don’t understand my prowess and my indestructible Nature
will see me just in the human form, as against my formless state.

25. The veil of illusion surrounding all, does not reveal Me; the men in this world covered by
this illusion, can’t know Me – the one, who has no Beginning or End.

26. Arjuna! I know the Past, Present and Future.

But no one can know me easily.

27. O, Bharata! All men in their illusion, see everything – right from their own births,
as different Duels, due to their likes and dislikes.

28. However, those who have cleansed their sins through their good deeds,
unbind themselves from their illusory likes and dislikes and worship me steadily.
29. Those who believe me and seek me to get rid of the cycle of birth and death
will realize Brahman, its divine manifestations and Activities.

30. Those who perceive me as the origin of all Gods and bodies, purpose of all Yagna, Can
fix me in their minds even at the time of their death, and dwell in Me after the realisation.

_______________
Chapter-8

Summary

The imperishable Almighty

Arjuna seeks consolidation of his understanding on

the concepts of Atma, soul living in all bodies,
Parampurusha the Almighty, and the journey of the
soul after death.

Krishna explains again the imperishability and

endlessness of the Parampurusha, and that He dwells
in each living body as Atman. The journey of Atma
at the time of departure from the body on death
depends on the thoughts in the mind of the soul and
the time of death. Whatever are one’s thoughts at the
time of death, he assumes the same for during the
next birth. The one immersed in the thoughts of
Almighty and utters the holy chant Om, at the time
of birth, reaches the state of birthlessness, blending
with the Almighty.

Brahma’s one day time is equal to several yugas of

the world. The world is created at the beginning of
every day of Brahma, and destroyed at the end of the
day. All the living beings are destroyed at the end of
the day and recreated at the beginning of the next day.

The formless (Brahman) Almighty, which is different from the living beings, stays unaffected
when the rest is destroyed

All the living beings between the Earth and Heaven, take rebirth upon death in a cyclical manner.
The souls departing during the six month period, when Sun apparently travels northbound –
during the period between spring solstice and summer equinox, departing during day time and
departing with light reach the world of moon, believed to be the heavenly route.

Those who depart during the other six months, in darkness, during the night time are to be reborn.

____________
Chapter- 8

Akshara Brahma Yoga

Arjuna asked:

1. Purushothama ! From what you have said, can you clarify: who is Brahma, soul of living
beings? What is duty? What is in all bodies? What is the inner meaning of all Gods?

2. Madhusudana ! Who is the resident in all bodies as lord of the Yagnas. How does he act?
How does a person of controlled life pray during the last stages of his life?

Sri Bhagwan said:

3. Brahman is the indestructible and omni present; Brahman is present in all bodies as inner
Atma; the activities performed to create every thing is known as Karma

4. Best among men! Body is perishable. The origin of all God heads is Purusha- the first
and foremost amongst all Gods and the object of all worship, physically and mentally
performed.

5. Anyone who thinks of me at the time of dying

can reach me after discarding the body; there is no doubt about this.

6. Kunti’s son! While leaving the body, whatever is in its thoughts and its desires,
the Atma dwells in the same thoughts and assumes the same form.

7. Hence always think of me and fight; those who carry my thoughts

all the time in their minds will doubtlessly, reach Me.

8. The one carrying his thoughts on Me always, fixing his mind in Yoga and not allowing
the mind to get scattered, will reach the highest state

9. The God who – knows all, ancient, drives all, smaller than an atom, protector of all, who
can’t be contained by thoughts, dispeller of darkness, with his Sun like rays, who
transcends beyond inanimate objects

10. Thinking of Him, after focusing the flow of life between the two eyebrows
and meditating on Him with complete mind in fullness will reach the God

11. That, considered as indestructible by the exponents of Vedas, to which all sanyasis would
like to return to, forsaking which many vow with celibacy and abstinence, Let me tell you
on that.
12. Controlling all senses, keeping God in mind and heart, focusing attention and flow of life
at the head portion, one should meditate on Me.

13. Pronouncing the word Om which represents Brahman, should meditate on Me

The Atma which separates from the body at that time, reaches the Highest state.

14. Partha! The Yogi keeping me entirely in his thoughts and

dwelling without any distractions will reach Me easily.

15. The mahatma who reaches Me and actualizes completion

doesn’t have to take births again and again and struggle

16. Arjuna! Rebirth is destined for everyone from Brahmaloka to Bhuloka

However, Arjuna, the one who reaches Me is not born again

17. A day time for Brahma consists of thousand Yugas(eons); Night time is also of equal
duration; Those who understand this, understand day and night.

18. The Universe is born at the dawn of Brahma.

at the break of dusk, they all get dissolved without a form.

19. Partha! All living groups formed again and again during the day
disappear during the night and are again formed net morning

20. The formless Brahman, which is different from these,

stays unaffected when the rest is destroyed

21. Formless and imperishable is the state that is the highest of all;
that is my dwelling state; those who reach there, are not reborn.

22. The ‘Param Purusha’ is the shelter for all living beings
and dwells in them; those worshipping him constantly will reach Him.

23. Best of Bharata! I will now tell you about the state in which a Yogi
when he dies doesn’t return to the world and when he does return.

24. The Yogi who dies in Fire and Light, during day time in Sukla paksha,
Uttarayana when Sun (apparently) moves towards the North, will reach Brahman.

25. The Yogi who dies in smoke, and darkness during night time, in Krishna paksha,
Dakshinayana when Sun (apparently) moves towards South, will reach Moon and returns.

26. These are the two paths of light and darkness – the one who exits in Light, reaches
Moksha from where there is not return; the one taking the other path during his death is
born again.
27. Partha! Those amongst Yogis who know the two paths, have no confusion.
So Arjuna ! Always, be immersed in the thoughts of Yoga.

28. A Yogi who understands and gets Punya attained by Learning Vedas, performances of
yagnas and giving Gifts, transcends all these to reach the highest state of blending with
Brahman.

__________
Chapter-9

Summary

The crowning hidden knowledge

Krishna proceeds to explain in a comprehensive way to Arjuna the complete order of the life of the
Universe.

The Almighty who is the leader of lives, in all forms, is invisible; he is all pervasive, in living and
non-living objects. He is the prime ordinal one from whom every thing takes form. Those who live
in a righteous way cleansed of all their blemishes, seek Him, reach Him and get unified in him.
Others go through the repetitive cycle of life and death, in various forms for the entire Kalpa. By
the end of a Kalpa, all souls reach Him.

At the beginning of the next Kalpa, the lives are created again, differing according to the three
natures. Those who have faith in the Almighty and worship Him, achieve completion of their lives
and reach Nirvana with him. The non believers get caught in the illusion and suffer the afflictions
of life.

The experts of Vedas, perform Yagna the rituals, drink Somarasa, cleanse their sins and worship
me, seeking heavenly status. Doing this, they reach Indraloka through their good deeds and enjoy
the comforts of Devaloka. After enjoying the wide range of pleasures in Swarga and after spending
all their Punya, they reach the human world again; Captivated by the pleasures of Swarga, and
following the rituals of Veda, they get caught in the cycle of life and do repeated journey.

Those who pray Devas reach them. Those who pay obsequies to their forefathers are born amongst
them. The Parabrahmam, the Almighty can be worshipped by any one and He will give them
shelter. He gets satisfied even with simple offerings done with full heart. Take surrender in Him,
all your sins are absolved.
____________________
Chapter- 9

Rajavidya Rajaguhya Yoga

Sri Bhagwan said:

1. I will now impart to you, the jealousy less one , a secret knowledge by knowing which,
you will rid the bondage of worldly life, without being clutched by sins

2. It is a lofty science and a deep secret; highest cleanser, directly realizable; meets with
principles of natural laws ( dharma) ; it has a simple method for practicing

3. Paranthapa! Those who don’t believe in this path of ‘Dharma’, without reaching Me,
get caught in the worldly life and the cycle of birth and death, repetitively.

4. The entire Universe is surrounded by Me who has no form,

all lives are contained in Me – I am not contained in them.

5. Still all those created are not dependent on me - see this paradox! I am the omnipresent,
the protector of all. The origin of all forms, but I am not in any form.

6. Understand that all living beings form part of Me and rest in Me,
the way breezy wind is spread though out the sky.

7. Kunti’s son! At the end of the Kalpa all the created ones reach my Prakruti;
At the beginning of the next Kalpa, I create them once again !

8. According to my Nature, I keep sending various forms of life

that have no choice, again and again repeatedly into this world.

9. All these activities won’t bind me; for in their midst,

I am without any attachment, as though ignoring them

10. Nature brings all moving and non-moving beings under

My supervision – the wheel of the world revolves thus

11. Not realizing my full glory and that I am the head of all living beings,
some fools disrespect as I have assumed a human form and am present here

12. Partha! Possessed by the Gunas of Rakshasaas and Naastikaas, their brains are affected;
They will perish in their hopes, knowledge and in all their result expecting actions.
13. Partha! But the great souls driven by the gunas of Devas, understanding that I am
the origin of everything and am indestructible, worship me with their unwavering minds

14. Pursuing their worship steadily, deeply involved in Me singing my praises,

worship me and hail me with complete faith and devotion

15. Others, offering their knowledge to me as Yagna and worship me as the

One who is unifying everything, and who excels in everything as One.

16. I am present as : Vedic rituals, Offerings of Yagnas, Dedications in Pujas,

as Medicine, Chanting of Mantras, Fire of Yagna, clarified butter offered (as havis)

17. For the world, I am its: father, Mother, Grand father, Protector,
Cleanser, the chanting Om and the Vedas- Rig, Sama and Yajur.

18. I am : the resort, companion, witness, residence, refuge, friend, originator

destroyer, holding ground, steady pace and the seed that is indestructible

19. I give heat; I control the downpour, as well as stoppage of rains.

Arjuna ! I am the nectar, as well as death, I am life as well as lifeless.

20. The experts of Vedas, perform Yagna the rituals, drink Somarasa, cleanse their sins and
worship me, seeking heavenly status. Doing this, they reach Indraloka through their good
deeds and enjoy the comforts of Devaloka.

21. After enjoying the wide range of pleasures in Swarga and after spending all their Punya,
they reach the human world again; Captivated by the pleasures of Swarga, and following
the rituals of Veda, they get caught in the cycle of life and do repeated journeys.

22. Those who remember and worship Me daily and constantly keep
their minds fixed in Me, I shall look after their life and well being

23. Kunti’s Don! Those who worship other Gods with complete faith, even though
it appears contradictory to the norms, are deemed to have worshipped Me

24. I am the object of all Yagnas and the recipient of all the offerings.
But those who do not understand this, because of that, will go down.

25. Those worshipping Devas, reach Devas; those performing obsequies to their forefathers,
reach them; those worshipping demons and ghosts, go to them; and those worshipping Me,
reach Me.

26. Anyone with a pure heart and good faith, whatever are the offerings made-
be it leaves, Flowers, Fruits, or Water, I shall gladly accept their worship.
27. O son of Kunti! Whatever you do, whatever you eat, whatever sacrificed in Yagnas and
Whatever charities you give , whichever penances you do- let them be submitted to Me

28. By this you will get released from the bonds of your action- of both
the good and bad consequences – and at the end, you will reach Me.

