[Draft translation; not for quotation, citation or attribution

outside of classroom use except by permission of the translator]

The Bhagavad Gita

"The Song of the Lord"

from The Book of Bhisma in The Mahabharata

translation and adaptation by David L. Gitomer
DePaul University

CHAPTER SEVEN
The Lord said:
Attach your mind completely to me,
and yoking yourself to yoga, resort to me.
In this way you shall, free from doubt,
know me in my entirety. Listen, Partha! (7.1)

I will tell you the transcendent knowledge in its entirety,

the general knowledge handed down in scripture
and the specific knowledge that applies to you.
And knowing it, there will be nothing further
that remains to be known. (7.2)

Among thousands of human beings,

perhaps someone strives for spiritual achievement;
among those whose striving has achieved success,
perhaps someone knows me in reality. (7.3)

Earth, water, fire, wind,

space, mind, intelligence and ego--
my Material Nature is thus divided
into eight parts. (7.4)

That is the lower, but know that

I have another, a higher Material Nature
which supports life in the individual souls,
By that nature, mighty-armed warrior,
the cosmos is maintained. (7.5)

Realize that all creatures have their origins

in these two Material Natures.
I am the source of the entire cosmos,

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and of its dissolution as well. (7.6)

There is nothing else higher than me, Arjuna.

On me
everything in the universe is threaded,
like a string of gems. (7.7)

I am the quality of flavor in water,

radiance in the moon and sun,
the syllable OM in all the Vedas,
sound in the medium of space,
and manhood in men.1 (7.8)

I am the pure fragrance in earth,

and the brilliance in shining fire.
I am the life in all creatures,
the ascetic heat2 in ascetics. (7.9)

Know that I am the eternal seed of all creatures.

I am Intelligence in all those
possessed of Intelligence,
and the brilliance
in those who are brilliant. (7.10)

I am the strength of the strong, but strength

without ambition and passion.
In creatures I am desire that does not
run counter to Dharma.3 (7.11)

All the three dispositions--

Goodness the pure, Passion the energetic, and Darkness the
inert--
know that they all come from me alone.

1The various elements are understood to be the medium of sense-perceptible qualities. The
Gita's author here mixes this traditional correlation with other essential properties and their
loci, the final one being especially relevant to Arjuna's situation.

2tapas.

3Thanks to van Buitenen for this final phrase.

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But I am not in them;

they are in me. (7.12)

The entire cosmos is deluded because

their dispositions are formed of these three Qualities,
the Qualities of Material Nature.
They fail to recognize me
beyond them, imperishable. (7.13)

This divine Maya4 of mine,

being constituted by Qualities,
is difficult to get past.
But those who take refuge in me alone
will cross over this Maya,
mere material creation (7.14).

Evil-doers, the lowest of men, being so deluded,

do not take refuge in me.
Their knowledge ravished by Maya,
they give themselves over to a demonic disposition. (7.15)

Those that do good worship me, Arjuna.

They are of four kinds: people in distress,
those who wish to know who I really am,
those seeking worldly gain,
and those who have transcendent knowledge. (7.16)

Of these, the person who has knowledge,

constantly yoked and exclusively devoted,
excels.
I am exceedingly dear to the person of knowledge,
and he is dear to me. (7.17)

All four are noble, but the one who has knowledge
I regard as my own self.
For with his consciousness yoked, he stands by me
as his ultimate path. (7.18)

4See note to 4.6 above.

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At the end of many births,

the person with transcendent knowledge takes refuge in me,
knowing that Krishna is all.
This great soul is extremely rare. (7.19)

Those whose knowledge has been robbed

by all the various desires
take refuge in other deities,
resorting to this rite and that,
impelled by their Material Natures. (7.20)

Whoever in devotion seeks to worship

any divine form with faith,
it is I who makes that faith of his
unwavering. (7.21)

Yoked with that faith

he endeavors to propitiate his deity,
and then he gets the things he desires
because I have ordained them. (7.22)

But the fruits come to an end

for men whose intellects are small.
Worshippers of the gods go to the gods;
my devotees go to me. (7.23)

Men without Intellect think that I am

the unmanifest reduced to the manifest,
not knowing that I have a higher state,
imperishable and unsurpassed. (7.24)

Covered over by the illusory material creation5

of my yoga,
I am not visible to all.
This deluded world does not recognize me,
unborn, imperishable. (7.25)

I know all creatures,

5maya

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those that have been, those now living and

those who are yet to be, Arjuna,
but no one knows me. (7.26)

Because of delusion in the pairs of opposites,

which arises from primal desire and repulsion,
all creatures become thoroughly deluded
the instant they are born, scorcher of foes. (7.27)

But for those people whose deeds are pure,

evil karma does come to an end. They are freed
from the delusion of the pairs of opposites and,
devoted, they worship me, firm in their vows. (7.28)

They who resort to me

as they strive for liberation from old age and death,
will comprehend Brahman in its entirety,
the Self,6 and all the workings of karma. (7.29)

Those who comprehend me as Element, Divinity,

and Sacrifice,7
even in the hour of death,
with consciousness yoked, they truly comprehend me. (7.30)

CHAPTER EIGHT
Arjuna said:

What is that Brahman? What is the "Self"?

What is karma, best of men?
What is this "Being" you're talking about?
Why do you speak of "Divinity"? (8.1)

What is this "Sacrifice" like?

And how is it here in the body, slayer of foes?

6adhyatman, actually the principle governing the self.

7adhibhutam,adhidaivam, adhiyajnam--the governing sources of, respectively the physical world,

the atman, and the godhead (to which sacrifices go).

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And how can you be known at the hour of death

by those who have reined in their minds? (8.2)

The Lord said:

Brahman, the supreme, is the Imperishable.
In the individual it is one's essential nature, the Self.
The creative discharge which causes physical beings to originate
is known as karma.8 (8.3)

"Element" is the perishable nature.

Pure Spirit9 is Divinity.
I myself am Sacrifice, which comes from and goes to the body,
best of the embodied. (8.4)

When his time is at an end,

if he recollects me alone,
he releases his body, and dying,
he comes to share my being--
about this there is no doubt. (8.5)

Whichever being you recollect

when you cast off your body at the end,
to that being you go, Arjuna,
ever contemplating his being. (8.6)

Therefore at all times remember me,

and fight!
If your mind and Intelligence are offered to me,
you shall come to me alone--
about this there is no doubt. (8.7)

Meditating, with consciousness

yoked to yoga in diligent practice,
consciousness not going anywhere else,
one attains to Pure Spirit, supreme, divine. (8.8)

8The idea seems to be that karma is inherent in creation at its origin.

