{"schema_version":1,"access":"public","rights":"Public-domain or compatibly licensed source editions; provenance is retained per record.","work":{"slug":"bhagavad-gita","title":"Bhagavad Gita","author":"Vyāsa (traditional attribution)","tradition":"hindu","language":"sa","genre":"sacred dialogue","period":"c. 2nd c. BCE–2nd c. CE","source_url":"https://sa.wikisource.org/w/index.php?oldid=407843&action=raw","original":{"text":"### Chapter 1 — Arjuna’s Despair\n\nॐ\nश्रीपरमात्मने नमः\nअथ श्रीमद्भगवद्गीता\nप्रथमोऽध्यायः\n\nधृतराष्ट्र उवाच\nधर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः । \nमामकाः पाण्डवाश्चैव किमकुर्वत संजय  ॥१-१॥\n\nसञ्जय उवाच\nदृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।\nआचार्यमुपसंगम्य राजा वचनमब्रवीत्  ॥१-२॥\n\nपश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।\nव्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥१-३॥\n\nअत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।\nयुयुधानो विराटश्च द्रुपदश्च महारथः ॥१-४॥\n\nधृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।\nपुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥१-५॥\n\nयुधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।\nसौभद्रो द्रौपदेयाश्च सर्व एव महारथाः  ॥१-६॥\n\nअस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।\nनायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते  ॥१-७॥\n\nभवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः ।\nअश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च  ॥१-८॥\n\nअन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।\nनानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः  ॥१-९॥\n\nअपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।\nपर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्  ॥१-१०॥\n\nअयनेषु च सर्वेषु यथाभागमवस्थिताः ।\nभीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि  ॥१-११॥\n\nतस्य संजनयन्हर्षं कुरुवृद्धः पितामहः ।\nसिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्  ॥१-१२॥\n\nततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः ।\nसहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्  ॥१-१३॥\n\nततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।\nमाधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः  ॥१-१४॥\n\nपाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः ।\nपौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः  ॥१-१५॥\n\nअनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।\nनकुलः सहदेवश्च सुघोषमणिपुष्पकौ  ॥१-१६॥\n\nकाश्यश्च परमेष्वासः शिखण्डी च महारथः ।\nधृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः  ॥१-१७॥\n\nद्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते ।\nसौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक्  ॥१-१८॥\n\nस घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।\nनभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्  ॥१-१९॥\n\nअथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः ।\nप्रवृत्ते शस्त्रसंपाते धनुरुद्यम्य पाण्डवः  ॥१-२०॥\n\nअर्जुन उवाच\nहृषीकेशं तदा वाक्यमिदमाह महीपते ।\nसेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत  ॥१-२१॥\n\nयावदेतान्निरिक्षेऽहं योद्‌धुकामानवस्थितान् ।\nकैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे  ॥१-२२॥\n\nयोत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।\nधार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः  ॥१-२३॥\n\nसञ्जय उवाच\nएवमुक्तो हृषीकेशो गुडाकेशेन भारत ।\nसेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्  ॥१-२४॥\n\nभीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।\nउवाच पार्थ पश्यैतान्समवेतान्कुरूनिति  ॥१-२५॥\n\nतत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् ।\nआचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा  ॥१-२६॥\n\nश्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।\nतान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्  ॥१-२७॥\n\nअर्जुन उवाच\nकृपया परयाविष्टो विषीदन्निदमब्रवीत् ।\nदृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्  ॥१-२८॥\n\nसीदन्ति मम गात्राणि मुखं च परिशुष्यति ।\nवेपथुश्च शरीरे मे रोमहर्षश्च जायते  ॥१-२९॥\n\nगाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ।\nन च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः  ॥१-३०॥\n\nनिमित्तानि च पश्यामि विपरीतानि केशव ।\nन च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे  ॥१-३१॥\n\nन काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।\nकिं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा  ॥१-३२॥\n\nयेषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।\nत इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च  ॥१-३३॥\n\nआचार्याः पितरः पुत्रास्तथैव च पितामहाः ।\nमातुलाः श्वशुराः पौत्राः श्यालाः संबन्धिनस्तथा  ॥१-३४॥\n\nएतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।\nअपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते  ॥१-३५॥\n\nनिहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।\nपापमेवाश्रयेदस्मान्हत्वैतानाततायिनः  ॥१-३६॥\n\nतस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।\nस्वजनं हि कथं हत्वा सुखिनः स्याम माधव  ॥१-३७॥\n\nयद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।\nकुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्  ॥१-३८॥\n\nकथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् ।\nकुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन  ॥१-३९॥\n\nकुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।\nधर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत  ॥१-४०॥\n\nअधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।\nस्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः  ॥१-४१॥\n\nसंकरो नरकायैव कुलघ्नानां कुलस्य च ।\nपतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः  ॥१-४२॥\n\nदोषैरेतैः कुलघ्नानां वर्णसंकरकारकैः ।\nउत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः  ॥१-४३॥\n\nउत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।\nनरकेऽनियतं वासो भवतीत्यनुशुश्रुम  ॥१-४४॥\n\nअहो बत महत्पापं कर्तुं व्यवसिता वयम् ।\nयद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः  ॥१-४५॥\n\nयदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।\nधार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्  ॥१-४६॥\n\nसञ्जय उवाच\nएवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् ।\nविसृज्य सशरं चापं शोकसंविग्नमानसः  ॥१-४७॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे \nश्रीकृष्णार्जुनसंवादेऽर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ १ ॥\n\n### Chapter 2 — The Yoga of Knowledge\n\nॐ\nश्रीपरमात्मने नमः\nअथ द्वितीयोऽध्यायः\n\nसञ्जय उवाच\nतं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।\nविषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥२- १॥\n\nश्रीभगवानुवाच \nकुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।\nअनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥२- २॥\n\nक्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।\nक्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥२- ३॥\n\nअर्जुन उवाच\nकथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।\nइषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन ॥२- ४॥\n\nगुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।\nहत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥\n\nन चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।\nयानेव हत्वा न जिजीविषाम- स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥२- ६॥\n\nकार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।\nयच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२- ७॥\n\nन हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् ।\nअवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥२- ८॥\n\nसञ्जय उवाच\nएवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।\nन योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥२- ९॥\n\nतमुवाच हृषीकेशः प्रहसन्निव भारत ।\nसेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥२- १०॥\n\nश्रीभगवानुवाच\nअशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।\nगतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥२- ११॥\n\nन त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।\nन चैव न भविष्यामः सर्वे वयमतः परम् ॥२- १२॥\n\nदेहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।\nतथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥२- १३॥\n\nमात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।\nआगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥२- १४॥\n\nयं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।\nसमदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥२- १५॥\n\nनासतो विद्यते भावो नाभावो विद्यते सतः ।\nउभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥२- १६॥\n\nअविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।\nविनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥२- १७॥\n\nअन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।\nअनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥२- १८॥\n\nय एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।\nउभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥२- १९॥\n\nन जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः ।\nअजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥२- २०॥\n\nवेदाविनाशिनं नित्यं य एनमजमव्ययम् ।\nकथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥२- २१॥\n\nवासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।\nतथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥२- २२॥\n\nनैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।\nन चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥२- २३॥\n\nअच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।\nनित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥२- २४॥\n\nअव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।\nतस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥२- २५॥\n\nअथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।\nतथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥२- २६॥\n\nजातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।\nतस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२- २७॥\n\nअव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।\nअव्यक्तनिधनान्येव तत्र का परिदेवना ॥२- २८॥\n\nआश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः ।\nआश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२- २९॥\n\nदेही नित्यमवध्योऽयं देहे सर्वस्य भारत ।\nतस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥२- ३०॥\n\nस्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।\nधर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥२- ३१॥\n\nयदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।\nसुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥२- ३२॥\n\nअथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।\nततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥\n\nअकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।\nसम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥\n\nभयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।\nयेषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥\n\nअवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।\nनिन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥\n\nहतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।\nतस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२- ३७॥\n\nसुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।\nततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२- ३८॥\n\nएषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु ।\nबुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२- ३९॥\n\nनेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।\nस्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२- ४०॥\n\nव्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।\nबहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२- ४१॥\n\nयामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।\nवेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२- ४२॥\n\nकामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।\nक्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥२- ४३॥\n\nभोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।\nव्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२- ४४॥\n\nत्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।\nनिर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२- ४५॥\n\nयावानर्थ उदपाने सर्वतः संप्लुतोदके ।\nतावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२- ४६॥\n\nकर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।\nमा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२- ४७॥\n\nयोगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ।\nसिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥२- ४८॥\n\nदूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय ।\nबुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥२- ४९॥\n\nबुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।\nतस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥२- ५०॥\n\nकर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।\nजन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥२- ५१॥\n\nयदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।\nतदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥२- ५२॥\n\nश्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।\nसमाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥२- ५३॥\n\nअर्जुन उवाच\nस्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।\nस्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥२- ५४॥\n\nश्रीभगवानुवाच\nप्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।\nआत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२- ५५॥\n\nदुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।\nवीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥२- ५६॥\n\nयः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।\nनाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५७॥\n\nयदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।\nइन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५८॥\n\nविषया विनिवर्तन्ते निराहारस्य देहिनः ।\nरसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२- ५९॥\n\nयततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।\nइन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२- ६०॥\n\nतानि सर्वाणि संयम्य युक्त आसीत मत्परः ।\nवशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६१॥\n\nध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।\nसङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥\n\nक्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।\nस्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥\n\nरागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।\nआत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२- ६४॥\n\nप्रसादे सर्वदुःखानां हानिरस्योपजायते ।\nप्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२- ६५॥\n\nनास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।\nन चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२- ६६॥\n\nइन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते ।\nतदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२- ६७॥\n\nतस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।\nइन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६८॥\n\nया निशा सर्वभूतानां तस्यां जागर्ति संयमी ।\nयस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥२- ६९॥\n\nआपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।\nतद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥२- ७०॥\n\nविहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः ।\nनिर्ममो निरहंकारः स शान्तिमधिगच्छति ॥२- ७१॥\n\nएषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।\nस्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥२- ७२॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे सांख्ययोगो नाम द्वितीयोऽध्यायः ॥ २ ॥\n\n### Chapter 3 — The Yoga of Action\n\nॐ\nश्रीपरमात्मने नमः\n\nअर्जुन उवाच\nज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।\nतत्किं कर्मणि घोरे मां नियोजयसि केशव ॥३- १॥\n\nव्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।\nतदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥३- २॥\n\nश्रीभगवानुवाच\nलोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।\nज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् ॥३- ३॥\n\nन कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।\nन च संन्यसनादेव सिद्धिं समधिगच्छति ॥३- ४॥\n\nन हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।\nकार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥३- ५॥\n\nकर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।