29. I consider all living beings as equal – I have no special liking or despise for any;
however, in those who worship Me with complete faith, I dwell.

30. Even a sinner, if he has strong faith and deep devotion in Me and worships Me
will be considered a good soul, because his resolve is right.

31. Soon he will also reach the righteous path and reach permanent bliss.
Arjuna! My devotee doesn’t perish ever – this is the truth.

32. Partha! The women, businessmen, workmen and even the sinned
group of persons, who surrender into Me shall reach the highest state.

33. If so, see how better is the position of the Brahmins doing good deeds and the pious Kingly
sages! Having reached this impermanent and sorrowful world , do worship Me.

34. Fill your mind completely with Me- worship Me, become My devotee, completely
surrendering into Me. Consider Me as the highest goal of yours, keeping Me always in your
mind, you shall reach Me.

_______________
Chapter-10

Summary

His glorious manifestations

The parabrahmam (Almighty) is the central

seed, origin and the leader of the whole
Universe.
The Seven Rishis, the four sages before them,
and the Manus (kings) have all been created
from His mind, by His thoughts; Other humans
are all their descendants. His complete prowess
is not even known to Devas and Saints.

This chapter gives a detailed description of the

various forms, qualities and concepts in which
the Almighty presents Himself.

Some of the important things He manifests in , as narrated are:

ƒ The Soul among Humans

ƒ Vishnu amongst Adityas
ƒ Samkara amongst Rudras
ƒ Sun amongst the bright Starts
ƒ Moon amongst the Planets
ƒ Sama Veda amongst Vedas
ƒ Brahaspati amongst the Pundits
ƒ Skanda amongst the army generals
ƒ Rama amongst Warriors
ƒ Arjuna amongst the Pandavas
ƒ Spring amongst the seasons
ƒ Mrigaseersha amongst the months
ƒ Etc

For people who happily worship, and are constantly immersed in Him,
He bestows the knowledge about Him and the way to reach Him.

Taking kindness towards them, deeply dwelling within them, The Param
dispels the darkness of ignorance through the light of knowledge
 ____________

Chapter- 10

Vibuthi Yoga

Sri Bhagwan said:

1. Mahabahu! Taking interest in your welfare, my beloved,

I shall tell you the truth about the highest form of God ( Paraman)

2. My complete prowess is not known to saints and deva ganas,

as I am the origin for those saints and devas.

3. The one who understands me as the origin less, unborn, head of the Universe
he gets clarified compared to the other men and gets released from his sins

4. These qualities and states of mind for all living beings originate from Me, the one bestows :
intellect, knowledge, clarity, patience, truth, sense control, mind control

5. Happiness, sorrow, birth, death, fear , fearlessness , Non-violence

equanimity, satisfaction, penance, charity, praise and infamy

6. The Seven Rishis, the four sages before them, and the Manus(kings) have
all been created from My mind, by My thoughts; Other humans are all their descendants

7. The one who is able to see my divine form and understands my prowess will
constantly be in Unison with Me, as one and the same , without a doubt.

8. The wise men who understand that I am the chief originator of all and that everything
came out of Me, pay me with their emotions, fully flowing out of devotion

9. Filling their intellect and consciousness completely with Me, they talk amongst them
about Me, clarifying with each other, deriving satisfaction and happiness out of it

10. For such people who happily worship, and are constantly immersed in Me,
I bestow the knowledge about Me and the way to reach Me.

11. Taking kindness towards them, deeply dwelling within them, I shall
dispel the darkness of ignorance through the light of knowledge
 Arjuna said:

12. You are the Param Brahmam, Highest goal and the supreme cleanser of all:
the Purusha who is eternal; birth-less and omni-present

13. Deva Rishis, Narada, Aasitha, Devala and Vyasa all say this
You have also spoken about the same to me.

14. Kesava! I take that all you have told me is very true.
Your supreme manifestations may not be known to Devas or Asuras.

15. Purushothama! The creator of all! The leader of all living beings! God of the Gods!
Only you can know completely about yourself, the king of the universe!

16. Please explain to me about your various manifested forms and how
you are present in these worlds, Madhusudana !

17. Yogi! By which form of ceaseless meditation, can I get to know you?
Which aspects of yours should be thought about by me, Bhagwan?

18. Janardhana! Please explain to me about the means and specialties.

I am desirous of listening to your nectar like words>

Sri Bhagwan said:

19. Kuru sreshta! Amongst my divine manifestations, I will narrate the

important ones – for, there is no end to this list and their narrations

20. Vanquisher of sleep! I am the Atma which dwells in the heart of

all living beings – I am their birth, life and also death.

21. Amongst Adityas, I am Vishnu; Amongst the luminous, I am the bright Sun
Amongst winds, I am Marichi; Amongst planets, I am the Moon.

22. Among Vedas, I am Samaveda; Among Devas, I am Indra

Among senses, I am the mind; I am the intellect in living beings.

23. Among Rudras, I am Sankara; Among Yaksha Rakshasas I am the rich Kubera;
Among Vasus I am Agni; I am Meru amongst the mountains.

24. Among Pundits, I am Brahaspati; Amongst generals, I am Skanda;

Among water bodies, I am ocean; you can understand thus, Partha!
25. I am brihu amongst the sages; Amongst the chants, I am he single syllable Om
I am Japa amongst Yagnas; Among immovable, I am the Himalayas

26. Among the trees, I am Fig tree; I am Narada, amongst deva rishis;
Among Gandarvas, I am chitrathan; Amongst the Siddas, I am Kapila muni

27. Among horses, I am Uchaisravas, that arose while churning for nectar;
amongst elephants, Airavat. Know that amongst me, I am the King.

28. Among the weapons, I am Vajrayutam; amongst cows, I am Kamadenu;

amongst progenitors, I am Manmadan; among the snakes, I am Vasuki.

29. I am Anantha, amongst Cobras; I am Varuna, among those living in water;

I am Aryaman amongst forefathers; I am Yama amongst the officers.

30. Among daitya asuras, I am Prahallada; Among reckonings, I am Time;

I am Lion amongst animals; I am Garuda amongst birds.

31. I am wind amongst cleansers; amongst warriors, I am Rama:

among fish I am the whale ( makaram); among the rivers, I am the Ganges.

32. Arjuna! Among those created, I am the origin, middle and the end.
Among sciences, I am philosophy. Among debators, I am their central topic

33. I am A among the letters; I am Dwanthvaa amongst, compound letters;

I am time amongst the non ended; I am the Brahman facing all directions

34. I am the death that destroys all; I am the seed for all that is to be born; Amongst the
virtues of women, I am fame, luck, spell, memory, intelligence, balance and patience

35. Amongst those pronounced, I am Gayatri mantra; I am Brihat samam, amongst the samas;
I am Mrihashhersa amongst the months and Spring amongst the seasons.

36. Amongst deceit, I am the game of dice; I am the valour of warriors;

virtues of good people; victory and determinations are my forms too.

37. Amongst the Vrushni clan, I am Vasudeva; Arjuna amongst Pandavas;

Vyasa amongst the sages; Uchana Kavi amongst the poets.

38. In establishing justice, I am the wand of justice; good rule, for those
seeking victory. I am silence amongst secrets; Intelligence of wise men.

39. Arjuna! I am the main seed for all living beings. All moving
and non-moving things won’t exist without Me, in this world.
40. Paranthapa! There is no end to the list of my divine manifestations
I have given only a few as examples for illustration.

41. In whichever there is fame, attraction, speed and contention , understand

that they have all come from a fraction of my power.

42. But, what is the point in knowing all these in detail, Arjuna!
These entire worlds are held by a small part of me, I am unaffected by these.

_________________
Chapter-11

Summary

View of transcendental form

During the course of the conversation, Arjuna realises that his companion and charioteer in the
war is none other than the supreme God head. While listening to Him, seizing the opportunity,
he requests in a loving manner, for a demonstration of the multitudes of forms that the
Almighty describes in the earlier chapter.

God too consents to the desire of Arjuna and imparts him special vision to witness his Supreme
form which consists of all the magnificent forms of Gods rolled into one joint form that has no
end, with brightness equivalent to thousands and thousands of Suns, multitudes of heads, limbs,
weapons and jewels. While viewing this form, Arjuna sees that the fate of all his opponents is
already sealed – their entering into the fierce mouths of the Almighty and their heads getting
crushed between the teeth. Arjuna gets to realise that in the game of destiny that has
predestined death for his opponents, he is a mere instrument and it is the best way form him to
simply flow with the advice of the Almighty.

Getting to view the Almighty, perhaps in the fiercest form that no one else has witnessed
before, Arjuna is overcome with fear. In order to get back to his normal form of composure, he
requests Krishna to show him his normal form. Complying with his request, Krishna shows the
form of MahaVishnu with four hands form first, and then returns to the normal form of Krishna
in ordinary human form.

Krishna mentions that the form witnessed by Arjuna is the rarest one to view. It is not possible
even with the practice of strict rituals. However, with keen devotion it is possible for the
devotee to release from the afflictions of the worldly life and even to enter into the Godhead.

______________
Chapter- 11

Viswaroopa Darshana Yoga

Arjuna said:

1. With your blessings, this rare knowledge on Atman, known only to a few,
was imparted to me by you; as a result, my ignorance has been removed.

2. Lotus eyed! From you, I elaborately heard about how living beings are
created and destroyed; how your magnificence stays, undiminished for ever.

3. Parameswara! As described by you, it is true that your divine form exists.

Purushothama! I desire to see you, encompassing all forms, as a God.

4. Prabho! If you consider that I will be able to see, Yogeswara!

please give me Darshan ( view) of your form that is endless

Sri Bhagwan said:

5. Partha! You shall see my several shapes, in various colours and

hundreds and thousands of divine figures !

6. Bharata! See this rare form, not seen by anyone so far

that consists of Adityas, Vasus, Rudras and Maruthas.

7. O Conqueror of sleep! Now, here you will see all moving and non-moving
present in this Universe, and few other forms that you like, all in Me

8. You may not be able to see with your normal eyes, and hence I
give you a divine pair of eyes, by which you can see me

Sanjaya Said:

9. Saying these, Maha Yogeswaran then showed his

magnificent divine form to Arjuna

10. With many faces, eyes with several figures in astonishing forms
wearing several beautiful jewels, and holding divine weapon in their hands

11. With divine garlands and jewels, wearing divine smelling fragrances
with astonishing expressions several faces filling the entire space
 12. With the brightness comparable to thousand Suns
simultaneously appearing together in the sky, the mahatma shone

13. Pandu’s son Arjuna saw there in that form of God of Gods, the entire
beings of the Universe assembled in one single form

14. Then Arjuna got very excited; with goose pimples, bowing
in front of the Almighty, keeping his hands folded he said-

Arjuna said:

15. O God! I can see in your body, several Gods and Sages;
divine serpents, and creator God Brahma, seated in a lotus

16. Consisting of several shoulders, hands, bodies, faces, eyes and the body filling all space, I
cant figure out the starting, middle and the end of the entire form

17. Wearing golden crown, Gadhai, Chakra, spread in all directions with glowing luminance
like a fireball, blindfolding eyes with unease, I can see you everywhere

18. I am certain that you are the end less Param - the one to be understood, Shelter for all in
the world, Protector of the righteousness, Ancient and ever-present

19. The one, not having a start, middle or end; Having : endless powers, enormous limbs, Sun
and Moon for ones eyes; faces shining like fire, energizing the entire world with his power

20. Mahatma! Seeing this splendid and angry form of yours, the three worlds are frightened;
the one filling the entire space between heaven and the earth!

