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GITA The Divine song of lord

Before I start to see GITA from my perspective let me inform those who are unaware of what GITA is. GITA is known to be the guidance given by the supreme lord to his disciple and friend ARJUNA while he was on a war path with his friends and family. Traditionally GITA is believed to be a set of interaction between the GOD and his DISCIPLE who is lost in a self created conscience of what is right and what is wrong. Let me first look into GITA and try to look at the purpose why it was said. If lord Krishna would not have had a bigger objective other than just guiding Arjuna on the path which Krishna wanted Arjuna to take, wouldn’t it be sufficient for him with all the divine power to just instruct MAYA (illusion) to take control of Arjuna and get the war won by him. Of course it would mean that LORD wanted to have a bigger impact on the humanity in general rather than just a specific case. Humanity in each time has been disillusioned of right and wrong. Every day each of us get stuck in the battle of right or wrong where in it gets difficult for most of us to judge what is right and what is wrong, or to reframe that what I have been doing or what I intend to do is right or wrong. The worst part have been, that the question of right or wrong have been used, by coward to hide in the cover of being right justifying his cowardice, and by the oppressor justifying his deeds as karma. Gita should not be looked into as a tool to justify or unjustify an action or inaction. Gita in its sole is so deep that it is not possible to interpret the whole of its meaning in just one reading. So if one goes into the Gita with a pre motivated state of mind to find out the answers as to one is right or wrong in his deeds, because of the state of mind and the self ego he will always end up having himself justified. Gita for a not so knowledgeable person like us should be read only as a new learning. It should always be taken to be a subject about which one have no idea and is getting in it with a pure intention of learning it. Only then will gita be beneficial to one helping him/her see things from a new perspective in the light of true knowledge. What people have been doing is to get out of the burden of the ill doings which every human heart carries at every juncture, they get set to read or hear gita to self assure him that he had been right with an intention of getting rid of the burden. What these people end up doing is that they don’t even get close to the meaning and are left in the same illusionary world carrying home nothing but the same burden they had came down with. If however some one goes inside the gita to try to garner as much knowledge as one can get he will find himself to have a complete new way of looking at things with an added vigor for life. This work of mine is a humble attempt to make people understand gita in a better way. Does that mean that I am knowledgeable enough to interpret gita in the best way? Absolutely not, but what I intended is to at least let people see gita in the way I had seen it. GITA was heard by three people Arjuna, Sanjaya and Dhitrastra. All three had different mind set while getting inside gita and all three had different understanding of it. So it becomes very important with what state of mind is one entering Gita. As that will ensure what one will get out of it. I am just putting it in my words as to what I understood from it. I don’t intend to offend any one or to disturb any one. It’s my humble effort to try and help you understand what GITA is. I hope you find the work easy and interesting. With the wish to have the light of knowledge in every one’s life here begins GITA.``

CHAPTER 1 Trans 1: Dhitarastra said: Sanjaya, gathered on the sacred soil of Kurukshetra, eager to fight, what did my sons and sons of Pandu do? Dhitarastra the mighty king asked sanjaya to tell him what the scenario in the war was. He had all the worldly might and power. His verses will always show the feeling of a person who is so very haughty and arrogant. When he asked sanjaya to narrate the incident he had the only motive of trying to see the might of his army as compared to the weaker pandawas army. Dhitatrastra seems to be a person who is so blindly in love with his throne and his sons that he is no more able to see what is right or wrong. Generally that’s what most of us have faced in our lives. When it comes to matters related to our near and dear ones, we tend to bend our definition of right to the benefit of our loved ones and prefer to look beyond what is obviously right. Trans 2 - 11: Duryodhana approached guru Dronacharya and informed him of the army and allies of the pandavas, and also the army and allies on Kauravas side. He made a very appropriate description of the army of the Pandavas and also made an honest appraisal of both the armies. He also guided the ranks in his army that the main force on their side was his grand uncle Bhisma. So he instructed every one of the war strategy to safeguard Bhisma during the war. The whole of narration shows the war acumen of Duryodhana as he made a very honest comparison of his army with the enemy’s army. It can for sure be inferred that the army on the side of Kauravas was far better in comparison in terms of skill or numbers. What pandavas had was a war for their right against a much stronger enemy who happened to be their relatives. But duryodhan ignored while appraisal of pandavas army, the main force that the Pandavas had, it was not the army or the officers that were standing up in arms against the kauravas. Their main force that they had was the will to fight for right, a will to fight for justice and a will to make sure that they never succumb to wrong, which in other words can be said to be the Lord Krishna himself. Trans 12 -19: hearing the word of praise for himself; all cheered up Bhisma the war hero and the captain of the Kaurava’s army blew his conch, which was considered to be the signal of initiating the war. All the warriors on kauravas side started blowing their conches and other instruments to fill in the vigor and to fight. The same thing was reciprocated by those on ranks on the padavas side as well. A small thing to notice in here would be the style with which the wars used to be fought in those days. Conches are generally blown to mark some auspicious event like prayer or yagna. And for kchatiryas wars were considered to be equivalent to performing prayers. Such was the repute of the warriors of that time. Trans 20 -23 :sanjaya further narrated that Arjuna asked lord Sri Krishna to place his chariot in between the lines of both the armies to observe closely the enemy lines and the officers on there side. His motive seems to be a last minute appraisal of the opposition so as to make sure that he closely identifies the army against him. It might have had the starting of showing a pure acumen of a warrior but it later on turned out to be a call of false emotions and guilt feeling. Trans 24-28: Sri Krishna took the chariot in between the two lines of armies and asked Arjuna to take notice of the opposition closely. But as Arjuna saw his uncles, grand uncle, teachers, maternal uncles, brothers, cousins, nephews, grand nephews, even friends and well wishers, he was overcome with deep compassion. How could anyone in earth think of a fight with his very close near and dear ones taking their lives and than calling it a war for the right? I sitting here imagining going on war against my own near and dear ones brutally chopping of them one by one and than calling it the fight for truth and a fight for right, is a very difficult scene to even imagine. It would be very difficult for any of us to do that. Trans 29-34 Arjuna further added that he was feeling very feeble. He further added that as a warrior he did not see any good in killing his own kinsmen. His state of mind made him feel that what use any

kingdom is without his own near and dear ones. Arjuna further added that he dint want to have victory or luxury as without any near and dear ones of what use will be any pleasures? And that generally the people for whom we seek those things are standing in front of him putting at stake their life. Trans 35-39 Arjuna went on saying that he don’t want to kill his kinsmen even if they kill him. As even if he kills those devil minded sin will occur to him also as he would be the person who wiped out his own family. Trans 40 – 44 He further tried to make his point clear by pointing out the fall out of wiping out a family. He reasoned that if a family is wiped out all its traditions and followings are also wiped out and this leads to an immoral society without any values. As the values also get extinct all the evil effects starts to be visible. This leads the society to fall in the pit of sins and crimes. And as per the Vedic rule one who has lost his family traditions and values goes in the hell after leaving earth. In these statements Arjuna gets the feeling of being the one who would be pointed as responsible for the fall of his own family. And it seemed to be for just kingdom and kingly comforts. Trans 45-46 He thus sets to not to fight with his own family and feels that he would rather prefer to die out of his cousins hands rather than killing them for the kingdom and its benefits. He further added that he would rather want to die unarmed rather than being up in arms against his own family. Trans 47 Thus saying this Arjuna dropped his bow and arrow and sank into the chariot. What arjuna was focusing on more was the outcome of the fight as to the death of his near and dear ones. He had lost vision of whether or not the fight was for right or wrong. He started feeling that just to get princely comforts he was going to kill all his relatives and thus eliminating the entire family. And to get princely comforts if anyone is required to kill his own family, it will seem to be a real tough decision.

“END OF CHAPTER ONE.”

Chapter 2 Trans 1-3 Prabhu said to Arjuna that how could he get into those meaningless thoughts at that juncture? As that would not only leave him nowhere will also take away the fame he had. Prabhu also tried to challenge him by asking him to shake of the faintheartedness and to be a man. Trans4-9 Arjuna replied that he could not fight with bows and arrows with people like Bhisma and Drona, who are his teachers and elders. He further added that it’s better to live on alms rather than killing people like them as even after killing them he will get only blood stained wealth and pleasure. He said that he was not even sure that should he fight or not, if he will win or loose, will he kill the enemy or will they kill him, and his own brothers are standing in the enemy ranks, how can he even imagine killing them. He then says that he was struck in between the cowardice of dropping weapons and confusing call of duty. He asked Prabhu to guide him on what to do. He also added that the grief that he was having wont die even for the rule over the world or god. And then he said that he will not fight, and became silent. This seems to be the normal condition of most of us. W hen we do get confused on the right and wrong we accept whatever seems right to us and start putting up arguments for it. We get so entrapped in our own thought process that we don’t even care to look outside and see the larger picture. The cause to fight for should not be judged by the fight for who’s good, rather it should always be based upon the decision of what is right. Though, it is easier said than done. And Arujuna was stuck at the same point of rather than finding out what was right and what was wrong, he was more inclined towards for whom I am doing it. Trans 10- Prabhu with a small smile started of with the following words. It sounds awkward when a teacher has a smile on his face when the disciple is under severe grief and problem. But a teacher like Prabhu, he won’t do anything which is awkward or not right. Any teacher, who finds his student in self created mess, will definitely have a smile on my face if the teacher knows that it is something which is very basic and the same student will jump in joy the moment he gets the concept cleared. Trans 11- 13 Prabhu said that Arjuna was having grief over people for whom he should not grieve and yet was speaking like a learned person. Prabhu added that wise men do not sorrow for dead or leaving. Prabhu does not explain that there was never a time when prabhu was not there or Arjuna was not there or any other king present there were not there, or will such a time occur. As our body passes through different stages of life like childhood, youth and old age but the soul remains the same and attains another body after living this body. The wise don’t get disillusioned about this. Prabhu guides him to the fact that what we see around us was there and will be there in some form or other. Trans 14- 15 Prabhu says that the feelings of cold or heat, pleasure or pain are temporary and fleeting, so these things should be ignored. People who feel the pain and pleasure to be same and those who remain unaffected of these feelings become immortal. Trans 16: Prabhu says that the unreal had never had any existence, it was just maya and the real never looses its existence. This reality have always been understood and been apparent to the seer of truth. It is only the creator who can destroy the universe other than that no one has the power to destroy the indestructible substance. That which could have never been destructed nor can never be destructed other than by the creator himself. And all others who seem to be imperishable or indefinable are perishable. So Arjuna should fight. Prabhu further adds that one who considers the soul to be capable of killing and the one who feels the soul gets killed are both ignorant and both are having no idea of the eternal truth. Trans 20-: Prabhu says that a soul neither takes birth nor does it die. The soul neither takes shape after taking birth nor does it looses shape after death. The soul is eternal and everlasting. Even if the body is

Prabhu says that it is the biggest happiness for warriors as it gives them an open gateway to heaven. nothing in the world is better than fighting a war for right. Rather if we keep focusing on our share of work at every juncture and make sure that whatever we deliver is to our optimum. He will not incur any sin while fighting such war. More scarce are people who hear of it as wonderful. As it’s the joy of the chances of getting success or the fear of getting failure actually ends us taking a detour from our journey and end up nowhere. It would mean that every battle in life that we fight for if we can fight it staying disconnected from the result and neither getting happy with the expected result nor feeling worried about it. The ideal way to look at things should be to put up your act in the best possible way. the soul is eternal. As we change clothes our souls change the bodies and leave a worn out body to get into a new body. What we should be looking forward to always is to put our best foot forward when we are aware that we are fighting for what is right and then leave the thoughts of success or failure to god. No weapon in the world can cut it nor can any fire burn it. Neither does it get wet in water nor does wind dry it. If someone fights a battle even for right treating victory and defeat alike. Taking no pride in the victory nor taking any distress in defeat. No matter it is small or big. What could have been more distressing than this for Arjuna? If Arjuna died he will get heaven as a warrior does if he dies fighting a war for right. Beings get visible and understandable only for the interim period of birth and death. Moreover the enemy will speak of many things which will not be bearable to Arjuna. And if a warrior like Arjuna evades to fight such a war it will incur nothing but sin. If he wins he will get the sovereignty of the earth. But still there are some people who know it even though they have never heard of it. So why should someone grieve for something which is inevitable. Even if a person feels that the soul is subject to constant death and birth even than he should not grieve as death is certain and so is rebirth after death. and for a person enjoying popular esteem infamy is worse than death. How many times we are stopped from working just because we were so engrossed in the outcomes thought that we forgot that may be where we started off from was scratch and if we would have worried equally for all out deeds we might have ended up not here also. So rather than making it a point over which one keeps on pondering. without thinking of results. And as this soul can not be cut or burnt or wet. . Then what occasion should one have grieved for. And a person who knows that this soul is imperishable free from birth and death how can he thinks of being killed or how can he think of killing someone.perishable the soul is not. omnipresent and ever lasting. gain or loss. It is the fear of failure that results in people not going to the act most of the time or at times it’s the scent of success that takes away the focus one has on his acts. Beings are not visible or understandable before birth nor are they after death. that’s the best way to fight a battle. pleasure or pain are alike. Trans 34: To motivate him and push him further prabhu says that people on hearing such cowardice will pour undying infamy on him. moreover considering the duties he had to fulfill it was improper for him to mourn and to put down his weapon. one should be concerned of how to put up ones best foot forward whenever he or she is into something. Trans 38: Fighting with an attitude where victory and defeat. Trans 29: there is hardly anyone who thinks that the soul is wonderful and more rarely do people talk about it as wonderful. and not worry about the outcome of the efforts we are putting in. The warriors who used to think of him as a great warrior will then think that it was fear which drove him out of the battle. That is the best possible way of doing things. Trans 30: The soul dwelling in the bodies can never be killed so it should not be mourned for. As for a Warrior class person. Trans 25: As the soul is beyond someone’s understanding and something which can not be challenged so there should be no reason for grief to come down on the person.