\nइन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥३- ६॥\n\nयस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।\nकर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥३- ७॥\n\nनियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।\nशरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥३- ८॥\n\nयज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।\nतदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥३- ९॥\n\nसहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।\nअनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥३- १०॥\n\nदेवान्भावयतानेन ते देवा भावयन्तु वः ।\nपरस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥३- ११॥\n\nइष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।\nतैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥३- १२॥\n\nयज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।\nभुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥३- १३॥\n\nअन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।\nयज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३- १४॥\n\nकर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।\nतस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥३- १५॥\n\nएवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।\nअघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥३- १६॥\n\nयस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।\nआत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥३- १७॥\n\nनैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।\nन चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥३- १८॥\n\nतस्मादसक्तः सततं कार्यं कर्म समाचर ।\nअसक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥३- १९॥\n\nकर्मणैव हि संसिद्धिमास्थिता जनकादयः ।\nलोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि ॥३- २०॥\n\nयद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।\nस यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥३- २१॥\n\nन मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन ।\nनानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥३- २२॥\n\nयदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।\nमम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥३- २३॥\n\nउत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।\nसंकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥३- २४॥\n\nसक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।\nकुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥३- २५॥\n\nन बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।\nजोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥३- २६॥\n\nप्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।\nअहंकारविमूढात्मा कर्ताहमिति मन्यते ॥३- २७॥\n\nतत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।\nगुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥३- २८॥\n\nप्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु ।\nतानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥३- २९॥\n\nमयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।\nनिराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥३- ३०॥\n\nये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।\nश्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥३- ३१॥\n\nये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।\nसर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥३- ३२॥\n\nसदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।\nप्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३- ३३॥\n\nइन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।\nतयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३- ३४॥\n\nश्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।\nस्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३- ३५॥\n\nअर्जुन उवाच\nअथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।\nअनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३- ३६॥\n\nश्रीभगवानुवाच\nकाम एष क्रोध एष रजोगुणसमुद्भवः ।\nमहाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥३- ३७॥\n\nधूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।\nयथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३- ३८॥\n\nआवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।\nकामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३- ३९॥\n\nइन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।\nएतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥३- ४०॥\n\nतस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।\nपाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥३- ४१॥\n\nइन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।\nमनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥३- ४२॥\n\nएवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।\nजहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥३- ४३॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे \nश्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥ ३ ॥\n\n### Chapter 4 — The Yoga of Knowledge and Renunciation\n\nॐ\nश्रीपरमात्मने नमः\nअथ चतुर्थोऽध्यायः\n\nश्रीभगवानुवाच\n\nइमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।\nविवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥४-१॥\n\nएवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।\nस कालेनेह महता योगो नष्टः परन्तप ॥४-२॥\n\nस एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।\nभक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥४-३॥\n\nअर्जुन उवाच\nअपरं भवतो जन्म परं जन्म विवस्वतः ।\nकथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४-४॥\n\nश्रीभगवानुवाच\nबहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।\nतान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥४-५॥\n\nअजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।\nप्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥४-६॥\n\nयदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।\nअभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४-७॥\n\nपरित्राणाय साधूनां विनाशाय च दुष्कृताम् ।\nधर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४-८॥\n\nजन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।\nत्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥४-९॥\n\nवीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।\nबहवो ज्ञानतपसा पूता मद्भावमागताः ॥४-१०॥\n\nये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।\nमम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥४-११॥\n\nकाङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।\nक्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥४-१२॥\n\nचातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।\nतस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥४-१३॥\n\nन मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।\nइति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥४-१४॥\n\nएवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।\nकुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥४-१५॥\n\nकिं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।\nतत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥४-१६॥\n\nकर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।\nअकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥४-१७॥\n\nकर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।\nस बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥४-१८॥\n\nयस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः ।\nज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥४-१९॥\n\nत्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।\nकर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥४-२०॥\n\nनिराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।\nशारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥४-२१॥\n\nयदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरः ।\nसमः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥४-२२॥\n\nगतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।\nयज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥४-२३॥\n\nब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।\nब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥४-२४॥\n\nदैवमेवापरे यज्ञं योगिनः पर्युपासते ।\nब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥४-२५॥\n\nश्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।\nशब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥४-२६॥\n\nसर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।\nआत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥४-२७॥\n\nद्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।\nस्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥४-२८॥\n\nअपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।\nप्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥४-२९॥\n\nअपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।\nसर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥४-३०॥\n\nयज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।\nनायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥४-३१॥\n\nएवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।\nकर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥४-३२॥\n\nश्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।\nसर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥४-३३॥\n\nतद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।\nउपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥४-३४॥\n\nयज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।\nयेन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥४-३५॥\n\nअपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।\nसर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥४-३६॥\n\nयथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।\nज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥४-३७॥\n\nन हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।\nतत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥४-३८॥\n\nश्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।\nज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥४-३९॥\n\nअज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।\nनायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४-४०॥\n\nयोगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् ।\nआत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥४-४१॥\n\nतस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।\nछित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥४-४२॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे ज्ञानकर्मसंन्यासयोगो नाम चतुर्थोऽध्यायः ॥ ४ ॥\n\n### Chapter 5 — The Yoga of Renunciation\n\nॐ\nश्रीपरमात्मने नमः\n\nअर्जुन उवाच\nसंन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।\nयच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥५- १॥\n\nसंन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।\nतयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥५- २॥\n\nज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।\nनिर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥५- ३॥\n\nसांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।\nएकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥५- ४॥\n\nयत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।\nएकं सांख्यं च योगं च यः पश्यति स: पश्यति ॥५- ५॥\n\nसंन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।\nयोगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥५- ६॥\n\nयोगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।\nसर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥५- ७॥\n\nनैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् ।\nपश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्‌गच्छन्स्वपञ्श्वसन् ॥५- ८॥\n\nप्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।\nइन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥५- ९॥\n\nब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।\nलिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥५- १०॥\n\nकायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।\nयोगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥५- ११॥\n\nयुक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।\nअयुक्तः कामकारेण फले सक्तो निबध्यते ॥५- १२॥\n\nसर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।\nनवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥५- १३॥\n\nन कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।\nन कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥५- १४॥\n\nनादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।\nअज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥५- १५॥\n\nज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।\nतेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥५- १६॥\n\nतद्‌बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।\nगच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥५- १७॥\n\nविद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।\nशुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥५- १८॥\n\nइहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।\nनिर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥५- १९॥\n\nन प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।\nस्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥५- २०॥\n\nबाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत् सुखम् ।\nस ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥५- २१॥\n\nये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।\nआद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥५- २२॥\n\nशक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।\nकामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥५- २३॥\n\nयोऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।\nस योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥५- २४॥\n\nलभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।\nछिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥५- २५॥\n\nकामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।\nअभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥५- २६॥\n\nस्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।\nप्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥५- २७॥\n\nयतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।\nविगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥५- २८॥\n\nभोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।\nसुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥५- २९॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे कर्मसंन्यासयोगो नाम पञ्चमोऽध्यायः ॥ ५ ॥\n\n### Chapter 6 — The Yoga of Meditation\n\nॐ\nश्रीपरमात्मने नमः\n\nश्रीभगवानुवाच\nअनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।\nस संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥६- १॥\n\nयं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।\nन ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥६- २॥\n\nआरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।\nयोगारूढस्य तस्यैव शमः कारणमुच्यते ॥६- ३॥\n\nयदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।\nसर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥६- ४॥\n\nउद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।\nआत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥६- ५॥\n\nबन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।\nअनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥६- ६॥\n\nजितात्मनः प्रशान्तस्य परमात्मा समाहितः ।\nशीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥६- ७॥\n\nज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।\nयुक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥६- ८॥\n\nसुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।\nसाधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥६- ९॥\n\nयोगी युञ्जीत सततमात्मानं रहसि स्थितः ।\nएकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥६- १०॥\n\nशुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।\nनात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥६- ११॥\n\nतत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।\nउपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥६- १२॥\n\nसमं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।\nसम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥६- १३॥\n\nप्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।\nमनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥६- १४॥\n\nयुञ्जन्नेवं सदात्मानं योगी नियतमानसः ।\nशान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥६- १५॥\n\nनात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।\nन चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥६- १६॥