21. When all the Gods have assembled in you, others stand with fear and hands folded; The
group of sages and hermits are assembled, singing your glory.

22. All Rudras, Adityas, Vasus, Sadhus, Viswas, Aswinis, Marutas, Pitrus, Gandharvas,
Yakshas, Asuras and Sidhas are looking at, astonished!

23. Mahabahu! Seeing your several faces, eyes, hands, legs, bodies and teeth
the world is completely taken aback; so am I.

24. Vishnu! Seeing you, your form filling the sky, sparkling colours, open mouths, widely
opened luminescent eyes etc., my mind is frightened- I am not able to keep my balance

25. Devesa ! Jagat Nivasa! Seeing your glowing fire balls like faces and your gory teeth, I have
lost my composure and sense of direction – please show mercy on Me !
 26. All the kings assembled here, the sons of Dridarashtra, Karna and
all other soldiers and warriors involved in this battle

27. All of them are passing fast into the mouths that make us tremble, with their gory teeth
some of these soldiers’ heads already getting crushed in the teeth !

28. Like the entire waters of the rivers reaching the ocean, all these
warriors and men are going into your mouths, spewing fire

29. Like the insects that get attracted to fire and die in them, these men
are all falling into your mouth, one by one; death is sure for them!

30. Vishnu! Within the burning mouths of yours, soldiers of both the sides are entering and
getting lost; Ruling the entire universe with your luminescence you are burning everyone
with your scorching radiance.

31. Head of all Gods! The one who has assumed such a fearsome form! Please let me know
who you are; I bow unto you! The primordial ! Not knowing You and the purpose of your
presence here, I am desirous of knowing these.

Sri Bhagwan said:

32. I am the world destroying great “Time” – Now i am involved in annihilating those here –
warriors of both the sides are sure to die in this war, even without your presence.

33. The great archer Arjuna! You are only an instrument in this; these men have
already been killed by me; so get up, win over your enemies and win the Kingdom !

34. Drona, Bhishma, Jayadrada, Karna have all been destroyed by Me

You merely fight them and win them over

35. Hearing Krishna’s pronouncement, Arjuna shuddered and bowed again and again, with
folded hands. With great humility, he fell at His feet and hesitatingly spoke.

Arjuna said :

36. It is right that the world praises you and worships happily – In your presence, the
Rakshasas take fear and run away, while the good praise you and hail you.

37. Mahatman! Being above all the lives in the world, being the cause of Brahma, why can’t
every one worship you? The end less! Leader of all Gods! The repository of the entire
world! You are destruction less ! You are present , absent and you transcend both states!

38. You the first and foremost of Gods! You are the solace and protection for the world! You
are the knower, known and superior dwelling place – by your innumerous figures, the
 Universe is being ruled.

39. You are the Gods of: Wind, Death, Fire, Rains, Moon and you are
the cause for every one-the Prajapati; we hail you thousand times!

40. Our prayers are to you, who is spread in the front, back and all directions!
Ananta Veerya! The blemish-less Warrior, you are in all and in everything.

41. Achyuta! Without realizing your magnificence, considering you just as a friend by my
ignorance and love for you, either in others’ presence or while being alone with you

42. While playing, or sleeping, or sitting, or eating, calling you Krishna, Yadhava
if I have treated you playfully or without respect, please forgive me.

43. You are the father of this world; for the movable and immovable, you are the purpose of
worship; you are the great teacher; there is none in any world like you, no question of a
better one!

44. I am falling at your feet and praying you to be patient with me- like a father bearing his son,
a friend tolerating his friend and a lover being patient with his beloved

45. I am happy to see your form hitherto unseen by anyone; at the same time, I feel afraid.
Deva deva! Jagan Nivasa ! Taking pity on me, show me your other form known to me

46. I wish to see you in the four hands form, with crown, shanka and chakra; the one with
thousands of shoulders! Viswa moorthy! Please show kindness

Sri Bhagwan said:

47. I have shown this form by means of My Atma Yoga to you; the form that is full of splendor,
none has seen before, present everywhere, the foremost and all integrated into one.

48. None other than you has seen me in this rare form – either by knowing Vedas, or by
performing Yagnas, or by doing penances or through Charity or performance of rituals.

49. Don’t fear! Seeing this unusual form, you need not worry.
With your fear reduced and a happy heart, see in my form familiar to you, now.

Sanjaya said:

50. Saying thus, Krishna showed Arjuna his familiar form;

Taking the normal form, the Mahatma, thus pacified Arjuna.
Arjuna said:

51. Janardana! Seeing you in this peaceful human form now, I feel clear now
and have assumed my normal state of mind

Sri Bhagwan said:

52. The form witnessed by you is very rare one to see;

Even the Gods are very anxious to see this form, themselves.

53. It is not possible to see my form, as you have just witnessed,

either by learning Vedas, doing vows, through charity or Yagnas.

54. Arjuna! The greatest warrior! But for those who have stead fast devotion,
it is possible to realise the Truth behind this form, and to enter it as well.

55. Pandava ! The one who does my activities, taking Me as his purpose, releases himself from
the clutches of love and hatred becoming My devotee and worships Me, Such a person
enters into Me!

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Chapter-12

Summary

Path of Devotion

Continuing his exposition of various paths to divinity, Krishna describes the simple and surest
of the paths here – the path of devotion. The devotee who surrenders completely himself in
God with complete love and dedicates all his acts to God reaches Him, without a doubt.

The one who is not able to keep one’s mind steadily in Him can learn to reach Him, through
the practice of Yoga. If one is not able to meditate on God, he can direct oneself with full heart
in doing service to God - one can achieve completion this way. If this also difficult, he can
surrender into Him entirely; controlling one’s mind fully, leaving all the results of one’s
actions to Him.

Compared to practiced teachings, Yoga through knowledge is good; meditation is better;

sacrificing fruits of labour is even better, as what follows sacrifice is Bliss!

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Chapter- 12

Bhakti Yoga

Arjuna asked:

1. Who is a better Yogi between – Those who have steady love devotion on you and
worship you and those who meditate on you as endless and formless?

Sri Bhagwan said:

2. The one who keeps his complete mind in Me with steady love and
in full faith worships me, I consider him as the best Yogi.

3. Indefinable, formless, not containable in thoughts, protecting the world,

non- moving, always present, ever present without an end, the one that I am

4. Thus understanding Me, those controlling their minds, viewing all with a balanced
outlook and thinking of the welfare of all lives and worshipping Me, will reach me.

5. For those who think of the formless God, the obstacles are far too many- As it is
difficult for those with bodies to imagine such a state and surrender into it

6. However Partha! Those who with their complete minds, have surrendered the results of
their actions entirely to Me, worshipping and meditating on Me

7. With love and taking refuge in Me entirely – I shall release them

from the ocean of birth tied to death, very soon.

8. Direct your mind fully at Me; let your intellect and brain reach Me;
then without a doubt, you will always dwell in Me

9. Dhananjaya ! If you are not able to keep your mind steadily in Me

then you can learn to reach me , through the practice of Yoga

10. If you are not able to meditate on Me, through the practice you learn, direct yourself
with full heart in doing my service- you can achieve completion this way.

11. If you find this also difficult, surrender into Me entirely;

controlling your mind fully, leave all the results of your actions to Me.

12. Compared to practiced teachings, Yoga through knowledge is good; meditation is better,
sacrificing fruits of labour is even better, as what follows sacrifice is Bliss!
13. I am fond of the person who – is without hatred towards every being, is with friendship
and kindness without ego and selfishness, takes happiness and sorrow as equal

14. Always being contended and meditating, keeps one in control and in steady thoughts,
surrendering entirely to Me, acts with steady mind and intellect.

15. I am fond of him – who the world does not fear, none can make him fear, whose mind
is released from passion, anger and excessive joy

16. The devotee who is- without desires, pure, skilled, without attachments and fear
who acts without possessiveness; such a devotee- I am fond of!

17. Without being excessive in happiness, released from anger, without worry and desires,
taking good and bad as the same and devoted to Me- I am find of!

18. Behaving the same way with a friend or a foe, taking respect and disrespect alike,
taking the effects of extreme climates equally, without being attached to possessions

19. Considering praise and rebuke alike - keeping silent, always satisfied, without seeking
any possessions for himself, and devoted to me with a steady mind – I am fond of !

20. The one desiring to take such a righteous path and reach Eternity, keeping his faith in
Me as the highest purpose, even if he commences practice with devotion
– I am very fond of him!

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Chapter- 13
Kshetra Kshetragna Vibaga Yoga

Summary

The Place and its Knower

Each body consisting of its parts- viz., Five elements, ten senses, mind as the eleventh, Intellect,
Ego is called as the place. The one who knows it belongs to Him, is the Knower. The knower
being the only one for the Universe is present in all places. Purusha is the Knower and Master of
the Universe; he is present in all bodies, places as Prakruti.

Commentators have interpreted as follows: Kurukshetra, as representing the body of humans,

where the good and evil forces are getting ready to fight against each other, as the Pandavas and
Kauravas are set to.

The one who sees parameswaran residing in all forms as equal, sees correctly that the endless
thing residing in perishable bodies. Such a person, who sees that God is present everywhere
equally, doesn’t carry out action for his own welfare alone- thus he will reach the highest
position. The one who sees that ones action is all carried out by body and mind created by
Prakruti. Atma residing in the body is only a witness for these actions, sees the truth.

______________
Chapter- 13

Kshetra Kshetragna Vibaga Yoga

Sri Bhagwan said:

1. O son of Kunti ! This body is called Place (Kshetra) and the one who knows it belongs to
Him as Knower of place (Kshetragna), by those who know these.

2. Bharata! Know me as the Knower present in all places; the knowledge on the difference
between the Place and the Knower is the real knowledge.

3. Listen from me on what is the place, its nature, its changes, its cause and its effects as
well as on who is the owner

4. Rishis have described about this in several verses;

Brahma sutras also describe these through clear verses

5. The place consists of the following: - Five elements, Ego, Intellect, Jivan that has no
exterior form, ten senses, mind as the eleventh

6. The five sense objects, desire, aversion, pleasure, pain,

body, awareness, steady will and its changes

7. Without pride, with humbleness, non-violence, patience, straight forwardness

teaching, cleanliness, perseverance, self-control

8. Control towards sense objects, humility, the resolve that

birth, death, old age & diseases will bring in only miseries and sins.

9. Detachment from his wealth, wife and relatives; not being concerned with their
likes and dislikes; the mind well balanced between the states of joy and misery

10. Having steadfast devotion in Me, meditating always on Me,

preferring to be alone, avoiding company of bad people

11. Always practicing spiritual principles, the knowledge of reaching the object of human
birth- these are knowledge; those devoid of all these, are ignorant

12. Now I shall tell you on what is to be known, through which eternity can be reached. That
is param Brahmam- it is not possible to say, if it exists or not.