9purusa,drawing on the Samkhya distinction between purusa (Consciousness) and prakrti,

(Material Nature); in another context purusa could be translated "pure consciousness."

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He should recollect the far-seeing Seer,

the ancient Guru, subtler than an atom,
the creator of all whose form cannot be plumbed,
the color of the sun, beyond all darkness. (8.9)

At the hour of death, his mind unwavering,

yoked with devotion and the might of yoga,
clear-minded, with breath fixed between the brows,
he comes near that Pure Spirit, supreme, divine. (8.10)

What those who know scripture call the Imperishable,

what ascetics freed from passion enter into,
what celibates coursing in Brahman yearn for--10
the place you must reach I declare in brief. (8.11)

Holding fast all the doors of perception,

keeping the mind shut up in the heart,
drawing the prana into the head,
one resorts to the continual practice of yoga.11 (8.12)

Who utters the single syllable OM

while recollecting me,
when he dies and casts away his body
he attains to the supreme goal. (8.13)

With his consciousness focused on nothing else,

he remembers me unceasingly.
I am easy to reach, Arjuna--
for the yogi who is constantly yoked. (8.14)

When they come to me, never again

in all eternity will they be reborn
in this abode of suffering;
those great souls have attained the highest perfection. (8.15)

All the way up to the brahma-realm,

10The gloss of "coursing in Brahman" for brahmacarya, a celibate, is a usage of Alex Wayman.

11Here we can see how the physical yoga provides is requisite to the "spiritual" yoga.

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every world returns its creatures,12

but when you come to me, Arjuna,
you'll never know rebirth. (8.16)

For a thousand Eons completed is a Day of Brahman,

and at the end of another thousand Eons
comes the Night of Brahman--
people who understand what "day and night" means know this.13 (8.17)

All manifested individuals arise from the Unmanifest

when this "Day" begins,
and when that "Night" comes
they are absorbed into that same "Unmanifest." (8.18)

That whole assembly of creatures comes into existence

and having existed is reabsorbed, independent of their will,
when Night arrives, Arjuna,
only to arise again at the coming of Day. (8.19)

But beyond that there is another existence,

unmanifest beyond the unmanifest, eternal.
While all creatures are perishing,
this existence never perishes.14 (8.20)

"Unmanifest, imperishable"
is what they say of that supreme goal.
The person who reaches it never returns:
that supreme abode is mine. (8.21)

That highest Purusa, Pure Spirit, can be reached,

by the devotion I have spoken of, Arjuna.

12lokanpunar avartinah: either these worlds are places of rebirth, or these worlds themselves are
subject to death and rebirth

13Verse may be intended to explain the previous, that even in the brahma-realm, the highest
state in which one knows individuation, there is finitude, however expansive.

14Thedistinction, according to the commentators, is that the Night of Brahman (Night in the
Brahma-loka) is unmanifest prakriti, Material Nature, while this state is beyond that, and as
Samkara emphasizes, quite distinct from it.

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In Him all creatures have their ends,

by him this whole cosmos is woven.15 (8.22)

But in which time do yogis return

and not return
when they die?
I will tell you that time, Arjuna. (8.23)

Fire, light, daytime,

the bright fortnight of the lunar month,
the half of the year when the sun is in its northern course--
in these times people who know Brahman,
when they die, go to Brahman. (8.24)

Smoke, nighttime, the dark fortnight,

the six months when the sun is in its southern course--
at such times the yogi reaches
the celestial light called the moon. (8.25)

These two are eternally held to be

the bright and dark courses of the universe.
Going by one, you never return;
by the other, you come back again. (8.26)

Not understanding these two paths, Arjuna,

any yogi becomes deluded.
Therefore in all times, Arjuna,
yoke yourself to yoga! (8.27)

In Vedic study, in rites,16 ascetic rigor and charity,

they teach that holy fruits accrue, but the yogi
who comprehends my full teaching transcends them,

15tatam, literally "by Him it is strung, stretched out." See verse 7.7. The imagery probably
originates in the Brhadaranyaka Upanisad (3.6), where the female student Gargi questions her
guru Yajnavalkya about what the underlying fundament of the universe is by asking on what
its various elements are woven or strung. The ultimate answer is brahman (or what brahman is
woven upon), and that answer was probably on the mind of Krishna when he speaks of Purusa,
which he informally identifies with brahman.

16yajnesu, literally "in sacrifices"

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and goes to the highest place, to the primal truth.17 (8.28)

CHAPTER NINE
The Lord said:
I declare this greatest secret to you
who receive it without hostility.
When you comprehend this transcendent knowledge
and how to apply it,
you will be liberated from evil karma. (9.1)

The science of kings--

this is a royal mystery, the ultimate purifier.
Consonant with Dharma, it is readily understood,
quite comfortable to enact, and it never decays. (9.2)

Men without conviction in this Dharma, scorcher of foes,

do not reach me,
but return on the path
of worldly misery and death. (9.3)

This entire cosmos has been spun out by me,18

though my material form19 is unmanifest.
All creatures exist in me;
I do not abide in them. (9.4)

And yet creatures do not exist in me,

for behold! This is the lordly power of my yoga.
I support all beings, yet I am not in them;
my Self calls beings forth into being. (9.5)

Like the mighty wind that always and everywhere

17Wonderfully poetic device of leading us up to the "highest place," followed by the word
meaning "first, original, that which was in the beginning." Cf. 18.50

18The familiar "string" image, maya tatam idam sarvam, usually translated
as "pervaded."