\n\nयुक्ताहारविहारस्य  युक्तचेष्टस्य कर्मसु ।\nयुक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥६- १७॥\n\nयदा विनियतं चित्तमात्मन्येवावतिष्ठते ।\nनिःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥६- १८॥\n\nयथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।\nयोगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥६- १९॥\n\nयत्रोपरमते चित्तं निरुद्धं योगसेवया ।\nयत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥६- २०॥\n\nसुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् ।\nवेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥६- २१॥\n\nयं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।\nयस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥६- २२॥\n\nतं विद्याद्‌दुःखसंयोगवियोगं योगसंज्ञितम् ।\nस निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥६- २३॥\n\nसंकल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ।\nमनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥६- २४॥\n\nशनैः शनैरुपरमेद्‌बुद्ध्या धृतिगृहीतया ।\nआत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत् ॥६- २५॥\n\nयतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।\nततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥६- २६॥\n\nप्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।\nउपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥६- २७॥\n\nयुञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।\nसुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥६- २८॥\n\nसर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।\nईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥६- २९॥\n\nयो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।\nतस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥६- ३०॥\n\nसर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।\nसर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥६- ३१॥\n\nआत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।\nसुखं वा यदि वा दुःखं स योगी परमो मतः ॥६- ३२॥\n\nअर्जुन उवाच\nयोऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।\nएतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥६- ३३॥\n\nचञ्चलं हि मनः कृष्ण प्रमाथि बलवद्‌दृढम् ।\nतस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥६- ३४॥\n\nश्रीभगवानुवाच\nअसंशयं महाबाहो मनो दुर्निग्रहं चलम् ।\nअभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥६- ३५॥\n\nअसंयतात्मना योगो दुष्प्राप इति मे मतिः ।\nवश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥६- ३६॥\n\nअर्जुन उवाच\nअयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।\nअप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६- ३७॥\n\nकच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।\nअप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥६- ३८॥\n\nएतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।\nत्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥६- ३९॥\n\nश्रीभगवानुवाच\nपार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।\nन हि कल्याणकृत्कश्चिद्‌दुर्गतिं तात गच्छति ॥६- ४०॥\n\nप्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।\nशुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥६- ४१॥\n\nअथवा योगिनामेव कुले भवति धीमताम् ।\nएतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥६- ४२॥\n\nतत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।\nयतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥६- ४३॥\n\nपूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः ।\nजिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥६- ४४॥\n\nप्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।\nअनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥६- ४५॥\n\nतपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।\nकर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥६- ४६॥\n\nयोगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।\nश्रद्धावान् भजते यो मां स मे युक्ततमो मतः ॥६- ४७॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे आत्मसंयमयोगो नाम षष्ठोऽध्यायः ॥ ६ ॥\n\n### Chapter 7 — The Yoga of Knowledge and Realization\n\nॐ\nश्रीपरमात्मने नमः\n\nश्रीभगवानुवाच\nमय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः ।\nअसंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥७- १॥\n\nज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः ।\nयज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥७- २॥\n\nमनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।\nयततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥७- ३॥\n\nभूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।\nअहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥७- ४॥\n\nअपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् ।\nजीवभूतां महाबाहो ययेदं धार्यते जगत् ॥७- ५॥\n\nएतद्योनीनि भूतानि सर्वाणीत्युपधारय ।\nअहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥७- ६॥\n\nमत्तः परतरं नान्यत्किंचिदस्ति धनंजय ।\nमयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥७- ७॥\n\nरसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः ।\nप्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥७- ८॥\n\nपुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ ।\nजीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥७- ९॥\n\nबीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् ।\nबुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥७- १०॥\n\nबलं बलवतां चाहं कामरागविवर्जितम् ।\nधर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥७- ११॥\n\nये चैव सात्त्विका भावा राजसास्तामसाश्च ये ।\nमत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥७- १२॥\n\nत्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् ।\nमोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥७- १३॥\n\nदैवी ह्येषा गुणमयी मम माया दुरत्यया ।\nमामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥७- १४॥\n\nन मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः ।\nमाययापहृतज्ञाना आसुरं भावमाश्रिताः ॥७- १५॥\n\nचतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन ।\nआर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥७- १६॥\n\nतेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।\nप्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥७- १७॥\n\nउदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् ।\nआस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥७- १८॥\n\nबहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।\nवासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥७- १९॥\n\nकामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः ।\nतं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥७- २०॥\n\nयो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति ।\nतस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥७- २१॥\n\nस तया श्रद्धया युक्तस्तस्याराधनमीहते ।\nलभते च ततः कामान्मयैव विहितान्हि तान् ॥७- २२॥\n\nअन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् ।\nदेवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥७- २३॥\n\nअव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः ।\nपरं भावमजानन्तो ममाव्ययमनुत्तमम् ॥७- २४॥\n\nनाहं प्रकाशः सर्वस्य योगमायासमावृतः ।\nमूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥७- २५॥\n\nवेदाहं समतीतानि वर्तमानानि चार्जुन ।\nभविष्याणि च भूतानि मां तु वेद न कश्चन ॥७- २६॥\n\nइच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।\nसर्वभूतानि संमोहं सर्गे यान्ति परन्तप ॥७- २७॥\n\nयेषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् ।\nते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥७- २८॥\n\nजरामरणमोक्षाय मामाश्रित्य यतन्ति ये ।\nते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥७- २९॥\n\nसाधिभूताधिदैवं मां साधियज्ञं च ये विदुः ।\nप्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥७- ३०॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे ज्ञानविज्ञानयोगो नाम सप्तमोऽध्यायः ॥ ७ ॥\n\n### Chapter 8 — The Yoga of the Imperishable Absolute\n\nॐ\nश्रीपरमात्मने नमः\n\nअर्जुन उवाच\nकिं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।\nअधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥८- १॥\n\nअधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।\nप्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥८- २॥\n\nश्रीभगवानुवाच\nअक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।\nभूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥८- ३॥\n\nअधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् ।\nअधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥८- ४॥\n\nअन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।\nयः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥८- ५॥\n\nयं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।\nतं तमेवैति कौन्तेय सदा तद्भावभावितः ॥८- ६॥\n\nतस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च ।\nमय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ॥८- ७॥\n\nअभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।\nपरमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥८- ८॥\n\nकविं पुराणमनुशासितारमणोरणीयांसमनुस्मरेद्यः ।\nसर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात् ॥८- ९॥\n\nप्रयाणकाले मनसाचलेन\nभक्त्या युक्तो योगबलेन चैव ।\nभ्रुवोर्मध्ये प्राणमावेश्य सम्यक्\nस तं परं पुरुषमुपैति दिव्यम् ॥८- १०॥\n\nयदक्षरं वेदविदो वदन्ति\nविशन्ति यद्यतयो वीतरागाः ।\nयदिच्छन्तो ब्रह्मचर्यं चरन्ति\nतत्ते पदं संग्रहेण प्रवक्ष्ये ॥८- ११॥\n\nसर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।\nमूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥८- १२॥\n\nओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।\nयः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥८- १३॥\n\nअनन्यचेताः सततं यो मां स्मरति नित्यशः ।\nतस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥८- १४॥\n\nमामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् ।\nनाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥८- १५॥\n\nआब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।\nमामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥८- १६॥\n\nसहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः ।\nरात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥८- १७॥\n\nअव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे ।\nरात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥८- १८॥\n\nभूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।\nरात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥८- १९॥\n\nपरस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः ।\nयः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥८- २०॥\n\nअव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् ।\nयं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥८- २१॥\n\nपुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।\nयस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥८- २२॥\n\nयत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः ।\nप्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥८- २३॥\n\nअग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् ।\nतत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥८- २४॥\n\nधूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् ।\nतत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥८- २५॥\n\nशुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।\nएकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥८- २६॥\n\nनैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।\nतस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥८- २७॥\n\nवेदेषु यज्ञेषु तपःसु चैव\nदानेषु यत् पुण्यफलं प्रदिष्टम् ।\nअत्येति तत्सर्वमिदं विदित्वा\nयोगी परं स्थानमुपैति चाद्यम् ॥८- २८॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे अक्षरब्रह्मयोगो नामाष्टमोऽध्यायः ॥८॥\n\n### Chapter 9 — The Yoga of Royal Knowledge and Royal Mystery\n\nॐ\nश्रीपरमात्मने नमः\n\nश्रीभगवानुवाच\nइदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।\nज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥९- १॥\n\nराजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।\nप्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥९- २॥\n\nअश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप ।\nअप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥९- ३॥\n\nमया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।\nमत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥९- ४॥\n\nन च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।\nभूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥९- ५॥\n\nयथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।\nतथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥९- ६॥\n\nसर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।\nकल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥९- ७॥\n\nप्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।\nभूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥९- ८॥\n\nन च मां तानि कर्माणि निबध्नन्ति धनंजय ।\nउदासीनवदासीनमसक्तं तेषु कर्मसु ॥९- ९॥\n\nमयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।\nहेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥९- १०॥\n\nअवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।\nपरं भावमजानन्तो मम भूतमहेश्वरम् ॥९- ११॥\n\nमोघाशा मोघकर्माणो मोघज्ञाना विचेतसः ।\nराक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥९- १२॥\n\nमहात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः ।\nभजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥९- १३॥\n\nसततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः ।\nनमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥९- १४॥\n\nज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।\nएकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥९- १५॥\n\nअहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् ।\nमन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥९- १६॥\n\nपिताहमस्य जगतो माता धाता पितामहः ।\nवेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥९- १७॥\n\nगतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् ।\nप्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥९- १८॥\n\nतपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च ।\nअमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥९- १९॥\n\nत्रैविद्या मां सोमपाः पूतपापा\nयज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।\nते पुण्यमासाद्य सुरेन्द्रलोक-\nमश्नन्ति दिव्यान्दिवि देवभोगान् ॥९- २०॥\n\nते तं भुक्त्वा स्वर्गलोकं विशालं\nक्षीणे पुण्ये मर्त्यलोकं विशन्ति ।\nएवं त्रयीधर्ममनुप्रपन्ना\nगतागतं कामकामा लभन्ते ॥९- २१॥\n\nअनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।\nतेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥९- २२॥\n\nयेऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः ।\nतेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥९- २३॥\n\nअहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।\nन तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥९- २४॥\n\nयान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः ।\nभूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥९- २५॥\n\nपत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।\nतदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥९- २६॥\n\nयत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।\nयत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥९- २७॥\n\nशुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः ।\nसंन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥९- २८॥\n\nसमोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।\nये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥९- २९॥\n\nअपि चेत्सुदुराचारो भजते मामनन्यभाक् ।\nसाधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥९- ३०॥\n\nक्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।\nकौन्तेय प्रति जानीहि न मे भक्तः प्रणश्यति ॥९- ३१॥\n\nमां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।\nस्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥९- ३२॥\n\nकिं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा ।\nअनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥९- ३३॥\n\nमन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।\nमामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥९- ३४॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे राजविद्याराजगुह्ययोगो नाम नवमोऽध्यायः ॥९॥\n\n### Chapter 10 — The Yoga of Divine Glories\n\nॐ\nश्रीपरमात्मने नमः\n\nश्रीभगवानुवाच\nभूय एव महाबाहो शृणु मे परमं वचः ।\nयत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥१०- १॥\n\nन मे विदुः सुरगणाः प्रभवं न महर्षयः ।\nअहमादिर्हि देवानां महर्षीणां च सर्वशः ॥१०- २॥\n\nयो मामजमनादिं च वेत्ति लोकमहेश्वरम् ।\nअसंमूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥१०- ३॥