13. His limbs are everywhere, his eyes, ears, mouth will sense everything;
his faces are in all directions – his divine Atma rests in everything in the world
14. The one, who has all sensory powers, has no sense organs; protects everything but is not
attached to any; has transgressed nature (gunas), but experiences nature.

15. One inside and outside the living beings appears to be moving, though is immobile. He
can’t be sensed like material objects can be; he is near for the known and far away, for
those who don’t know Him.

16. The Brahman whom the devotees desire to realise, is inseparable, but dwells in all beings;
He appears to be separated from each other. He is the one who creates all living beings,
protects them and destroys them too.

17. Even shining objects are made visible by the Brahma Jyoti. He is the light of knowledge.
He is the search for knowledge. The way to reach Him is the superior knowledge; He is
the one who dwells in all living beings.

18. Thus I explained the Place and Knower and its purpose briefly.
The devotee, who understands this, becomes ready to reach my state.

19. Know that for Prakruti and Purusha, there is no beginning or end.
The guna of all changing objects are formed only from Prakruti.

20. Prakruti is the cause for creation of body, sesnses and their functioning.
Purusha is the one imparting happiness, sorrow, pleasure and pain

21. Purusha seats himself in the bodies formed from Prakruti and enjoys the objects and
Gunas. By the attachment over the objects, the next destination womb for the soul, good
or bad, gets decided.

22. In this body, also present is the Lord of all worlds, Maheswara – the Paramathma
He is also considered as the witness, officer, protector and the enjoyer

23. The ones who realise the Purusha and Prakruti thus
with their nature thus, will not be reborn from any form of life.

24. Some realise the ‘Atman’ residing in themselves through meditation; other approach
through philosophy (samkhya) and some others through the path of practical work

25. Some others, without knowing these, seek guidance from elders and learn.
Following the same with complete faith, will cross the birth and death cycle, for sure!

26. Best of Bharata! Whether moving or non-moving, all objects will

get formed only when the Place (Kshetra) and the Knower (Kshetragna) are united

27. The one who sees parameswaran residing in all forms as equal,
sees correctly that the endless thing residing in perishable bodies.
28. Such a person who sees that God is present everywhere equally, doesn’t carry out action
for his own welfare alone- thus he will reach the highest position

29. The one who sees that ones action is all carried out by body and mind created by Prakruti.
Atma residing in the body is only a witness for these actions, sees the truth.

30. The one who realizes that all different forms, dwell in one central chief ‘Paramam’
and they are all born out of Him, will reach Brahman

31. The endless and birth-less, highest Atman I, even though

residing in a body, is released from all actions and stains.

32. The space present everywhere as sky, by its nature, doesn’t get stained; similarly,
the Atman that resides in everybody does not take any blemish

33. Bharata! As one single Sun shines and imparts light to the whole world,
the one knower Atma, shines as the soul for all bodies.

34. Through their internal realization (Atma gnanam) the ones who understand the difference
between the Place (Kshetra) and the Knower (Kshetragna), will understand the freedom
that Atma has from Prakruti, and shall reach the Param ( Highest)

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Chapter-14

Gunathra Vibaga Yoga

The Three Natures

When all beings have souls (Prakrutis) that come from the same Almighty (Brahmam), how come the
ways of people are so different? This is explained by the fact that the individuals are driven by their
natures, which are essentially of three different types, and the Param Brahmam which is the
Kshetragna of all bodies.

The three natures are Satva – Exalting, Rajasa – Activating and Tamasa – Stupifying. They drive
prakrutis with differing levels of influence, creating behaviours according to the three natures. Satva
produces thoughts and action that are elevating and bonding. Rajasic makes one indulge in intense
activities, and Tamasa resulting in ignorance, inaction and laziness.

When the Jivan realizes that his Guna (nature) is the reason for all hisactivities, and that he is beyond
the Gunas, then he establishes in His state

Treating respect and disrespect as equal, friend and for as the same, the one who has shed the thought
that he is acting on his own, He has transgressed the three Gunas.

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Chapter- 14

Gunathra Vibaga Yoga

Sri Bhagwan said:

1. I will now repeat the highest knowledge concerning Param- by

knowing which sages have attained completion from this bound state.

2. Through this knowledge, those reaching Union with Me, don’t again get
caught in the cycle of birth, not get bound in the net of illusion.

3. Bharata! To me the Brahman, Prakruti it self is like a womb-

within which embryo is created, and all beings take birth.

4. Son of Kunti! All beings born from any seed are all originating
from the Param Brahman’s womb – I am the father, imparting the seed.

5. The three Gunas (nature) Satvam (elevating) Rajas (acting) and Tamas (dormant) formed out
of Prakruti, control the endless Atma in the body.

6. Amongst these, Satva by its pure nature is full of light and bonding. O sinless!
It makes Atman feel the thought “I am happy and am with knowledge”.

7. Rajas stems out of passion; it is desire for the unattained, and attachment towards possessions.
Kunti’s son! This binds Atma with the thought, ‘ I am acting, alone’ , involves him and drives
him in his activities

8. Tamas is out of ignorance; it creates illusions for all lives.

Bharata! It binds Atma by carelessness, laziness and sleep.

9. Bharata! Satva binds one in happy state of well being. Rajas involves him in activities and
Tamas veils knowledge and imparts laziness and non-attention

10. Satva, prevails exceeding Rajas & Tamas; Also Rajas prevails over Satva and Tamas;
Similarly, tamas also prevails over Satva and Rajas.

11. In this body, at the portals called senses, when the uplifting things such as
knowledge are seen, then understand that Satva prevails there.

12. When Rajas prevails, those that are on the rise are: desire for wealth, involvement
with external world, start of multiple fronts of work, intense passion etc.
13. When Tamas prevails, the symptoms are : diminished intelligence, reduced activities,
slowness, carelessness, disappointments etc., will be on the rise

14. The person discarding his body when Satva prevails, after death reaches
clean place where lofty people are and where the knowledgeable are

15. Those dying when Rajas prevails, will take birth amongst those men involved in action;
similarly, those dying in Tamas, will be born amongst lives that don’t have intelligence.

16. The activities of Satva nature reinforce blemishless principles; Rajasic

activities result in sadness; Tamasic activities result in ignorance

17. Satva leads to Knowledge and wisdom; Rajas leads to Passion;

tamas leads only to carelessness, disappointment and ignorance.

18. Those involved in Satvic activities reach exalted status; those active in Rajasic nature stay at
the middle; The Tamasic ones going in the wrong path, will diminish at the bottom.

19. When the Jivan realizes that his Guna (nature) is the reason for all his
activities, and that he is beyond the Gunas, then he establishes in my state

20. The Jivan contained in body, when it goes beyond the nature driving the body,
gets released from its afflictions of birth, death & old age, and reaches eternity.

Arjuna Asked:

21. Prabhu! What distinguishes the person who has transgressed all the three Gunas?
How does he act? How does he cross all the three natures?

Sri Bhagwan said:

22. Pandava! He is the one, who doesn’t mind when either knowledge or activities or
disappointment prevails over the others, and doesn’t seek them , when they are absent

23. The one who stays as unconcerned witness, staying unruffled, knowing that it is
Gunas driving mind and senses into action, and stays undisturbed

24. The one who has the same state in happiness or sorrow, the one who sees stone, iron and gold
as the same, the one who sees men or objects, friends or foe as the same, who stays indifferent
to praise or vituperation.

25. Treating respect and disrespect as equal, friend and for as the same, the one who has shed the
thought that he is acting on his own, He has transgressed the three Gunas.
26. The one who with steady faith and lasting devotion does service- that person shall
transgress the three Gunas and will qualify reaching Brahman

27. I am the Brahman, a dear friend, Endless, Eternal

Always present, moral guiding principles and the endless Bliss.

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Chapter- 15

Purushothama Yoga

The Almighty

The worldly life is compared to the branches and roots of a dense Banyan tree Aswatha,
afflicting the soul in its worldly bindings. Using the Axe of knowledge one needs to fell the
afflictions and transcend beyond worldly life.

Those who reach His dwelling place, where the rays of Sun can’t reach, nor any moon or fire,
they don’t need to return to worldly life, thereafter. Only a small bit out of the endless Him
dwells in the body as Atman, and drives the mind and senses- born out of Prakruti, towards the
Paraman.

There are two parts to the Purusha – Kshara and Akshara. Kshara is supposed to impart changes
to all forms and Akshara their salvation. Another Purusha called ‘Purushothama’ , who is the
highest of all Jivas spread across all the three worlds, protects them all. Vedas hail Him as
Purushothama , the one who transcends Kshara and higher than Akshara too.

The one realizing Him thus as Purushothama, understands the truth the natural culmination, and
worships Him with love from his heart.

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Chapter- 15

Purushothama Yoga

Sri Bhagwan said:

1. The Vedas talk of the Aswatha tree that has roots facing up, branches pointing
downwards, where the leaves are the Vedic verses- the one who understands this, will
have understood the Vedas.

2. Compelled by Gunas the sense objects spring as sprouts spreading the branches up and
down, the roots of the tree are caught amongst other men in the ground

3. The one caught in this worldly life, can’t see the beginning or end or the bottom of the
tree! The deeply rooted and spread tree called Aswatha, shall be felled using the strong
weapon called “detachment”

4. Shall surrender to the primordial, the one from whom all the activities of the Universe
were created, and seek the highest state, of non-return to worldly life.

5. Without pride, disappointment, attachment and involved in spirituality, without desires of

the world, the one unchanging from joys and sorrows will get released from the
ignorance, and shall achieve salvation.

6. Those who reach My dwelling place, where the rays of Sun can’t reach
nor any moon or fire, they don’t need to return to worldly life, thereafter.

7. Only a small bit out of the endless Me dwells in the body as Atman, and
drives the mind and senses- born out of Prakruti, towards the Paraman

8. While taking new body and discarding the old one, the Jiva- the Lord of the body,
takes the mind and sensory knowledge with it, as the breeze carrying fragrance

9. The Jivan that attends to: listening, seeing, touching, tasting, smelling
and thinking from mind, enjoys the objects of the senses.

10. The Jivan recognized by its Gunas, will not be understood by the ignorant, while it
reaches or discards a body, or while enjoying sense objects. However, those with the ESP
(Gnana Drishti) shall understand.

11. Those striving and practicing Yoga, will realise the Atman residing in them.
The unclean ones, even if they try, will not be able to do.
12. Know that the brightness illuminating the entire world from Sun,
also present in Moon and Fire, comes from Me.

13. I reach the world through Ojas, and protect all lives.
As moon, I nourish all the herbs with juices in them.

14. Living in the bodies of all beings as the digestive fire called ‘Vaisvanaran’,
I take form also as Prana and Apana breaths, and digest several types of foods.

15. I dwell in everyone’s heart. Self realization and memory, arise and leave from Me.
I am the teacher of Vedanta; I am the one who has internalized Vedanta.

16. There are two Purushas, called ‘Kshara’ and ‘Akshara’;

Kshara is supposed to impart changes to all forms and Akshara their salvation.

17. Another Purusha called ‘Purushothama’ , who is the highest of all Jivas
spread across all the three worlds, protects them all.