To rise above the opposites of pleasure and pain. and not to desire fruit. Trans 42: Prabhu adds that those who are full of worldly desires and look towards heaven as the supreme goal and feel that there is nothing beyond heaven are unwise. One can get whatever knowledge one intends to get from it. As there is neither any loss of effort nor any fear of failure. equally for a person who is having the eternal knowledge of what importance will be the knowledge of Vedas. So as I had told earlier itself it should not be read with the objective of justifying or not justifying any thing. And the other one is being indifferent to these enjoyments. This is possibly the worst kind of thoughts that anyone can have. But from there. Trans 46: for a person who is standing on the edge of piece surrounded of water flowing from all sides of what importance will be small bit of water. but as I started of saying gita is so very scientific that one gets whatever he had desired to get in the form of knowledge. May be even if a thief reads gita to find out if stealing is justifiable. There is a huge difference in being inactive and feeling as if I am disconnected from the result and to be as active as possible and then after putting in the best possible efforts stay away from the thoughts of the fruits that may arise from the same. he will be able to justify it and will find things in such manner only. it has moved now to value based offering as to give me this and I will give you Prasad worth Rs this. Vedas deal with three gunas which are worldly enjoyments and the means of attaining those enjoyments. Even a few people made this as a tool to fulfill their worldly desires. but these desires are of knowledge. where as a person who feels that to steal is bad and reading it with that mindset will find the same gita to be non justifying the theft. Yes gita can fulfill all the desires. One should not desire fruit out of his activity nor should he be related to inaction. They use flowery language recommending many rituals for attainment of power and pleasure with rebirth as a fruit. Trans 47: Prabhu says that one’s duty is to just work. It is so very foolish to even think of something of this nature that by offering sweets or other things to god to get ones work done from him. to remain established in the eternal existence remaining unperturbed by fulfillments of wants and preservation of what has already been achieved. The eternal truth of the Prabhu is so enormous in size that Vedas will not even appear to be present in light of such truth. whatever fruit thereof be it success or failure be completely separated from it. The funniest thing to see in that scenario is that even that Prasad is decided based on ones liking. nor was good telling that. in the sense that if they are reading gita Prabhu will give fruits in the form of success and worldly profits. How can people forget that by going into that kind of barter they are simply trying to say that god knows nothing and I am the knower of all. I will give you this you give me this. god is seeing and he will do the needful. All our actions should be guided towards the single motive of putting in the best in the activity. In this yoga a person who is knowledgeable is guided and determined towards only one ideal where as the knowledge of the undecided person takes him in all directions and give him innumerable aims. As I love to eat this kind of sweet so let me offer that to god as any way I . The origin of the thought was obviously that to gain something we could offer a puja to satisfy the respective god and get our acts done. Someone who is carried away by these words and is attached to pleasure and worldly power can not attain the ultimate knowledge and devotion towards god. It has to be sourced from people having worst possible thought process. This yoga completely removes the fear of birth and death also. It should be read with the pure feeling of knowledge to get whatever and as much knowledge as possible from Gita and then to imply those learning in real life. But if cowardice tries to justify using it as a tool it is neither appropriate. People tend to make the efforts also attached to wrong things. A very good way of getting things done these days is to barter with god. People try to hide their inactivity and cowardice with the tool to say that I am not bothered of what is happening. now he would show the view point of yoga of selfless action. At some point it is appropriate where some one is being made to think of outcome.Trans 39: prabhu says that till now he was trying to show the view point of yoga of knowledge. It is the worst possible interpretation that one can have. This yoga of knowledge helps in being completely separated from the bondages of karma.

Trans 52: if someone’s mind has fully crossed this pit of delusion he will get indifferent to the enjoyments of the world. Any activity with a selfish motive is far inferior to this yoga. So one should try and follow this yoga in general. But as we want to feel those feelings we get to feel it. And thus the skills in action are best reflected in the practice of this yoga. I don’t know what people are doing by being that way. A person who is practicing this yoga gets endowed with equanimity of both good and evil. Trans 48: Prabhu further addresses arjun by saying that he should perform what ever duty has been entrusted upon him and be even minded about success and failure. is to keep on putting once best in everything that I am doing. The fact is that there is a decent amount of aversion to work and to hide that aversion people start looking for easy way outs to ensure they get the final result as positive even if they are not putting any effort towards it. The person with such mind gets unattached to everything and good or evil neither makes him happy nor do they make him sad. But not getting attracted also does not mean not getting active. settles and gets undistracted from the meditation on god. As even if someone says he is an atheist or agnostic for him also this happens to be the best way to get best out him in life and after that as well. But if someone detaches himself from all such feelings he gets on to have a mind which can see the reality and is not attracted to anything other than Prabhu. The ideal way. Evenness of mind towards success and failure is called yoga. he would never be able to get anything in life from such an activity. which remains unaffected of joy or sorrow of outside world. He is nothing but a miserable creature tied in the hands of maya running after a mirage. then does he attain the yoga. which is the everlasting union with god. a mind that is stable and one established in Samadhi. in the sense of barter. and not thinking once also of the outcome and its benefits either while working or after the result have been achieved. Trans 54: Arjuna asks Prabhu that what is the definition of a soul which has realized the god. of those things that have been heard about life after this world and also of those things that have not been heard about life after this world. actually it might not even exist. As I said its not easy to take the ideal way form day 1 itself but one should try his best to take this course of action. the thirst for pleasures have been wiped out completely and is unperturbed by passion fear or anger. As wise men with an equipoise mind are not perturbed by the fruits of actions and are thus freed from the shackles of birth and death and attain the blissful supreme state. Give me this thing and in return I will offer you this thing. If they are not permanent that obviously means that they are neither something you can feel good about nor something . If we look at it in proper sense of it no matter what ever be the joy or sorrow pain or comfort all of them are not permanent and are short lived. Further a person who is working for a selfish motive is not just poor in knowledge but is also wretched. They come and go with transition of time. They prefer not to put in anything out of them in anything that they are doing but always keep a big wish list of things to be done once I get this or that. Prabhu wants to show the path of attaining the highest wisdom. The issue that is visible is that people are generally disconnected with the efforts and are very much connected to the results. though not so easy to use. irrespective of whatever nature it is.will be having it after offering it to god. But as per my small knowledge goes it is not even close to any kind of prayer of god. And thanks to this kind of mindset they end up with offering bribe to god. pain or comfort are the belief of our brain. Whatever we feel as joy or sorrow. He also asks how does a person of such mind speaks how does he walk and how does he sit? Trans 55-57: Prabhu says that one who has removed all the longing and craving of mind and is satisfied with himself enjoying the life within him is a person who has attained the stable mind. The best possible way of living in life is to put ones best in whatever he does and be disconnected with the result. As anyone who is entirely focused on the outcome only and not putting any efforts towards it. To do a job without being affected by what the end result will be is the state that is desirable. When one’s knowledge after having been confused of hearing conflicting views of the world.

So a person who has attained that kind of a brain should always take up meditation and must devote himself completely to Prabhu with all his heart and soul. Likewise the sense moves among the sense objects. and also staying detached from the process or the result of the same. and in that turbulence the senses of a wise man. That gives birth to loss of reason and that leads to complete ruin of the individual. One who is able to have complete control on all the senses is said to be a wise man. To him having sweet or sour things are similar. We have accumulated the wrong way of living in not a day or two. which is practicing complete self control. If any rectification has to happen it is surely not possible to get it done in a day. anger takes birth. Such a sadhak attains the placidity of mind. Trans 67-68: Prabhu gives an example of a boat. He feels neither good nor bad. Trans 64-65: where as a sadhak who is having complete control on his senses do enjoy the sense objects but still remains completely disconnected of those objects. and while being on the path also will have lots of things to distract. It’s just that we need to be part of the transition and keep on doing our work irrespective of which part of the cycle we are in at that particular point of time. This though seems to be very difficult in first observation. From anger comes infatuation that leads to confusion in memory. He stays there undisturbed or unaffected of whatever is happening around him. But that does never mean that it is a rescue path for non active person. Anything to which the mind is attached takes the . From attachment comes the desire for it. It sails through the waters with the help of wind. As it is any path which is wrong in nature would have loads of attraction at the onset and will be very enticing its only after one starts walking on the path that he realizes the pitfalls and also the inappropriateness of the path. When it is so very obvious that no matter what ever be the state it will change in a different form then it leaves no ground to feel good or bad about it. it has taken years to make it the way it is. As said earlier. with practice can be attained. Even though knowing the eternal truth a person should continue to dispose of his duties in a very ethical way. For example he knows what is sweet he can also taste sweet but there is no differentiation to him when he is having sweet. The sadhak with that placid mind gets an end to all his sorrows and his intellect soon withdraws itself from all the worldly things and gets firmly attached to the almighty. A person who has lost his reasoning power will not have any peace in mind and someone who is not having peace in mind can never be happy. Trans 62-63: one who is continuously dwelling on sense objects is prone to have attachment for them. its once strong will and perseverance is the only thing that can keep some one moving on the track. whereas at the same time any path that is right will have loads of hindrances at the onset but if some one continues on to the path and overcomes the initial hindrances he sure will lead to an entirely different world. They move in a cycle and have a recurring nature. similar is the nature of pain and comfort or sorrow and happiness. Trans 66: whereas someone who has not controlled his senses will loose his focus on reason and that kind of person is also not able to think of the almighty. From desire. it will take time and patience but with constant pursuance of it. He is there in totality but is no were connected to the surrounding. As in case of a day it is an obvious routine to have morning noon evening and night. that this path of equanimity is not so easy to follow and will have lots of issues at the very start up. Trans 58: Prabhu gives a wonderful example of tortoise who when withdraws his limbs from the outside world gets detached from the outside world. Trans 59-61: to such a person sense objects turns away. Prabhu says that someone who has been able to understand the eternal truth should submit himself completely to Prabhu. one can surely attain this state. also gets carried away.you can feel bad of. Our actions keep on continuing as it is without being happy or sad of the transition or of which part of the day we are in. Nature though would create the turbulence always.

It has such a beautiful example of absorbing everything and yet having a feel as if nothing had been absorbed. Same ways for a person in whom all enjoyment submerges but still are not able to make any disturbances attains the ultimate peace of mind. So a person who is fully disconnected to all such objects is said to have a very stable and calm mind. If the basic faith on the things being done is missing one can never be expected to reach to any place. Being there in the world and still being like not being there. If a sadhak reaches this state he overcomes all the delusions of the world. One who has given up all desires attachments and egoism attains that peace. the yogi stays awake aware of the divine knowledge and completely lost in the existence of god. It is so very important to maintain one’s faith while doing anything. Such is a mind of a soul which has realized the existence of god. No matter what ever he is doing. Trans 70: As in a sea waters enter from various rivers and still the sea which is full to the edges remain undisturbed and absorbs the water from the rivers without even having a slightest of difference. Trans 69: that period which is night for all the creatures. So if any doubt about anything one does should be thought for prior to going on the course of it. .boat off its route and land in trouble waters. This mindset of remaining unperturbed with whatever happens around and keeping a steadfast mind moving on the journey of life is the ideal way of living. And the period which is day for the beings the yogi feels it as night. As to any doubt of its appropriateness leads only to give reasons to detour from the journey and leads to nowhere. and established in this state of mind he attains the ultimate bliss.

Trans 3: Prabhu says that there are two paths or ways of sadhna. So he requested Prabhu to give him one path which can help him attain highest good. Trans 12: When fostered by sacrifices. In other words one. Prabhu further explains that one can not get the freedom from action until and unless he gets into the karma and he can not get the perfection by ceasing to act. Thus inaction can only result in not just spiritual loss it also leads to the loss of the body. gods also bestow on the person every enjoyment possible and some one who enjoys the gifts without offering anything in return is a thief. No one can remain inactive for a moment also as every one is guided into action without any control on it by the basic nature of a human since birth. he performs the yoga of karma and he is the person who excels. Prabhu elaborates both the paths so that such kind of half knowledge is eradicated completely. The creator or god Brahma had created sacrifice with the creation of mankind and had said that mankind will prosper with sacrifice only.Chapter 3 Trans 1-2: Arjuna asked that as Prabhu had said that knowledge is far superior to action than why was Prabhu asking him to fight. is a hypocrite. One has to foster the gods with these sacrifices and thus will god be gracious to the individual. Where as a true yogi is someone who is completely unfazed and is mentally disconnected of those desires and senses. In the process of one fostering the other selflessly one can achieve the highest good. So Arjuna asked Prabhu to guide us further so that the chances of missing out are decreased. better persuade god to get the results against a few penny worth of things. This is obviously not knowledge. At this juncture it becomes very possible for a person to get confused between inactivity and knowledge. even if he gets into an action or an act remaining completely disconnected. It can simply be the worst possible form of ignorance. rain ensues . production of food is dependant upon rain. Every one is evolved from food. Our body is also meant to have actions attached to it. In that case the yogi is not bound by those actions and is free from the bindings of the same as well. One is the yoga of knowledge which is called sankhyoga the other path is the yoga of action that is called karmayoga. and remaining unattached. The organs start deteriorating if they are not put to use. but is attracted to it. Trans 9: A person has to be bound by his own action until and unless done for the sake of sacrifice. who is strongly guided by desires and senses. There is a chain of activities working in every thing. They say whatever is there that is supposed to happen will happen. And so was Arjuna. If someone stays away from action he can not even maintain his body. Therefore one should perform his duties staying completely detached from the same as a sacrifice not expecting any thing or any result in return. And only sacrifice can give the penultimate enjoyment that one can seek. even if he does nothing physically. so why to put efforts for anything. as action is far superior to inaction. Its simply that a person who internally have got all the desires and does work for them or not is actually not performing any of the yogas. Arjuna got more puzzled by the conflicts arising in his mind. Trans 6: a person who shows that he is disconnected from the senses and action physically and is continuously dwelling on the thoughts of such senses and actions is a hypocrite. Where as a person who is disconnected from those senses and actions mentally with his will power. Trans 8: so one should perform his allotted duties. gets in the yoga of action using those organs. actually excels in life. This is at times a very good excuse taken for inactivity by some. Some one who is having things left over after the sacrifice is free from all sins and is absolved of them where as a person who cooks only for the sake of nourishment of body eats only sin. Thus it’s a myth to carry that by not working I am performing the yoga.

However someone who is delighted and gratified with himself and is content with self has no duties. if he follows these teachings of prabhu is released of all bondages of all actions. great harm will come down on the world. Meaning some one who is aware that actions are being performed by the body because of the nature of senses and mind and what ever is happening is purely just the perception of the others mind and senses. All actions are actually done by the modes of nature or Prakriti. Therefore a human should go on doing his work without attachment. A knowledgeable person should keep doing his actions staying as detached from them as possible so that the duties assigned to his nature are being performed and equally so that others who might be following him do not skip action. A wise man established in self should never try to unsettle the mind of the ignorant rather he should get them perform their duties by duly performing his own duty. as men do try to follow prabhu in all matters. What ever standards are set by great people the same is being followed by masses. The whole thing for a normal human is simply the delusion that a doer is doing something and others also feel the same act being done whereas to a person of true knowledge the whole thing is just being acted upon by various senses and those things are being visible to others as actions being done. and staying in such situation being detached from every thing outside. Whereas he who has the insight of all spheres of gunas knows that it is the gunas that move gunas and so does not get attached to them. Even a person who is having a not agreeing but devout mind. Where as one. is a fool who is deluded in matters of knowledge and is actually lost in the delusions of the world. As that will cause to a bigger chaos and confusion and will lead to overall fall of the society. And every human should take action for the maintenance of the world order. Someone doing work without attachment attains the supreme. As if prabhu ever cease to act all the worlds will perish. Whatever a great man does becomes a model for others to follow. Trans 16: a person who is not taking part in the wheel of creation and does not perform his duties gets sinful and lives in vain. As if prabhu will not engage in action. who is trying to find fault in these teachings of prabhu and is not following it. Trans 25: as unwise people act with attachment so the wise need to act with detachment to maintain the balance and world order. There is simply no excuse for not performing the duties that are assigned to the body that the aatma is dwelling in. The fool whose mind is under delusions thinks that he is the doer of that. Prabhu says that there is no duty in all the three worlds to perform for prabhu. and then get completely disconnected with those actions.from sacrifice and sacrifice is rooted in a proper action which is having its origin in Vedas. Therefore a knowledgeable person should act by dedicating all actions to prabhu and keeping his mind on prabhu that is the inner self of all. Nor is he selfishly depended upon any creature. So why to keep attachment for those actions or acts which are a mere delusion? But that also does not mean to skip from actions as prabhu himself is not skipping from actions though he himself has nothing to achieve. The knowledgeable does perform the actions that his bodies has been assigned to. still prabhu keeps on working. nor is there any anything which is not available to prabhu which prabhu wants to have. so prabhu should not become the cause of confusion and destruction of the people. . That great soul is having nothing to gain from action and nothing to loose in abstaining. The Vedas proceed from the indestructible god and thus all pervading infinite is always present in sacrifice. A person who is deluded by all such nature and senses do remain attached to them but a knowledgeable person should not unsettle his mind because of them. one should do his actions as in case of Arjuna to fight the battle. Trans 20: It was action without attachment that helped many famous rulers of past reached perfection. It is the worst kind of sins that one can do.