\n\nबुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः ।\nसुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥१०- ४॥\n\nअहिंसा समता तुष्टिस्तपो दानं यशोऽयशः ।\nभवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥१०- ५॥\n\nमहर्षयः सप्त पूर्वे चत्वारो मनवस्तथा ।\nमद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥१०- ६॥\n\nएतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ।\nसोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥१०- ७॥\n\nअहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ।\nइति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥१०- ८॥\n\nमच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् ।\nकथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥१०- ९॥\n\nतेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।\nददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥१०- १०॥\n\nतेषामेवानुकम्पार्थमहमज्ञानजं तमः ।\nनाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥१०- ११॥\n\nअर्जुन उवाच\nपरं ब्रह्म परं धाम पवित्रं परमं भवान् ।\nपुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥१०- १२॥\n\nआहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा ।\nअसितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥१०- १३॥\n\nसर्वमेतदृतं मन्ये यन्मां वदसि केशव ।\nन हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥१०- १४॥\n\nस्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ।\nभूतभावन भूतेश देवदेव जगत्पते ॥१०- १५॥\n\nवक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः ।\nयाभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥१०- १६॥\n\nकथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ।\nकेषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥१०- १७॥\n\nविस्तरेणात्मनो योगं विभूतिं च जनार्दन ।\nभूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥१०- १८॥\n\nश्रीभगवानुवाच\nहन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः ।\nप्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥१०- १९॥\n\nअहमात्मा गुडाकेश सर्वभूताशयस्थितः ।\nअहमादिश्च मध्यं च भूतानामन्त एव च ॥१०- २०॥\n\nआदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् ।\nमरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥१०- २१॥\n\nवेदानां सामवेदोऽस्मि देवानामस्मि वासवः ।\nइन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥१०- २२॥\n\nरुद्राणां शंकरश्चास्मि वित्तेशो यक्षरक्षसाम् ।\nवसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥१०- २३॥\n\nपुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् ।\nसेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥१०- २४॥\n\nमहर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् ।\nयज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥१०- २५॥\n\nअश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः ।\nगन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥१०- २६॥\n\nउच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् ।\nऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥१०- २७॥\n\nआयुधानामहं वज्रं धेनूनामस्मि कामधुक् ।\nप्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥१०- २८॥\n\nअनन्तश्चास्मि नागानां वरुणो यादसामहम् ।\nपितॄणामर्यमा चास्मि यमः संयमतामहम् ॥१०- २९॥\n\nप्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् ।\nमृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥१०- ३०॥\n\nपवनः पवतामस्मि रामः शस्त्रभृतामहम् ।\nझषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥१०- ३१॥\n\nसर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन ।\nअध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥१०- ३२॥\n\nअक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च ।\nअहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥१०- ३३॥\n\nमृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् ।\nकीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥१०- ३४॥\n\nबृहत्साम तथा साम्नां गायत्री छन्दसामहम् ।\nमासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥१०- ३५॥\n\nद्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् ।\nजयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥१०- ३६॥\n\nवृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः ।\nमुनीनामप्यहं व्यासः कवीनामुशना कविः ॥१०- ३७॥\n\nदण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् ।\nमौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥१०- ३८॥\n\nयच्चापि सर्वभूतानां बीजं तदहमर्जुन ।\nन तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥१०- ३९॥\n\nनान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप ।\nएष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥१०- ४०॥\n\nयद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ।\nतत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम् ॥१०- ४१॥\n\nअथवा बहुनैतेन किं ज्ञातेन तवार्जुन ।\nविष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥१०- ४२॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे विभूतियोगो नाम दशमोऽध्यायः ॥ १० ॥\n\n### Chapter 11 — The Yoga of the Vision of the Universal Form\n\nॐ\nश्रीपरमात्मने नमः\n\nअर्जुन उवाच  \nमदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् ।\nयत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥११- १॥\n\nभवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया ।\nत्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥११- २॥\n\nएवमेतद्यथात्थ त्वमात्मानं परमेश्वर ।\nद्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥११- ३॥\n\nमन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो ।\nयोगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥११- ४॥\n\nश्रीभगवानुवाच\nपश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः ।\nनानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥११- ५॥\n\nपश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा ।\nबहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥११- ६॥\n\nइहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।\nमम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि ॥११- ७॥\n\nन तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा ।\nदिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥११- ८॥\n\nसञ्जय उवाच\nएवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः ।\nदर्शयामास पार्थाय परमं रूपमैश्वरम् ॥११- ९॥\n\nअनेकवक्त्रनयनमनेकाद्भुतदर्शनम् ।\nअनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥११- १०॥\n\nदिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् ।\nसर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥११- ११॥\n\nदिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता ।\nयदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥११- १२॥\n\nतत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।\nअपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥११- १३॥\n\nततः स विस्मयाविष्टो हृष्टरोमा धनंजयः ।\nप्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥११- १४॥\n\nअर्जुन उवाच\nपश्यामि देवांस्तव देव देहे\nसर्वांस्तथा भूतविशेषसंघान् ।\nब्रह्माणमीशं कमलासनस्थ-\nमृषींश्च सर्वानुरगांश्च दिव्यान् ॥११- १५॥\n\nअनेकबाहूदरवक्त्रनेत्रं\nपश्यामि त्वां सर्वतोऽनन्तरूपम् ।\nनान्तं न मध्यं न पुनस्तवादिं\nपश्यामि विश्वेश्वर विश्वरूप ॥११- १६॥\n\nकिरीटिनं गदिनं चक्रिणं च\nतेजोराशिं सर्वतो दीप्तिमन्तम् ।\nपश्यामि त्वां दुर्निरीक्ष्यं समन्ता-\nद्दीप्तानलार्कद्युतिमप्रमेयम् ॥११- १७॥\n\nत्वमक्षरं परमं वेदितव्यं\nत्वमस्य विश्वस्य परं निधानम् ।\nत्वमव्ययः शाश्वतधर्मगोप्ता\nसनातनस्त्वं पुरुषो मतो मे ॥११- १८॥\n\nअनादिमध्यान्तमनन्तवीर्य-\nमनन्तबाहुं शशिसूर्यनेत्रम् ।\nपश्यामि त्वां दीप्तहुताशवक्त्रं\nस्वतेजसा विश्वमिदं तपन्तम् ॥११- १९॥\n\nद्यावापृथिव्योरिदमन्तरं हि\nव्याप्तं त्वयैकेन दिशश्च सर्वाः ।\nदृष्ट्वाद्भुतं रूपमुग्रं तवेदं\nलोकत्रयं प्रव्यथितं महात्मन् ॥११- २०॥\n\nअमी हि त्वां सुरसंघा विशन्ति\nकेचिद्भीताः प्राञ्जलयो गृणन्ति ।\nस्वस्तीत्युक्त्वा महर्षिसिद्धसंघाः\nस्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥११- २१॥\n\nरुद्रादित्या वसवो ये च साध्या\nविश्वेऽश्विनौ मरुतश्चोष्मपाश्च ।\nगन्धर्वयक्षासुरसिद्धसंघा\nवीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥११- २२॥\n\nरूपं महत्ते बहुवक्त्रनेत्रं\nमहाबाहो बहुबाहूरुपादम् ।\nबहूदरं बहुदंष्ट्राकरालं\nदृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥११- २३॥\n\nनभःस्पृशं दीप्तमनेकवर्णं\nव्यात्ताननं दीप्तविशालनेत्रम् ।\nदृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा\nधृतिं न विन्दामि शमं च विष्णो ॥११- २४॥\n\nदंष्ट्राकरालानि च ते मुखानि\nदृष्ट्वैव कालानलसन्निभानि ।\nदिशो न जाने न लभे च शर्म\nप्रसीद देवेश जगन्निवास ॥११- २५॥\n\nअमी च त्वां धृतराष्ट्रस्य पुत्राः\nसर्वे सहैवावनिपालसंघैः ।\nभीष्मो द्रोणः सूतपुत्रस्तथासौ\nसहास्मदीयैरपि योधमुख्यैः ॥११- २६॥\n\nवक्त्राणि ते त्वरमाणा विशन्ति\nदंष्ट्राकरालानि भयानकानि ।\nकेचिद्विलग्ना दशनान्तरेषु\nसंदृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥११- २७॥\n\nयथा नदीनां बहवोऽम्बुवेगाः\nसमुद्रमेवाभिमुखा द्रवन्ति ।\nतथा तवामी नरलोकवीरा\nविशन्ति वक्त्राण्यभिविज्वलन्ति ॥११- २८॥\n\nयथा प्रदीप्तं ज्वलनं पतङ्गा\nविशन्ति नाशाय समृद्धवेगाः ।\nतथैव नाशाय विशन्ति लोका-\n स्तवापि वक्त्राणि समृद्धवेगाः ॥११- २९॥\n\nलेलिह्यसे ग्रसमानः समन्ता-\nल्लोकान्समग्रान्वदनैर्ज्वलद्भिः ।\nतेजोभिरापूर्य जगत्समग्रं\nभासस्तवोग्राः प्रतपन्ति विष्णो ॥११- ३०॥\n\nआख्याहि मे को भवानुग्ररूपो\nनमोऽस्तु ते देववर प्रसीद ।\nविज्ञातुमिच्छामि भवन्तमाद्यं\nन हि प्रजानामि तव प्रवृत्तिम् ॥११- ३१॥\n\nश्रीभगवानुवाच\nकालोऽस्मि लोकक्षयकृत्प्रवृद्धो\nलोकान्समाहर्तुमिह प्रवृत्तः ।\nऋतेऽपि त्वां न भविष्यन्ति सर्वे\nयेऽवस्थिताः प्रत्यनीकेषु योधाः ॥११- ३२॥\n\nतस्मात्त्वमुत्तिष्ठ यशो लभस्व\nजित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम् ।\nमयैवैते निहताः पूर्वमेव\nनिमित्तमात्रं भव सव्यसाचिन् ॥११- ३३॥\n\nद्रोणं च भीष्मं च जयद्रथं च\nकर्णं तथान्यानपि योधवीरान् ।\nमया हतांस्त्वं जहि मा व्यथिष्ठा\nयुध्यस्व जेतासि रणे सपत्नान् ॥११- ३४॥\n\nसञ्जय उवाच\nएतच्छ्रुत्वा वचनं केशवस्य\nकृताञ्जलिर्वेपमानः किरीटी ।\nनमस्कृत्वा भूय एवाह कृष्णं\nसगद्गदं भीतभीतः प्रणम्य ॥११- ३५॥\n\nअर्जुन उवाच\nस्थाने हृषीकेश तव प्रकीर्त्या\nजगत्प्रहृष्यत्यनुरज्यते च ।\nरक्षांसि भीतानि दिशो द्रवन्ति\nसर्वे नमस्यन्ति च सिद्धसंघाः ॥११- ३६॥\n\nकस्माच्च ते न नमेरन्महात्मन्\nगरीयसे ब्रह्मणोऽप्यादिकर्त्रे ।\nअनन्त देवेश जगन्निवास\nत्वमक्षरं सदसत्तत्परं यत् ॥११- ३७॥\n\nत्वमादिदेवः पुरुषः पुराण-\nस्त्वमस्य विश्वस्य परं निधानम् ।\nवेत्तासि वेद्यं च परं च धाम\nत्वया ततं विश्वमनन्तरूप ॥११- ३८॥\n\nवायुर्यमोऽग्निर्वरुणः शशाङ्कः\nप्रजापतिस्त्वं प्रपितामहश्च ।\nनमो नमस्तेऽस्तु सहस्रकृत्वः\nपुनश्च भूयोऽपि नमो नमस्ते ॥११- ३९॥\n\nनमः पुरस्तादथ पृष्ठतस्ते\nनमोऽस्तु ते सर्वत एव सर्व ।\nअनन्तवीर्यामितविक्रमस्त्वं\nसर्वं समाप्नोषि ततोऽसि सर्वः ॥११- ४०॥\n\nसखेति मत्वा प्रसभं यदुक्तं\nहे कृष्ण हे यादव हे सखेति ।\nअजानता महिमानं तवेदं\nमया प्रमादात्प्रणयेन वापि ॥११- ४१॥\n\nयच्चावहासार्थमसत्कृतोऽसि\nविहारशय्यासनभोजनेषु ।\nएकोऽथवाप्यच्युत तत्समक्षं\nतत्क्षामये त्वामहमप्रमेयम् ॥११- ४२॥\n\nपितासि लोकस्य चराचरस्य\nत्वमस्य पूज्यश्च गुरुर्गरीयान् ।\nन त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो\nलोकत्रयेऽप्यप्रतिमप्रभाव ॥११- ४३॥\n\nतस्मात्प्रणम्य प्रणिधाय कायं\nप्रसादये त्वामहमीशमीड्यम् ।\nपितेव पुत्रस्य सखेव सख्युः\n प्रियः प्रियायार्हसि देव सोढुम् ॥११- ४४॥\n\nअदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा\nभयेन च प्रव्यथितं मनो मे ।\nतदेव मे दर्शय देव रूपं\nप्रसीद देवेश जगन्निवास ॥११- ४५॥\n\nकिरीटिनं गदिनं चक्रहस्त-\nमिच्छामि त्वां द्रष्टुमहं तथैव ।\nतेनैव रूपेण चतुर्भुजेन\nसहस्रबाहो भव विश्वमूर्ते ॥११- ४६॥\n\nश्रीभगवानुवाच\nमया प्रसन्नेन तवार्जुनेदं\nरूपं परं दर्शितमात्मयोगात् ।\nतेजोमयं विश्वमनन्तमाद्यं\nयन्मे त्वदन्येन न दृष्टपूर्वम् ॥११- ४७॥\n\nन वेदयज्ञाध्ययनैर्न दानै-\nर्न च क्रियाभिर्न तपोभिरुग्रैः ।\nएवंरूपः शक्य अहं नृलोके\nद्रष्टुं त्वदन्येन कुरुप्रवीर ॥११- ४८॥\n\nमा ते व्यथा मा च विमूढभावो\nदृष्ट्वा रूपं घोरमीदृङ्ममेदम् ।\nव्यपेतभीः प्रीतमनाः पुनस्त्वं\nतदेव मे रूपमिदं प्रपश्य ॥११- ४९॥\n\nसञ्जय उवाच\nइत्यर्जुनं वासुदेवस्तथोक्त्वा\nस्वकं रूपं दर्शयामास भूयः ।\nआश्वासयामास च भीतमेनं\nभूत्वा पुनः सौम्यवपुर्महात्मा ॥११- ५०॥\n\nअर्जुन उवाच\nदृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन ।\nइदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥११- ५१॥\n\nश्रीभगवानुवाच\nसुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम ।\nदेवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥११- ५२॥\n\nनाहं वेदैर्न तपसा न दानेन न चेज्यया ।\nशक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥११- ५३॥\n\nभक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन ।\nज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परंतप ॥११- ५४॥\n\nमत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः ।\nनिर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥११- ५५॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे विश्वरूपदर्शनयोगो नामैकादशोऽध्यायः ॥ ११ ॥\n\n### Chapter 12 — The Yoga of Devotion\n\nॐ\nश्रीपरमात्मने नमः\n\nअर्जुन उवाच\nएवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।\nये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥१२- १॥\n\nश्रीभगवानुवाच\nमय्यावेश्य मनो ये मां नित्ययुक्ता उपासते ।\nश्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥१२- २॥\n\nये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते ।\nसर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥१२- ३॥\n\nसंनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः ।\nते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥१२- ४॥\n\nक्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् ।\nअव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥१२- ५॥\n\nये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः ।\nअनन्येनैव योगेन मां ध्यायन्त उपासते ॥१२- ६॥\n\nतेषामहं समुद्धर्ता मृत्युसंसारसागरात् ।\nभवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥१२- ७॥\n\nमय्येव मन आधत्स्व मयि बुद्धिं निवेशय ।\nनिवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥१२- ८॥\n\nअथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् ।\nअभ्यासयोगेन ततो मामिच्छाप्तुं धनंजय ॥१२- ९॥\n\nअभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव ।\nमदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥१२- १०॥\n\nअथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः ।\nसर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥१२- ११॥\n\nश्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते ।\nध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥१२- १२॥\n\nअद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।\nनिर्ममो निरहंकारः समदुःखसुखः क्षमी ॥१२- १३॥\n\nसंतुष्टः सततं योगी यतात्मा दृढनिश्चयः ।\nमय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥१२- १४॥\n\nयस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।\nहर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥१२- १५॥\n\nअनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः ।\nसर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥१२- १६॥\n\nयो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति ।\nशुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥१२- १७॥\n\nसमः शत्रौ च मित्रे च तथा मानापमानयोः ।\nशीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥१२- १८॥\n\nतुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।\nअनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥१२- १९॥\n\nये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते ।\nश्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥१२- २०॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे \nश्रीकृष्णार्जुनसंवादे भक्तियोगो नाम द्वादशोऽध्यायः ॥ १२ ॥\n\n### Chapter 13 — The Yoga of the Field and the Knower of the Field\n\nॐ\nश्रीपरमात्मने नमः\n\nश्रीभगवानुवाच\nइदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।\nएतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥१३- १॥\n\nक्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।\nक्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥१३- २॥\n\nतत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।\nस च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥१३- ३॥\n\nऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।\nब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥१३- ४॥\n\nमहाभूतान्यहंकारो बुद्धिरव्यक्तमेव च ।\nइन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥१३- ५॥\n\nइच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः ।\nएतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥१३- ६॥\n\nअमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।\nआचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥१३- ७॥\n\nइन्द्रियार्थेषु वैराग्यमनहंकार एव च ।\nजन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥१३- ८॥\n\nअसक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।