18. Vedas hail me as Purushothama , the one who transcends Kshara

and higher than Akshara too.

19. The one realizing me thus as Purushothama, understands the truth

the natural culmination, and worships Me with love from his heart.

20. Sinless! The secretive spiritual knowledge was just made known. The one, who has truly
understood this, is considered to have reached, having completed all his duties, with full
knowledge.

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Chapter- 16

Deva Asura Sampat Vibaga Yoga

The divine and demonic natures

The souls dwelling in the bodies are of two types: Divine & Demonic.

The divine souls impart -

Fearlessness, Purity of heart, involvement in Gnana and Yoga, generosity, sense control,
Yagnas, Tapas, reading scriptures, Uprightness spoke, Non-violence, truth, free of anger,
sacrifice, Peace, Not complaining, kindness towards lives, staying away from sense
objects, softness, humbleness, steady nature, Brightness, Patience, Straight forwardness,
cleanliness, avoiding pain to other lives, being without vanity and pride.

The demonic souls impart -

Qualities such as Pride, Vanity, Self –importance, disdain, harshness, ignorance belong to
those who are considered to be of demonic (Asura) birth , with false pride, haughtiness
and with false sense of superiority arising out of wealth, they exhibit that they perform
Yagnas – these are not carried out as per Vedic principles, w ith domineering ego,
misusing their strength, under false pride and illusion, prone to Anger, contrarians of
good path are always trespassing Me who resides in them, and others too.

Bound by bad thoughts and illusions, always caught in the pleasures of lust, they reach
Hell and suffer. Such bad men carry out sins and afflict others with their bad deeds,
always are pushed into the wombs of ‘Asuras’ by Him, birth after birth.

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 Chapter- 16

Deva Asura Sampat Vibaga Yoga

Sri Bhagwan said:

1. Bharata! The divine lives are considered to have these qualities :-

Fearlessness, Purity of heart, involvement in Gnana and Yoga,
generosity, sense control, Yagnas, Tapas, reading scriptures, Uprightness spoke

2. Non-violence, truth, free of anger, sacrifice, Peace, Not complaining, kindness

towards lives, staying away from sense objects, softness, humbleness, steady
nature

3. Brightness, Patience, Straight forwardness, cleanliness, avoiding

pain to other lives, being without vanity and pride

4. Partha ! The qualities such as Pride, Vanity, Self –importance, disdain, harshness,
ignorance belong to those who are considered to be of demonic (Asura) birth

5. Getting divine life takes one towards Moksha (salvation) and demonic life
towards binding. Pandava! Don’t worry you are born with divine traits.

6. There are two types of births in this world – Divine and Demonic.
Divine qualities were described before. Partha! Listen about demonic traits.

7. Born with Asura traits, they don’t know what is to be done and not to be done.
They don’t have sense of cleanliness, good conduct and truth.

8. As far as they are concerned- there is no truth in anything, no Gods, no principles.

Birth results out of union of two bodies. Beyond lust, what else is the reason?

9. Seeking such a view, these lost souls are petty minded. Leaving the good path
they prefer to take the hard route; they are born to destroy the world.

10. Soaked in endless lust, being hypocrites, with pride and stubbornness, caught in
greed, they seek unclean paths, false traits and live under illusion

11. Caught with several desires in their lives, and with scattered aims, considering
that lust is the most important, they say that there are no superior goals in life.

12. Bound with several afflictions such as desires and expectations, becoming a slave
of Lust and Anger, for enjoying the pleasures of senses, they accumulate wealth.
13. Today, I earned this, tomorrow I shall get the other item I desire;
I now have so much of wealth – I shall earn and accumulate more.

14. I killed this enemy, will kill others too- I am the leader of all. Everything
is for my pleasure. I am the most successful, peaceful and the happiest

15. I am rich; born of higher catse. Is there any one like me? I will offer sacrifice.
I will give for charity. I will enjoy- thus they think, getting caught in ignorance.

16. Bound by bad thoughts and illusions, always caught in the

pleasures of lust, they reach Hell and suffer.

17. With false pride, haughtiness and with false sense of superiority arising out of
wealth, they exhibit that they perform Yagnas – these are not carried out as per
Vedic principles.

18. With domineering ego, misusing their strength, under false pride and illusion,
prone to Anger, contrarians of good path are always trespassing Me who resides
in them, and others too.

19. Such bad men carry out sins and afflict others with their bad deeds, always are
pushed into the wombs of ‘Asuras’ by Me, birth after birth.

20. Son of kunti! The ones falling into the wombs of ‘Asuras’
go down after every birth and can’t reach Me.

21. Lust, Anger and Greed are the three that spoil the spiritual progress of men.
These traits drive men towards hell. They are to be discarded.

22. A man discarding these, can avoid Hell

and can reach the Highest state, seeking good path.

23. Avoiding the good things prescribed in scriptures, led by ones own desires and
mind, the person pursuing sucha life will not obtain worldly pleasure, spiritual
growth or salvation.

24. Hence to know what to do and what to discard, seek help from the scriptures>
Taking inputs from the scriptures, you go and perform your duty!

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Chapter- 17

Sradha Thraya Vibaga Yoga

The three types of faith / attitude

In this chapter, Krishna talks elaborately about the various forms of

preferences amongst the 6 combinations of men – Deva, Asura
endowed with Satva, Rajasa and Tamsic qualities, in respect of their:

Elevating Satvic Active Rajasic Downing Tamasic

Food (Ahar) Nourishing, life Sour, hot , spicy Old, tasteless,
enhancing decomposed
Worship ( Puja ) Devas Yakshas, Asuras Demons, Forefathers
Penances ( Tapas ) Services done to Done in grandeur Superstitious,
others expecting meaning harm to the
recognition doer or others
Gifts ( Dhan ) At the right place & Done with pomp, Done at improper
time given to the expecting return place & time to the
right person gifts wrong person
without any
expectations
Chapter- 17

Sradha Thraya Vibaga Yoga

Arjuna said:

1. Krishna ! How are the Pujas and Nivedanas considered, of those who perform them
without going by the rules in scriptures, but dome with faith? Are they of Satva, Rajas or
Tamas?

Sri Bhagwan said:

2. Bharata! Listen, the inclinations of the Jiva contained in the body

are of three natures viz. Satva, Rajas and Tamas

3. Bharata! The faith of every person, is also based on his nature;

Man is made of faith; he is what he believes in.

4. Those with Satvic nature worship Gods; Rajasic natured worship Yakshas
and Asuras; Tamasic natured worship the dead forefathers and devils.

5. With Vanity, propelled by desires and afflictions, these men

torture their body parts, in a harsh way

6. Subjecting Me staying within their body too, to this torture and be part of their activities
contrary to scriptures; these activities are considered to be of Asura nature

Food

7. Based on the three Gunas, the food consumed by these men differ; similarly
their worship, Penance, Charity also differ. Let me talk about these to you, listen.

8. The food liked by Satvic natured has liveliness, enhances health, strength & happiness;
They are nourishing, soft, juicy and suitable for consumption.

9. The food liked by Rajasic natured are sour, bitter, salty and hot; impart excessive heat,
irritation and thirst, leading to tension, weariness and diseases.

10. The food liked by Tamasic natured, are cooked far in advance, old, tasteless,
nearing decomposition, rotten, unclean and left behind by some others.
 Worship

11. The worship performed by Satvic, conforms to scriptures, are done

without expecting and results, done merely as their duty and as Yagna

12. Bharata! Know that the worship performed by Rajasic are with results expected in return,
Yagnas and Pujas done with pomp, displays of vanity and false pride.

13. They say those Yagnas, done in contradiction to scriptures, without food offerings, or
chanting of mantras, without gifts (dakshina) and faith, are of Tamasic nature.

Penance

14. The service done to devas, sages, teachers, mother and father following the principles of
cleanliness, uprightness, celibacy and non-violence are considered as penance of the body

15. The speech that doesn’t hurt any, containing truth, loving and healing to others and
regularly practiced recitations of holy books are known as penance of the speech

16. Mental peace, kindness, silence, self-control and cleanliness of

mind are considered as penance of the mind.

17. These three states of Penance, if done with strong faith, without expecting any results in
return, and with mind in unison are considered to be of Satvic nature

18. The penances performed for recognition by others, done in grandeur expecting praise are
of Rajasic nature. Going through undulations, these will end with no good results.

19. Propelled by superstitions, penances done with sufferings to one’s body

or wishing harm to others are of Tamasic nature

Gifts

20. The gifts given with Satvic nature are those given at the right place, at the right time to
appropriate recipients, without expectation of any results in return, done just as a duty.

21. Expecting the returns, or done without full heart, when gifts are
given then they are known to be coming from the Rajasic nature

22. The gifts given at the wrong place and wrong time to the wrong person
Not properly, or given without liking , are considered of Tamasic nature

23. Om, Tat, Sat are the three words representing Para Brahmam
From those arose Brahmins, Vedas and Yagnas.
24. Hence those following Vedas when they begin their duties such as
Yagna, Dhan and Tapas, always begin with the uttering of ‘Om’.

25. Several of the Yagnas, Penances and Charity performed by those not expecting any
results, but only for the ultimate salvation, are done with the uttering ‘Tat’

26. Partha! The word ‘Sat’ is used for only the truthful and good.
hence they are uttered auguring good and auspicious acts.

27. The steady state of Yagna, Penances and Dhan, is known as ‘Sat’
All activities connected with these are called ‘Sat’

28. Partha! Any Yagna, Dhan or Tapas done without faith and care
is known as ‘Asat’ that has no use for any one.

__________
Chapter- 18

Moksha Sanyasa Yoga

Tyaga Yoga

The path followed by an ascetic who always does elevating good acts, without any
expectations of good results arising, and sacrifices the Punya – the good Karma also
to Him, completely surrendering to Him, is considered a Tyagi, following the path
of Tyaga.

Elevating Satvic Active Rajasic Downing Tamasic

Tyaga Discarding action Discarding Discarding Dyana,
out of true sanyasi’s action out tapas and Yagna out
indifference of fear of ignorance
Gnana, Knowledge The one who sees The one who sees The one who wrongly
the Almighty in all Almighty and sees, the divided
living beings individual souls as Atma as the
different Almighty
Action Action performed Action performed Action carried out of
without expectation out of Ego, Desire ignorance
of results against hardships
The Doer Doer with Driven by passion, Done out of laziness,
detachment, ego ignorance &
without I sense procrastination
Intelligence Distinguishing right Distinguishing right Distinguishing right
and wrong clearly from the wrong in a from the wrong in an
distorted way unclear way
Resolve By which mind, The one that guards Arising from sleep,
breath, Life, the duty, wealth and fear, laziness
five senses are pleasure with
bound with purpose attachments and
possessiveness
Happiness Result of good Sensory pleasures Pleasures arising
habits over a long attained by from sleep, laziness
time enjoyment and stubbornness

With a clean intellect, steady resolve, controlling desire on sense objects, having discarded ones likes
and dislikes seeking solitudes, eating less, controlling words, mind and body always deep in
meditation, and with steady determination Renouncing ego, lust, attachment towards belongings being
self-less and immersed in peace , qualifies to reach Brahmatva ( state of Nirvana)

Listening to the comprehensive learnings from Krishna’s words, Arjuna regains his resolve to fight
and gets ready to face the war of Kurukshetra..
___________
Chapter- 18

Moksha Sanyasa Yoga

Arjuna said:

1. Hrushikesa ! Kesini Sudhana ! Mahabahu ! I want to understand

Tyaga Yoga, as different from the Samkhya Yoga

Sri Bhagwan said:

2. The sages say that “Sanyasa” is to discard result oriented action and the
wise consider “Tyaga” is to sacrifice the results of all action

3. Some say that “Sanyasis” are to discard all action, treating them all as avoidable; however,
some knowledgeable men say that Yagna, Tapas and Dhan are not to be discarded.