It’s the desires which makes us believe that what we are doing is right. But it is not the case. it is insatiable and wicked. and the knowledge of sakara and divinity. greater than mind is the intellect and greater than intellect is the self. then why should one bother about external restraints? Attraction and repulsions are there in all sense objects of the world. so is knowledge covered by desire. the knowledge of eternity. Therefore one should first control the senses and then kill the evil which is obstructing the light of knowledge. knowing that what is higher than intellect and what is below it should kill the enemy in the form of desire which seems to be hard to overcome. and desire is insatiable like fire. With them the desire creates a screen not letting the light of truth reach the embodied soul. but greater than senses is the mind. Trans 37: Prabhu says that it is the desire created by the rajas which appears as wrath. As these two are the main enemies which are standing in the way of ones freedom from the bonding and delusions. one should think of his duties keeping aside all his desires. the mind and the intellect are said to be its seat. but if we distance ourselves and see the entire scenario from a third persons perspective it becomes easier for us to find out the right and wrong. As if we were in place of arjuna it would have been difficult to decide what is the right path. to reach the soul. Doing one’s own duty even if without merit is preferable to doing duty of someone else even if it is very well performed. Its just the desires and wishes linked to the activity which lands us into delusion. A wise man should never be carried away by them. embryo by the amnion. In a situation which gives us some benefits. The senses are said to be greater than body. we tend to get carried away by the righteousness of the thing. And that is the enemy in the case of matter. One tries to hide in the covers of being pushed by someone else towards the darkness of desire. Trans 36: Arjuna asked that then what impels a man to commit a sin even though involuntarily. and that is what may lead us to the right path. May be the best way to avoid it is to look at the entire scenario from a third persons perspective. If only one has a complete control on his desires. If that is the case. it becomes easier for him to see the right and wrong in clearer way. the knowledge of nirguna and nirakara. If only one can keep himself aside and think over it gives it more virtue. If one is able to kill the desires he will be freed from its shackles and will be able to have the light of knowledge enter his self. and he is not to be responsible for the same. But actually it is the desire which is taking him to do those things and is blocking the ray of light in the form of knowledge to enter the intellect of the person. the knowledge of absolute. It is covered by the eternal enemy of wise. So. . If even death comes in the way of performance of a duty brings blessedness whereas another’s duty is full of fear. as if he is driven by a force. As fire is covered by smoke. seeks to be having his focus on knowledge. So one should. The senses.Trans 33: every creature follows his own tendencies including the wise man. mirror by dust. and takes away the clarity of righteousness. that is desire.

Because of that we find today’s so called Brahman doing job of a cleaner and a so called Shudra doing the job of a Brahman. But the caste based things have with time gone into the society in a way where in the caste is determined as per the family in which he takes birth. But the larger objective of Prabhu was to get the yoga be known to generations to come so that they can get the benefit of the same in their lives. All the caste based evils have creped into our society in a much later on stage. But it was obviously the larger interest of mankind so that we in our daily lives when faced with a war between right and wrong don’t get disillusioned and can select the right path to lead life. Trans 9: Prabhu says that his existence is divine and supreme any one who has been able to understand the existence of Prabhu has never taken a rebirth and has become a part of Prabhu. Prabhu has taken a form for himself and have came down to the earth. but still Prabhu do come to the earth keeping intact his nature. All such assignments were done by prabhu but even the creator of the world knows prabhu as a non doer. Trans 4: Arjuna said that Prabhu was recently born than how was he talking of things of so distant past. Trans 11: Prabhu further said that not only do men seek the privilege to be with prabhu. And any one who knows prabhu also does never get bound by any action. And as Arjuna was a very close devotee of Prabhu. Those who have got completely rid of attachment fear and anger. Trans 14: as prabhu is completely detached from the fruits of actions so the actions are not able to affect prabhu in any way. And so he taught the yoga to Arjuna and by his medium to all his devotees. People do worship god for the accomplishment of their works and for successful completion of their activities. to save the right in the world. And from him the yoga went on to his son. As I had put it in the very beginning. It is one thing to understand out here is that prabhu clearly stated the gunas to be the deciding factor for deciding who is supposed to be part of which part of society. else if it was only arjuna and the battle in question that was important it would have been very easy to create the delusion and make arjuna act. depending solely on Prabhu who so ever have taken the yoga of gyan have become one with Prabhu. Trans 5: Prabhu says that both Prabhu and Arjuna have taken a lot many births about which Prabhu remembers in a proper way where as Arjuna have forgotten about them. But after that the yoga got lost with time. And how was he able to impart the yoga to those who had been there at the start of the first human.CHAPTER 4: Trans 1: Prabhu says that he had said the yoga of knowledge to the sun and sun taught the same yoga to the first human. As success born of action after such worship. as all mankind follows the path of prabhu in every possible way. Though Prabhu is birth less and immortal. follows very quickly. The idea of deciding the caste was to give appropriate duties to appropriate person. Knowing . Prabhu was teaching the yoga again to him. Trans 13: prabhu says that the four orders of society that is the brahmana the ksatriya the Vaisya and the shudra were created by prabhu only classifying them according to their capabilities predominant in them and also apportioning duties as per their capabilities. even prabhu approach the mankind. it must have been the larger interest of mankind that prabhu went ahead to make us explain the entire Gita through Arjuna. Prabhu further added that when ever there has been decline of the right and wrong has been on ascendant. for the protection of the right and for the elimination of the wrong. This ensures that the best person available would be doing a particular job. Many people in the past also have become part of Prabhu in the same way.

has all his mind focused on the eternal truth and does all action as sacrifice. brahma is the offering which has been poured. A knowledgeable person gets completely unrelated from the feeling of mine and yours. So prabhu describes the difference between the two so that we can come out of the binding nature of actions. Whereas a person who does not offer sacrifice. Trans 22: were as a karma yogi who is satisfied with whatever he gets not seeking anything. while others offer themselves in the fire of Brahma through the sacrifice which is the perception of identity. brahma is the fire in which the offering is poured. Trans 16: what is an action and what is an inaction even the wise get confused in it. does not identify or gets identified by his body and does what ever he does staying completely detached from all such actions. A few offer all functions of their senses and the functions of prana in the fire of yoga with the shape of self control and wisdom. And he is not bound by any of his actions. Some offer the sacrifice in the form of pranayam so that they control the process of exhaling and inhaling and pour their pran into the larger pran itself. Brahma itself is the final goal that is coveted to be achieved by him who is performing the sacrifice in the form of brahma. Some one who has given up complete attachment to action and its fruits has no further dependence on the outer world. His activities are free from the desires of the world and his actions are burnt up by his wisdom. and brahma is the sacrificer and thus brahma constitutes the act of pouring the offerings into the fire. doing all such things with a feeling of sacrifice. Some offer sound and other objects of understanding and feeling into the fire of sacrifice. fro whom there makes no differences in success or failure is free from what he does. Trans 24: Prabhu says that in the process of the seeing sacrifice in every action. . Some perform sacrifice with material possessions. Therefore prabhu asks that do we also perform actions as have been done by people in the past. brahma is the ladle which is used to pour offering in the fire. He does nothing at all and still remains fully engaged. Such a person gets free from all actions so performed. Few people do perform the sacrifice in the form of worship of the god. if he performs any action by his body is completely free from any sin incurring out of that action. Every one should know the truth about action as well as truth about in inaction. Someone who sees action in inaction and inaction in action is actually a wise man. Some offer sacrifice in the form of yoga. He is the person who has performed all actions. And the wisest people call that yogi a sage. If there’s anything that is no longer worth our use we tend to offer it as a sacrifice. Where as out here it seems Prabhu meant that sacrifice should be eternal and something which is most loved and desired. A person gets all his actions dissolved in entirety if he is above any attachment and has no identification with the body. He is some one who is ever content. Some offer sacrifice in the form of austerity. unaffected by the opposite feelings of joy and sorrow. even this world is not happy than how can any other world be happy? In the verses sacrifice is not the small alms of a penny or two that we offer and get happy. All these have their sins consumed away by the sacrifices and they do understand the meaning of sacrificial worship. With time the definition of sacrifice has moved on to be offering the worst thing that we can lay our hands on. in a yagya. Some offer their senses of body into the fire of self discipline. Having went to such a condition someone who has given up all his enjoyments and is free from any craving. Sacrifice out here should mean the foregoing of the love or desire of the article. Or are we so much tied with our actions that we are not able to see the reality.this as a fact actions have been performed by many in the past so that they get liberated and free. Such a person being free from all feelings of mine and me. Trans 31: Prabhu says that for a yogi who haves the nectar left after the sacrifice attains the eternal brahma. Some offer sacrifice in the form of studying of sacred texts. free from all kinds of jealousy. Equally one should know the truth of prohibited action.

For a soul which is not having the faith there is nothing. Prabhu said that a karmayogi can get the knowledge by doing his own work with a pure heart. As a fire can turn everything into ashes similarly this knowledge has the power to turn all actions into ashes. . In that bliss light a yogi can see the universe in himself and than in Prabhu. There is no purifier as great as knowledge. Trans 34: Prabhu guides further by saying that a yogi should try to understand the true nature of the knowledge by submitting to the illumined soul. gets lost in the spiritual path. Trans 40: Where as for a person who is not able to distinguish. A person who has got the light of knowledge is able to see the reality of the world and then he is no longer deluded by the unexisting ties of desire wants and wishes. If some one can work in a way that he puts in everything he has into the work and even though doing it with so much of heart and body. Actions don’t bind a person who dedicates all his actions to god. As material things or any action ultimately culminate in knowledge. Having had got the got the knowledge he immediately gets the supreme peace in the form of god realization. as per the karmayoga. Trans 39: someone who has mastered his senses. So one should slash the doubts born out of ignorance with the sword of wisdom and establish oneself in the karmayoga in the shape of even mindedness and fight against the wrong. That is the power of this knowledge. remain so disassociated that he can feel that neither this is done by him nor does it belong to him. and has been able to get the purity of his heart can automatically see the light of knowledge inside himself in course of time. is not having the faith.Prabhu further adds that many such sacrifices have been detailed in Vedas. Thus staying free from all such bondage a sadhak attains to the brahma. neither the world nor the world after and nor the happiness. If the yogi bows to their feet and render them services and then question them with an open heart. is devoted to his practice or karma. he whose doubts have been done away with by wisdom and is self possessed. When a yogi achieves enlightment ignorance gets automatically eradicated and it can not further delude the yogi. or getting the feeling of his existence. those wise seers of truth will instruct the yogi in knowledge. Prabhu seems to guide us too the fact that karmayoga is the best and easiest possible way to attain the knowledge. It is this purity that can lead an individual to attain the highest knowledge. So a yogi should always prefer to sacrifice through knowledge. One should try to evolve out of the darkness of unawareness and try and see the light of wisdom. All such sacrifices involve the action of mind body and senses. If we can be involved in whatever we do in a complete way and still remain so much disassociated knowing that we are not the doer that is the best yoga one can do to attain the knowledge. And so a sadhak should act staying completely free from the bondage of the action. and is having doubt all around him. Trans 33: Prabhu adds that from all kind of sacrifices the sacrifice through knowledge is the better than the sacrifice of material things. Trans 36: Prabhu says that even the most sinful of all sinners can sail across all his sins with this knowledge alone. and has full faith in Prabhu attains the knowledge. Someone who has been a karma yogi.

speaking. And thus the yoga of karma gets easier to follow. knows the reality of things. and who identifies himself with the being of all beings. Mentally relegating all actions to the mansion of nine gates. detaching himself from the action and shrugging off the attachment for the sake of self purification. Trans 6: Prabhu says that a sankhayogi needs to do renunciation and thus it becomes very difficult to skip all activities of mind body and senses. he believes that the senses alone are moving among the objects and he is completely unrelated to it and is a non doer. A person who offers all his action to god removing all attachments to them becomes untouched by any sin as a lotus leaf remains untouched of water even though staying in the water. Prabhu have differentiated the path taken by a karmayogi and a sankhayogi. whose heart is pure. smelling. breathing. Some one who is free from opposites of the world is easily liberated and free from the bondages of his actions. which yoga should be best followed. As Prabhu pointed out earlier also both the paths lead to the same direction. doing all the activities staying completely detached to it and the other practices yoga of knowledge that is having idea that he is a non doer and his senses are just moving around in objects. intellect and body as well. or a one who practices yoga of knowledge. hearing. answering the natures call. drinking. A karmayogi who has been able to conquer his mind and senses. And as Prabhu said comparatively it is simpler to dedicate all actions to Prabhu rather than doing something with the knowledge that one is not doing anything. remains untainted and gets unite with the brahma. Trans 12: a karmayogi gets the supreme god realization by offering the fruit of action to god. As both the sankh yoga and the karma yoga are same as far as final destination are concerned so a person who sees both of them to be similar is only aware of the realities. Where as a sankhayogi knows that he is not the doer of anything and accordingly whatever he does is done by senses and objects and he remains unperturbed with them. A karmayogi who does neither hate something nor is desirous of something is a man of renunciation. the embodiment of eternal truth. But as the yoga of action is easier to practice thus it is said to be better that the yoga of knowledge. A karmayogi performs actions only with their senses. mind. without the feeling of mine. and therefore it becomes easier for him to reach the brahma. the yoga of action and the yoga of knowledge takes an individual to supreme place. grasping. Though that both the yoga lead to a single destination that is the realization with the supreme. that is the body . Even though seeing. But a sankhayogi neither does anything nor gets anything done for him by anyone rests happily in god.e. Prabhu says if someone says that both the yoga result in different destination is ignorant of the realities. touching. The only difference is the fact that one practices yoga of karma. If we look it into a more close way a karmayogi performs all actions with every thing in him and offers them to god knowing that he was not at all related to that action. Whereas for a karmayogi. it is comparatively easier to keep his mind fixed at god and do all activities as a non doer.Chapter 5 Trans 1: Arjuna further asked that Prabhu had given us yoga of knowledge and yoga of action. Trans 2: Prabhu says that both the yoga i. eating. sleeping. knowledge and bliss. Whereas if someone one works with a selfish motive gets tied down to those actions. opening or closing eyes. walking. Whereas a sankhayogi. believes that he does nothing.