\nनित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥१३- ९॥\n\nमयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।\nविविक्तदेशसेवित्वमरतिर्जनसंसदि ॥१३- १०॥\n\nअध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।\nएतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥१३- ११॥\n\nज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।\nअनादि मत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१३- १२॥\n\nसर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।\nसर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१३- १३॥\n\nसर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।\nअसक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥१३- १४॥\n\nबहिरन्तश्च भूतानामचरं चरमेव च ।\nसूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥१३- १५॥\n\nअविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।\nभूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥१३- १६॥\n\nज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।\nज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥१३- १७॥\n\nइति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।\nमद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥१३- १८॥\n\nप्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।\nविकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥१३- १९॥\n\nकार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।\nपुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥१३- २०॥\n\nपुरुषः प्रकृतिस्थो हि भुङ्‌क्ते प्रकृतिजान्गुणान् ।\nकारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥१३- २१॥\n\nउपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।\nपरमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥१३- २२॥\n\nय एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।\nसर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥१३- २३॥\n\nध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।\nअन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥१३- २४॥\n\nअन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।\nतेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥१३- २५॥\n\nयावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् ।\nक्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥१३- २६॥\n\nसमं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।\nविनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥१३- २७॥\n\nसमं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।\nन हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥१३- २८॥\n\nप्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।\nयः पश्यति तथात्मानमकर्तारं स पश्यति ॥१३- २९॥\n\nयदा भूतपृथग्भावमेकस्थमनुपश्यति ।\nतत एव च विस्तारं ब्रह्म संपद्यते तदा ॥१३- ३०॥\n\nअनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।\nशरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥१३- ३१॥\n\nयथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।\nसर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥१३- ३२॥\n\nयथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।\nक्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥१३- ३३॥\n\nक्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।\nभूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥१३- ३४॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ॥ १३ ॥\n\n### Chapter 14 — The Yoga of the Three Qualities\n\nॐ\nश्रीपरमात्मने नमः\n\nश्रीभगवानुवाच\nपरं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।\nयज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१४- १॥\n\nइदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।\nसर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥१४- २॥\n\nमम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।\nसंभवः सर्वभूतानां ततो भवति भारत ॥१४- ३॥\n\nसर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः ।\nतासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४- ४॥\n\nसत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः ।\nनिबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४- ५॥\n\nतत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।\nसुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४- ६॥\n\nरजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।\nतन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४- ७॥\n\nतमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।\nप्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥१४- ८॥\n\nसत्त्वं सुखे संजयति रजः कर्मणि भारत ।\nज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥१४- ९॥\n\nरजस्तमश्चाभिभूय सत्त्वं भवति भारत ।\nरजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१४- १०॥\n\nसर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।\nज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥१४- ११॥\n\nलोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।\nरजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१४- १२॥\n\nअप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।\nतमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१४- १३॥\n\nयदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।\nतदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४- १४॥\n\nरजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।\nतथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१४- १५॥\n\nकर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।\nरजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥१४- १६॥\n\nसत्त्वात्संजायते ज्ञानं रजसो लोभ एव च ।\nप्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१४- १७॥\n\nऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।\nजघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४- १८॥\n\nनान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।\nगुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४- १९॥\n\nगुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।\nजन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥१४- २०॥\n\nअर्जुन उवाच\nकैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।\nकिमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४- २१॥\n\nश्रीभगवानुवाच\nप्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।\nन द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४- २२॥\n\nउदासीनवदासीनो गुणैर्यो न विचाल्यते ।\nगुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥१४- २३॥\n\nसमदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।\nतुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥१४- २४॥\n\nमानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।\nसर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४- २५॥\n\nमां च योऽव्यभिचारेण भक्तियोगेन सेवते ।\nस गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४- २६॥\n\nब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च ।\nशाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४- २७॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ॥१४॥\n\n### Chapter 15 — The Yoga of the Supreme Person\n\nॐ\nश्रीपरमात्मने नमः\n\nऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।\nछन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥१५- १॥\n\nअधश्चोर्ध्वं प्रसृतास्तस्य शाखा\nगुणप्रवृद्धा विषयप्रवालाः ।\nअधश्च मूलान्यनुसंततानि\nकर्मानुबन्धीनि मनुष्यलोके ॥१५- २॥\n\nन रूपमस्येह तथोपलभ्यते\nनान्तो न चादिर्न च संप्रतिष्ठा ।\nअश्वत्थमेनं सुविरूढमूल-\nमसङ्गशस्त्रेण दृढेन छित्त्वा ॥१५- ३॥\n\nततः पदं तत्परिमार्गितव्यं\nयस्मिन्गता न निवर्तन्ति भूयः ।\nतमेव चाद्यं पुरुषं प्रपद्ये\nयतः प्रवृत्तिः प्रसृता पुराणी ॥१५- ४॥\n\nनिर्मानमोहा जितसङ्गदोषा\nअध्यात्मनित्या विनिवृत्तकामाः ।\nद्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै- \nर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥१५- ५॥\n\nन तद्भासयते सूर्यो न शशाङ्को न पावकः ।\nयद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥१५- ६॥\n\nममैवांशो जीवलोके जीवभूतः सनातनः ।\nमनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५- ७॥\n\nशरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।\nगृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥१५- ८॥\n\nश्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।\nअधिष्ठाय मनश्चायं विषयानुपसेवते ॥१५- ९॥\n\nउत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।\nविमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥१५- १०॥\n\nयतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।\nयतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥१५- ११॥\n\nयदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।\nयच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१५- १२॥\n\nगामाविश्य च भूतानि धारयाम्यहमोजसा ।\nपुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१५- १३॥\n\nअहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।\nप्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥१५- १४॥\n\nसर्वस्य चाहं हृदि संनिविष्टो\nमत्तः स्मृतिर्ज्ञानमपोहनं च ।\nवेदैश्च सर्वैरहमेव वेद्यो\nवेदान्तकृद्वेदविदेव चाहम् ॥१५- १५॥\n\nद्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।\nक्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१५- १६॥\n\nउत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।\nयो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥१५- १७॥\n\nयस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।\nअतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥१५- १८॥\n\nयो मामेवमसंमूढो जानाति पुरुषोत्तमम् ।\nस सर्वविद्भजति मां सर्वभावेन भारत ॥१५- १९॥\n\nइति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।\nएतद्‌बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥१५- २०॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुन संवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥ १५ ॥\n\n### Chapter 16 — The Yoga of Divine and Demonic Destinies\n\nॐ\nश्रीपरमात्मने नमः\n\nश्रीभगवानुवाच \nअभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः ।\nदानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥१६- १॥\n\nअहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् ।\nदया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥१६- २॥\n\nतेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता ।\nभवन्ति संपदं दैवीमभिजातस्य भारत ॥१६- ३॥\n\nदम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च ।\nअज्ञानं चाभिजातस्य पार्थ संपदमासुरीम् ॥१६- ४॥\n\nदैवी संपद्विमोक्षाय निबन्धायासुरी मता ।\nमा शुचः संपदं दैवीमभिजातोऽसि पाण्डव ॥१६- ५॥\n\nद्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च ।\nदैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥१६- ६॥\n\nप्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः ।\nन शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥१६- ७॥\n\nअसत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।\nअपरस्परसंभूतं किमन्यत्कामहैतुकम् ॥१६- ८॥\n\nएतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः ।\nप्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥१६- ९॥\n\nकाममाश्रित्य दुष्पूरं दम्भमानमदान्विताः ।\nमोहाद्‌गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥१६- १०॥\n\nचिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः ।\nकामोपभोगपरमा एतावदिति निश्चिताः ॥१६- ११॥\n\nआशापाशशतैर्बद्धाः कामक्रोधपरायणाः ।\nईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥१६- १२॥\n\nइदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् ।\nइदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥१६- १३॥\n\nअसौ मया हतः शत्रुर्हनिष्ये चापरानपि ।\nईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥१६- १४॥\n\nआढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया ।\nयक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥१६- १५॥\n\nअनेकचित्तविभ्रान्ता मोहजालसमावृताः ।\nप्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥१६- १६॥\n\nआत्मसंभाविताः स्तब्धा धनमानमदान्विताः ।\nयजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥१६- १७॥\n\nअहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः ।\nमामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥१६- १८॥\n\nतानहं द्विषतः क्रुरान्संसारेषु नराधमान् ।\nक्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥१६- १९॥\n\nआसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि ।\nमामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥१६- २०॥\n\nत्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।\nकामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥१६- २१॥\n\nएतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः ।\nआचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥१६- २२॥\n\nयः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।\nन स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥१६- २३॥\n\nतस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।\nज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे दैवासुरसंपद्विभागयोगो नाम षोडशोऽध्यायः ॥१६॥\n\n### Chapter 17 — The Yoga of the Threefold Division of Faith\n\nॐ\nश्रीपरमात्मने नमः\n\nअर्जुन उवाच\nये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः ।\nतेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१७- १॥\n\nश्रीभगवानुवाच\nत्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा ।\nसात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥१७- २॥\n\nसत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।\nश्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७- ३॥\n\nयजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः ।\nप्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥१७- ४॥\n\nअशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः ।\nदम्भाहंकारसंयुक्ताः कामरागबलान्विताः ॥१७- ५॥\n\nकर्षयन्तः शरीरस्थं भूतग्राममचेतसः ।\nमां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥१७- ६॥\n\nआहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः ।\nयज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥१७- ७॥\n\nआयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः ।\nरस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥१७- ८॥\n\nकट्‌वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः ।\nआहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥१७- ९॥\n\nयातयामं गतरसं पूति पर्युषितं च यत् ।\nउच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥१७- १०॥\n\nअफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते ।\nयष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥१७- ११॥\n\nअभिसंधाय तु फलं दम्भार्थमपि चैव यत् ।\nइज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥१७- १२॥\n\nविधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् ।\nश्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७- १३॥\n\nदेवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् ।\nब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥१७- १४॥\n\nअनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् ।\nस्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥१७- १५॥\n\nमनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः ।\nभावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥१७- १६॥\n\nश्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः ।\nअफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७- १७॥\n\nसत्कारमानपूजार्थं तपो दम्भेन चैव यत् ।\nक्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥१७- १८॥\n\nमूढग्राहेणात्मनो यत्पीडया क्रियते तपः ।\nपरस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥१७- १९॥\n\nदातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।\nदेशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७- २०॥\n\nयत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः ।\nदीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७- २१॥\n\nअदेशकाले यद्दानमपात्रेभ्यश्च दीयते ।\nअसत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥१७- २२॥\n\nॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः ।\nब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥१७- २३॥\n\nतस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः ।\nप्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥१७- २४॥\n\nतदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः ।\nदानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥१७- २५॥\n\nसद्भावे साधुभावे च सदित्येतत्प्रयुज्यते ।\nप्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥१७- २६॥\n\nयज्ञे तपसि दाने च स्थितिः सदिति चोच्यते ।\nकर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७- २७॥\n\nअश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् ।\nअसदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७- २८॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे \nश्रीकृष्णार्जुनसंवादे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः ॥१७॥\n\n### Chapter 18 — The Yoga of Liberation through Renunciation\n\nॐ\nश्रीपरमात्मने नमः\n\nअर्जुन उवाच\nसंन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।