4. Best of Bharata! Let me tell you my conclusive opinion on this matter of Tyaga;
Three different types of Tyaga are known to exist.

5. The actions – Yagna, Dhan and Tapas are not to be discarded; they ought to be performed;
For they cleanse the sins of even the knowledgeable men.

6. Partha! Even the actions are to be carried out without attachment

and without expecting results arising; this is my conclusive opinion.

7. Dropping these actions that form part of the Sanyasi’s duty is improper; discarding them due to
one’s ignorance and illusion, is considered of Tamasic nature.

8. Discarding actions out of fear, or due to the difficulty or the pain they cause is
Sanyasa of Rajasic nature – that wont be the truest form of Sanyasa

9. Arjuna ! Doing ones duty without attachments, and even sacrificing

the effects of them is true Sanyasa, considered as Satvic in nature

10. The tyagi of satvic nature, having all his doubts resolved in his mind,
doesn’t discard any duty because of his dislikes and doesn’t get attached to his likes

11. The one who has assumed a body, can’t discard action completely
the best he can do is to sacrifice the results. He is the Tyagi.

12. Those who haven’t sacrificed their attachment towards results, after their death, achieve three
types of results of their action – the ones liked, ones not liked and the mixed. However, for the
Sanyasi who is a Tyagi, there are none.
13. Mahabaho! Understand from me, as outlined in Samkhya philosophy,
the five Karani (Instruments) behind performance of all actions and duties.

14. Body- the seat of action; Ego- the feeling that one is the Doer;
Equipment- required for doing action; Motions required and fifth, the Almighty.

15. These are the five instruments required for all actions, carried out by body,
words or mind, for both good and bad actions.

16. While so, the one who considers that he is doing everything, limited by his knowledge,
he doesn’t see the truth on account of his distorted vision.

17. The one who doesn’t think ‘I am the doer’ in his mind, has his
intellect in tact, without attachments, even if he murders.

18. Action is prompted by the three: Knowledge, meaning of knowledge and Knower of all.
Instruments of action, objective of action and the Doer are the three parts of action.

19. In Samkhya philosophy, Knowledge, Action and the Doer are

divided into three parts based on their Gunas (nature)- Listen, on them.

Gnana- The knowledge

20. The knowledge by which one sees amongst the divided living beings
the undivided one, without any different views, that is Satvic knowledge.

21. The knowledge that views all living beings divided into different entities and
doesn’t realise they are united as One, such a knowledge is Rajasic natured.

22. The knowledge that considers a small part as a whole, such a purposeless
untrue and limited knowledge is of Tamasic nature.

Action

23. The action which is performed as duty ordained, without consideration of its results without
attachments, without likes and dislikes, it is considered Satvic in nature.

24. The action done for fulfilling one’s desires, or done with Ego or
with extreme hardships, is considered as Rajasic natured.

25. The action performed under illusion, without considering the damages or
pains and loss resulting to others, is considered as Tamasic in nature.

The Doer – Karta:

26. The Doer who avoids attachments, the I sense, Egoless, with steady enthusiasm
unaffected by victory or failures and carries out action, is considered Satvic

27. Driven by passion, focusing on results of action, with jealousy, without cleanliness
with an evil mind, greatly affected by victories and failures, the one acting is Rajasic natured

28. The Doer who acts unsteadily, involving foul language, false pride, dubious activities
with wrong purpose, laziness, depression and procrastination is considered of Tamasic nature.

29. Arjuna! Now I shall tell you about how intellect and Resolve are present in
different forms, as per the nature of the three gunas driving; Listen, carefully.

Intelligence:

30. Partha! The intellect that differentiates between the activities: selfish / done for others; ought
to be done / not to be; to be feared / not to be ; elevating and afflicting, is Satvic intelligence

31. Partha ! The intellect that views Dharma – Adharma ( Righteous / not)
Action – Inaction, In a unclear and distorted way, that is called Rajasic intellect.

32. Partha! The intellect, surrounded by the darkness of ignorance, that misguides and makes an
impression of wrong paths as the right paths, is considered Tamasic natured.

Resolve:

33. Partha! The Satvic Resolve is that by which the mind, breath, Life, the five senses and
the activities are bound in a steady, unchanging concentration.

34. Arjuna! The resolve that guards ones duty, Pleasure, Wealth with attachment
arising from the passion of result expectation, such a resolve is known as Rajasic.

35. The resolve arising from Tamas, with a distorted intellect will remain in
sleep, fear, sadness, depression and stupor without shedding them

Happiness:

36. Best of Bharata! Now listen from me on how happiness is of three types. The happiness
arising from Satva, is the result of practice of good habits over a long duration.

37. Arising from the peaceful feelings of the soul, though it appears like poison to start with,
Ends up as being Nectar, ending all sorrows of the human life.

38. The sensory pleasure happiness attained by enjoying sense objects, starting to
appear as nectar, but result in the end as poison, is of Rajasic nature.
39. The pleasure/happiness arising out of sleep, laziness, stubbornness binding
one’s soul in an illusory pleasure from start to end, is Tamasic natured.

40. There are none in this world, or in the world of Devas, who have acquired
freedom from the clutches of the three gunas, formed out of the Prakruti.

Castes:

41. Paranthapa! The duties of Brahmin, Kshatriya, Vaisya or Sudra are

classified based on the types of their general Gunas.

42. The nature of duties of Brahman conforming to their gunas – peace, sense control, penance,
cleanliness, patience, uprightness, knowledge, science, spirituality etc.

43. Valour, brightness, resolve, prosperity, not retreating, generosity,

leadership etc are the nature of duties conforming to Kshatriyas.

44. Farming, Cattle breeding and trade are the duties of Vaisya and their duty
is in helping others carrying out their respective duties.

Duty:

45. By doing one’s own duty properly a man will achieve great height.
Now listen on how a man achieves greatness through his duties.

46. Those carrying out their duties properly are worshipping, the one from whom all the living
beings are created, the one who is spread through out the world, and they will reach salvation.

47. Rather than doing others’ duty properly, it is better to do one’s own duty- even if it is of lower
nature; as there are no sins for a person doing his own duty.

48. Son of Kunti! Don’t fail to perform the duties ordained on you, even if the duties have some
blemishes. Nothing is entirely blemish-free; even the bright fire has smoke as blemish.

49. Without attachment, with self control, shedding all desires, the one performing his duties
perfectly, will reach a state of height, far beyond what his duties alone can take.

50. Now listen to me on how such a state can reach the Param
who is the epitome of knowledge, briefly.

51. With a clean intellect, steady resolve, controlling desire on

sense objects, having discarded ones likes and dislikes

52. Seeking solitudes, eating less, controlling words, mind and body
always deep in meditation, and with steady determination
53. Renouncing ego, lust, attachment towards belongings being self-less
and immersed in peace , qualifies to reach Brahmatva ( state of Nirvana)

54. Soaking in the feelings of Nirvana, brightening one’s soul, shedding passion and sorrow,
considering all beings as one and the same, reaches the Param through devotion.

55. He realizes my nature and magnitude, through his devotion:

Having reached my true state, he enters into Me.

56. Doing all kinds of activities, having completely surrendered into Me,
with my grace, will reach the permanent endless state of Moksha

57. Surrendering all activities mentally into Me, soaking fully in my devotion,
fixing ones intellect always in Me, you shall keep your mind steadily in Me.

58. Thus when you have transfixed yourself in Me, you shall overcome all your obstacles,
effortlessly; But, if you don’t listen to me, due to your own ego, you will only perish.

59. The useless thought of ‘Not to Fight’ comes only out of your ego.
The nature of your prakruti is driving you.

60. Son of Kunti! Out of ignorance, even if you refuse to do your duty that arises from
your own nature ( swabhava) , you will be under compulsion to carry out your duty.

61. Arjuna ! The Easwara is residing in the hearts of all beings, and
drives them all as though they are parts of a machine.

62. Bharata! You completely surrender into Him; With his grace,
you will achieve the highest peace and permanent status.

63. The knowledge I have provided to you, is the most secretive of all;
you think about this, consider it well and do as you should do.

64. You go by the words of the rare knowledge I have imparted to you;
you are very dear to me- I will only tell you what is good for you.

65. Let your mind rest with mine. Be my devotee; seek me; surrender into me;
As you are fond of me, you will certainly reach me only.

66. Discard what appears to you as correct and seek mine as the only path and
Surrender; don’t worry; I will release you from all your sins.

67. You shall not divulge this knowledge anytime to those who lead unprincipled lives
those who are not devoted to Me, those who defame me and those who don’t do their duties.
68. Those who impart this highest knowledge to persons who are devoted
to me, and involved in my service, shall reach Me, it is certain!

69. Amongst men there is no service more pleasing to Me than this;

There are none, who are more dear to me than the ones doing this service.

70. The one reading this supreme conversation will be considered as

worshipping Me, through the Yagna of knowledge(Gnana Yogam), in my opinion.

71. The one who listens to this divine conversation with complete faith shall also achieve
salvation and reach the happy world destined for those doing good deeds.

72. Arjuna! Have you listened to what I told you with an attentive mind?
Dhananjaya! Have the doubts that arose due to your ignorance have vanished by now?

Arjuna said:

73. Achyuta! With your grace, my ignorance has disappeared. The self has regained its
consciousness; my doubts have gone; I stand here before you with a clear resolve, to execute
your orders.

Sanjaya said:

74. Thus, I listened to the rarest conversation that took place

between Vasudeva & Partha, with goose pimples over me

75. With the grace of Vyasa, I listened to this knowledge of the Yogas
directly from the supreme teacher of Yoga, Sri Krishna

76. O King! Memories of the elevating conversation that took place between Krishna and Arjuna
comes back again and again flashing in my mind, making me feel very happy.

77. O King! Thinking repeatedly of the great and rarest form of

Hari that I saw my mind is amazed and is extremely happy.

78. In my opinion, wherever Yagneswara Krishna is present with Arjuna and his bow,
good prosperity, victory, wealth, strong justice will all be present in Unison

|| Sri Krishnarpanamasthu ||
__________
 Om
|| Sri Gurubyo Namaha ||

Chapter-1
Arjuna Vishada Yoga

Summary:

Arjuna’s Dilemma

Chapter-1 is the introduction to the conversation of Bhagawat Gita, at Kurukshetra just when
the battle was about to begin. It describes the main warriors on either side and their blowing
war bugles and trumpets, getting their troops in readiness for the war.