So the wise who sees everything to be same and is untouched by them gets completely disassociated with all sins and gets the supreme goal. The mind of a yogi who has detached from all the sense objects. Trans 22: Pleasures born out of sense objects are nothing but a source of suffering only. Trans25: those whose sins have been removed. with such state of mind when he reaches a point where he does not rejoice on obtaining any pleasure nor does he feel disturbed by meeting any sorrow. For him there lies no differentiation amongst any thing or creature in the mortal world. He does not see as to who has done how many sins and who is involved in what. At times we are so preoccupied with those urges that we tend to always defer the things for our own motive. whose disciplined mind is all established in the god. who are left with no doubts in their minds and have realized god. and he is the only one who is happy. Though the worldly man may not see the suffering and keeps running after it. has completely identified himself. That means that a yogi is someone who has been able to conquer all the urges for lust or anger in this very life before leaving the body. The wise gets to be on free as the absolute is equal to all and is untouched by any kind of evil. must be doubt free and his mind should always be focused on the God. Someone who is free from lust and anger and have been able to subdue his mind and have realized God get to see the existence of Brahma all around. Trans 18: A wise man who has got the real wisdom looks at every one as to be same. gets to be one with him and reach the point of supreme goal by having all their sins being wiped out by the true wisdom. . for them the wisdom shines like a sun and reveals the eternal god to them. But the actual account of those things is being kept by the system of nature. Those who have their mind and intellect completely merged in the supreme. He is not looking at the connections with the fruits of actions also. As they come and go that is have a start and an end. and who are devoted to the welfare of all beings. He gets to be with the Brahma and hence gets to enjoy the eternal bliss. attain Brahma. who enjoys the delight of the soul and is able to be guided or illumined by the inner light of the soul gets to get identified with the Brahma and gets all peace. becomes the knower of Brahma and he lives for eternity in identity with the Brahma. Someone who wants to attain Brahma have to be clear of any sin. These things may seem to be very attractive in nature but tend to take us away from the path of the eternal bliss. Trans 14: god does not determine the doership or the doings. We feel that god is keeping account of our sins and thus we connect our activities to getting closer or farther to god. The supreme god does not keep account of sins of anyone. in between they leave behind suffering only. Trans 24: A sankh yogi who is happy within himself. Trans 16: for people whose ignorance has been wiped out by the true knowledge of god. Trans 23: one who has been able to withstand the urges of lust and anger in this very life before leaving the body. but a wise man does know the fact and thus never runs after those pleasures. Trans 20: One who is free of doubt and has a firm intellect. that is all peace in life. is a yogi. and gets Satvika pleasure in meditation. But it’s the ignorance which takes control over the knowledge and people do fall prey to the ignorance.with nine opening. A sankhayogi thus understands the eternal truth and accordingly gets completely disconnected from the outer world. be it the knowledgeable brahmana or a cow or a dog or a pariah. Then a person gets to attain the prime peace. But these things are part of nature and it’s the nature only that functions.

who is living in seclusion. relative and inimical. If one’s own self has conquered the lower self of himself consisting of mind body and senses than the self acts as a friend to the individual. Trans 10: Such a person. Trans 8: A yogi whose mind is satisfied with the supreme creator form and the form less creator as well. Sanyasa is nothing other than yoga as no one can be a yogi if he has not abandoned the sankalpas or thoughts of the worlds. virtuous and sinful with equanimity. that prabhu is the enjoyer of all sacrifices and austerity. having so known the devotee of prabhu attains the eternal and everlasting peace. Such a soul free from any kind of desire or fear or anger gets ever liberated. well wisher or neutral. where as for a yogi it is absence of all thoughts of the world. is said to be a god realized soul. He in the process renounces all the thoughts of the world and thus become a yogi. He is neither just the sanyashi who has renounces the sacred fire nor is he merely a yogi who simply gives up every activity. Trans 9: Some one who can see a friend and a foe in the same way. fixing his gaze in between the two eye brows. So it is up to the individual as to whether he wants to have the self as enemy or friend. and has been able to detach himself from all desires and possessions. honor or ignominy. Someone who is unfazed by the opposites has complete control on his senses. And a person having so known. As it is one’s own self that is the bitterest enemy and the best of the friends of him. stands supreme. whose senses are completely under his control thus having the friendship with his own self. A yogi becomes a yogi if he has renounced every bonding attachment for objects of senses and action. for whom there is no differentiation what so ever between his supporter or opponent. in such a state an individual who has brought his body mind and intellect under control. Prabhu says that the practice of doing karma without having any attachment to the fruits of actions is the best way to be. he is the supreme lord of all the worlds. who stays unperturbed in any circumstances. He is the soul which has realized the existence of prabhu and post which he is not able to see any difference between any of such things which are poles apart for the common world. Whereas if that self has not been able to conquer the mind body and senses the same self acts as a bitter enemy. Trans 7: the supreme spirit is rooted in the knowledge of a self controlled man whose mind is perfectly unaffected in midst of the opposites of joy or sorrow. That is someone for whom there is no differentiation between form less super power or god in his physical form is supposed to be a god realized soul. who has been able to control his mind and body. and a selfless friend of all beings. Chapter 6 Trans 1: Prabhu says that a person who is doing is duty without the expectation of the fruits of actions is a sankhayogi as well as karmayogi both. for whom there is no differentiation between earth stone or gold. So the efforts should always be directed in direction to uplift himself rather than degrading as we choose weather we wish to have friendship with our self or to have the enemy nature towards own. And in the knowledge or such an individual the supreme spirit is rooted always. Trans 5: prabhu says that a man should try to uplift his own self by his own efforts rather than trying to degrade himself by opposite efforts. he should constantly engage his mind . cold or heat.Trans 27: a person closing all the doors of external enjoyment. controlling the inflow and outflow of the breaths flowing from nostrils. Trans 3: for a karmayogi the means is selfless actions. Some one who can see a very precious metal as gold and value less thing like stone as to be same is actually the person who has realized the existence of true god.

then the person who is free from all wants and desires for enjoyments is said to be established in yoga. The soul experiences an eternal and super sensuous joy which can be achieved by only subtle and purified intellect. performs regulated actions and takes sleep also in a regulated way. Trans 19: a yogi and his mind should be as concentrated on god as a flame does not flicker in a wind less place. Here prabhu has given a detailed way of practicing meditation and how to go about with it. When the yogi’s mind gets thoroughly disciplined and gets fixed on god alone. Prabhu further adds that this yoga is not successful of either someone who eats a lot or someone who fasts completely. A deerskin spread upon the grass and a cloth on top of it. In such a state realizing god through the subtle reason purified by meditation. even though being engaged in all forms of activities continues to remain fixed to the all mighty and stays within him. The yogi gets united with the god and enjoys the bliss of getting united with the brahma. and is also not shaken by heaviest of the sorrows. While practicing yoga the mind stuff of the yogi becomes subdued and passive. Trans 30: The one who sees the Universal self present in all beings and all beings in the Universal self can never be lost to the eternal Brahma nor will the eternal Brahma be lost to him. and who has identified himself with the eternal Brahma. Trans 27: The yogi whose mind is calm and sinless and has taken control of the desires and passions. fixing up his mind completely to god through reasons controlled by commitment. Prabhu gives a detailed way of not just practicing yoga to reach him. With gradual practice he should be able to attain the peace of mind and in such a mental state. Trans 23: the yoga is completely disconnected from the material world which is a form of sorrow. The yogi. Its not always going to give same results to every one as a lot depends on how and what was his state of mind before practicing this yoga. He further says that any one who is constantly applying his mind on him. and sitting firm his gaze should be fixed at the tip of his own nose. This yoga is meant for a person who has regulated his diet and recreation. He should keep his head neck and trunk straight.in meditation. It is neither for someone who sleeps a lot nor for someone who does not sleep at all. he should not think of anything else. . without looking at anything else. The yogi should completely give up all the desires that arise through the thoughts of mind and should restrain all senses from all sides of the mind. That is when a yogi is so focused on prabhu with a mind cleaned by meditation his soul starts rejoicing with the feeling of prabhu. And seated on that place. maintaining his calm. Determined to have complete chastity. After attaining such state the yogi does not think any other gain to be greater than that gain. The yogi who is established in Prabhu and worships him as the one residing in all beings as their very self. the supreme happiness comes as a natural process. sees the joy and sorrow of all as equal. remaining fearless. The yogi who is thus united with the all pervading infinite consciousness and whose vision is even beholds the self existing in all beings and all beings as assumed in the self. the yogi should repeatedly keep it fixed on god only. He should be in a posture which is neither very high nor very low. he also makes us understand clearly as to what is the desired state of mind to get the maximum out of the yoga. the soul rejoiced in god. mind held in complete restraint focused on prabhu only a vigilant yogi should remain absorbed in prabhu only. who can look all as one and an analogy of his own self. he should practice yoga for self purification. one should focus and concentrate on mind to control the functions of mind and senses. And it should be practiced in a very calm state of mind which is unwearied. It becomes so established that it can not move from truth on any account come what may happen it never gets diverted from the joy of god realization. gets ever lasting peace that consist of supreme bliss which abide in prabhu. the embodiment of truth knowledge and bliss. Taking away the restlessness and uneasiness of the mind from all the objects after which it runs. The way to meditate is to put dry grass on the spot which is free from dirt and other impurities.

He automatically regains in that birth the spiritual insight of his previous birth. But such a birth in this world is very difficult to obtain. Prabhu is showing the logic of oneness. he becomes the biggest yogi of all. The yogi is superior to the ascetics. Even in the yogis the one who is concentrated to prabhu is closest to Prabhu. As he is swerved from the path leading to the supreme bliss not getting anything to stand upon won’t he get lost like a scattered cloud? Won’t he be a looser on both sides as he would neither get god realization nor will he get heavenly enjoyment? So Arjuna requested prabhu to clear the doubt as only prabhu was capable to do so. . Because of that he strives even harder than ever for perfection in the form of god realization. Therefore it’s best to become a yogi. So whatever we see hear or feel is nothing but just Prabhu. The yogi is also superior to those who perform action with some interested motive. He further added that the mind is very unsteady turbulent and tenacious. While the other one who takes birth in a rich family. If someone sees himself in that light. forthwith reaches the supreme state. Yoga is difficult of achievement by one whose mind is not subdued by him but who has his mind under control and is ceaselessly striving. and being thoroughly purged of sin. Everything everywhere is Prabhu’s creation and is equally a part of him. If the yogi is possessed of dispassion then not attaining to those regions he is born in the family of enlightened yogis. feels drawn towards god by force of the habit acquired in his previous birth. Trans 37: Arjuna asked prabhu that what happens to the individual who was endowed with faith but was not able to subdue his passions and thus got his mind diverted from yoga at the time of death failing to reach the perfection of Yoga. Such a person obtains higher worlds to which men of meritorious deeds alone are entitled and having resided there for innumerable years takes birth of pious and prosperous parents. it can be easily attained through practice. He is regarded superior even to those versed in sacred lore. Trans 33: Arjuna said that as he was having a restless mind at that juncture he did not perceive the stability of this yoga as a form of equanimity. Trans 40: Prabhu says that there won’t be any fall for him either here or hereafter for no one who strives for god realization ever meets with evil destiny. but it can be brought under control by regular practice of meditation and by the exercise of indifference. Controlling the mind is as difficult as controlling the wind. Even the seeker of enlightenment on yoga transcends the fruit of action performed with some interested motive as laid down in Vedas. Trans35: Prabhu said that the mind is for sure restless and is very difficult to curb. though being under the sway of his senses.such a yogi is the highest of all. Trans 45: The yogi however who diligently takes up the practice attains perfection in this very life with help pf latencies of many births.

Trans 5: Earth. Water. consisting of the three gunas or modes of nature. Of the people who are striving to realize prabhu. Prabhu is the sap in water or the liquid nature of water. That is the reason why the world fails to recognize prabhu standing apart from all these and being imperishable. Satva. The whole of creation is deluded by these objects evolved from the three modes of Prakriti.e. some rare one devotes himself completely to prabhu. For the same objective the most wonderful Maya or delusion of prabhu. along with knowledge of qualified aspect of god i. Mind. the knowledge of god in his absolute shape. These are the material nature of prabhu which are visible in our daily life. glory of glorious. the intelligence of the intelligent. Rajas and Tamas. the sound in the ether and the manliness in man or the life in man. Reason and Ego constitute the nature of prabhu divided into 8 parts. Trans 15: . However these entities neither exist in prabhu nor does prabhu exist in them. This is something that no one else knows in the world. someone practicing yoga with absolute dependence on him can one know him. He is the might of the mighty being free from the passions and desires. Prabhu says that he will tell us the entire wisdom i. and he is the one who gets to know prabhu in reality.Chapter 7 Trans 1: Prabhu says that he will further make us understand as to how with a mind attached to prabhu only. Prabhu is the eternal seed of all beings. Ether. Trans 12: All the other entities born out of satva or out of Rajas (the principle of activity) and Tamas (the principle of inertia) evolve from prabhu only. He. There is absolutely nothing other than prabhu in and around whatever is there. Where as the power by which the whole of universe is sustained is the spiritual nature of Prabhu which is there in the form of life. He is the pure odor in earth the brightness in fire. the syllable Om in the Vedas or the essence of Vedas. the repository of all power strength glory and all other attributes. Air. He is the life or soul in all beings and austerity in the man of ascetics. the universal soul. Trans 3: Prabhu says that at most one out of thousand of men strive to realize prabhu. He is the sexual desire not conflicting with the virtue or with the scriptural injunctions or rules in the sacred books. Everything around us including us is connected to prabhu as a cluster of yarn is connected to the knot. becomes difficult to break through. Only someone who constantly adores prabhu only is able to break the shackles of Maya and see the reality. radiance or the moonlight of the moon. All the beings evolve out of these two natures of prabhu and he is the source of creation and the point of termination or point of amalgamation for all. both with form and without form as well.e. Fire.

and third is the seeker of knowledge and the last is the man of wisdom. . worship deities adopting the rules relating to each.e. Prabhu says that to someone who is having the eternal wisdom prabhu is the one who is most dear to him and similarly to prabhu also he is the one who is most dear to prabhu. Where as a devotee of prabhu worships prabhu and eventually merge with prabhu and prabhu only. Though Prabhu being supreme spirit and beyond the reach of mind and senses. Endowed with such a faith the worshiper worships the deity and obtains through him without doubt his desired enjoyments as intended by prabhu. Thus these ignorant people fail to identify prabhu and consider prabhu to be subject to birth and death. if such a devotee craving for some worldly object choose to worship with respect. who embrace the demonic nature. Trans 19: It generally is the very last birth of such enlightened worshiper and he worships prabhu knowing that all the things around him is god only. the absolute. prabhu stabilizes the faith of such devotee in the same form. Whereas someone who because of his virtuous deeds have washed his sins. adhyatma. But no one devoid of faith and reverence knows prabhu. Due to the delusion of pairs of opposites like pleasure and pain which are born out of desire and hatred. ever established in identity with prabhu and possessed of exclusive devotion. to such a person prabhu seems to be like any other mortal. the totality of embodied souls and action) as well as he knows the integral being of prabhu comprising the field of matter. Trans 25: As prabhu is under the veil of Maya.Whereas those whose wisdom gets carried away by Maya. Trans 24: Those worshippers not knowing the real form of prabhu that is unsurpassable. undecaying. knows brahma. such a person falls pray to the infatuation. and karma (I. Such a great soul is very rare to find and thus becomes dearer to prabhu. Even of those beings that are yet to come. such beings prompted by their own nature. the Brahma and the unmanifest Divinity dwelling in the heart of all beings as their witness. second is the afflicted. and thus being free from delusions of the pairs of opposites. the supreme goal and so he becomes so dear to prabhu. Such a person who have taken refuge in prabhu strive for deliverance from old age and death. but the man of wisdom is the one who is very close to of prabhu. Trans 26: Prabhu says that he knows the past as well as present of all beings. he is not getting manifested to all. They who are possessed of a steadfast mind know thus even at the hour of death they just know prabhu alone. The worshiper of gods attains the gods. believe prabhu to have assumed a finite form through birth as an ordinary human being. Whatever celestial form let be. worships prabhu with a firm resolve. Such a devotee who has his mind and intellect merged in prabhu is firmly established in prabhu only. Though all of them are noble. embodiments of truth knowledge or bliss. such kind of foolish and disillusioned people do not adore prabhu. and are not able to identify with the unborn imperishable supreme deity. Trans 20: Whereas those whose wisdom is carried away by various desires. Out of these the best is the man of wisdom. One is the seeker of worldly possession. The fruits gained by these people of small understanding are perishable in nature. Trans 16: Prabhu says that 4 types of devotees worship prabhu.