\nत्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥१८- १॥\n\nश्रीभगवानुवाच\nकाम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।\nसर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥१८- २॥\n\nत्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।\nयज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥१८- ३॥\n\nनिश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।\nत्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥१८- ४॥\n\nयज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।\nयज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥१८- ५॥\n\nएतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।\nकर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥१८- ६॥\n\nनियतस्य तु संन्यासः कर्मणो नोपपद्यते ।\nमोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥१८- ७॥\n\nदुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।\nस कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥१८- ८॥\n\nकार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।\nसङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥१८- ९॥\n\nन द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।\nत्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥१८- १०॥\n\nन हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।\nयस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥१८- ११॥\n\nअनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।\nभवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥१८- १२॥\n\nपञ्चैतानि महाबाहो कारणानि निबोध मे ।\nसांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥१८- १३॥\n\nअधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।\nविविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥१८- १४॥\n\nशरीरवाङ्‌मनोभिर्यत्कर्म प्रारभते नरः ।\nन्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥१८- १५॥\n\nतत्रैवं सति कर्तारमात्मानं केवलं तु यः ।\nपश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥१८- १६॥\n\nयस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।\nहत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥१८- १७॥\n\nज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।\nकरणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥१८- १८॥\n\nज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।\nप्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥१८- १९॥\n\nसर्वभूतेषु येनैकं भावमव्ययमीक्षते ।\nअविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥१८- २०॥\n\nपृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।\nवेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥१८- २१॥\n\nयत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।\nअतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥१८- २२॥\n\nनियतं सङ्गरहितमरागद्वेषतः कृतम् ।\nअफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥१८- २३॥\n\nयत्तु कामेप्सुना कर्म साहंकारेण वा पुनः ।\nक्रियते बहुलायासं तद्राजसमुदाहृतम् ॥१८- २४॥\n\nअनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम् ।\nमोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥१८- २५॥\n\nमुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।\nसिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥१८- २६॥\n\nरागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।\nहर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥१८- २७॥\n\nअयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।\nविषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥१८- २८॥\n\nबुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।\nप्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥१८- २९॥\n\nप्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।\nबन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥१८- ३०॥\n\nयया धर्ममधर्मं च कार्यं चाकार्यमेव च ।\nअयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥१८- ३१॥\n\nअधर्मं धर्ममिति या मन्यते तमसावृता ।\nसर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥१८- ३२॥\n\nधृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।\nयोगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥१८- ३३॥\n\nयया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।\nप्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥१८- ३४॥\n\nयया स्वप्नं भयं शोकं विषादं मदमेव च ।\nन विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥१८- ३५॥\n\nसुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।\nअभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥१८- ३६॥\n\nयत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।\nतत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥१८- ३७॥\n\nविषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।\nपरिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥१८- ३८॥\n\nयदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।\nनिद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥१८- ३९॥\n\nन तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।\nसत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥१८- ४०॥\n\nब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।\nकर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥१८- ४१॥\n\nशमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।\nज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥१८- ४२॥\n\nशौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।\nदानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥१८- ४३॥\n\nकृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।\nपरिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥१८- ४४॥\n\nस्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।\nस्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥१८- ४५॥\n\nयतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।\nस्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥१८- ४६॥\n\nश्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।\nस्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥१८- ४७॥\n\nसहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।\nसर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥१८- ४८॥\n\nअसक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।\nनैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥१८- ४९॥\n\nसिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।\nसमासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥१८- ५०॥\n\nबुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च ।\nशब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥१८- ५१॥\n\nविविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।\nध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥१८- ५२॥\n\nअहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् ।\nविमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥१८- ५३॥\n\nब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।\nसमः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥१८- ५४॥\n\nभक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।\nततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥१८- ५५॥\n\nसर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।\nमत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥१८- ५६॥\n\nचेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।\nबुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥१८- ५७॥\n\nमच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।\nअथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥१८- ५८॥\n\nयदहंकारमाश्रित्य न योत्स्य इति मन्यसे ।\nमिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥१८- ५९॥\n\nस्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।\nकर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥१८- ६०॥\n\nईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।\nभ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥१८- ६१॥\n\nतमेव शरणं गच्छ सर्वभावेन भारत ।\nतत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥१८- ६२॥\n\nइति ते ज्ञानमाख्यातं गुह्याद्‌गुह्यतरं मया ।\nविमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥१८- ६३॥\n\nसर्वगुह्यतमं भूयः शृणु मे परमं वचः ।\nइष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥१८- ६४॥\n\nमन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।\nमामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥१८- ६५॥\n\nसर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।\nअहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥१८- ६६॥\n\nइदं ते नातपस्काय नाभक्ताय कदाचन ।\nन चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥१८- ६७॥\n\nय इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।\nभक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥१८- ६८॥\n\nन च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।\nभविता न च मे तस्मादन्यः प्रियतरो भुवि ॥१८- ६९॥\n\nअध्येष्यते च य इमं धर्म्यं संवादमावयोः ।\nज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥१८- ७०॥\n\nश्रद्धावाननसूयश्च शृणुयादपि यो नरः ।\nसोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥१८- ७१॥\n\nकच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।\nकच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय ॥१८- ७२॥\n\nअर्जुन उवाच\nनष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।\nस्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥१८- ७३॥\n\nसञ्जय उवाच\nइत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।\nसंवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥१८- ७४॥\n\nव्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।\nयोगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥१८- ७५॥\n\nराजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।\nकेशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥१८- ७६॥\n\nतच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।\nविस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥१८- ७७॥\n\nयत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।\nतत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥१८- ७८॥\n\nॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे\nश्रीकृष्णार्जुनसंवादे मोक्षसंन्यासयोगो नामाष्टादशोऽध्यायः ॥१८॥","download_url":"https://mouseia.org/api/works/bhagavad-gita/original.txt"},"translations":[{"id":"trn_bhagavad_gita_mouseia","translator":"Mouseia","kind":"curated","note":"Mouseia’s complete machine-assisted Musean translation, made directly from all 18 Sanskrit chapters and 700 verses for fidelity, modern clarity, philosophical precision, symbolism, structure, and cadence.","text":"### Chapter 1 — Arjuna’s Despair\n\nOm\n\nSalutations to the Supreme Self\n\nNow the glorious Bhagavad Gita\n\nChapter One\n\nDhritarashtra said\n\nOn the field of dharma, the field of the Kurus,\nassembled and eager to fight,\nwhat did my sons and the sons of Pandu do, Sanjaya? ॥१-१॥\n\nSanjaya said\n\nThen King Duryodhana, seeing the Pandavas’ army\ndrawn up in battle formation,\napproached his teacher and spoke these words: ॥१-२॥\n\n“Teacher, look at this great army of Pandu’s sons,\narrayed by your wise disciple,\nthe son of Drupada. ॥१-३॥\n\nHere are heroes and mighty archers,\nthe equals of Bhima and Arjuna in battle:\nYuyudhana, Virata, and Drupada, the great chariot-warrior; ॥१-४॥\n\nDhrishtaketu, Chekitana, and the valiant king of Kashi;\nPurujit, Kuntibhoja,\nand Shaibya, foremost among men; ॥१-५॥\n\nthe courageous Yudhamanyu, the valiant Uttamaujas,\nthe son of Subhadra, and the sons of Draupadi—\nall of them great chariot-warriors. ॥१-६॥\n\nBut now learn from me, best of the twice-born,\nwho among us are distinguished.\nI will name for you the leaders of my army. ॥१-७॥\n\nYou yourself, and Bhishma, Karna,\nand Kripa, victorious in battle;\nAshvatthama, Vikarna,\nand the son of Somadatta as well. ॥१-८॥\n\nAnd many other heroes are here,\nready to give up their lives for my sake,\narmed with many kinds of weapons,\nall highly skilled in warfare. ॥१-९॥\n\nOur force, guarded by Bhishma, is unbounded;\nbut this force of theirs,\nguarded by Bhima, is bounded. ॥१-१०॥\n\nTherefore, stationed in every line of advance,\neach in your appointed place,\nall of you must above all\nprotect Bhishma.” ॥१-११॥\n\nThen, awakening joy in him,\nthe mighty grandsire, eldest of the Kurus,\nroared aloud like a lion\nand blew his conch. ॥१-१२॥\n\nAt once, conches, kettledrums,\ntabors, drums, and horns\nall sounded together,\nand the tumult became immense. ॥१-१३॥\n\nThen, standing in their great chariot\ndrawn by white horses,\nMadhava and the son of Pandu\nblew their divine conches. ॥१-१४॥\n\nHrishikesha blew Panchajanya,\nDhananjaya blew Devadatta,\nand Bhima, wolf-bellied and terrible in action,\nblew the great conch Paundra. ॥१-१५॥\n\nKing Yudhishthira, the son of Kunti,\nblew Anantavijaya;\nNakula and Sahadeva\nblew Sughosha and Manipushpaka. ॥१-१६॥\n\nThe king of Kashi, supreme among archers;\nShikhandi, the great chariot-warrior;\nDhrishtadyumna, Virata,\nand the unconquered Satyaki; ॥१-१७॥\n\nDrupada, the sons of Draupadi,\nand the mighty-armed son of Subhadra—\nall around, O lord of the earth,\neach blew his own conch. ॥१-१८॥\n\nThat tremendous sound,\nresounding through sky and earth,\ntore through the hearts\nof Dhritarashtra’s sons. ॥१-१९॥\n\nThen the son of Pandu, whose banner bore the ape,\nseeing Dhritarashtra’s sons standing in formation,\nas the clash of weapons was about to begin,\nraised his bow. ॥१-२०॥\n\nArjuna said\n\nThen, O lord of the earth,\nhe spoke these words to Hrishikesha:\n“Station my chariot between the two armies,\nO Achyuta, ॥१-२१॥\n\nso that I may observe those who stand here\neager to fight,\nand see with whom I must do battle\nin this undertaking of war. ॥१-२२॥\n\nI wish to look upon those\nwho have assembled here to fight,\nseeking in battle to please\nthe evil-minded son of Dhritarashtra.” ॥१-२३॥\n\nSanjaya said\n\nThus addressed by Gudakesha,\nHrishikesha, O Bharata,\ndrew the finest of chariots\nbetween the two armies. ॥१-२४॥\n\nBefore Bhishma and Drona\nand all the rulers of the earth,\nhe said, “Son of Pritha, behold\nthese Kurus assembled here.” ॥१-२५॥\n\nThere the son of Pritha saw standing\nfathers and grandfathers,\nteachers, maternal uncles, brothers,\nsons, grandsons, and friends; ॥१-२६॥\n\nfathers-in-law and well-wishers too,\nin both armies.\nSeeing all his kinsmen\nstanding there before him, the son of Kunti— ॥१-२७॥\n\nArjuna said\n\novercome by deepest compassion\nand sinking into sorrow—spoke:\n“Krishna, seeing my own people\nassembled here, eager to fight, ॥१-२८॥\n\nmy limbs give way,\nand my mouth grows dry.\nMy body trembles,\nand my hair stands on end. ॥१-२९॥\n\nGandiva slips from my hand,\nand my skin is burning.\nI can no longer remain standing;\nmy mind seems to reel. ॥१-३०॥\n\nI see omens of disaster,\nKeshava,\nand I see no good in killing\nmy own people in battle. ॥१-३१॥\n\nI do not desire victory, Krishna,\nnor kingship, nor pleasures.\nWhat is kingship to us, Govinda?\nWhat are enjoyments, or even life? ॥१-३२॥\n\nThose for whose sake we desire\nkingship, enjoyments, and pleasures\nstand here in battle,\nhaving relinquished life and wealth: ॥१-३३॥\n\nteachers, fathers, sons,\nand grandfathers;\nmaternal uncles, fathers-in-law, grandsons,\nbrothers-in-law, and other relatives. ॥१-३४॥\n\nI do not wish to kill them,\neven if they kill me, Slayer of Madhu—\nnot even for sovereignty over the three worlds,\nmuch less for the sake of the earth. ॥१-३५॥\n\nWhat joy could be ours, Janardana,\nafter killing Dhritarashtra’s sons?\nOnly sin would cling to us\nif we killed these aggressors. ॥१-३६॥\n\nTherefore we must not kill\nour own kinsmen, Dhritarashtra’s sons.\nFor how could we be happy, Madhava,\nafter killing our own people? ॥१-३७॥\n\nThough they, their minds overcome by greed,\ndo not see the wrong in destroying a family\nor the sin\nin betraying friends, ॥१-३८॥\n\nhow could we fail to understand\nthat we must turn away from this sin,\nwhen we clearly see the wrong\nin destroying a family, Janardana? ॥१-३९॥\n\nWhen a family is destroyed,\nits timeless family dharmas perish.\nWhen dharma is lost,\nadharma overwhelms the whole family. ॥१-४०॥\n\nWhen adharma prevails, Krishna,\nthe women of the family are corrupted.\nWhen its women are corrupted, descendant of Vrishni,\nconfusion of social orders arises. ॥१-४१॥\n\nSuch confusion leads the family’s destroyers\nand the family itself to hell.\nTheir ancestors fall,\ndeprived of the rites of rice and water. ॥