19murti

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exists in the sky,

all these creatures
exist in me. Believe it! (9.6)

All creatures, Arjuna, return to Material Nature,

which is mine,
when the cycle of time comes to an end,
and I create them once more
when the cycle of time begins again. (9.7)

Firmly controlling Material Nature which is my own,

again and again I create the entire assembly of creatures
independent of their will,
because I will my Material Nature. (9.8)

These actions, these karmas,

never bind me, Arjuna.
Though engaged, I'm as if unengaged--
I'm unattached to these actions. (9.9)

I preside over Material Nature, which brings forth

all things that move and things that do not.
This is the reason, Arjuna,
why the world keeps turning around. (9.10)

Deluded people disparage me,

thinking I must resort to a body,
not knowing my higher existence,
my great lordship over all creatures. (9.11)

Devoid of consciousness, their aspirations are useless,

their actions are useless, and their knowledge is useless.
They have fallen into a delusionary Material Nature,
ogrish and also demonic. (9.12)

But the great souls who worship me,

their minds on nothing else,
and attain to my divine Material Nature,
understand that I am the beginning of creatures,
undecaying. (9.13)

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Perpetually chanting my praises,

they strive with vows fixed firm.
Reverencing me with devotion, they perform my service,
constantly yoked. (9.14)

Others worship me by sacrificing

with a sacrifice of knowledge,20
in unity or as many separate divinities,
in my cosmic all-form.21 (9.15)

I am the power that abides in the rite, and I am the sacrifice.

I am the offering to the Fathers, and I am the sacred herb.
I am the mantra, I myself am the ghee,22
I am the fire and I the oblation. (9.16)

I am the father and the mother of this world,

the Dispenser of the karmic scheme,
and the Grandfather of creation.
I am what should be known,
the Purifier, the syllable OM,
the Rk, the Saman, and the Yajus.23 (9.17)

I am the way, the master, the lord,

the witness, the abode, the refuge, the friend.
I am the origin, the dissolution, the place,
the treasure house, the seed that never perishes. (9.18)

I scorch as the sun,

I hold back the rain and send it forth.

20Notethis term ("sacrifice of knowledge"), though somewhat mysterious here in the text, has
come to mean a discourse on the Gita. Cf. 18.70.

21There is a wide difference of opinion on how to group the four terms of the second line, but
there is a definite hint, picked up by commentators that the multiplicity of different forms is a
visvarupa, the "cosmic form" (which is literally an "all-form") witnessed by Arjuna in
the theophany of Chapter 11.

22The clarified butter used in the Vedic sacrificial ritual.

23These three terms are names of Vedic collections.

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I am immortality, I am death.
I am the existent, and the non-existent, Arjuna. (9.19)

Under three Vedas, the drinkers of Soma

purify their stains, seek heaven through sacrifice.
Reaching that holy realm of Lord Indra
they enjoy the heavenly pleasures of the gods. (9.20)

They enjoy that extensive world of heaven;

holy merit expires, they enter mortality.
They can only rely on the Dharma of the Vedas;
desiring desires, they pass to and from life.24 (9.21)

Those people who worship me,

thinking of nothing else but me,
for them, if energetically yoked,
I do bring about the security of possessions.25 (9.22)

Those devoted to other deities

who worship filled with faith,
they also worship me, Arjuna,
though in ignorance of sacred injunctions. (9.23)

For I am the enjoyer of all sacrifices,

and the only Lord.
But they do not recognize me in my reality,
and so they wander. (9.24)

Those who make their vows to the gods

go to the gods,
and those who vow to the Fathers to the Fathers go.
Those who make offerings to the elemental spirits
go to those spirits,
and those who worship me
go to me. (9.25)

24Lit., they come and they go.

25Cf.
2.45, where Krishna says one ought to be niryogaksema, "beyond the security of
possessions" (!)

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A leaf, a flower, a fruit, or water--

when someone whose mind is pure offers me
any of these in devotion--
whatever be presented with devotion I receive. (9.26)

Whatever you do, whatever you enjoy,

whatever you sacrifice, whatever you give,
whatever ascetic rigors you perform, Arjuna,
make it an offering to me. (9.27)

You will free yourself from the good and evil fruits
which are the bonds of karma.
When your whole being is yoked
with the yoga of renunciation,
you are liberated and you come to me. (9.28)

I regard all creatures the same;

no one to me is to be hated or favored.
But those who worship me with deep devotion,
they are in me, and I am in them. (9.29)

Should a very wicked man love me,

with devotion to no other,
that man I regard as noble,
for he is rightly resolved. (9.30)

He quickly becomes a man of Dharma,

and attains eternal peace.
Believe it, Arjuna:
no one devoted to me ever perishes. (9.31)

Even those who would fall into unfortunate26 births--

women and Vaisyas and even sudras--
when they give themselves completely to me,
they reach the highest Goal. (9.32)

How much moreso Brahmins of pure birth,

and devoted sage-like kings!

26papa, also translated "evil," "bad."

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You find yourself in this transient, joyless world:

Devote yourself to me! (9.33)

Fill your mind with me,

devote yourself to me,
worship me, bow to me.
Yoke yourself this way and you will come to me,
when I become your highest goal. (9.34)

CHAPTER TEN
The Lord said:
Hear still more of my supreme words,
mighty-armed warrior,
which I declare to you out of love
and desire for your welfare. (10.1)

The hosts of gods do not know my origin,

nor do the great sages.
For I am the Beginning of the gods
and of the great sages, altogether. (10.2)

They who know me as unborn, without a beginning,

the mighty lord of the world,
are free from all delusion,
liberated from all their past evil. (10.3)

Intelligence, transcendent knowledge,

freedom from all delusion,
forbearance, truth, restraint, tranquility;
happiness and sorrow, being and non-existence,
fear as well as freedom from fear. (10.4)

nonviolence, equanimity, satisfaction,

ascetic rigor, charity,
glory and disgrace--the dispositions that
in all their variety that belong to creatures--
they come from me alone. (10.5)

The seven great sages in ancient times,

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and the four Manus, begetters of humanity,

all shared in my being and were born from my mind.
From them came all the creatures of the world. (10.6)

They who know the reality of this magnificent power,

my yoga of creation,
yoke themselves with unshakable yoga--
about this there can be no doubt. (10.7)

I am the origin of the cosmos;

from me everything proceeds.
When wise people worship me with this in their minds,
they attain the fullness of contemplation. (10.8)

Their consciousness is focused on me,

their life-breaths are circulated in me.
In helping each other to understand me,
and talking about me constantly,
they find satisfaction and delight. (10.9)

To those who are perpetually yoked,

whose devotion is grounded in love,
I give that discipline, the yoga of Intelligence
by which they approach me. (10.10)

Out of intimate compassion for them

I destroy the tamas, Dark Inertia,
with the radiant lamp of transcendent knowledge,
for I am fixed in their inmost natures. (10.11)

Arjuna said:
You are the highest Brahman, the highest abode,
the purifier, the highest being,
the Pure Spirit, eternal, divine,
the primal god, unborn, all-powerful-- (10.12)

this all the sages call you.