As the mind and reason is set on prabhu he will sure attain prabhu only. He further asked what is Adhibhuta or Matter and what is Adhidaiva or Divine intelligence. having been able to reach prabhu. the souls which are striving for recluse. ruler of all. bright like sun and far away from the darkness of ignorance. reaches the supreme goal. Prabhu is beyond time and everything that is there in creation of the brahma is bound by time so are transitory in nature. Trans 8: someone who is completely engrossed into god and practices the meditation with a disciplined mind goes on to attain the divine purusa that is god. whose form is beyond the imagination of human brains. being free from passion enter the same supreme goal. keeping the life breath locked in his head. The knower of Veda term it as indestructible. Trans 11: Prabhu further describes the supreme goal that is the personification of truth knowledge and bliss. smaller than the smallest. on whom the universe sustains. Therefore one should think of prabhu only at all times and do his karma. Whatever are the thought of the person at death or whoever is he thinking of at death. Adhyatma and Karma. But on attaining prabhu there is no rebirth. thus remaining steadfast in the yoga of concentration on god. He having such mind by the power of yoga holding the life breath between the eyebrows even at the time of death.Chapter 8 Trans 1: Arjuna asked prabhu as to what are Brahma. All beings having a form come from the unmanifest at the start of a cosmic day . he or she attains to that only and remains ever absorbed in his thoughts only. have no more been subject to rebirth which is the root of sorrow and transit by nature. Trans3: Prabhu Says that Brahma is the supreme indestructible. Anything that is perishable in nature is Adhibhuta. Adhyatma is the One’s own self and the discharge of spirits which brings forth the existence of beings is called Karma or action. The shining Brahma is Adhidaiva and in the body of lord Krishna dwelling as the inner witness. Such a person whose mind is completely engrossed in prabhu sure goes to prabhu only. Trans 16: Prabhu further says that all the worlds that are creation of Brahma are liable to birth and rebirth. prabhu is the adhiyajna. dwelling in prabhu in his absolute aspect. He also asked that what is Adhiyajna and how does it dwell in the body also how can one realize prabhu at the time of death by those having steadfast mind. The one who leaves his body thinking of prabhu only at the time of death attains the state of prabhu. One whose mind is focused on the divine purusa who is the all knowing ageless being. and then thinking of god with a steady mind full of devotion. prabhu is easily attainable. firmly keeping his mind fixed in the cavity of heart. Therefore one should think of prabhu at all times so as to ensure that the mind and reason is completely absorbed in prabhu only. Someone who constantly thinks of prabhu with a balanced mind. Great souls in past who have attained the highest perfection. he who leaves the body uttering one indestructible brahma OM. Those yogi who are aware of the reality know that one Brahma’s day is equal to thousands of centuries and his night is equal to another thousands of centuries. to such a yogi absorbed in prabhu. he thus reaches the supreme divine. Trans 12: Having his senses closed.

The same supreme unmanifest which prabhu had talked of as indestructible is also considered as the supreme goal. Therefore a yogi should always remain steadfast in yoga in the form of equanimity. the bright and the dark are considered to be eternal. Proceeding by one of them a being reaches the supreme state from where there is no return and proceeding by the other a being returns to the mortal world and becomes subject to birth and death once more. and similar numbers of beings rise again at the set of cosmic day. is attainable only through exclusive devotion. Trans 24: Of the two paths in the first path are stationed the all shinning fire god and the gods presiding over day light. the Supreme Being. Far beyond this system is a supreme Formless existence. being born again and again. Prabhu says he will describe the time and path departing when yogis do not return. Knowing the secrets of the two paths a yogi never gets deluded. dark fortnight and the six month of southward movement of the sun. returns to the mortal world. the yogis who have known Brahma. austerities and charities. enjoying the fruits of his meritorious deeds in heaven. Billions of beings. A yogi who has realized this supreme truth rises above all rewards enumerated for the study of Vedas as well s for the performance of sacrifices. this supreme divine entity does not perish even though all beings perish. at the start of cosmic night. That is the supreme abode of prabhu attaining which no one returns to this mortal world.and merge again into the same unmanifest on the start of the cosmic night. night. the bright fortnight and the six months of northward course of the sun respectively. These two paths. The yogi who is devoted to action with an interest in the action takes this path. in whom all beings reside and by whom all visible this is pervaded. After death the yogi led by the gods of darkness attains the shine of the moon. are dissolved under compulsion of the basic nature. Proceeding along the path after death. Where as in the other path are stationed the gods presiding over smoke. Trans 22: prabhu says that the eternal unmanifest. and also the time and path departing when they do return. and thus attains the supreme state. being successfully led by the above god finally reach brahma. .

the offerings given in a havan. very easy to practice and imperishable in nature. Not knowing this basic nature of prabhu fools disregard him in the human form. he is in the form of sacrifice. the store house where all . Prabhu says further that the whole of universe is completely in him and every being keep dwelling in prabhu only. sustainer. Prabhu is the sacred OM and also the 3 Vedas that is RIK. worship prabhu in his universal form and lot many ways taking prabhu to be diverse in diverse celestial forms. abode. the formless Brahma. Trans 16: prabhu says that Vedic rituals are his form. a supreme secret. He is the sacred mantra. supreme holy. Trans 13: While on the other hand great souls who have adopted the divine nature and knowing prabhu as the prime source of all beings and imperishable worship prabhu with unifocused mind. attended with virtue. it’s actually nothing but one or other form of prabhu. Such fools take prabhu as an ordinary mortal and are not able to identify the supreme power. Prabhu is both the leaves and stems as well as food grains. While others. These confused peoples with no hopes. Prabhu is the supreme goal. Prabhu is the both the sustainer as well as ruler of this universe and its father mother and the grandfather. resting place. All such beings are not in prabhu. For example as the air in the sky is always situated in the sky only similarly the beings created by prabhu abide in him only. Trans 8: As per the nature of the beings prabhu procreates beings again according to their karmas. most excellent. And due to the balance of these creations the wheel of earth is going around. the fire of the havan kund and the act of offering oblations in the fire of the havan kund. directly enjoyable. This is all subject to the influence of their nature. knowing which one can get free from the evils of worldly existence. a well wisher seeking no return. Such a soul constantly keeps his mind on prabhu through meditation and keeping only prabhu in his mind. origin and end. At the end of the universe all the beings merge into prabhu itself and at the beginning of the new universe prabhu again creates all the beings from within him only. Trans 10: With prabhu as the supervisor the nature brings forth the creation of conscious and unconscious beings. Prabhu will unfold the most secret knowledge of Manifest Divinity. and it’s the power of the yoga of prabhu that prabhu who is the creator and sustainer of beings but still does not dwell in those beings. Those actions however do not bind prabhu and unattached as he is to all such actions he stands apart from them. lord. One who follows the path of yogi gets to reach prabhu through the offerings of knowledge and worship the formless aspect of prabhu. To sum it up every act of havan or the offerings that mortals do thinking it to be their act. mis directed actions and fruitless knowledge take up a cruel and delusive nature. but prabhu is not there in them. witness. YAJUS and SAMA. and he is the offerings given to the departed. refuge. This knowledge of both saguna and nirguna is the supreme science.Chapter 9 Trans 1: Prabhu says that to the one who is devoid of faultfinding spirit. Someone who is having no faith in this knowledge fails to reach prabhu and keeps on dwelling in the world facing birth and death.

he gets to attain prabhu. such people attain the Indra’s Heaven as a result of their virtuous deeds. So one who has got this joyless human life which is transient in nature should only focus on prabhu. if they take refuge in prabhu. if someone prays the spirits he gets to reach the spirits and if someone prays prabhu. Such a person gets virtue very soon and attains abiding peace as any devotee of prabhu can never face degradation. who perform action as per the Vedas with interest into those actions. Trans 20: People. So if a knowledgeable worships prabhu it becomes more so easy to reach prabhu. Thus one should link himself with prabhu and be devoted to prabhu and thus go to prabhu only. The devotees who love no one else and constantly think of prabhu and worship prabhu with a disinterested spirit. Such people enjoy the celestial pleasure of gods in heaven. they return to this mortal world. neither is any one dear to him nor is anyone hateful to him. Thus people who are devoted to such rituals with interested motives seeking worldly enjoyments. all his offers coming. One should fix his mind on prabhu he should be devoted to prabhu. Trans 25: whomever someone worships gets to reach him only. prabhu bring along full security and personally attend to the needs of such devotees. prabhu accepts that offering in person if it is offered with love and out of completely sinless and selfless devotion. he is both immortality as well as death. they also are actually praying prabhu only. he gets to reach prabhu and thus is saved from the cycle of life and death. send forth as well as hold back the showers as clouds. to such devotees. They keep on moving in the same cycle as they get the fruits of their good deeds and after their good deeds are exhausted. With his mind fixed on prabhu. is actually a myth. he is both a being as well as non being. he should be taken to be a saint as he is also having a firm resolve that everything other than having ones senses centered around prabhu. If someone offers a leaf or a flower or even water. After enjoying such pleasures these people return to the mortal world. but they are doing it with a mistaken approach. But only for those devotees who worship prabhu and abide in him. all his gifts. As if someone prays the gods gets to reach the gods. prabhu too stand revealed in them.beings return at the time of the destruction of the universe. should worship prabhu only. being free from the bondage of such act and its results coming out of it. all his acts of penance should always be guided to prabhu only. sinless and selfless offerings from the devotee and anything offered in such way prabhu loves to take it and comes in person to have it. Trans 19: Prabhu says that prabhu radiates the heat as a sun. . Prabhu is the imperishable seed that created this universe and is the reason behind everything that is there as well is everything that is there. all the acts. Trans 23: Even devotees who are praying other gods with some interest. such a devotee attains prabhu for sure. if a devotee performs any action and offers it to prabhu. if someone prays the ancestors he gets to reach the ancestors. So for a devotee. As prabhu is the enjoyer as well as the lord of all sacrifices so who ever worships whomever it is in a way worshiping prabhu only in reality as he is the supreme deity. after their stock of merits is exhausted. If someone does not knowing the same fact worship with motives they fall into the same cycle of life and death. Trans 30: Even if a vilest of sinner worships prabhu with exclusive devotion. Prabhu says he is equally present in all beings. people who have been washed off from their sins through sacrifices and worshiping prabhu. drink alcoholic drinks. who have united their thought with prabhu. they repeatedly come from and go to heaven. What prabhu wants is a simple love filled. Trans 32: irrespective of one’s caste based on his deeds.

As no matter how much one gets the nectar like words of prabhu seems to be all the more comforting. thus prabhu is the beginning middle and end of all beings. one control over his senses and mind. among gods prabhu is the indra.Chapter 10: Prabhu says that he will reiterate the supreme word that he is going to say for the loveable bhakt. Neither the gods nor the demons are aware of the complete manifestation of prabhu. joy and sorrow. among the senses prabhu is the mind. As prabhu is the prime cause of all gods and sages. equanimity. nonviolence. the glow of the wind gods and the moon among stars. fame and obloquy. Only prabhu knows what prabhu is and no one else does. contentment. Unborn. Someone who is aware of prabhu in reality as an unborn. austerity. The wise who are aware of this full of devotion they constantly worship prabhu only. forbearance. even these gods and sages are not aware of the incarnation of prabhu in the world. charity. he is the one who is purged of all sins. the radiant sun among luminaries. right knowledge. among the beings . In order to bestow his compassion on such yogi. the enlightened ones keep on spreading the light of such knowledge among one another. He further asks as in what form of meditation one can know prabhu and in what form should one meditate upon prabhu. He requests prabhu to put in more details as in the power of yoga and prabhu’s glory. prabhu stays in the heart of the yogi. all the 14 progenitors of the mankind are all devoted to prabhu. evolution and dissolution. seated in the heart of all beings. Prabhu is the Vishnu among 12 sons of Aditi. all the seers speak of prabhu as the eternal divine Purusa. the supreme adobe and the greatest of purifier. for the love and concern of the bhakt. illuminating the lamp of knowledge in the heart of the yogi prabhu removes all the darkness of ignorance from the heart of the yogi. worships prabhu with love. that he will tell of his prominent divine glories as there is no limit to the manifestations of prabhu. as the supreme lord of Universe. were born out of prabhu’s will and from them all the creatures of the world have descended. all pervading. With their mind and lives surrendered to prabhu. all the sages proclaim the same to be true as well. veracity. prabhu confer that yoga of wisdom through which the yogi unites with prabhu only. Someone who knows this supreme divine glory of prabhu gets established in prabhu through devotion and there is no doubt in that. Trans 12: Arjuna says that prabhu is the inspiring eternal. clear understanding. and keep thinking about prabhu such a devotee remains contended in prabhu and takes delight in prabhu only. Trans 7: Prabhu is the source of all creation and everything in the world is moving because of prabhu. Trans 4: all the feelings of Reason. so only prabhu can describe in full the divine glories of prabhu whereby he pervade all these worlds. Trans 19: Prabhu says. Among the Vedas prabhu is the sama veda. Trans 10: the yogi who is united through meditation with prabhu. The seven great sages. four of their elders. Prabhu is the universal self. all these feelings and traits of every creature comes out from prabhu only. He remains deluded in his senses and gets to know the real existence of prabhu. someone without beginning. fear and fearlessness.