Looking at his own relatives, elders and teacher on the opposite side, Arjuna gets into a
dilemma of mind, whether it is correct for him to fight and slay them in the war, with the sole
objective of winning the kingdom. Caught with his conscience asking the question on what is
the correct thing for him to do, he considers his winning the war with no relatives left behind
in the kingdom. By annihilating the Kauravas, he thinks of the widows of the war and the
resultant loss of lineage that could happen and wonders if he should fight his relatives in the
war, or accede kingdom to them and choose a lesser means of livelihood.
Chapter-2
Samkhya Yoga

The path of philosophy

Krishna reminds Arjuna that his indecisiveness on fighting can be misinterpreted as

cowardice, by his adversaries. Slaying opponents in a war, means only their bodies are killed.
There is no end to the Atman. Talking about Atman, he goes on to describe the Atman, fully
drawn from the descriptions of it as in Katopanishad. That the Atma stays permanent,
moving from one body to another, forming the cycle of birth and death.

For a warrior fighting is only his duty.

It is believed that even if he dies while
doing his duty of fighting, he will
reach heaven. If he wins the war, he
gets to enjoy the kingdom, and upon
completing his life with happiness
doing his duty as a King ruling his
Kingdom, without being attached to
the fruits of one’s action, one can
reach salvation. Here Krishna contrasts
between the path of rituals led
devotion, and how doing one’s duty
without expectation of results can lead
to a superior way of life.

Arjuna, besides protecting his name and fame as an ace warrior, should also be established in
his duty as a warrior, should do his duty with the attitude of stita pragna. Then he describes
the characteristics of a stita pragna, the person of leveled consciousness, who after
controlling his five senses and mind remains unruffled with the vicissitudes of life.

The essence of a way of life described in this chapter is one of developing a philosophical
attitude, with a detached state of mind, understanding the impermanence of the body and
permanence of the residing Atman, doing all actions forming part of one’s duty without too
much of emotions tied to the expectation on results arising, not being carried away by the
emotions of happiness or sadness with the events happening in one’s life.
Chapter- 3
Karma Yoga

Path of Duty

Arjuna wants Krishna to clarify, between the paths of

Knowledge and Duty which does Krishna consider as
superior. Krishna replies that the two paths are for the two
types of people of the world, the path of knowledge is for
the contemplative thinkers and the path of Karma for those
who serve with faith in divinity.

Every one has an assigned duty, including the saints. It is not

possible for some one to be free of any action, as it will not
be possible to even protect his body without action. Vedas
prescribe Yagnas as the duty for all to sustain mutual
cooperation between humans and Devas. Whatever is the
prescribed duty involving action, it is better to do it with an
attitude of dedication, without being attached to the outcome
of action. The one who realises his self and deeply dwells in
his soul, attains bliss through such a union – such a person
has no worldly duties.

Even Kings like Janaka, have lived lives of Karma Yoga, and have achieved completion by
doing their duties perfectly, and have set themselves as examples. Great mean are expected to
lead such exemplary lives, so that lesser men will follow their examples. The supreme God
head is not required to be engaged in activities, but Himself (Krishna) is engaged in his duty.

The ego afflicted soul considers the action performed by the body impelled by the three
natures, as its own. Those who are the realized ones will understand the difference between
the nature and their actions, and will perform action without being attracted by the fruits of
the same. Men don’t understand that the action results from the nature; by their ignorance,
they get completely involved; wise men who understand this will not change them. Even if it
is less attractive, it is better to do ones own duty than doing some one else’s; It is okay if one
dies doing his duty, but it is dangerous to do the duty of some one else.

Five senses, mind and intellect are the seats of lust; through these, lust hides enlightenment
and cheats the dweller, the Atman. The Five senses are special, out of the body parts; mind is
superior to them. Intellect is even better. He (Atman) is superior to intellect. Taking charge of
ones five senses, Lust & Anger must be destroyed, through using one’s knowledge.

__________
Chapter- 4
Summary

Path of Penances

Krishna describes the knowledge of Gita, in the process of

being imparted to Arjuna as divine, secretive and the one
initially passed on by the Almighty to the Sun God, from
whom it was passed on selectively through the human leaders.
Being the one interested in the welfare of the society, the
Almighty declares that he will take birth and appear eons
after eons to destroy the evil and protect the innocent. The
path of dedication and surrender to him through devotion,
leads to salvation.

What is action and inaction?

Avoiding obsession on results of his action, being always

satisfied and without being calculative, when one performs
action, he is not doing any result expectant action.The one who discards desires, controls his
mind abandons his belongings and does action just enough for his body to sustain life, he
doesn’t accumulate any sins. Feeling happy with whatever profit one begets, without being a
hypocrite, avoiding jealousy, and keeping a balanced sense between victory and defeat, one
doesn’t get affected by his action..

Penances are considered as action in various forms:

Some Yogis do Yagna in order to appease devas- some others offer in the fire of Brahman,
their own souls as Yagnas Some others offer their sensing parts of their bodies to the fire of
avoidance; And some others offer their sense feelings such as sound, to the fire of senses as
Yagna Some others cover their five senses and their life power with the built fire of
knowledge , and perform Yagna Like this, some observe stringent practices and penances and
offer their wealth, knowledge, fruits of their yoga and penance into the fire of Yagna. Other
few who practice Pranayama, controlling the flow of breath such as Pana and Apana, offer
in the fire of Yagna of Pana in Apana and Apana in Pana ( Pana – Breathing in ; Apana-
Breathing out, as per practices of Pranayama).

Some other people, control their food intake and offer their lives. All these performers
ofYagna, wash away their blemishes through their Yagnas. There is no place in this world for
those who don’t follow the practice of Yagnas- where will they go beyond? Thus, so many
Yagnas have been described in Vedas to reach Brahman- they all are born out of action
(Karmas) - you will reach salvation, by knowing this.

This chapter illustrates, whatever be the action one is involved, as a family man or as a
Sanyasin, if he carries out with the correct attitude of detachment and in total surrender to the
Almighty, he completes his path and reaches destination.
__________
Chapter-5
Karma Sanyasa Yoga

Paths of Action and Renunciation

Having heard from Krishna on the paths of Action and Inaction- that of renunciation, Arjuna
wants to know which is better. Krishna clarifies that both the paths, meant for men differing
in their nature, lead to the same results. While the ascetic discards all worldly bondages and
actions that belong to a family-man, some bare action is required to be performed by him too.

However, the essence of Karma yoga is defined clearly by contrasting it with the path of an
ascetic. The one who while performing action that is one’s duty, but does so with a mind of a
true ascetic, without attachment to the end results, without the feeling of i sense, reaches the
highest goal.

True sainthood is difficult for those who haven’t learnt Yoga; but the saint who practices
Yoga will attain Brahman faster.

The one dwelling in Yoga, without selfishness and not concerned with results, controlling
senses with a pure mind, realising self and others- even if he performs action, he is not bound
by them. Without attachment, not concerned with the benefit of action, without selfishness
the one who is absorbed in Yoga with the feeling that i am not doing anything and that only
my senses are involved, such a person when he sees or hears, touches, smells, eats, speaks,
holds, walks, rises, breathes, winks, or even when he sleeps without any attachment,
surrenders all his actions unto God doesn’t bind himself by action like water droplets on lotus
leaf.

_____________
Chapter-6
Atma Samyama Yoga

Path of Self Realisation

Continuing explanation on contrasting between Karma Yoga and that of an ascetic, Krishna
goes on to define the true ascetic as the one who has renounced his desires and not simply the
Yagnas. He goes on then to talk about the thing in common for both the ascetic and the
family man, the Atma, which is one’s best friend and foe. Harnessing one’s Atma through
restraint and self-control aids a person in his pursuits. Realising one self through
introspection is the way to achieve this.

Krishna prescribes the detailed method of the meditative method, the way to prepare one’s
seat, posture and the mental attention to be drawn on the susumna nadi by concentrating on
the central space between the two eyes, keeping his mind from wandering on different
thoughts.

Arjuna seeks an answer to his doubt – what if a person unable to concentrate and achieve self
realization thus, in a single life term? Will his efforts go wasted, and does he have to start
again in next birth? Krishna replies that the good efforts never go waste and the person who
pursues up to a limit in one birth can always resume from the same level in his next birth too,
so that he can achieve his completion faster.

__________
Chapter-7
Gnana Vigyana Yoga

The Science of Divinity – Almighty is one.

Almighty is the origin of creation and destruction of these worlds; Out of thousands of men,
only a few strive for salvation – Amongst those who do, only a rare one gets to know Him.

All living beings have the two states in them; Divinity’s lower nature is present in eight
different forms as: Earth, Water, Fire, Air, Space, Mind, Intellect and Ego. The higher state
which is different from these, is the one present as Almighty and supports the entire Universe

The three divisions of nature (Guna), viz. Satva, Rajas and Tamas came from Him; they all
are contained in Him- He is not contained in them; many do not know Him - the one who is
beyond the Gunas and who has no end.

The world is caught in the thoughts created by these three natures of men (Gunas), viz. Satva,
Rajas and Tamas. It is very difficult to remove the divine veil of illusion created by the three
Gunas; only those who surrender into the Almighty can avoid this illusion.

Propelled by their virtues, also driven by their desires, Men choose to worship several forms
of Gods, as per their individual choices. For every devotee opting any path and worships with
faith, The Almighty makes the faith in that path unshakeable Through that faith, man prays
and worships his God and gets whatever he seeks: all these are given by Him only.

__________
Chapter-8
Akshara Bhrahma Yoga

The imperishable Almighty

Arjuna seeks consolidation of his understanding

on the concepts of Atma, soul living in all bodies,
Parampurusha the Almighty, and the journey of
the soul after death.

Krishna explains again the imperishability and

endlessness of the Parampurusha, and that He
dwells in each living body as Atman. The
journey of Atma at the time of departure from
the body on death depends on the thoughts in the
mind of the soul and the time of death. Whatever
are one’s thoughts at the time of death, he
assumes the same for during the next birth. The
one immersed in the thoughts of Almighty and
utters the holy chant Om, at the time of birth,
reaches the state of birthlessness, blending with
the Almighty.

Brahma’s one day time is equal to several yugas

of the world. The world is created at the
beginning of every day of Brahma, and destroyed
at the end of the day. All the living beings are destroyed at the end of the day and recreated at
the beginning of the next day.

The formless (Brahman) Almighty, which is different from the living beings, stays
unaffected when the rest is destroyed

All the living beings between the Earth and Heaven, take rebirth upon death in a cyclical
manner. The souls departing during the six month period, when Sun apparently travels
northbound – during the period between spring solstice and summer equinox, departing
during day time and departing with light reach the world of moon, believed to be the
heavenly route.

Those who depart during the other six months, in darkness, during the night time are to be
reborn.

____________
Chapter-9
Rajavidya Rajaguhya Yoga

The crowning hidden knowledge

Krishna proceeds to explain in a

comprehensive way to Arjuna the
complete order of the life of the Universe.

The Almighty who is the leader of lives, in

all forms, is invisible; he is all pervasive,
in living and non-living objects. He is the
prime ordinal one from whom every thing
takes form. Those who live in a righteous
way cleansed of all their blemishes, seek
Him, reach Him and get unified in him.
Others go through the repetitive cycle of
life and death, in various forms for the
entire Kalpa. By the end of a Kalpa, all souls reach Him.