But not only Narada, the sage of the gods,
and Asita, Devala, Vyasa,
you yourself tell me. (10.13)

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I believe all this to be the truth

which you tell me, Krishna,
and yet neither the gods nor the demons, lord,
know your manifestation. (10.14)

Only you yourself know your self, highest of men,

O maker of creatures, O king of creatures,
O god of gods, O lord of the universe. (10.15)

Please tell me
all the manifestations of your divine power
through which you pervade these worlds,
and still remain yourself. (10.16)

How am I to know you, yogi,

while constantly meditating?
What are the various modes of being
in which I should think of you, lord? (10.17)

Your yoga and manifestations of power

are extensive, Lord Krishna.
Tell me more, for I still am not satisfied
hearing this nectar. (10.18)

The Lord said:

Of course I will describe to you
the manifestations of my divine power,
only those that are most important, Arjuna,
for there is no end to my extension. (10.19)

I am the Self, dear Arjuna,

fixed in the inmost heart of all creatures.
I am the beginning, the middle,
and the very end of all beings.27 (10.20)

Of the adityas I am Visnu,

27In
the next section, Krishna traverses Indian lore to show his nature as the perfect
exemplar of all that is known. He also hints that he is the essence of all things.

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of celestial lights I am the golden-rayed sun.

I am Marici of the winds,
I'm the moon among the constellations. (10.21)

Of Vedas I am the Saman;

of gods I am Indra.
Of sense faculties I am the mind;
of creatures I am consciousness. (10.22)

Of the Rudras I am Shiva,

of Yaksas and Raksasas I am Kubera.
Of the eight Vasus I am Lord Fire,
of mountain peaks I am Meru. (10.23)

Know that I am Brhaspati, Arjuna,

the chief of royal clan priests.
Of generals I am Skanda,
for waters I am the ocean. (10.24)

Of great Rishis I am Bhrgu,

of speech I am imperishable OM.
Of sacrifices I am the sacrifice of silent repetition,
of immoveable things I am Himalaya. (10.25)

I am the sacred fig among all trees,

of divine seers I am Narada.
Of gandharvas28 I am Citraratha,
of siddhas29 I am sage Kapila. (10.26)

Know that I am Uccaihsrravas among horses,

born from the divine nectar.
Of lordly elephants I am Airavata,
and of men I am king. (10.27)

Of weapons I'm the thunderbolt,

of bovines the wish-granting cow.

28Celestial musicians and warriors.

29A species of demi-god.

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I am Kandarpa, Desire who generates all creatures;

of snakes I am Lord Vasuki. (10.28)

I am Ananta among the lordly serpents,

I am Varuna among sea-creatures.
Of the Fathers I am Aryaman;
of those who rein men in, I am Yama, god of death. (10.29)

I am Prahlada among the Daityas,

Time among those who reckon.
I am the lion among beasts,
Garuda among birds. (10.30)

I'm the purifying wind among purifiers,

and Rama among those who uphold the law.
I'm the crocodile to fishes;
I'm the Ganges to rivers. (10.31)

I am the beginning and the end

and the middle of creations, Arjuna.
Of wisdoms I am the wisdom of the Self.
I am Discourse30 for debaters. (10.32)

Of the letters I am "A,"

and of compounds the dvandva.31
I myself am indestructible Time.
I am the Dispenser,32 whose face
is turned in all directions. (10.33)

I am Death, called the destroyer of all,

and I am the source of all that will come to be.
Of feminine entities33 I am fame, glory,

30Vada, or simply "speech."

31In Sanskrit grammar, the most basic variety of compound which simply joins to elements
together in a list, rather than implying a syntactic relationship between them.

32 of the laws of karma; this has occurred previously in 9.17.

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speech, remembrance,
wisdom, fortitude and patience. (10.34)

I am the great Saman among the chanted Vedas,

the Gayatri among Vedic meters.
Of months I am Margasirsa,
of seasons the flowering spring. (10.35)

For wily gamblers I am the Game;

I am brilliance for all those who are brilliant.
I am victory and I am resolve;
I am strength of spirit for the good. (10.36)

Of the Vrisnis34 I am Vasudeva,35

and Arjuna of the Pandavas.
Of sages I am Vyasa36
of poets, poet Usanas.37 (10.37)

I am punishment among the forces of control;

I am proper conduct for those who seek victory.
I am the silence of secrets,
transcendent knowledge of knowers. (10.38)

And that which is the seed of all creatures,

that I am, Arjuna.
Nothing that moves or does not move
would exist without me. (10.39)

There is no limit of the manifestations of my divine power,

but I have declared to you, scorcher of foes,
some mere indications

33 Literally, things which are feminine in grammatical gender.

34 Krishna's clan, cousins of the Pandavas.

35 Krishna's patronymic epithet.

36 Author of the Mahabharata.

37 A Vedic poet.

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of how the manifestation of my power extends. (10.40)

Whatever being manifests power

or splendor or energy,
understand that as arising
from a fragment of my brilliance. (10.41)

But of what use to you

are all these things you now know, Arjuna?
I have established this entire cosmos
with but a single fragment of myself,
and still remain myself. (10.42)

CHAPTER ELEVEN
Arjuna said:
To favor me
you spoke the supreme secret
known as the ultimate Self;
my delusion has been dispelled. (11.1)

I have heard in great detail

from you yourself
how creatures arise
and go to dissolution,
and of your undecaying magnificence,
lotus-eyed lord. (11.2)

As you have described yourself,

so you must be, supreme lord.
Yet I desire to see
your lordly form, highest of men. (11.3)

If you think, all-powerful god,

I am able to see it,
then show your imperishable self to me,
lord of yoga. (11.4)

The Lord said:

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Behold my manifold forms, Arjuna,

by the hundreds, by the thousands,
divine,
of many colors and shapes! (11.5)

Behold the Adityas, the Vasus, the Rudras,

the Asvins and the Maruts!
Behold the wondrous forms
no one has ever seen before, Arjuna! (11.6)

Right here, right now

behold the entire cosmos,
with all things moving and unmoving,
in my body, Arjuna,
and whatever else you desire to see! (11.7)

But you are not able to see me

with your own sight;
I'll give you divine sight. Behold
the lordliness of my yoga! (11.8)