So vast is the manifestation of prabhu that it is beyond understanding and knowledge of humans. among the things to be kept secret prabhu is the custodian of secrets as silence. memory. the head of Pitrs. among rivers prabhu is Ganges. Prabhu is the all destroying death as well as the origin of all that are to be born. Prabhu is the power of rulers. among the 8 vasus prabhu is the god of fire. among serpents prabhu is Vasuki. among the sidhas prabhu is the sage Kapila. Among Vedic hymns prabhu is the Gayatri Mahamantra. Among the vrishnas’ prabhu is Krishna. Trans 27: Prabhu further says that among horses he is the celestial horse Uccaihsrava who was found with the nectar in the churning of the ocean. among fishes prabhu is shark. Trans 32: Prabhu says that he is the beginning. middle and end of all creations. Whatever we see whatever is there is actually nothing but just a form of prabhu. among men prabhu is the king. among the celestial musicians prabhu is Citraratha. and among the wise prabhu is Sukracharya. among sacrifices prabhu is the sacrifice of Japa. Among sages prabhu is the chief of sages that is Brhaspai. He is the sustainer of all having faces on all sides. among cows prabhu is kamdhenu. Among Warriors prabhu is Skanda. and among wise prabhu is their wisdom. Prabhu is the knowledge of the soul and reasoning among all beings. among the mountains prabhu is the Meru. He is the truly the endless time. among the months prabhu is margasirsa. among immovables prabhu is the Himalaya. speech. Among the 11 Rudra or the gods of destruction prabhu is the Shiva. Trans 39: Prabhu is the seed of all life as there is no creature moving or non moving which can exist without prabhu. among warriors prabhu is Sri Rama. intelligence. . among celestial sages prabhu is the Narada. tactics of the conquerors. Prabhu further adds that he is A among the alphabets. Among purifiers prabhu is wind. among pandavas prabhu is Arjuna. Among daityas Prabhu is the great devotee Prahlad. and the goodness of the good. among great seers prabhu is bhrgu. among words prabhu is the sacred syllable OM. Among Srutis that can be sung prabhu is Brhatsama. Among yaksas and Raksasas prabhu is the lord of riches that is Kubera.prabhu is the life energy or the consciousness. among elephants prabhu is Airavata. Among trees prabhu is the holy Fig tree. In short prabhu is holding the entire universe just by a fraction of the yogic powers prabhu has. Prabhu further adds that there is no limit to his divine manifestation and this was just a brief description by prabhu of the extent of the glory he has. Whatever is glorious. among quadrupeds Prabhu is the Lion. the god of death. among rulers Prabhu is the Yama. among calculations Prabhu is time. he is Varuna the lord of aquatic creatures. resolve among resolute. among birds Prabhu is Garuda. brilliant and powerful is a part of the manifestation of prabhu. Among feminine prabhu is the goddess presiding over glory. among waters prabhu is the ocean. Trans 36: Prabhu is the gambling among deceitful practices. Among Nags’ prabhu is the serpent god Ananta. among seasons prabhu is spring. Among weapons he is the thunderbolt. among compounds in grammar prabhu is copulative grammar. prosperity. prabhu is the sexual desire that leads to procreation. among sages prabhu is Vyasa. among glorious prabhu is their glory. He is the victory among victorious. endurance and forbearance. among manes prabhu is Aryana.

He further adds that he have got the details of evolution and dissolution of beings and also the immortal glory of prabhu. Prabhu is the ageless protector of dharma and is eternal imperishable being. He further adds that prabhu is the supreme indestructible worthy of being known. He goes on to say that if prabhu feels that Arjuna eyes will be able to see the imperishable form of prabhu then he would request prabhu to reveal that form to Arjuna. energy. presenting a wonderful sight. Trans 15: Arjuna says that he observed within prabhu’s body all gods and hosts of different beings. full of all wonders.Chapter 11 Trans 1: Arjuna says that he is thankful to prabhu for letting us know of whatever prabhu is saying as that is resulting in clearing the delusions he was having. valour and effulgence. the two Ashvini kumaras. Even if there be an effulgence of thousand suns bursting forth all at once even that would hardly approach the splendor of prabhu. wearing divine garlands and vestments. the forty nine Maruts and many more wonderfull forms never seen before. the eleven Rudras. He further added that he saw prabhu with numerous arms. and with joined palms addressed him. having moon and sun as his eyes. all the three worlds are alarmed. having innumerable forms extended on all sides. anointed all over with divine sandal paste. having the brilliance of a blazing fire and sun. But normal human eyes cannot see the form of prabhu therefore prabhu gave Arjuna the divine eye with which he can observe the divine power of prabhu. infinite in nature having faces on all sides. Trans 20: Arjuna further said that between the heaven and the earth every space is filled with prabhu only. He adds that prabhu is exactly what prabhu is telling about himself. bellies. strength. Shiva and all Risis and celestial serpents. Trans 5: Prabhu tells to observe in prabhu the 12 sons of aditi. He could neither see the beginning nor middle nor end of prabhu manifested as prabhu is in universe. club and discus. glory. Then Arjuna full of wonder and with the hair standing on end. Prabhu further says to observe in him as concentrated within the body of prabhu the entire creation consisting of both the animate and inanimate beings and whatever else that one desires to see. blazing fire for his mouth and scorching this universe by his radiance. decked up with many divine ornaments. He further says that he saw prabhu without having beginning middle or end. mouths and eyes. hard to gaze at and immeasurable on all sides. reverentially bowed his head to the divine prabhu. Arjuna saw the prabhu as possessing many mouths and eyes. prabhu is the ultimate refuge of the universe. possessing unlimited prowess and endowed with numberless arms. Arjuna then beheld the whole universe with its manifold divisions. Brahma throned on his lotus seat. wielding many uplifted divine weapons. seeing this transcendent form of prabhu. He added that he saw prabhu endowed with diadem. Concentrated at one place in the person of prabhu. Hosts of gods are . a mass of splendor glowing all round. the eight Vasus. But he wants to have a glimpse of the divine form of prabhu possessed of wisdom. Trans 9: Sanjay says that having said this prabhu revealed his supremely glorious divine form.

Yaksas. feet. Trans 35: Sanjaya said that hearing these words of prabhu arjuna trembled and bowed infront of prabhu and out of terror said in faltering accent. He further adds that prabhu is Vaayu. Eleven rudras 12 adityas and eight Vasus. blazing like a fire at the time of universal destruction. . while the terrified rakshasas were fleeing in all directions and the hosts of sidhas are bowing to prabhu. Trans 41: Arjuns further apologises to prabhu for calling him by name. Trans 32: Prabhu says. many arms. Varuna. and for prabhu kindly ignoring all his acts. He bows down to the feet of prabhu and offers himself to prabhu. and the fiery rays were filling the whole universe with their fierce radiance. all of them are gazing upon prabhu in amazement. He asks further that who prabhu was. and thus prabhu was all. Prabhu further says that Arjuna should kill Drona. Chandra. if at all we can shred our inhibitions and fight there is nothing that can stop an individual. so without fear Arjuna should fight and he would surely conquer the enemies. As the moths rush towards fire without the knowledge that the fire is going to burn it. Asura and Siddhas. Prabhu’s might is incomparable to any one’s might and thus no question of anyone being superior to prabhu. He offered his obeisance and requested prabhu to be kind to him and tell him of the existence of prabhu. prabhu also is the supreme of existence and non existence and also the barhma. that prabhu is both knower and the knowable. Seeing the form of prabhu having numerous mouths and eyes. Yama. Arjuna got frightened and lost his self control. Vissvedevas. the highest abode.entering prabhu. He offers his salutations and hails prabhu saying that prabhu posses all powers infinite might and pervade all. Brahma the lord of creation. some of them are with palms joined out of fear are uttering prabhu's names and glories. Prabhu further adds that he was there to exterminate those people and even without Arjuna all the warriors arrayed in the enemy’s camp was going to die. taking prabhu as a friend. many bellies and many teeth the world was terror struck and so was Arjuna. Bhisma Jayadratha. Agni. drone going into prabhu’s mouth and it looked more fearful as due to the teeth they were getting crushed inside prabhu’s mouth. with such an terrible form. he got bewildered and cried for mercy. Trans 36: Arjuna said that the universe was exhulting and was full of love by chanting the name. effulgent. What I feel Prabhu might have been talking of the fear that we have in our hearts and also the myths of bonding that we carry for individuals or practices. The warriors had already been slained by prabhu and arjuna was only an instrument to do the same. as they had already been killed by prabhu. having meals with prabhu. He further says that they were rightly bowing to prabhu as he was the progenitor of Brahama itself. rather the greatest teacher of the moving and unmoving creations and worthy of adoration. multi colored. Karna and other brave warriors. that he is the mighty Kala. the eternal time spirit. as a friend of his friend and as a husband of his spouse. Sadhyas. conquering foes and enjoying the kingdom. Seeing the form of prabhu reaching heavens. As the rivers rush to meet with the sea similarly he found the warriors of the mortal world entering the flaming mouths. 2 Asvinikumars 49 maruts as well as manes and multitudes of Gandharvas. kings. prabhu was licking all those people on all sides. the destroyer of the worlds. Trans 30: Arjuna says further that devouring from his blazing mouth. virtues and glory of prabhu. Trans 38 Arjuna Further dds that prabhu is the primal Deity. the most ancient person. bhisma. Therefore Arjuna could arise and win glory. He further says that prabhu is the father. It is prabhu who pervade the universe assuming endless forms. thighs. the ultimate resort of the universe. similarly these warriors were going into the mouths of prabhu to meet their end. He saw all the sons of Dhitrastra. Seeing the face of prabhu as frightful due to the teeth. Multitudes of sages and maharishis are chanting mantras saying kalian ho. saying that his misconduct be beard as a father bears the misconduct of his son. having its mouth wide open and having eyes as flames.

depends on prabhu. Trans 52: Prabhu says.Trans 45: Arjuna further says that after seeing the wonderfull form of prabhu. has no attachment and is free from malice towards all beings. Prabhu further says that he can be seen in this form only by single minded devotion as in that way prabhu can not just be known but also be entered. nor by penance. that by being pleased with arjuna prabhu had shown the the supreme affulgent form of prabhu that was never seen before by anyone other than arjuna. is devoted to prabhu. After getting in the finial form Prabhu consoled frightened arjuna. In the mortal world no one else can see prabhu in that form by any means. reaches prabhu. holding a mace and Chakra in two hands. and that prabhu would show him the four armed form of prabhu. Prabhu further adds that one who performs his duty for prabhu. He further says requesting that he wants to see prabhu in the same way with a diadem on his head. that the four armed form of prabhu is extremely difficult to behold and that even gods are always eager to see that form of prabhu. Prabhu further says that seeing the dreadfull form of prabhu Arjuna should no be perturbed or perplexed. Trans 47: Prabhu says. He further requests prabhu to show the supreme form of prabhu with four arms. . Prabhu again says that no one can see that form of prabhu neither by studying veda. Trans 50: Sanjaya says that having said thus prabhu revealed to arjuna the four armed form of himself. Trans 51: Arjuna says that seeing the normal human form of prabhu he was able to regain his composure. he is transported with joy and is relived of any fears. nor by charity or ritual or by any means. be it study of Veda or offering gifts or through austere penances.

and renunciation of the fruit of actions is even superior to meditation. thereafter he gets to abide solely in prabhu. One who takes friends and foes equally. Trans 2: Prabhu says that he consider the yogi to be best who endowed with supreme faith and ever united through meditation with prabhu worship prabhu with the mind centred on prabhu. their mind being fixed on prabhu. rid of I and Mine. One who wants nothing. unmanidest Brahma. takes heat and cold. is forgiving by nature. meditation to god is superior to knowledge. One who is not a source of annoyance to the fellow creatures. one who takes praise and reproach alike. they too go to get to achieve prabhu. and is free from delight and envy. and in his turn does not feel vexed with his fellow creatures. indefinable. indestructible. If someone is unequal even to the pursuit of such practices. by performing acions for prabhu. one who is given to contemplation. One who is free from attachment. he should relinquish the fruit of all actions. is the same in honour and ignominy. perturbation and fear is dear to prabhu. one who enters no sense of ownership or attachment in respect to his dwelling place. Attaching mind to the unmanifest is more difficult as attunement with unmanifest is attained with difficulty by body conscious people. If taking recourse to the yoga of realization of prabhu. ever contented and mentally united with prabhu. balanced in joy and sorrow. establish his intellect in prabhu alone. eternal. of the two types of worshipers. and is intent to work for prabhu. are extremely dear to prabhu. pleasure and pain and other contrary experiences to be same. who are the best knower of yoga. and is full of devotion to prabhu is dear to prabhu. Those devotees however who partake in a disinterested way of this nectar of pious wisdom set forth above. . adore prabhu as possessed of form and attributes. as peace immediately follows the renunciation. subduing one’s mind and intellect etc. One who has subdued his mind senses and body has a firm resolve and has surrendered his mind and reason to prabhu. devoted to the welfare of all beings. constantly meditating on prabhu with single minded devotion. that devotee of prabhu is dear to prabhu. Trans 12: Knowledge is better than practice.Chapter 12 Trans 1: Arjuna further asks that the devotees exclusively and constantly devoted to prabhu in the manner stated by prabhu earlier. Therefore one should fix his mind on prabhu. constantly adore as their very self the unthinkable. To them prabhu speedily deliver from the ocean of birth and death. One who is free from malice towards all beings. someone is not able to perform that also then. is contented with any means of subsistence available. one who renounces the sense of doership in all undertakings is dear to prabhu. while the other devotee who adore prabhu as the supreme reality only the indestructible. and surrendering all actions to him worship him. immovable. Prabhu further adds that those who fully controlling all their senses and even minded towards all. is friendly and compassionate. One who neither rejoices nor hates nor grieves nor desires and renounces both good and evil actions and is full of devotion is dear to prabhu. one who depends exclusively on prabhu. If someone cannot keep his mind fixed on prabhu then one can seek to attain prabhu by the yoga of practice. he attains perfection in the shape of realization of prabhu. On the other hand. unmanifest and changeless Brahma. endowed with faith and solely devoted to prabhu. is pure both internally and externally. omnipresent. is wise and impartial and has risen above all distractions.

which is the only object worth knowing. is the sustainer of beings. head and mouth in all directions. absence of egotism. what causes what effects and also who is the knower and what is his glory. Trans 7: knowledge is: absence of pride. unflinching devotion to prabhu through exclusive attachment. ego. pleasure. and ears all round for it stands pervading all in the universe. The truth about ksetra and ksetrajana has been explained by seers in manifold ways again it has been stated in different vedic chants and brahmasutras. consciousness. Trans 12: Prabhu further says us about what should be known and knowing which one can attain the supreme bliss. mind. Anything other then this is called ignorance. constant equipoise of mind both in favorable and unfavorable circumstances. it appears divided as it were in all animate and inanimate beings. steadfastness of mind and control of body mind and senses. worth knowing. the supreme Brahma is the light of all lights and is entirely beyond Maya. is neither a being nor a non-being. It exists without and within all beings and constitutes the animate and inanimate creations as well. body. uprightness of speech and mind. non-violence. devout services of the preceptor. and 5 objects of senses (i. it is incomprehensible. Prabhu says that he should be known as ksetrajana in all the ksetras.e. though he is unattached to all he is the sustainer of all. Prabhu further makes us understand the field. it is close at hands and stands afar too. constancy in self knowledge and seeing god as the object of true knowledge. besides desire. pondering again and again on the pain and evils inherent in birth death old age and disease. internal and external purity. intellect. so as to make us understand and comprehend things in a easier way. ten organs of perception and action. He is perceiving all senses but is devoid of all senses. aversion. pain. Trans 16: Prabhu further adds that though integral like space in its undivided aspect. though he is attribute less still he is the enjoyer of all gunas and the three modes of prakrti. worth attaining . unmanifest. finding no delight in the company of worldly people. absence of attachment and the sense of mineness in respect of son wife home etc. living in secluded and holy places. who is the lord of beginninngless entities. what it is like what are the modifications. firmness. That. And by reason of its subtlety. That godhead. freedom from hypocrisy. Trans 5: This field is made of 5elements. The supreme brahama.Chapter 13 Trans 1: prabhu says that this body is a field(ksetra) and one who knows it is the knower of the field(ksetrajana) by the sages discerning the truth about both. It has hands and feet on all sides. forbearance. dispassion towards the objects of enjoyment of this world and the next. eyes. Prabhu gave a very clear view of the way one should take his life to be. the destroyer and the creator of all as well. it is the knowledge itself. sound touch colour taste and smell). and the knowledge of the field and the knower is what is considered to be true knowledge.