At the beginning of the next Kalpa, the lives are created again, differing according to the
three natures. Those who have faith in the Almighty and worship Him, achieve completion of
their lives and reach Nirvana with him. The non believers get caught in the illusion and suffer
the afflictions of life.

The experts of Vedas, perform Yagna the rituals, drink Somarasa, cleanse their sins and
worship me, seeking heavenly status. Doing this, they reach Indraloka through their good
deeds and enjoy the comforts of Devaloka. After enjoying the wide range of pleasures in
Swarga and after spending all their Punya, they reach the human world again; Captivated by
the pleasures of Swarga, and following the rituals of Veda, they get caught in the cycle of life
and do repeated journey.

Those who pray Devas reach them. Those who pay obsequies to their forefathers are born
amongst them. The Parabrahmam, the Almighty can be worshipped by any one and He will
give them shelter. He gets satisfied even with simple offerings done with full heart. Take
surrender in Him, all your sins are absolved.

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Chapter-10

Summary

His glorious manifestations

The parabrahmam (Almighty) is the

central seed, origin and the leader of the
whole Universe.
The Seven Rishis, the four sages before
them, and the Manus (kings) have all been
created from His mind, by His thoughts;
Other humans are all their descendants.
His complete prowess is not even known
to Devas and Saints.

This chapter gives a detailed description of

the various forms, qualities and concepts
in which the Almighty presents Himself.

Some of the important things He manifests in , as narrated are:

ƒ The Soul among Humans

ƒ Vishnu amongst Adityas
ƒ Samkara amongst Rudras
ƒ Sun amongst the bright Starts
ƒ Moon amongst the Planets
ƒ Sama Veda amongst Vedas
ƒ Brahaspati amongst the Pundits
ƒ Skanda amongst the army generals
ƒ Rama amongst Warriors
ƒ Arjuna amongst the Pandavas
ƒ Spring amongst the seasons
ƒ Mrigaseersha amongst the months
ƒ Etc

For people who happily worship, and are constantly immersed in Him,
He bestows the knowledge about Him and the way to reach Him.

Taking kindness towards them, deeply dwelling within them, The Param
dispels the darkness of ignorance through the light of knowledge

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Chapter- 11
Viswaroopa Darsana Yoga

View of transcendental form

During the course of the conversation, Arjuna realises that his companion and charioteer
in the war is none other than the supreme God head. While listening to Him, seizing the
opportunity, he requests in a loving manner, for a demonstration of the multitudes of
forms that the Almighty describes in the earlier chapter.

God too consents to the desire of Arjuna and imparts him special vision to witness his
Supreme form which consists of all the magnificent forms of Gods rolled into one joint
form that has no end, with brightness equivalent to thousands and thousands of Suns,
multitudes of heads, limbs, weapons and jewels. While viewing this form, Arjuna sees
that the fate of all his opponents is already sealed – their entering into the fierce mouths
of the Almighty and their heads getting crushed between the teeth. Arjuna gets to realise
that in the game of destiny that has predestined death for his opponents, he is a mere
instrument and it is the best way form him to simply flow with the advice of the
Almighty.

Getting to view the Almighty, perhaps in the fiercest form that no one else has witnessed
before, Arjuna is overcome with fear. In order to get back to his normal form of
composure, he requests Krishna to show him his normal form. Complying with his
request, Krishna shows the form of MahaVishnu with four hands form first, and then
returns to the normal form of Krishna in ordinary human form.

Krishna mentions that the form witnessed by Arjuna is the rarest one to view. It is not
possible even with the practice of strict rituals. However, with keen devotion it is possible
for the devotee to release from the afflictions of the worldly life and even to enter into the
Godhead.

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Chapter-12
Bakhti Yoga

Path of Devotion

Continuing his exposition of various paths to divinity, Krishna describes the simple and
surest of the paths here – the path of devotion. The devotee who surrenders completely
himself in God with complete love and dedicates all his acts to God reaches Him, without a
doubt.

The one who is not able to keep one’s mind steadily in Him can learn to reach Him, through
the practice of Yoga. If one is not able to meditate on God, he can direct oneself with full
heart in doing service to God - one can achieve completion this way. If this also difficult, he
can surrender into Him entirely; controlling one’s mind fully, leaving all the results of one’s
actions to Him.

Compared to practiced teachings, Yoga through knowledge is good; meditation is better;

sacrificing fruits of labour is even better, as what follows sacrifice is Bliss!

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Chapter- 13
Kshetra Kshetragna Vibaga Yoga

The Place and its Knower

Each body consisting of its parts- viz., Five elements, ten senses, mind as the eleventh,
Intellect, Ego is called as the place. The one who knows it belongs to Him, is the Knower.
The knower being the only one for the Universe is present in all places. Purusha is the
Knower and Master of the Universe; he is present in all bodies, places as Prakruti.

Commentators have interpreted as follows: Kurukshetra, as representing the body of humans,

where the good and evil forces are getting ready to fight against each other, as the Pandavas
and Kauravas are set to.

The one who sees parameswaran residing in all forms as equal, sees correctly that the endless
thing residing in perishable bodies. Such a person, who sees that God is present everywhere
equally, doesn’t carry out action for his own welfare alone- thus he will reach the highest
position. The one who sees that ones action is all carried out by body and mind created by
Prakruti. Atma residing in the body is only a witness for these actions, sees the truth.

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Chapter-14

Gunathra Vibaga Yoga

The Three Natures

When all beings have souls (Prakrutis) that come from the same Almighty (Brahmam), how
come the ways of people are so different? This is explained by the fact that the individuals
are driven by their natures, which are essentially of three different types, and the Param
Brahmam which is the Kshetragna of all bodies.

The three natures are Satva – Exalting, Rajasa – Activating and Tamasa – Stupifying. They
drive prakrutis with differing levels of influence, creating behaviours according to the three
natures. Satva produces thoughts and action that are elevating and bonding. Rajasic makes
one indulge in intense activities, and Tamasa resulting in ignorance, inaction and laziness.

When the Jivan realizes that his Guna (nature) is the reason for all his
activities, and that he is beyond the Gunas, then he establishes in His state

Treating respect and disrespect as equal, friend and for as the same, the one who has shed the
thought that he is acting on his own, He has transgressed the three Gunas.

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Chapter- 15

Purushothama Yoga

The Almighty

The worldly life is compared to the branches and roots of a dense Banyan tree Aswatha,
afflicting the soul in its worldly bindings. Using the Axe of knowledge one needs to fell the
afflictions and transcend beyond worldly life.

Those who reach His dwelling place, where the rays of Sun can’t reach, nor any moon or fire,
they don’t need to return to worldly life, thereafter. Only a small bit out of the endless Him
dwells in the body as Atman, and drives the mind and senses- born out of Prakruti, towards
the Paraman.

There are two parts to the Purusha – Kshara and Akshara. Kshara is supposed to impart
changes to all forms and Akshara their salvation. Another Purusha called ‘Purushothama’ ,
who is the highest of all Jivas spread across all the three worlds, protects them all. Vedas hail
Him as Purushothama , the one who transcends Kshara and higher than Akshara too.

The one realizing Him thus as Purushothama, understands the truth the natural culmination,
and worships Him with love from his heart.

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Chapter- 16

Deva Asura Sampat Vibaga Yoga

The divine and demonic natures

The souls dwelling in the bodies are of two types: Divine & Demonic.

The divine souls impart -

Fearlessness, Purity of heart, involvement in Gnana and Yoga, generosity, sense control,
Yagnas, Tapas, reading scriptures, Uprightness spoke, Non-violence, truth, free of anger,
sacrifice, Peace, Not complaining, kindness towards lives, staying away from sense objects,
softness, humbleness, steady nature, Brightness, Patience, Straight forwardness, cleanliness,
avoiding pain to other lives, being without vanity and pride.

The demonic souls impart -

Qualities such as Pride, Vanity, Self –importance, disdain, harshness, ignorance belong to
those who are considered to be of demonic (Asura) birth , with false pride, haughtiness and
with false sense of superiority arising out of wealth, they exhibit that they perform Yagnas –
these are not carried out as per Vedic principles, w ith domineering ego, misusing their
strength, under false pride and illusion, prone to Anger, contrarians of good path are always
trespassing Me who resides in them, and others too.

Bound by bad thoughts and illusions, always caught in the pleasures of lust, they reach Hell
and suffer. Such bad men carry out sins and afflict others with their bad deeds, always are
pushed into the wombs of ‘Asuras’ by Him, birth after birth.

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Chapter- 17

Sradha Thraya Vibaga Yoga

The three types of faith / attitude

In this chapter, Krishna talks elaborately about the various forms of

preferences amongst the 6 combinations of men – Deva, Asura
endowed with Satva, Rajasa and Tamsic qualities, in respect of
their:

Elevating Satvic Active Rajasic Downing Tamasic

Food (Ahar) Nourishing, life Sour, hot , spicy Old, tasteless,
enhancing decomposed
Worship ( Puja ) Devas Yakshas, Asuras Demons, Forefathers
Penances ( Tapas ) Services done to Done in grandeur Superstitious,
others expecting meaning harm to the
recognition doer or others
Gifts ( Dhan ) At the right place & Done with pomp, Done at improper
time given to the expecting return place & time to the
right person gifts wrong person
without any
expectations
Chapter- 18

Moksha Sanyasa Yoga

Tyaga Yoga

The path followed by an ascetic who always does elevating good acts, without
any expectations of good results arising, and sacrifices the Punya – the good
Karma also to Him, completely surrendering to Him, is considered a Tyagi,
following the path of Tyaga.

Elevating Satvic Active Rajasic Downing Tamasic

Tyaga Discarding action Discarding Discarding Dyana,
out of true sanyasi’s action out tapas and Yagna out
indifference of fear of ignorance
Gnana, Knowledge The one who sees The one who sees The one who wrongly
the Almighty in all Almighty and sees, the divided
living beings individual souls as Atma as the
different Almighty
Action Action performed Action performed Action carried out of
without expectation out of Ego, Desire ignorance
of results against hardships
The Doer Doer with Driven by passion, Done out of laziness,
detachment, ego ignorance &
without I sense procrastination
Intelligence Distinguishing right Distinguishing right Distinguishing right
and wrong clearly from the wrong in a from the wrong in an
distorted way unclear way
Resolve By which mind, The one that guards Arising from sleep,
breath, Life, the duty, wealth and fear, laziness
five senses are pleasure with
bound with purpose attachments and
possessiveness
Happiness Result of good Sensory pleasures Pleasures arising
habits over a long attained by from sleep, laziness
time enjoyment and stubbornness

With a clean intellect, steady resolve, controlling desire on sense objects, having discarded
ones likes and dislikes seeking solitudes, eating less, controlling words, mind and body
always deep in meditation, and with steady determination Renouncing ego, lust, attachment
towards belongings being self-less and immersed in peace , qualifies to reach Brahmatva
( state of Nirvana)

Listening to the comprehensive learnings from Krishna’s words, Arjuna regains his resolve
to fight and gets ready to face the war of Kurukshetra.
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