Samjaya38 said:
And when he had spoken, king,
Hari,39 the great lord of yoga,
showed to Arjuna
his supreme lordly form, (11.9)

with innumerable mouths and eyes,

innumerable wondrous beings showing forth,
innumerable divine ornaments,
and divine weapons without number, (11.10)

wearing divine garlands and garments,

fragrant divine unguents--
everything was a wonder--
the god without limits,

38 See note to 1.1

39 Another name of Krishna.

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his face turned in every direction. (11.11)

If all at once there arose in the sky

a thousand suns,
it might resemble the light
of that great soul. (11.12)

Then the Pandava saw there

in the body of the god of gods
the entire cosmos
with all its variety. (11.13)

And so Arjuna was overcome

with astonishment
and his hair stood on end.
He bowed his head to the ground,
made obeisance to God,
and spoke: (11.14)

Arjuna said:
I see all the gods in your body, O god,
and hosts of creatures in all their distinction,
four-faced Brahma, lord of the lotus throne,
the seers and all the celestial serpents, (11.15)

I see you everywhere, your limitless form--

numberless arms and bellies, mouths and eyes.
I see no end of you, no middle, no beginning;
I see your All-form, O lord of all.40 (11.16)

I see you with diadem, mace and discus,

a mass of brilliance burning into space.
You're everywhere, but I'm blinded by the light
like a fire or the sun, but unfathomable. (11.17)

Undecaying, you're the highest thing to be known,

you're the highest abode for the whole universe.

40 pasyami Visvesvara visvaråpa, or I see your cosmic form, lord of the cosmos.

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Indestructible protector of eternal Dharma,

you are the eternal Pure Spirit, I believe. (11.18)

I see you without beginning, middle or end,

with infinite virility and infinite arms,
moon and sun your eyes, blazing fire your mouth,
the whole universe burns with your brilliance. (11.19)

For this space stretching from heaven to earth,

is pervaded by you in all the quarters.
Beholding your form, fierce and wonderful,
the three worlds tremble, great-souled lord. (11.20)

These hosts of gods enter you, frightened

and reverent, chanting your praises,
Crying "hail to you!" hosts of seers and Siddhas,
laud you with all their resounding hymns. (11.21)

Rudras and Adityas, Vasus and Sadhyas,

Visvas, twin Asvins, the Maruts and Fathers,
crowds of Yaksas, Siddhas, Gandharvas and demons
all gaze on your wondrous form with amazement. (11.22)

Your vast form has many mouths and eyes,

many thighs and feet, mighty-armed warrior,
many bellies, many fangs, grotesque and fearful.
The worlds see you and tremble just as I do. (11.23)

Touching the heavens, you blaze with all colors;

your mouth gapes, your blazing eyes expand.
I see you and my inner soul trembles:
I cannot find fortitude or peace, O Visnu. (11.24)

I see your horrible fangs and your mouths

that look like the fire of Time's dissolution.
I've lost my direction, I find no more pleasure.
Please be calm, be kind to me, Lord of the world! (11.25)

Into you enter the sons of Dhritarasñra,

along with the hosts of earth-guarding kings.

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Bhisma and Drona, the driver's son Karna41

along with our best warriors. (11.26)

Rushing furiously into your mouths,

past jagged, grotesque and dreadful fangs,
some fall and get stuck between your teeth;
their heads are snapped off and ground to a pulp. (11.27)

Streaming like torrents of so many rivers,

surging, swollen, bound for the sea,
these virile warriors from the human world
enter your mouths illumined by flames. (11.28)

Like moths entering a mass conflagration,

who fly at full speed to their own destruction,
all these worlds are entering your mouths;
they fly at full speed to their own destruction. (11.29)

You lick at the worlds and swallow them up;

none can escape your flaming mouths.
You made the whole cosmos shine with your brilliance;
now your lustrous flames turn scorching cruel. (11.30)

Tell me, what is this cruel form of yours?

Homage to you, best of gods, please be calmed!
I wish to know who you are in the beginning,
for I do not understand this course you've begun. (11.31)

The Lord said:

I am Time matured to annihilate the worlds,
my course has been set in this time to destroy them.
These soldiers drawn up in hostile ranks,
even without you will soon be no more. (11.32)

So get up! Win fame, and conquer the foe!

Enjoy your kingdom and all its riches.
All these men I have slain already;

41 The chief warriors among Arjuna's enemies.

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be merely my instrument, left-handed archer! (11.33)

Drona and Bhisma and King Jayadratha,

Karna as well and the other virile soldiers
I have killed, so kill them! Don't waver!
Just fight, and you'll conquer your foes in battle. (11.34)

Samjaya said:
Arjuna trembled on hearing the words
and folded his hands in reverence to Kesava.42
He bowed down again and again and, awe-struck,
stammered as he spoke to Krishna. (11.35)

Arjuna said:
Rightly, thrilling Lord, the world exults
on hearing your praises, and falls in love.
Raksasas43 take fright, scattering to the winds,
and all the hosts of Siddhas bow down to you. (11.36)

How could they not bow down to you, great soul,

the Primal Creator, even of Brahma,
imperishable lord, repose of the world,
beyond existence and non-existence. (11.37)

You are the Primal God, the Pure Spirit,

the ancient one, treasure of this universe,
Knower of the Known, the highest abode;
on your limitless form the cosmos is strung. (11.38)

You are Vayu and Yama, Varuna, the moon;

you are Brahma and his progenitor, too--
Homage, and a thousand homages to you,
and again, ever more homage to you. (11.39)

Homage before you, homage behind you,

homage all around you, for you are all.
Infinite virility, measureless prowess,

42 A name of Krishna.

43 Cannibalistic ogres.

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you fulfill everything, for you are all. (11.40)

Thinking you my friend I called you Krishna,44

I called you Yadava, I called you friend,
perhaps out of carelessness, perhaps out of love;
deluded, I could not know this mighty All-form.] (11.41)

Whatever teasing or joking insults

in play, relaxing or dining together,
in private or in company, unshakable god,
I beg you forgive it, immeasurable lord. (11.42)

Father of all beings moving and still,

guru of gurus, most worthy of reverence,
to you there's no equal, not to speak of one greater;
in all the three worlds your might is unmatched. (11.43)

Therefore I bow to you, prostrate my body,

I pray you, lord most worthy of praise--
like a father his son, like a friend his friend,
like a lover his beloved, please forgive my offence. (11.44)

Never before have I seen the like of this,

I am thrilled, though my mind trembles with fear.45
Show me that form I know from before.
Be calm, be kind, lord, repose of the world. (11.45)

With diadem and mace, discus in hand,

I long to see you as you were before.
Assume that four-armed form of yours,
O thousand-armed lord, O cosmic All-form. (11.46)

The Lord said:

You have pleased me, Arjuna, so I revealed

44In this translation almost all the various epithets of Krishna have been changed to Krishna to
avoid confusion for the student. This instance is, however, the only actual use of the name
Krishna in the Bhagavad Gita.