is emanated through the union of kshetra and kshetrajana. others realize it through the discipline of knowledge while still others through the discipline of action. and even those who are thus devoted to what they have heard are able to cross the ocean of mundane existence in the shape of death. Prakriti is said to be responsible for bringing forth the evolutes and instruments while the individual soul is the cause of experiences of joy and sorrow. As one sun illumines the whole universe. the overlord and the absolute as well. similarly on atma illumines the whole ksetra. As the one who sees lord equally present in all. the true guide. Trans 25: Other dull witted persons however not knowing the above. the sustainer of all. All the modifications such as likes and dislikes. . One who knows the prurusa and prakriti together with the gunas.through real wisdom and is particularly abiding in the heart of all. does not kill the self by himself and thereby attains the supreme state. One who can see that all actions are truly performed by nature and the self as non doer. It is the contact with these gunas that is responsible for the birth of this soul in good and evil wombs. reach the supreme eternal spirit. that very moment he attains Brahma that is truth. he alone can actually see. worship even as they have heard from people who are aware of the truth. What so ever being moving or non moving is born. even though performing his dutiesin everyway. Though dwelling in the body. and the objects constituted of three gunas are born of prakrti. He has been spoken of as the witness. Some by meditation behold the supreme spirit in the heart with the help of their refined and sharp intellect. Trans 30: the moment man perceives the diversified existence of beings as rooted in the one supreme spirit and the spreading forth of all beings from the same. As the all pervading sky is not contaminated by the reason of its subtlety. similarly though permeating in the body. this supreme spirit in fact does nothing and nor gets tainted. is freed from the cycle of birth and death. Knowing This in reality the devotees of prabhu enter into prabhu. god has been briefly discussed by prabhu. the self is not affected by the attributes of the body due to its attributeless character. Only the purusa in association with prakriti experiences objects of the nature of the three gunas evolved from prakriti. consciousness and bliss solidified. but being without beginning and without attributes. One who is able to see the supreme lord as imperishable and abiding equally in all animate or inanimate perishable beings is able to see the truth. Trans 19: Prakriti and Purusa are beginningless. the experience. Thus the truth of ksetra and knowledge as well as of the object worth knowing. Trans 22: The spirit dwelling in this body is really same as the supreme. Trans 34: Those who thus perceive with the eye of wisdom the difference between the ksetra and ksetrajana and the phenomenon of the liberation from prakriti with her evolutes.

sattva prevails. Trans4: of all the beings that appear in all the speicies of various kinds.e. sorrow. With the preponderance of rajas greed. While the Rajas guna which represents the nature of passion as born out of desires and attachments. disinclination to perform one obligatory duties frivolity and stupor all of these appears. the best of all knowledge acquiring which all sages have attained the highest perfection being liberated from this mundane existence. One who have practiced this knowledge and have entered prabhu he is liberated from the cycle of birth and death and is not born at cosmic dawn and is neither disturbed in cosmic night. The creation of all spirits follows from the union of matter and spirit. Pver powering rajas and tamas. tamas prevails. the deluder of all the 3 gunas. Of them. One who is having the tamsika temperament actually sinks down as he is entirely enveloped with the tamo gunas. Sattva. prabhu is the seed giving father and prakriti or nature is the conceiving mother. stupor and also ignorance follows from tamas. Sorrow is declared to b a fruit of rajasika and ignorance the fruit of tamasika. it binds through attachment to happiness and knowledge. while those who have the rajasika stay somewhere in the middle. Trans 11: when light and discernment dawn in this body mind and senses then one should know that sattva is predominant. in that womb prabhu places the seed of life. and overpowering sattva and rajas. tie down the imperishable soul to the body. Those who are having the quality of sattva wend their ways upwards. faultlessnees in the shape of joy. look upon the body as their own self. Trans 9: Sattva draws one to joy rajas to action and tamas clouding wisdom impels one to error sleep and sloth. the great Brahma is the womb of all creatures. as it is born of ignorance it binds the soul with error. Sattva being immaculate is illuminating and flawless. undertaking of action with an interested motive.Chapter 14 Trans 1: prabhu further says that he will explain once more the supreme knowledge. wisdom and dispassion. restlessness and a thirst for enjoyment make their appearance. Rajas and Tamas the 3 gunas born of nature. sloth and sleep. . he takes rebirth among those attached to actions. Wisdom comes from sattva and greed comes from rajas. With the growth of tamas obtuseness of the mind and senses. The primordial nature of prabhu i. similarliy obstinate error. over powering sattva and tamas rajas prevails. Trans 16 the reward of a righteous act is sattvika. i. even though he have expired during the preponderance of tamas is born in the species of stupid creatures such as insects and beasts. Trans 14: when a man dies during the preponderance of sattva he obtains the stainless eternal worlds obtained by man of noble deeds. One who dies with rajas being dominateded. The last one Tamas.e. it binds the soul through attachment to actions and their fruits.

accepts the pleasant as well as the unpleasant in the same spirit and sees censure and praise alike. Trans 22 prabhu says that one who hate light born out of sattva. he gets to establish his identity with god and never falls off from that state.Trans 19: one who sees no one other then these gunas as the doer and realizes prabhu as the supreme spirit standing entirely beyond these gunas. Having risen above the aforesaid 3 gunas which causes the body feel free from the cycle of birth and death old age and all kind of sorrows. of the eternal dharma and of absolute bliss. and knowing that it’s the gunas only which moves among the gunas. He too who constantly worships prabhu through the yoga of exclusive devotion transcends these 3 gunas and becomes eligible for attaining the brahma. such a soul attains supreme bliss. enter into prabhu. Trans 21: arjuna enquires what are the marks of one who has risen above the three gunas and how does he conduct himself and how does he rise above the 3 gunas. is possessed of wisdom. For prabhu is the substratum of the imperishable brahma. Trans 24: one who is established in his self takes pain and pleasure to be alike. One who sits like a witness is not disturbed by the gunas. . Trans 25: One who is equipoise in honor or ignominy is alike towards a friend or enemy and has renounced the sense of doer-ship in all undertakings is said to have risen above the 3 gunas. of immortality. activity born out of rajas and even stupor born out of tamas when prevalent nor longs for things when they have ceased. regards sand stone and gold as equal in value.

The ignorant however whose heart has not been purified. Having fully resolved that he is dedicated to the supreme lord from whom the flow of the beginningless creation has progressed. who have conquered the evils of attachment and have altogether ceased. Neither sun. . Fed by the three Gunas and having sense objects as its tender leaves. Trans 12: The radiance in the sun that illumines the entire earth. and that which shines in the moon and fire too.Chapter 15 Trans1: prabhu says that one who knows the world as a huge tree with its roots in a supreme lord. the branches of this tree are spreading both downwards and upwards. touch taste and smell as well as in mind that the jivatma enjoys the objects of senses. it is prabhu who digests the four kinds of food. The nature of this tree of creation does not on mature thought turn out what it is represented to be. Therefore one should try to fell this tree which is very firmly rooted with a formidable axe of dispassion. The eternal Jivatma in the body is a fragment of prabhu and it is that alone which draws around itself the mind and the five senses which abide in prakrti. sight. lodged in the body of all creatures and united with Prana and Apaana breaths. whose stem is Brahma and whose leaves are the Vedas. nor moon nor fire cal illumine the supreme self effulgent state attaining to which one never returns to this world. That is the supreme abode of prabhu. having attained to which no one returns to this world. he is the one who knows the meaning of Vedas. does not get to know of this self in spite of their best endeavours. only those who are endowed with the eyes of wisdom are able to realize it. as it has neither beginning nor end nor even stability. Those who are completely immune from all pairs of opposites like pleasure and pain and are undeluded attain the supreme immortal state. and its roots which binds the soul according to its actions in the human body are spread in all regions higher as well as lower. Trans 5: those who are free from pride and delusion. Trans 10: The ignorant does not know the soul departing from or dwelling in or enjoying the objects of the senses even when it is connected to the gunas. Taking the form of fire as Vaisvanara. Post that. Stiving yogis too are able to realize this self enshrined in their heart. a man should diligently try to seek for the supreme lord. all of them are the radiance of prabhu only. It is while dwelling into senses of hearing. one should dwell into him and meditate of him. Trans 8: the way air carries the fragnance from one place to another similarly Jivatma carrys all the mind and senses from the body which it leaves behind forthwith migrates to the body which it acquires. Permeating the soil it is prabhu who supports all the creatures and becoming the sap-full moon prabhu nourishes all the plants.

Trans 18: Since prabhu is wholly beyond the perishable world of matter or Ksetra and is superior to the imperishable soul as well hence he is called Purushottama.Trans 15: It is prabhu who remain seated in the heart of all creatures as the inner controller of all. in the world as well as in the Vedas. Trans 16: there are two kinds of purusa in the world. the supreme self. Of these the bodies of all beings are spoken of as perishable while the Jivatma or the embodied soul is called imperishable. Trans 20: This is the most esoteric teaching thus being imparted by prabhu. Prabhu is the only object worth knowing through Vedas. Yet the supreme person is other than these who having encompassed all the three worlds upholds and maintains all and has been spoken of as the imperishable lord and the supreme spirit. knowing all. he constantly worships prabhu with his whole being. . Grasping it in essence a man becomes wise and his mission in life is accomplished. one is perishable and the other in imperishable. and it is prabhu who is the source of memory knowledge and ratiocinative faculty. he is the origin of the Vedanta and the knower of Vedas too. The wise man who realizes prabhu as the supreme person.

a sense of shame in transgressing the scriptures or social conventions. nothing else then this. Non Violence in thought. word and deed. brought forth my mutual union of male and female and hence conceived in lust. absence of anger even on provocation. control of the senses. Trans 12: held in the bondage of hundreds of ties of expectations and wholly giving themselves up to lust and anger. forbearance. fortitude external purity. Trans 4: whereas Hypocrisy. Prabhu have already said at length of people having divine nature. worship of god and other deities as well as of one’s elders including the performance of Agnihotra(pouring of oblations into the sacred fire) and other sacred duties. study and teaching of Vedas and other sacred books as well as chanting of god’s name and his glories. Trans 7: Men having demoniac disposition does not know what right activity is and what right abstinence from activity is. abstaining from slander. charity in its Satvik form. Hence they possess neither purity nor good conduct nor truthfulness. abstaining from frivolous pursuits. constant fixity in the yoga of meditation for the sake of self realization. they strive to amass by unfair means hoards of money and other objects for the enjoyment of sensuous pleasures. they remain devoted to the enjoyment of sensuous pleasures and are positive in their belief that this is the highest limit of joy. full of hypocrisy pride and ignorance. truthfulness and geniality of speech. suffering hardships to discharge of ones sacred obligations. uprightness of mind body and senses. They keep saying to themselves that this much have been secured by me today and now I shall realize this ambition. compassion twords all creatures. quietude or composure of mind. There are only two types of people in the world one having divine nature and the other possessing demoniac disposition. sternness and ignorance are the marks of him who is born with demonic properties. The divine endowments have been recognized as conducive to liberation and the demonic ones as leading to bondage. absence of attachment towards objects of senses even during their contact to senses. mildness. so he further explains about the once having demoniac disposition. perfect purity of mind. Such men feel that the world is without any foundation absolutely unreal and godless. Cherishing insatiable desires and embracing false doctrines through ignorance. these men of impure conduct move in this world. So much wealth is already with me and yet again this .Chapter 16: Trams 1: Prabhu says that a few marks of a person who is born with divine endowments are: Fearlessness. disclaiming doership in respect of actions. Giving themselves up to innumerable cares ending only with death. bearing enmity to none and absence of self esteem. arrogance pride and anger. Clinging to this false view these slow witted men of vile disposition and terrible deeds are wrong doers to mankind for the destruction of the world. sublimity.

brute force. are cast again and again in the demoniacal wombs in the world. cruel. they despise prabhu dwelling in their own bodies as well as in those of others. Knowing this one should perform only such actions as is ordained by the scriptures. Therefore one should shun all these three. sinful. Who else is equal to me? I will sacrifice to gods will give alms. Discarding the injunctions of the scriptures. such a person neither attains perfection nor the supreme goal nor even happiness. Failing to reach prabhu these stupid souls are born life after life inn demoniac wombs and gradually sink down to a still lower plane. Desire anger and greed. fall into the foulest hell. That enemy has been slain by me and I shall kill those others too. Trans 22: once free from these 3 gates of hell. “I am the lord of all. the enjoyer of all power. lust and anger and calumniating others. their mind bewildered by numerous thoughts. these triple gates of hell bring about the downfall of the soul. I am wealthy and own a large family. . and vilest among men. Trans 18:given over to egotism. Intoxicated by wealth and honor. enveloped in the mesh of delusion and addicted to the enjoyment of sensuous pleasures. Therefore the scriptures alone are the guide in determining what should be done and what should not be done. man works for his own salvation and thereby attains the supreme goal. one who acts in an arbitrary way according to his own sweet will. arrogance. These haters. these men of devilish disposition.shall be mine. I will make merry. by ignorance.” Thus deluded. those self-conceited and haughty men perform sacrifices only in name for ostentation without following the sacred rituals. I am endowed with the occult powers and am mighty and happy.

as well as the study of the Vedas and other sastras and the practice of the chanting of divine name is said to be the penance of speech. . insipis. Foods which promote longevity. intelligence. and no sacrificial fees are paid. straightforwardness. Trans 18: The austerity which is performed for the sake of renown. continence and non violence. happiness and cheerfulness and which are juicy succulent substantial and naturally agreeable are liked by men of Satvika nature. That sacrifice which is offered for sake of mere show or even with an eye on its fruit. health. Food which is ill cooked or not fully ripe. These three fold penance performed with supreme faith by yogis expecting no return is called Sattvika. which is without sacred chant of hymns and devoid of faith is said to be tamasika. not sanctioned by scriptures. placidity. sour. Sattvika. is Rajasika. by men who expect no return and who believe that such sacrifices must be performed is Satvika in nature. whatever the nature of his faith. pungent. which is agreeable to different men according to their innate disposition is of three kinds. While a sacrifice which is not in conformity with scriptural injunctions. Words which cause no annoyance to others and are truthfull. While others who are of Tamasika disposition worship the spirit of the dead and the ghosts. one’s gurus elders and wise men. the demons. Fatih constitutes a man. putrid. Rajasika and Tamasika. And who emaciate the elements constituting their body as well as prabhu dwelling in their heart.Chapter 17 Trans1: Arjuna asks that those endowed with faith and who worships gods and others disregarding the injunctions of the scriptures where do they stand. Trans 7: Food also. these kind of sense less people have demoniac disposition. Trans 2: Prabhu says that untutored innate faith of men is of three kinds. agreeable and beneficial. in Sattva Rajas or Tamas. salty overhot. Foods which are bitter. The faith of all men conforms to their mental disposition. Trans 14: Worship of gods. vigour. Men of Sattvika disposition worship gods. Cheerfulness of mind. in which no food is offered. those of Rajasika temperament worship demigods. these are called penance of body. purity. is dear to men of tamasika disposition. brahmanas. honor or adoration as well as for any other selfish gain either in all sincerity or by way of ostentation and yields an uncertain and momentary fruit has been spoken of here as Rajasika. Men who practice sever penance of an arbitrary type. Trans 11: The sacrifice which is offered as ordained by scriptural injunctions. habit of contemplation on god. Similarly sacrifice. control of the mind and perfect purity of inner feelings is called austerity of mind. verily he is that. penance and charity too are of three kinds each. and who are full of hypocrisy and egotism and are obsessed with desire attachment and pride of power. dry and burning and which cause suffering grief and sickness are dear to rajasika. stale and polluted and which is impure too.