45 Or awe, bhayena.

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my highest form through the yoga of my self.

Brilliant, cosmic, infinite and primal,
never before seen by any but you. (11.47)

Neither by Vedas or sacrifices or study

by charity or by ascetic rigors
can I be seen with this form in the world
by any but you, best warrior of Kurus. (11.48)

Neither tremble nor let your thoughts be deluded

when you see this horrific form that is mine.
Let your fear be gone; let your mind be gladdened--
behold once again that form you once saw! (11.49)

Samjaya said:
When he had spoken Krishna displayed
his familiar form to diademed Arjuna.
That great soul refreshed the awe-struck hero
by assuming the pleasing46body he knew. (11.50)

Arjuna said:
Seeing
the pleasing form I know, Krishna,
my mind has returned
to the way it was before.47 (11.51)

The Lord said:

You have seen the form of mine
that is very difficult to see.
Even the gods perpetually yearn
for a vision of this form. (11.52)

Neither by Vedas, ascetic rigors,

charity or rituals
can such a form be seen
as you have seen. (11.53)

46 Or handsome, saumya.

47 To its original disposition, to its natural state.

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But by devotion
such as yours, Arjuna,
in this form I can be known and seen
and entered in my reality,
scorcher of foes. (11.54)

Those who do my karma,

make me their ultimate,
devote themselves to me,
who shut out attachment,
free from enmity towards every creature,
they come to me, Arjuna. (11.55)

CHAPTER TWELVE
Arjuna said:
In this form
the devotees perpetually yoked worship you,
and then there are those who worship you
as imperishable, unmanifest.
Among them
which are the better knowers of yoga? (12.1)

The Lord said:

Those who, constantly yoked,
draw their minds into me
and worship me with supreme faith,
them I regard as the most yoked. (12.2)

But those who worship me

as imperishable, indescribable,
ubiquitous, inconceivable, the summit,
the unwavering, their steady fixed point, (12.3)

who have completely reined the whole assembly of their senses,

who maintain their Intelligence in equanimity on all occasions,
delighting in the welfare of all creatures,
they attain directly to me.48 (12.4)

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Those who focus consciousness on the unmanifest

experience extreme affliction,
for reaching the unmanifest Goal
is fraught with greater suffering
for those with bodies. (12.5)

But those who renounce all actions in me,

keeping me as their highest aim,
and worship me,
meditating by means of a yoga
devoted solely to me, (12.6)

those whose consciousness is drawn into me,

I will rescue them from the sea of worldly suffering
which is death,
and I will not delay, Pandava. (12.7)

Fix your mind in me alone;

settle your Intellect in me.
Come dwell in me alone,
and it will be forever, have no doubt. (12.8)

If at that point you're unable

to concentrate your consciousness firmly in me,
then seek to obtain me
through the discipline of diligent practice, Arjuna. (12.9)

Even if you're incapable of diligent practice,

make my work your highest aim.
Even by performing actions for my sake
you will achieve perfection. (12.10)

Even if you, resorting to my yoga,

cannot do this, then practice self-control
and relinquish the fruit
of every action. (12.11)

48The commentator Ramanujan adds an api, meaning "they, too, attain," which many translators
follow.

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For knowledge is better than diligent practice,

and meditative trance is superior to mere knowledge.49
But renouncing the fruits of action is better than trance.
From renunciation comes peace immediately. (12.12)

Free from hatred for all creatures,

but friendly, no--compassionate;
without possessiveness or ego,
remaining the same in happiness and sorrow,
forbearing, (12.13)

the yogi is content, constantly self-controlled

and firmly resolved.
Devoted to me, he offers his mind and Intellect to me;
he is dear to me. (12.14)

And so the world does not trouble him,

and he does not trouble the worlds.
Freed from thrills and anger, fear and anxiety,
he is dear to me. (12.15)

Independent, pure in his contacts,

skilled in action, indifferent, unperturbed,
he completely renounces all undertakings,
and devoted to me, he is dear to me. (12.16)

He does not exult,

he does not hate,
he does not grieve,
he does not yearn.
Completely abandoning karmas good and evil,
full of devotion, he is dear to me. (12.17)

The same towards friend and enemy alike,

the same in honor and dishonor,

49The commentators are greatly exercised in qualifying these terms. For example, the theistic
Ramanujan takes "practice" as a repetitive remembrance of Krishna's name, while the non-
dualist Samkara makes it abhyasa without knowledge. As my "mere" indicates, S wants dhyana
to refer to meditation supported by knowledge, for to him, the transcendent knowledge of the
self, discursive and transdiscursive, is the point of all "religious" endeavor.

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the same towards cold and heat,

the same towards joy and sorrow,
the same in company or in solitude. (12.18)

Equal in blame and praise,

silent
and completely content with whatever comes.
Homeless, yet possessing stability
and possessing devotion, that man is dear to me. (12.19)

But they who practice this nectar,

consistent with Dharma, that I have described,
full of faith in me as their highest aim,
those are devotees, very dear to me. (12.20)

[Chapters 13-17, contain a theory of knowledge useful for those seeking yogic
discernment. Some scholars believe this section is influenced by Buddhism; in any
event, though it deals with the same concerns that are in Chapters 1-12 and 18, it may
have been written by a different author.]

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CHAPTER EIGHTEEN
Arjuna said:
I want to know the reality50 of
renunciation, mighty-armed warrior
and of abandonment.
Distinguish them for me, Krishna. (18.1)

The Lord said:

The sages know renunciation
as the laying aside of voluntary actions
that reap desires,
whereas the insightful declare abandonment
to be the abandonment of all karmas.51 (18.2)

Some wise people declare that action is essentially flawed,

and must be abandoned.
Others say that acts of sacrifice, charity and asceticism
should not be abandoned. (18.3)

Listen, best of Bharatas. I will give you

my determination in this regard,
for abandonment has been rightly described
as of three sorts, tiger among men. (18.4)

Actions which consists of sacrifice, charity and asceticism

are not to be abandoned; they must be performed.
Sacrifice, charity and asceticism--these alone
are purificatory for the wise. (18.5)

But even these actions

should be performed while abandoning attachment--
both to them and their fruits--
this is my ultimate determination, Arjuna. (18.6)

Renunciation of prescribed actions is not proper;

giving them up stems from delusion,
and is widely declared to be

50 tattva, principle.

51 All actions, including the obligatory ritual actions enjoined by scripture.

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of the nature of Darkness. (18.7)

If you abandon an action because it is painful,

out of fear that it will hurt the body,
then you're making a Passionate abandonment
and there, too, you don't receive the fruit of abandonment. (18.8)

But when someone performs a required ritual action

while abandoning attachment both to it and its fruit,
that abandonment is regarded
as having the nature of Goodness. (18.9)

When a man who abandons is pervaded by Goodness,

possessed of intelligence:
his doubts are destroyed.
He doesn't hate unpleasant action,
nor is he attached to the pleasant. (18.10)

It is certainly not possible for an embodied being

to abandon all actions without any remaining,
but the person who abandons the fruit of action
is truly called "abandoner." (18.11)

For those who do not abandon,

the three-fold fruit of action--desired, undesired and mixed--
is inherited after death,
but for renouncers, never. (18.12)

Hear the five factors, mighty-armed warrior,

involved in the successful accomplishment
of all actions
as taught in the Sa§khya "intellectual method." (18.13)

The "seat" of the action--where it takes place, the agent,

the several bodily "instruments,"
the various bodily breaths,
and the fifth is divine fate.52 (18.14)

52The bodily "instruments" are the sense and motor organs. The breaths are actually termed
"functions" or "behaviors" here; they sustain the body. Daiva means fate which is unpredictable,
but literally, "that which comes from the gods."

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Whatever action a man undertakes,

in body, speech or mind,
whether lawful or contrary to law,
these five are its causes. (18.15)

Since this is the case,

the person who sees only the self as the agent,
because his Intelligence is not fully formed--,
that foolish person does not really see. (18.16)

If a man's disposition is free from ego,

his Intelligence is not stained.53
Though he slays all these worlds, he does not slay
nor is he bound. (18.17)

The impulse to action is three-fold--

knowledge, the object of knowledge and the knower.
The complement of action is threefold, too--
the instrument, the action, and the agent. (18.18)

Knowledge, action and the agent are three-fold

according to their Qualities.
Listen as I explain how the Samkhya intellectual method
applies the theory of the Qualities. (18.19)

That knowledge with which one sees

a single imperishable nature in all creatures,
the undivided in the divided--
know that knowledge to be Goodness. (18.20)

The knowledge which comprehends different natures

of separate kinds among all creatures
because of their physical separateness,
know that knowledge to be Passionate. (18.21)

But that which is attached to one thing as if it were all,

which is ignorant of causes,

53 By notions that karma is ultimately real.

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which is not directed towards reality,

which is trifling--that is called Dark Inertia. (18.22)

A ritual action which is prescribed,

yet performed bereft of attachment,
with neither passion or aversion by a person not desiring to gain the fruit--
that is said to be of the nature of Goodness. (18.23)

Whereas an action that is fatiguing,

performed by a person looking to fulfill desires,
or else with ego--
that is called the Passionate. (18.24)

An action undertaken out of delusion,

without regard to destructive or violent consequences,
without a thought to one's capacity to perform it--
Dark Inertia is said to be operating there. (18.25)

The agent who is free from attachment,

without feelings of ego, filled with fortitude and zest,
who is not altered by success or failure--
that person is said to be of the nature of Goodness. (18.26)

Lustful, greedy to win the fruits of his actions,

violent, impure,
filled with thrills and sorrows,
that agent is declared to be Passionate. (18.27)

Undisciplined,54 vulgar, stubborn,

deceitful, malicious,
lazy, despairing, procrastinating--
that agent is said to have Dark Inertia operating. (18.28)

Hear now the threefold division

of Intelligence and fortitude
according to the theory of the Qualities,
as I declare them fully and individually, Arjuna. (18.29)

54 ayukta, unyoked.

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The Intelligence which understands worldly activity

and withdrawal from worldly activity,
what is to be done and what is not to be done,
fear and fearlessness, bondage and liberation,
that, Arjuna, is Goodness. (18.30)

The Intelligence with which a person wrongly distinguishes

Dharma from Adharma,
what is to be done from what is not to be done,
that, Arjuna, is Passionate. (18.31)

The Intelligence which thinks that Adharma is Dharma

is covered over with Dark Inertia;
Conceiving all things backwards,
that Intellect is Darkness. (18.32)

That fortitude by which mind,

breaths, senses and actions
are held firm with an unwavering yoga,
that fortitude is Goodness, Arjuna. (18.33)

That fortitude by which Dharma, worldly gain and pleasure

are held firm with a strong attachment
in expectation of results,
that fortitude is Passionate. (18.34)

That kind of fortitude by which a stupid person

can't let go of sleep, fear, sorrow,
depression and stupor,
that fortitude is Dark Inertia. (18.35)

And now hear my three-fold division

of happiness, best of Bharatas,
in which by diligent practice a person finds delight
and arrives at the end of grief. (18.36)

What seems at first seems to be poison but in the end

is finally transformed into the likeness of nectar,
that happiness is taught as Goodness;

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it is born from the clarity of one's own Intellect.55 (18.37)

What at first seem to be nectar--

the senses commingled with the objects of sense--
but in the end turns out to be like poison,
that happiness is Passionate. (18.38)

What at first and in its consequences

is the "happiness" of self-delusion,
that comes from drowsy indolence and intoxication,
that is rightly known as Dark Inertia. (18.39)

There is no being on earth

or among the gods in heaven
that is free from these three Qualities
of Material Nature. (18.40)

Brahmins, Ksatriyas, Vaisyas and Sudras--

scorcher of foes, their karmas56
are divided according to the Qualities
which arise from their inherent natures. (18.41)

Tranquility, restraint, asceticism, purity,

forbearance and straight conduct,
transcendent knowledge and its practical applications,
orthodox belief57--this is the karma of brahmins,
arising from their inherent nature. (18.42)

Bravery, brilliance, fortitude, skill,

never retreating in battle, charity, lordliness--
this is the karma of ksatriyas,
arising from their inherent nature. (18.43)

55As S, where atma is read as the reflexive pronoun, or with R, where atmabuddhi, is the
"Intellect concerning the Self."