Steadfastness in sacrifice. an austerity practiced and whatever good deed is performed. are performed by seekers of liberation expecting no return for them. With the idea that all beings belong to god who is denoted by the appellation TAT acts of sacrifice and austerity as well as acts of charity of various kinds. Tat and Sat has been declared as the triple appellation of Brahma.e. Trans 23: Om. And the word SAT is also used in the sense of praiseworthy auspicious action. it is termed as naught i. The name of god SAT is used in the sense of reality and goodness. Trans 20: A gift which is bestowed with a sense of duty on one from whom no return is expected. Hence it is of no avail here or hereafter. a gift given. at appropriate time and place and to a deserving person that gift has been declared as Satvika. Therefor acts of sacrifice charity and austerity as enjoyed by sacred precepts are always commenced by noble persons used to the recitation of vedic chants with the invocation of the divine name OM. A gift bestowed in a grudging spirit and with the object of getting a service in return or in hope of obtaining a reward is called Rajasika. Trans 28: an oblation which is offered. such penance is called tamasika. A gift which is made without good grace and in disdainfull spirit out of time and place and to undeserving persons is called to be Tamasika. austerity and charity is likewise spoken of as SAT and action for the sake of god is verily termed as SAT. who is truth consciousness and bliss. .Trans 19: penance which is reorted to out of foolish notion and is accompanied by self mortification or is intended to harm others. if it is without faith. By that were the brahmanas and the Vedas as well as sacrifices created at cosmic dawn. Asat.

and the wise declare that Tyaga consists in relinquishing the fruits of all actions. In the branch of knowledge dealing with the Gunas or modes of Prakriti. The knower. charity and penance as well as all other duties too must be performed without attachment and expectation of reward. which prescribes means to neutralize all actions.Chapter 18 Trans 1: Arjuna said to prabhu that he wished to know the truth of Samnyasa as also of Tyagi. That is the wupreme verdict of prabhu. practicing such Rajasika form of renunciation one gets no fruits of renunciation. These five are the contributory causes of whatever actions right or wrong man performs with the mind speech and body. Acts of sacrifice charity and penance are not worth giving up. Such an abandonment through ignorance is declared as tamsika. In the branch of Sankhya. As charity sacrifice and penance are the three purifiers for wise men. Even so the doer the organs and activity are the three constituents of action. knowledge actions as well as doer have been declared to be of three . Trans 17: One whose mind is free from the sense of doership and his reason is not affected by the worldly objects and activities does not really kill even having killed all these people nor does any sin accrue to him. while others say that acts of sacrifice charity and penance are not to be shunned. Hence the acts of sacrifice. Trans 4: out of Samnyasa and Tyag prabhu first concludes tyaga or renunciation. Someone who has neither aversion for action which is leading to bondage nor attachment to that which is conducive to blessedness full of the quality of goodness. disagreeable and mixed are the fruits that accrue after death from the actions done without renouncing. Notwithstanding this. there are five factors that have been mentioned to as contributing to the accomplishment of all actions. Trans 12: Agreeable. such act should no doubt be given up but it is not advisable to abandon a prescribed duty. Something which is prohibited or motivated by desires. The five factors are the body. thinking that all actions are verily painful. is intelligent and a man of true renunciation. the doer the organs of different kind the different functions of manifold kinds and the fifth is daiva or Prarabdha Karma or destiny. Rajasika and Tamasika. and they must be performed. Renunciation are of three kinds Sattvika. has all his doubts resolved. regards the absolute taintless self alone as the doer and such a man of wicked understanding does not view alright. Since all actions cannot be given up in entirety by any one possessing a body one who renounces the fruits of actions is called a man of renunciation. someone having an impure mind. Trans 2: Prabhu Says that some sages understand Samnyasa as giving up all actions motivated by desires. knowledge and the object of knowledge these three motivate action. A prescribed duty that is performed simply because it has to be performed giving up the attachment and fruits that alone has been recognized as the Satvika form of renunciation. Whereas is some one gives p his duty for fear of physical strain. Some wise men declare that all actions contain a measure of evil and are therefore worth giving up. But nothing of that nature comes to someone who have renounced.

earthly possessions and worldy enjoyments. That joy born as it is a placidity of mind brought about by meditation on god is called to be Satvika. the vital airs and the senses. derived from sleep. Trans 42: A Brahmana’s duty is to subjugate mind and senses. that knowledge is Satvika. that intellect is Sattvika. that firmness is called Tamasika. that firmness is Rajasika. is uncultured. The knowledge by which man cognizes many existence of various kinds as part from one another an all beings that knowledge is called Rajasika. god and life after death. arrogant. the functions of mind. unswayed by success and failure. slothful.kinds according to guna which predominates in each. that firmness is Satvika. indolence. The intellect by which man does not truly perceive what is Dharma and what is adharma. that joy is called Rajasika. Trans 33 The unwavering firmness by which man controls through the yoga of meditation. such a doer is called tamasika. what ought to be done and what should not be done. forgiving the faults of others. Trans 30: the intellect that correctly determines the path of activity and renunciation. Free from attachment unegoistic endowed with firmness and zeal. However the joy that stupefies the self during its enjoyment as well as in the end. The joy in which the striver finds enjoyment through practice of adoration. Studying and . The action undertaken through sheer ignorance without regards to consequences or loss to oneself injury to others and one’s own resourcefulness is declared as Tamasika. The intellect that imagines even adharma to be dharma and sees all other things upside down wrapped in ignorance. seeks the fruits of actions and is greedy and oppressive by nature. fear. One who lacks piety and self control. anxiety. sorrow and vanity. The firmness by which an evil minded person person does not give up sleep. external and internal purity. The knowledge which clings to one body as it were the whole and which is irrational has no real grasp of truth and is trivial is called Tamasika. senses and behavior. The duties of the castes have been assigned according to their inborn qualities. deceitful. inclined to rob others of their livelihood. meditation and service to god and whereby he reaches the end of sorrow such a joy even though it seems to be as poisonous in the beginning tastes like nectar in the end. Trans 23: The action that is ordained by scriptures and is not accompanied by sense of doership and has been done without any attachment or aversion by one who seeks no return is called Sattvika. The firmness by which man seeking a reward for his actions clutches with extreme fondness virtues. That by which man perceives divine existence as undivided and equally present in all individual beings. belief in the Vedas and other scriptures. what is bondage and what is liberation. what ought to be done and what should not be done. such a delight is called Tamasika. Trans 29: prabhu further elaborates the three fold division based on the predominance of each guna of understanding and frimness. Trans 36: Prabhu then elaborates on the joy. that intellect is called Rajasika. what is fear what is fearlessness. One who is full of attachment. enduring hardships for the discharge of his sacred obligations. Whereas the delight which follows from the contact of senses with their objects is eventually poisonous though appears like nectar at the onset. and obstinate error. such a doer is called satvika. Trans 24: That action action which involves much strain and is performed by one who seeks enjoyments or by a man full of egotism is been talked of as Rajasika. that intellect is called Tamasika. Trans 40: There is no being on earth or in heavens or anywhere who is born of prakriti and is free from these three gunas. straightness of mind. despodant and procrastinating. gets effected by joy and sorrow has been called Rajasika.

even though he is performing all actions. having controlled the mind speech and body by restraining the mind and senses through firmness of Satvika type. honest exchange of merchandise. arrogance. rearing of cows. violence. through performance of his natural duties.teaching Vedas and other scriptures. By worshipping him from whom all beings come into being and by whom the whole universe is pervaded. One should dedicate all actions to prabhu and taking recourse to yoga in the form of even mindedness. Trans 43: Heroism. taking a resolute stand on dispassion after having completely got rid of attraction and aversion and remaining ever devoted to the yoga of meditation. So even a Brahmin not doing his duty never continues to be a Brahmin similarly for every other section. such a man becomes qualified for oneness with Brahma. than the duty of another well performed. these constitute the natural duty of Vaisya. all other services are natural duties of sudras. be solely devoted to prabhu constantly fixing his mind on prabhu. With his mind thus devoted to prabhu. lust. If someone taking a stand on egotism thinks that he will not perform his actions. whose thirst for enjoyment has altogether disappeared and who has subdued his mind reaches through Sankhayoga the consummation of actionlessness. cheerful in mind. imperishable state. one shall overcome all difficulties by the grace of prabhu. devoid of the feeling of meum and tranquil of the heart. Satvika and regulated diet. who is truth consciousness and bliss. Trans 44: Agricultutre. anger and luxuries. his resolve is in vain as nature will drive him to the act. bound by his own duty born of his nature. man attains highest perfection. Each duty is great enough to attain god as long as that duty is performed with utmost sincerity. Prabhu further describes the mode of performance of these duties to reach highest consummation. An action that one is not willing to undertake through ignorance that too will be perforce perform. for performing the duty ordained by his nature man does not incur sin. Better is one’s own duty. Established in the identity of Brahma. Therefore one should not relinquish one’s innate duty even though it has a measure of evil. living in a lonely and undefiled place having rejected sound and other object of senses. Trans 49: One whose intellect is unattached everywhere. As if the work would not be assigned and no order would have been fixed. Prabhu further says briefly the process through which man having attained actionlessness which is the highest consummation of Jnanyoga to reach Brahma. realization of truth relating to god. having given up egotism. Trans 56: A karmayogi however depends on prabhu and attains by the grace of prabhu the eternal. the society might have landed in a state of confusion. A brahamana by the meaning of the word suggests someone who has his mind and senses fixed on god. Trans 45: A man keenly devoted to his natural duty attains the highest perfection in the shape of god realization. firmness diligence and dauntlessness in battle. Such a yogi attains supreme devotion to prabhu. But if from self conceit someone doesn’t listen to prabhu he will be lost. As per my reading these duties are more divided by the work an individual is supposed to do and not for the family he gets born into. God abides in the heart of all creatures causing them to revolve according to their karma by his illusive powers of Maya as though mounted on . Through that supreme devotion such a yogi gets to know prabhu in reality and thereby knowing prabhu merges into prabhu only. the sankhayogi no longer grieves nor craves for anything. bestowing gifts and lordliness constitute the natural duty of ksatriya. Trans 51: One who is endowed with an untarnished intellect and partaking of a light. Thus to create a proper social balance among every one this divide was made not based on where he takes birth but based more on the duties he is supposed to perform. The sections are divided not to create a social divide but to assign work to each individual. For all undertakings are beset by some evils as is the fire covered by smoke. fearlessness. though devoid of merit.

Remembering over and over the sacred mystic conversation between prabhu and Arjuna he was rejoicing again and yet again. Trans 73: Arjuna says that by the grace of prabhu his delusion has been destroyed and that have gained wisdom. glory and unfailing righteousness will surely be there. Trans 72: Prabhu Asks arjuna if he have heard the gospel of Gita attentively and has his delusion born out of ignorance been destroyed. Trans 64: Prabhu says that as we are extremely dear to prabhu so he is giving his salutary advice for our good. he is in complete wonder and rejoicing as well. preaches the most profound gospel of the Gita among the devotees of prabhu. by him too shall prabhu be worshipped with the yajna of knowledge. he too gets liberated from his sin and gets to reach the propitious worlds of pious and righteous. worship prabhu. One should resign all his duties to prabhu and take refuge in prabhu and prabhu can absolve him from all his sins. Remembering also the most wonderful form of Prabhu. and bow to prabhu. Trans 68: One who offers the highest love to prabhu. Wherever there is prabhu and wherever there is Arjuna goodness. shall go to prabhu alone. Trans 70: Whoever studies this sacred dialogue of prabhu in the form of Gita. This secret gospel of Gita should never be imparted to a man who lacks in austerity. deeply pondering over it one should act as he feels like. Prabhu says that he have imparted the wisdom that is more profound then all profundities. be devoted to prabhu. Trans 74: Sanjaya says that thus he heard the mysterious and thrilling conversation between prabhu and the high-souled Arjuna.a machine. The man who listens to Gita with reverence. one will go to prabhu only. Having been blessed with divine vision by grace of Sri vyasa. being free from malice. Among men there is none who does prabhu a more loving service nor there is anyone more dearer to prabhu in the entire globe. If one does so. he heard in person this supremely esoteric gospel from the lord of yoga himself. nor to him who is wanting in devotion nor even to him who is not willing to hear. and in no case to him who finds fault with prabhu. He is free from doubt and will do his bidding. One should take refuge in god alone with all of ones being. and by his grace one can attain supreme peace and eternal abode. One should give his mind to prabhu. victory. .

Every good thing will seem to be very difficult and tedious but if someone continues to be on the same ground with time it will obviously make it a much pleasant experience. . What I believe I learnt was that its your mindset that makes a huge amount of difference in any act that you are doing. It will obviously be full of dirt and dust all over. Application is obviously not an easy task and at the onset it’s going to be more and more difficult but if someone can start somewhere he can always reach to the peak.Though I have put in my views in between as well but they are simply an attempt to make it easier to understand from my point of view. But if someone persists with the cleaning and purity with time the room will obviously get cleaner. If you are doing the same act remaining disconnected from the act and not attaching it to your pride and honor the same act can give salvation. Imagine a room that was never opened for years. But as it’s my attempt to put in what I have read and understood in the whole of Gita I did try to put in my views in between as well. but once someone tries to clean the room initially the dust that is settled will actually start to fill the air and will make it more difficult to be in the room then it was earlier. I have no doubt about my level of knowledge and wisdom that I can write even a word in anywhere above or here. From here it’s entirely my viewpoint. It can be understood from the following example. If it starts from beginning the main dilemma that Arjuna had was to take the course of righteousness or to take a stand wherein he would be expected to do things which where seeming to be very incorrect as it involved even slaughter of his own relatives.