In this section karma probably means "duty," (thus overlapping with dharma) but also their
56

whole "realm of action," which is perhaps how it ought to be translated here.

57 astikyam, the opposite of heretical atheism, which includes materialists and Buddhists.

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Agriculture, protection of cattle and trade

is the karma of Vaisyas,
arising from their inherent nature.
The service of others is the karma of Sudras. (18.44)

The man who takes delight in whatever karma is his

attains perfection.
Hear how the person devoted to his own karma
finds perfection. (18.45)

He from whom all creatures come forth,

on whom this whole universe is stretched,
humans find perfection worshipping him
by means of their own karma. (18.46)

One's own dharma, though undistinguished,

is better than another's dharma well-executed.58
Performing the karma which is prescribed according to one's inherent nature
a person does not attain sin.59 (18.47)

You should not abandon the karma, though flawed,

which is natural from birth, Arjuna,
for all undertaking are covered with flaws,
like a fire covered with smoke.60 (18.48)

With Intellect unattached in all situations,61

self-controlled, free from craving,
one attains the highest perfection--
freedom from karma. (18.49)

Hear from me in brief

how a person who has gained perfection

58 Cf. 3.35.

59 kilbisam, perhaps karmic "stain" as with kalmasa.

60 The standard example of invariable concomitance in Indian logic.

61By position and sense, sarvatra would seem to go better with "self-controlled," but none of the
commentators take it that way; enclitic, no!.

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likewise reaches Brahman, the Absolute,

which is the highest state.62 of knowledge. (18.50)

Yoked with a purified Intellect,

restraining himself with fortitude,
abandoning the objects of sense, such as sound,
throwing away attraction and repulsion, (18.51)

he lives in solitude, eating lightly,

and reins in his speech, body and mind,
Constantly engaged in the yoga of meditation,
he completely gives himself over to dispassion.63 (18.52)

Liberated from ego, power, arrogance, desire, anger,

possessions and possessiveness,
tranquil,
he is fit to become Brahman, the Absolute. (18.53)

He becomes Brahman, and he becomes clear.

He does not sorrow, and he does not yearn.
The same toward all creatures,
he gains the highest devotion to me. (18.54)

Through devotion he knows me

as I am in reality.
Then, when he knows me in reality,
at that moment he enters me. (18.55)

Though constantly engaged in action of all kinds,

he takes refuge in me;
through my grace he wins
the eternal, indestructible place. (18.56)

With your consciousness renounce all actions

62nisñha, seems a bit flat, since it means "the foundation, basis" hence S's gloss of parisamaptih,
consummation; R in so many words, similar--or was the poet of the Gita being clever, implying
that the summit is the foundation? Cf. 8.28.

63"Completely gives himself over," though consistent with trans. of a-sri, elsewhere is
incongruous with dispassion.

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in me,
making me the highest.
Resort to the yoga of Intellect
and perpetually keep your mind in me. (18.57)

With your mind in me, through my grace

you will pass over all obstacles.
But if through ego you will not listen,
you will perish. (18.58)

If from ego you think,

"I will not fight,"
you resolve in vain:
Material Nature will command you. (18.59)

You are bound, Arjuna, by your own karma,

arising from your inherent nature.
What out of delusion you do not wish to do,
without your willing it, you will do anyway. (18.60)

The Lord abides in the heart of all creatures, Arjuna,

and with his illusory creation
makes all creatures spin
as if mounted on a revolving engine.64 (18.61)

With your whole being,

go to him alone for refuge, Bharata.
It is through his grace
that you'll attain the eternal state of highest peace. (18.62)

--This is the transcendent knowledge,

the greatest mystery that I have told to you.
Consider it fully
and then act on it as you wish. (18.63)

Listen further to my supreme word,

the greatest mystery of all.
My love for you is steadfast,

64 This last phrase is borrowed from Apte.

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so I'll speak for your benefit. (18.64)

Make your mind in me, be devoted to me,

sacrifice to me, reverence me.
You will come to me, truly I promise you,
for you are dear to me. (18.65)

Completely abandon all Dharmas65

and seek refuge in me alone.
I will liberate you from all evil;
do not be troubled.66 (18.66)

Never should you speak this

to someone with no ascetic experience,
or to a person with no devotion,
or to someone who does not wish to hear it
or to someone who reviles me. (18.67)

He who proclaims this supreme mystery

among my devotees
accomplishes the highest devotion in me,
and without a doubt, will come to me alone. (18.68)

No one in the world

does dearer service to me,
and no one else on earth
becomes dearer to me. (18.69)

The one who studies

this our colloquy, full of Dharma,
worships me with the sacrifice of knowledge--67
so I hold. (18.70)

65This should perhaps be interpreted in both the Hindu sense of conventional norms of
behavior prescribed for people in particular social and ritual stations, and in the Buddhist sense
of constituents of reality, both material and conceptual.

66 This is the famous carama-sloka, or "culminating verse" of the Gita.

67 jnanayajna, cf. 9.15.

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The man who simply listens,

full of faith and without hostility,
also is liberated and attains to the good worlds
that belong to people whose deeds are virtuous. (18.71)

Have you heard this, Arjuna,

with your consciousness focused?
Has your ignorant delusion
been destroyed, best of warriors? (18.72)

Arjuna said:
The delusion is destroyed,
my recollection regained
through your grace, immovable Krishna.
I'll stand firm with doubt dispelled,
and I'll act on what you've said. (18.73)

Samjaya said:
--And this was the wondrous
hair-raising dialogue I heard
between Lord Vasudeva
and great-souled Arjuna. (18.74)

Through the grace of Vyasa,68

I heard this highest mystery, this yoga,
directly from the lord of yoga, from Krishna,
who spoke it in person. (18.75)

O king, I keep on recalling

this wondrous sacred dialogue
between Krishna and Arjuna,
and I bristle with joy again and again. (18.76)

And I keep on recalling

that wondrous form of Lord Hari,
and I'm filled with mighty amazement,
and I bristle with joy again and again. (18.77)

68Primary narrator of the Mahabharata--its "author"--and a significant ancestor of the epic's

combatants.

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outside of classroom use except by permission of the translator]

Where there is Krishna, Lord of yoga,

and where there is Arjuna, bearing his bow,
there is splendor and victory,
well-being and unfailing good conduct.
This I believe. (18.78)

OM SANTIH SANTIH SANTIH OM

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