१-४२॥\n\nThrough these faults of the family’s destroyers,\nwhich cause confusion of social orders,\nthe enduring dharmas of community\nand family are overthrown. ॥१-४३॥\n\nWe have heard, Janardana,\nthat those whose family dharmas are overthrown\nmust dwell in hell\nfor an indefinite time. ॥१-४४॥\n\nAh, what a terrible sin\nwe are resolved to commit!\nDriven by greed for the pleasures of kingship,\nwe stand ready to kill our own people. ॥१-४५॥\n\nIf Dhritarashtra’s armed sons\nwere to kill me in battle,\nunarmed and offering no resistance,\nthat would be better for me.” ॥१-४६॥\n\nSanjaya said\n\nHaving spoken thus on the field of battle,\nArjuna sat down on the chariot seat,\ncasting aside his bow and arrows,\nhis mind overwhelmed by grief. ॥१-४७॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Sri Krishna and Arjuna, ends the first chapter, entitled “The Yoga of Arjuna’s Despair.” ॥ १ ॥\n\n### Chapter 2 — The Yoga of Knowledge\n\nOm\n\nSalutation to the Supreme Self\n\nNow, Chapter Two\n\nSanjaya said\n\nTo him, thus overwhelmed by compassion,\nhis troubled eyes filled with tears, sinking into despair,\nthe Slayer of Madhu spoke these words: ॥२- १॥\n\nThe Blessed Lord said\n\nFrom where has this dejection come upon you at this critical hour?\nIt is unworthy of the noble, leads not to heaven,\nand brings disgrace, Arjuna. ॥२- २॥\n\nDo not yield to impotence, son of Pritha;\nit does not become you.\nCast off this petty weakness of heart.\nRise, O Scorcher of Foes. ॥२- ३॥\n\nArjuna said\n\nHow can I fight with arrows against Bhishma and Drona\nin battle, O Slayer of Madhu?\nThey are worthy of reverence, O Slayer of Enemies. ॥२- ४॥\n\nBetter not to kill these venerable teachers,\nbut to live on alms here in this world.\nIf I killed them, though they seek wealth and desire,\nthe pleasures I enjoyed would be stained with blood. ॥२- ५॥\n\nNor do we know which would be better for us:\nthat we should conquer them, or they should conquer us.\nThose very sons of Dhritarashtra whom, if we killed,\nwe would not wish to live, stand here before us. ॥२- ६॥\n\nMy nature stricken by the fault of faintheartedness,\nmy mind bewildered about dharma, I ask you:\ntell me decisively what would be best for me.\nI am your disciple. Instruct me, who have taken refuge in you. ॥२- ७॥\n\nFor I see nothing that could dispel\nthis grief that is drying up my senses,\neven if I were to gain a rich and unrivaled kingdom on earth,\nor sovereignty over the gods themselves. ॥२- ८॥\n\nSanjaya said\n\nHaving spoken thus to the Lord of the Senses,\nthe Conqueror of Sleep, the Scorcher of Foes,\nsaid to Govinda, “I will not fight,”\nand fell silent. ॥२- ९॥\n\nThen the Lord of the Senses, seeming to smile,\nspoke these words to him as he despaired\nbetween the two armies, O Bharata. ॥२- १०॥\n\nThe Blessed Lord said\n\nYou grieve for those who should not be grieved for,\nyet speak words of wisdom.\nThe wise grieve neither for the dead\nnor for the living. ॥२- ११॥\n\nNever was there a time when I did not exist,\nnor you, nor these rulers of men;\nnor will there ever be a time hereafter\nwhen all of us shall cease to be. ॥२- १२॥\n\nJust as the embodied one passes in this body\nthrough childhood, youth, and old age,\nso it passes into another body.\nThe steadfast are not bewildered by this. ॥२- १३॥\n\nContacts with the objects of the senses, son of Kunti,\nbring cold and heat, pleasure and pain.\nThey come and go; they do not last.\nEndure them, O Bharata. ॥२- १४॥\n\nFor the person whom these do not afflict,\nO Bull among Men,\nwho remains steadfast and equal in pain and pleasure,\nis fit for immortality. ॥२- १५॥\n\nThe unreal never comes into being;\nthe real never ceases to be.\nThe boundary between these two\nhas been seen by those who see the truth. ॥२- १६॥\n\nKnow that to be indestructible\nby which all this is pervaded.\nNo one can bring about\nthe destruction of this imperishable reality. ॥२- १७॥\n\nThese bodies of the eternal embodied one\nare said to have an end;\nthe embodied one is indestructible and immeasurable.\nTherefore fight, O Bharata. ॥२- १८॥\n\nWhoever thinks this Self a killer,\nand whoever considers it killed,\nneither of them understands:\nit does not kill, nor is it killed. ॥२- १९॥\n\nIt is never born, nor does it ever die;\nhaving once been, it will never cease to be.\nUnborn, eternal, everlasting, primeval,\nit is not killed when the body is killed. ॥२- २०॥\n\nOne who knows it as indestructible,\neternal, unborn, and imperishable—\nhow can that person, son of Pritha,\ncause anyone to be killed, or kill anyone? ॥२- २१॥\n\nAs a person casts off worn-out garments\nand takes up others that are new,\nso the embodied one casts off worn-out bodies\nand enters others that are new. ॥२- २२॥\n\nWeapons do not cut it;\nfire does not burn it.\nWaters do not wet it;\nthe wind does not dry it. ॥२- २३॥\n\nIt cannot be cut or burned,\nwetted or dried.\nIt is eternal, all-pervading, stable,\nimmovable, and everlasting. ॥२- २४॥\n\nIt is said to be unmanifest,\ninconceivable, and unchanging.\nTherefore, knowing it to be so,\nyou should not grieve. ॥२- २५॥\n\nYet even if you believe it\nto be forever born or forever dying,\neven then, mighty-armed one,\nyou should not grieve for it in this way. ॥२- २६॥\n\nFor death is certain for one who is born,\nand birth is certain for one who has died.\nTherefore, over what cannot be avoided,\nyou should not grieve. ॥२- २७॥\n\nBeings are unmanifest in their beginning,\nmanifest in their middle, O Bharata,\nand unmanifest again at their end.\nWhat cause is there for lamentation? ॥२- २८॥\n\nOne sees it as a wonder;\nanother speaks of it as a wonder;\nanother hears of it as a wonder—\nyet even after hearing, no one truly knows it. ॥२- २९॥\n\nThe embodied one within every body\nis forever invulnerable, O Bharata.\nTherefore you should not grieve\nfor any being. ॥२- ३०॥\n\nAnd considering your own dharma,\nyou should not waver.\nFor a warrior, nothing is better\nthan a battle fought in accord with dharma. ॥२- ३१॥\n\nHappy are the warriors, son of Pritha,\nto whom such a battle comes unsought,\nan open gateway to heaven. ॥२- ३२॥\n\nBut if you do not engage\nin this battle demanded by dharma,\nthen, abandoning your own dharma and your honor,\nyou will incur sin. ॥२- ३३॥\n\nPeople will also speak forever\nof your disgrace;\nand for one who has been held in honor,\ndisgrace is worse than death. ॥२- ३४॥\n\nThe great chariot-warriors will think\nthat you withdrew from battle out of fear.\nThose who once esteemed you highly\nwill hold you in contempt. ॥२- ३५॥\n\nYour enemies will speak many unspeakable words,\nmocking your strength.\nWhat could be more painful than that? ॥२- ३६॥\n\nIf killed, you will attain heaven;\nif victorious, you will enjoy the earth.\nTherefore rise, son of Kunti,\nresolved to fight. ॥२- ३७॥\n\nRegarding pleasure and pain as equal,\ngain and loss, victory and defeat,\nthen commit yourself to battle.\nIn this way you will incur no sin. ॥२- ३८॥\n\nThis understanding has been declared to you in Sāṃkhya;\nnow hear it in Yoga.\nJoined to this understanding, son of Pritha,\nyou will free yourself from the bondage of action. ॥२- ३९॥\n\nHere no effort is ever lost,\nnor can any adverse result arise.\nEven a little of this dharma\nprotects one from great fear. ॥२- ४०॥\n\nHere, O Joy of the Kurus,\nresolute understanding is single-pointed;\nbut the thoughts of the irresolute\nare many-branched and endless. ॥२- ४१॥\n\nThe undiscerning proclaim\nthis flowery speech, son of Pritha.\nDelighting in the letter of the Vedas, they declare,\n“There is nothing else.” ॥२- ४२॥\n\nFilled with desire and intent on heaven,\nthey speak of rites yielding birth as the fruit of action,\nabounding in elaborate ceremonies\naimed at pleasure and power. ॥२- ४३॥\n\nFor those attached to pleasure and power,\nwhose minds are carried away by that speech,\nno resolute understanding\nis established in samādhi. ॥२- ४४॥\n\nThe Vedas concern the three qualities of nature.\nBe beyond the three qualities, Arjuna—\nfree from duality, ever established in purity,\nunconcerned with acquisition and security, self-possessed. ॥२- ४५॥\n\nWhatever use there is in a well\nwhen water floods on every side,\nthat much use there is in all the Vedas\nfor a brahmin who truly knows. ॥२- ४६॥\n\nYour authority is over action alone,\nnever over its fruits.\nDo not make the fruit of action your motive,\nnor let yourself become attached to inaction. ॥२- ४७॥\n\nEstablished in Yoga, perform your actions,\nabandoning attachment, O Winner of Wealth.\nRemain equal in success and failure:\nequanimity is called Yoga. ॥२- ४८॥\n\nAction is far inferior\nto the Yoga of understanding, O Winner of Wealth.\nSeek refuge in understanding;\npitiable are those driven by the fruits of action. ॥२- ४९॥\n\nOne joined to understanding casts off here\nboth good and evil deeds.\nTherefore devote yourself to Yoga:\nYoga is skill in action. ॥२- ५०॥\n\nThe wise, joined to understanding,\nrelinquish the fruit born of action;\nfreed from the bondage of birth,\nthey reach the state beyond affliction. ॥२- ५१॥\n\nWhen your understanding crosses beyond\nthe dense thicket of delusion,\nyou will become indifferent\nto what is yet to be heard and what has been heard. ॥२- ५२॥\n\nWhen your understanding, no longer divided\nby what you have heard, stands immovable,\nsteady in samādhi,\nthen you will attain Yoga. ॥२- ५३॥\n\nArjuna said\n\nHow is one of steady wisdom described,\none established in samādhi, Keshava?\nHow does a person of steady insight speak?\nHow does such a person sit, and how move? ॥२- ५४॥\n\nThe Blessed Lord said\n\nWhen one abandons all desires\nthat have entered the mind, son of Pritha,\nand is content in the Self through the Self alone,\nthen one is called a person of steady wisdom. ॥२- ५५॥\n\nOne whose mind is undisturbed amid sorrows,\nwhose thirst for pleasures has vanished,\nwho is free from attachment, fear, and anger,\nis called a sage of steady insight. ॥२- ५६॥\n\nOne who is unattached everywhere,\nand on meeting this or that, pleasant or unpleasant,\nneither rejoices nor hates—\nthat person’s wisdom stands firm. ॥२- ५७॥\n\nWhen, like a tortoise drawing in its limbs\nfrom every side, one completely withdraws the senses\nfrom the objects of the senses,\nthat person’s wisdom stands firm. ॥२- ५८॥\n\nSense objects withdraw\nfrom the embodied one who abstains from them,\nbut the taste for them remains.\nEven that taste withdraws upon seeing the Supreme. ॥२- ५९॥\n\nFor even when a discerning person strives,\nson of Kunti,\nthe turbulent senses carry the mind away\nby force. ॥२- ६०॥\n\nRestraining them all,\none should sit disciplined, intent on me.\nFor one whose senses are under control,\nwisdom stands firm. ॥२- ६१॥\n\nAs a person dwells on objects of the senses,\nattachment to them arises.\nFrom attachment desire is born;\nfrom desire anger arises. ॥२- ६२॥\n\nFrom anger comes delusion;\nfrom delusion, the confusion of memory.\nFrom the loss of memory comes the destruction of understanding;\nfrom the destruction of understanding, one is lost. ॥२- ६३॥\n\nBut one who moves among the objects of the senses\nwith senses free from attraction and aversion,\nheld under the Self’s command, the self disciplined,\nattains serenity. ॥२- ६४॥\n\nIn serenity, all one’s sorrows\ncome to an end;\nfor in one whose mind is serene,\nunderstanding soon becomes firmly established. ॥२- ६५॥\n\nThere is no understanding for the undisciplined,\nnor for the undisciplined is there contemplation.\nFor one without contemplation there is no peace;\nand for one without peace, how can there be happiness? ॥२- ६६॥\n\nWhen the mind follows\nthe roaming senses,\nit carries away one’s wisdom,\nas the wind carries a boat upon the waters. ॥२- ६७॥\n\nTherefore, mighty-armed one,\none whose senses are wholly restrained\nfrom the objects of the senses—\nthat person’s wisdom stands firm. ॥२- ६८॥\n\nThat which is night to all beings\nis where the self-controlled one keeps watch;\nthat where beings keep watch\nis night to the sage who sees. ॥२- ६९॥\n\nAs waters enter the ocean,\never filling yet fixed and unmoving,\nso all desires enter one who attains peace—\nnot one who longs for desires. ॥२- ७०॥\n\nThe person who abandons all desires\nand moves without craving,\nfree from possessiveness and ego—\nthat person attains peace. ॥२- ७१॥\n\nThis is the state of Brahman, son of Pritha.\nHaving attained it, one is no longer bewildered.\nEstablished in it even at the final hour,\none reaches the nirvāṇa of Brahman. ॥२- ७२॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of Yoga,\nin the dialogue between Sri Krishna and Arjuna, ends the second chapter, entitled “The Yoga of Sāṃkhya.” ॥ २ ॥\n\n### Chapter 3 — The Yoga of Action\n\nOm  \nHomage to the Supreme Self\n\nArjuna said\n\nIf you hold understanding higher than action, Janardana,  \nwhy then do you urge me into this terrible action, Keshava? ॥३- १॥\n\nWith words that seem mixed, you seem to bewilder my understanding.  \nTell me decisively the one path by which I may attain the highest good. ॥३- २॥\n\nThe Blessed Lord said\n\nIn this world, sinless one, I taught of old a twofold discipline:  \nthe yoga of knowledge for the Sāṃkhyas, and the yoga of action for yogins. ॥३- ३॥\n\nA person does not attain freedom from action by not beginning action,  \nnor does one reach perfection merely by renunciation. ॥३- ४॥\n\nNo one ever remains, even for a moment, without performing action.  \nEveryone is helplessly made to act by the qualities born of nature. ॥३- ५॥\n\nWhoever restrains the organs of action yet sits recalling  \nthe objects of the senses in the mind is self-deluded and called a hypocrite. ॥३- ६॥\n\nBut whoever governs the senses with the mind, Arjuna,  \nand, unattached, undertakes the yoga of action through the organs of action, excels. ॥३- ७॥\n\nPerform the action appointed to you, for action is higher than inaction.  \nWithout action, even the continuance of your bodily life would not be possible. ॥३- ८॥\n\nAction other than that done for sacrifice binds this world.  \nFor sacrifice, son of Kunti, perform action free from attachment. ॥३- ९॥\n\nHaving created beings together with sacrifice, the Lord of Creatures said of old:  \n“By this shall you prosper; let this be your wish-yielding cow.” ॥३- १०॥\n\nNourish the gods through this, and let those gods nourish you.  \nNourishing one another, you shall attain the highest good. ॥३- ११॥\n\nNourished by sacrifice, the gods will grant you the enjoyments you desire.  \nWhoever enjoys their gifts without offering back to them is nothing but a thief. ॥३- १२॥\n\nThe good who eat what remains from sacrifice are freed from every fault;  \nbut those sinful people who cook only for themselves eat sin. ॥३- १३॥\n\nFrom food beings come to be; from rain comes the arising of food.  \nFrom sacrifice comes rain, and sacrifice arises from action. ॥३- १४॥\n\nKnow action to arise from Brahman, and Brahman from the Imperishable.  \nTherefore, all-pervading Brahman is eternally established in sacrifice. ॥३- १५॥\n\nWhoever here does not follow the wheel thus set in motion,  \nliving in sin and delighting in the senses, lives in vain, Partha. ॥३- १६॥\n\nBut the person whose delight is in the Self alone,  \nwho is fulfilled in the Self and content in the Self alone, has nothing that must be done. ॥३- १७॥\n\nSuch a person has no end to gain here from action done or left undone,  \nnor depends on any being for any end at all. ॥३- १८॥\n\nTherefore, always perform the action that must be done, without attachment.  \nFor by acting without attachment, a person attains the Supreme. ॥३- १९॥\n\nThrough action alone, Janaka and others attained complete perfection.  \nEven with a view to keeping the world together, you ought to act. ॥३- २०॥\n\nWhatever a leading person does, others do as well.  \nWhatever standard that person sets, the world follows. ॥३- २१॥\n\nThere is nothing at all that I must do in the three worlds, Partha,  \nnothing unattained that I need attain—yet I remain engaged in action. ॥३- २२॥\n\nFor if I did not remain tirelessly engaged in action at all times,  \npeople everywhere would follow my path, Partha. ॥३- २३॥\n\nThese worlds would fall into ruin if I did not perform action.  \nI would become the author of disorder and destroy these beings. ॥३- २४॥\n\nAs the unknowing act with attachment to action, Bharata,  \nso should the wise act without attachment, seeking to keep the world together. ॥३- २५॥\n\nThe wise should not unsettle the understanding of the ignorant who are attached to action.  \nActing with discipline, they should encourage them in every action. ॥३- २६॥\n\nActions are performed in every way by the qualities of nature.  \nOne whose self is bewildered by ego thinks, “I am the doer.” ॥३- २७॥\n\nBut one who knows the truth of the divisions of qualities and actions, mighty-armed one,  \ndoes not become attached, understanding, “The qualities move among the qualities.” ॥३- २८॥\n\nThose bewildered by the qualities of nature become attached to the workings of those qualities.  \nOne who knows the whole should not unsettle those dull-minded people who know only in part. ॥३- २९॥\n\nSurrendering every action to me, with consciousness centered in the Self,  \nfree from expectation and the sense of mine, fight without fever. ॥३- ३०॥\n\nThose who always follow this teaching of mine,  \nfull of faith and free from resentment, are also released from the bonds of action. ॥३- ३१॥\n\nBut those who resent this teaching of mine and do not follow it—  \nknow them to be bewildered in all knowledge, mindless and lost. ॥३- ३२॥\n\nEven a person of knowledge acts in accordance with their own nature.  \nAll beings follow their nature; what can restraint accomplish? ॥३- ३३॥\n\nAttraction and aversion stand in each sense toward its object.  \nOne should not come under their power, for they are both enemies on the path. ॥३- ३४॥\n\nBetter one’s own dharma, though imperfect, than another’s dharma well performed.  \nBetter death in one’s own dharma; another’s dharma is fraught with danger. ॥३- ३५॥\n\nArjuna said\n\nThen by what is a person impelled to commit sin, descendant of Vrishni,  \neven unwillingly, as though driven by force? ॥३- ३६॥\n\nThe Blessed Lord said\n\nIt is desire; it is anger, born of the quality of rajas—  \nthe great devourer, the great evil. Know this as the enemy here. ॥३- ३७॥\n\nAs fire is veiled by smoke, as a mirror by dust,  \nand as an embryo is enclosed by the womb, so is this veiled by that. ॥३- ३८॥\n\nKnowledge is veiled by this eternal enemy of the knower,  \nby desire, son of Kunti—that insatiable fire. ॥३- ३९॥\n\nThe senses, the mind, and the intellect are said to be its seat.  \nThrough these, it veils knowledge and bewilders the embodied one. ॥३- ४०॥\n\nTherefore, first govern the senses, best of the Bharatas,  \nand strike down this evil, the destroyer of knowledge and realization. ॥३- ४१॥\n\nThe senses are said to be higher; higher than the senses is the mind.  \nHigher than the mind is the intellect; beyond the intellect is the Self. ॥३- ४२॥\n\nThus knowing the Self beyond the intellect, and steadying the self by the Self,  \nstrike down the enemy whose form is desire, mighty-armed one, so hard to overcome. ॥३- ४३॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of Yoga,  \nin the dialogue between Sri Krishna and Arjuna, ends the third chapter, named “The Yoga of Action.” ॥ ३ ॥\n\n### Chapter 4 — The Yoga of Knowledge and Renunciation\n\nOm\n\nSalutations to the Supreme Self\n\nNow, the Fourth Chapter\n\nThe Blessed One said\n\nI taught this imperishable Yoga to Vivasvan;\nVivasvan declared it to Manu,\nand Manu told it to Ikshvaku. ॥४-१॥\n\nThus received through the succession,\nthe royal seers knew this Yoga.\nBut over the vast passage of time,\nit was lost here, Scorcher of Foes. ॥४-२॥\n\nThat same ancient Yoga\nI have taught to you today,\nfor you are my devotee and my friend;\nthis is indeed the supreme secret. ॥४-३॥\n\nArjuna said\n\nYour birth came later,\nand Vivasvan’s birth came earlier.\nHow am I to understand, then,\nthat you taught this in the beginning? ॥४-४॥\n\nThe Blessed One said\n\nMany births of mine have passed,\nand yours as well, Arjuna.\nI know them all;\nyou do not, Scorcher of Foes. ॥४-५॥\n\nThough unborn, though my Self is imperishable,\nthough I am the Lord of beings,\nestablished in my own nature,\nI come into being through my own maya. ॥४-६॥\n\nWhenever dharma declines,\nO Bharata,\nand adharma rises,\nthen I bring myself forth. ॥४-७॥\n\nFor the protection of the good,\nfor the destruction of evildoers,\nand for the firm establishment of dharma,\nI come into being age after age. ॥४-८॥\n\nWhoever thus knows in truth\nthe divine nature of my birth and action,\non leaving the body is not born again,\nbut comes to me, Arjuna. ॥४-९॥\n\nFreed from attachment, fear, and anger,\nfilled with me and taking refuge in me,\nmany, purified by the fire of knowledge,\nhave attained my state. ॥४-१०॥\n\nIn whatever way people approach me,\nin that very way I receive them.\nIn every way, Partha,\nhuman beings follow my path. ॥४-११॥\n\nDesiring success in their actions,\npeople sacrifice here to the gods,\nfor in the human world,\nsuccess born of action comes quickly. ॥४-१२॥\n\nThe fourfold order was created by me\naccording to the divisions of qualities and actions.\nThough I am its creator,\nknow me as the imperishable non-doer. ॥४-१३॥\n\nActions do not stain me,\nnor do I desire their fruit.\nWhoever knows me in this way\nis not bound by actions. ॥४-१४॥\n\nKnowing this, those of old\nwho sought liberation also performed action.\nTherefore, you too must perform\nthe action performed by those who came before. ॥४-१५॥\n\nWhat is action? What is inaction?\nEven the wise are bewildered here.\nI will teach you what action is;\nknowing it, you will be freed from evil. ॥४-१६॥\n\nAction must be understood,\nwrong action must be understood,\nand inaction must be understood;\nprofound is the course of action. ॥४-१७॥\n\nWhoever sees inaction in action\nand action in inaction\nis wise among human beings,\nintegrated, an accomplisher of all action. ॥४-१८॥\n\nOne whose every undertaking\nis free from desire and self-willed intention,\nwhose actions have been burned in the fire of knowledge—\nthe discerning call that person wise. ॥४-१९॥\n\nAbandoning attachment to the fruit of action,\nalways content, dependent on nothing,\nthough fully engaged in action,\nthat person does nothing at all. ॥४-२०॥\n\nWithout expectation, with mind and self restrained,\nhaving relinquished every possession,\nperforming action merely with the body,\none incurs no fault. ॥४-२१॥\n\nContent with whatever comes unasked,\nbeyond the pairs of opposites, free from envy,\nthe same in success and failure,\none is not bound even while acting. ॥४-२२॥\n\nFor one whose attachment is gone, who is free,\nwhose consciousness is established in knowledge,\nand who acts for the sake of sacrifice,\naction dissolves completely. ॥४-२३॥\n\nBrahman is the offering; Brahman is the oblation,\noffered by Brahman into the fire of Brahman.\nBrahman alone is to be reached\nby one absorbed in action as Brahman. ॥४-२४॥\n\nSome yogins worship\nthrough sacrifice to the gods;\nothers offer sacrifice itself as sacrifice\ninto the fire of Brahman. ॥४-२५॥\n\nSome offer the senses, hearing and the rest,\ninto the fires of restraint;\nothers offer sound and the other sense-objects\ninto the fires of the senses. ॥४-२६॥\n\nOthers offer all the actions of the senses\nand all the actions of the vital energies\ninto the fire of the Yoga of self-restraint,\nkindled by knowledge. ॥४-२७॥\n\nSome offer material possessions, some austerity,\nothers Yoga as sacrifice;\nothers, ascetics of sharpened vows,\noffer sacred study and knowledge. ॥४-२८॥\n\nSome offer the outgoing breath into the incoming breath,\nand the incoming breath into the outgoing breath;\nchecking the courses of both incoming and outgoing breath,\nthey are devoted to the discipline of breath. ॥४-२९॥\n\nOthers, regulated in food,\noffer the vital breaths into the vital breaths.\nAll these are knowers of sacrifice,\ntheir impurities consumed by sacrifice. ॥४-३०॥\n\nThose who partake of the immortal remainder of sacrifice\ngo to the eternal Brahman.\nThis world is not for one who does not sacrifice—\nhow then could another be, Best of the Kurus? ॥४-३१॥\n\nThus, sacrifices of many kinds\nare spread forth in the mouth of Brahman.\nKnow them all as born of action;\nknowing this, you will be liberated. ॥४-३२॥\n\nThe sacrifice of knowledge is greater\nthan sacrifice made of material things, Scorcher of Foes.\nAll action, without exception, Partha,\nculminates in knowledge. ॥४-३३॥\n\nKnow this through reverent submission,\nthrough thorough questioning, and through service.\nThose who possess knowledge and see the truth\nwill teach that knowledge to you. ॥४-३४॥\n\nKnowing it, you will never again\nfall into such delusion, Pandava;\nthrough it you will see all beings, without exception,\nin your own Self, and then in me. ॥४-३५॥\n\nEven if you are the greatest evildoer\namong all who commit evil,\nby the raft of knowledge alone\nyou will cross beyond all wrong. ॥४-३६॥\n\nAs a blazing fire reduces fuel\nto ashes, Arjuna,\nso the fire of knowledge reduces\nall actions to ashes. ॥४-३७॥\n\nNothing here is found\nso purifying as knowledge.\nOne perfected in Yoga\nfinds it in the Self, in time. ॥४-३८॥\n\nOne who has faith gains knowledge,\ndevoted to it, with the senses restrained.\nHaving gained knowledge,\none swiftly attains supreme peace. ॥४-३९॥\n\nThe ignorant, the faithless,\nand the doubting self perish.\nFor the doubting self there is neither this world,\nnor the next, nor happiness. ॥४-४०॥\n\nActions do not bind one\nwho has renounced action through Yoga,\nwhose doubt has been severed by knowledge,\nand who possesses the Self, Dhananjaya. ॥४-४१॥\n\nTherefore, with the sword of knowledge,\ncut through this doubt born of ignorance,\nlodged in your heart.\nTake your stand in Yoga; arise, Bharata. ॥४-४२॥\n\nOm Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, in the knowledge of Brahman, in the scripture of Yoga, in the dialogue between Sri Krishna and Arjuna, the fourth chapter, named “The Yoga of Renunciation of Action through Knowledge.” ॥ ४ ॥\n\n### Chapter 5 — The Yoga of Renunciation\n\nOm  \nHomage to the Supreme Self\n\nArjuna said\n\nKrishna, you commend the renunciation of actions,  \nand then again the yoga of action.  \nTell me with certainty which one of these is better. ॥५- १॥\n\nRenunciation and the yoga of action  \nboth lead to the highest good;  \nbut of the two, the yoga of action surpasses  \nthe renunciation of action. ॥५- २॥\n\nKnow as the perpetual renunciant  \nthe one who neither hates nor desires;  \nfree from the pairs of opposites, mighty-armed one,  \nhe is easily released from bondage. ॥५- ३॥\n\nThe immature, not the wise, speak of Sankhya and yoga  \nas being distinct.  \nEstablished rightly in even one of them,  \none gains the fruit of both. ॥५- ४॥\n\nThe state attained by those who follow Sankhya  \nis also reached by those who follow yoga.  \nWhoever sees Sankhya and yoga as one  \ntruly sees. ॥५- ५॥\n\nYet renunciation, mighty-armed one,  \nis hard to attain without yoga.  \nThe sage joined to yoga  \nsoon reaches Brahman. ॥५- ६॥\n\nJoined to yoga, purified in self,  \nself-mastered, with senses conquered,  \nhis self become the Self of all beings,  \nhe is not stained even while acting. ॥५- ७॥\n\n“I do nothing at all”—  \nso should the one joined to yoga, who knows reality, understand  \nwhile seeing, hearing, touching, smelling,  \neating, walking, sleeping, breathing; ॥५- ८॥\n\nwhile speaking, releasing, grasping,  \nopening and closing the eyes—  \nholding that the senses  \nmove among the objects of the senses. ॥५- ९॥\n\nWhoever acts, placing all actions in Brahman  \nand abandoning attachment,  \nis not stained by evil,  \nas a lotus leaf is not stained by water. ॥५- १०॥\n\nWith body, mind, and understanding,  \nand even with the senses alone,  \nyogins perform action, abandoning attachment,  \nfor the purification of the self. ॥५- ११॥\n\nJoined to yoga, relinquishing the fruit of action,  \none attains enduring peace.  \nNot joined to yoga, driven by desire  \nand attached to the fruit, one is bound. ॥५- १२॥\n\nMentally renouncing all actions,  \nthe self-mastered embodied one dwells at ease  \nin the city of nine gates,  \nneither acting nor causing action. ॥५- १३॥\n\nThe Lord creates neither agency  \nnor actions for the world,  \nnor the union of action with its fruit;  \nrather, inherent nature proceeds. ॥५- १४॥\n\nThe all-pervading One takes on  \nneither anyone’s evil nor anyone’s good.  \nKnowledge is veiled by ignorance;  \nthrough this, beings are deluded. ॥५- १५॥\n\nBut for those whose ignorance  \nhas been destroyed by knowledge of the Self,  \nthat knowledge, like the sun,  \nreveals the Supreme. ॥५- १६॥\n\nTheir understanding in That, their self in That,  \nsteadfast in That, with That as their highest goal,  \nthey go where there is no return,  \ntheir impurities swept away by knowledge. ॥५- १७॥\n\nIn a Brahmin endowed with learning and humility,  \nin a cow, an elephant,  \na dog, and even one who eats dogs,  \nthe wise see with equal vision. ॥५- १८॥\n\nEven here, creation is conquered  \nby those whose mind rests in equality.  \nFor Brahman is equal and without fault;  \ntherefore they rest in Brahman. ॥५- १९॥\n\nOne should not exult on receiving what is pleasant,  \nnor recoil on receiving what is unpleasant.  \nSteady in understanding, undeluded,  \nthe knower of Brahman rests in Brahman. ॥५- २०॥\n\nWith the self unattached to external contacts,  \none finds the happiness that is in the Self.  \nWith the self joined to Brahman through yoga,  \none enjoys imperishable happiness. ॥५- २१॥\n\nFor pleasures born of contact  \nare nothing but wombs of suffering.  \nThey have a beginning and an end, son of Kunti;  \nthe awakened do not delight in them. ॥५- २२॥\n\nWhoever can withstand, here in this life,  \nbefore release from the body,  \nthe force born of desire and anger—  \nthat person is joined to yoga; that person is happy. ॥५- २३॥\n\nOne whose happiness is within, whose delight is within,  \nand whose light is wholly within—  \nthat yogin, having become Brahman,  \nattains nirvana in Brahman. ॥५- २४॥\n\nThe seers attain nirvana in Brahman,  \ntheir impurities exhausted, their doubts severed,  \ntheir selves mastered,  \ndelighting in the welfare of all beings. ॥५- २५॥\n\nFor ascetics free from desire and anger,  \nwhose minds are mastered and who know the Self,  \nnirvana in Brahman is present  \non every side. ॥५- २६॥\n\nKeeping external contacts outside,  \nand the gaze between the brows,  \nmaking equal the inward and outward breaths  \nmoving within the nostrils; ॥५- २७॥\n\nwith senses, mind, and understanding mastered,  \nthe sage intent upon liberation,  \nfree from desire, fear, and anger—  \nsuch a one is forever free. ॥५- २८॥\n\nKnowing me as the enjoyer of sacrifices and austerities,  \nthe great Lord of all worlds,  \nand the friend of all beings,  \none attains peace. ॥५- २९॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, ends the fifth chapter, named The Yoga of the Renunciation of Action. ॥ ५ ॥\n\n### Chapter 6 — The Yoga of Meditation\n\nOm\n\nHomage to the Supreme Self\n\nThe Blessed Lord said\n\nWhoever performs the work that must be done  \nwithout depending on the fruit of action—  \nhe is a renunciant and a yogi,  \nnot one who has merely abandoned the sacred fire and ceased to act. ॥६- १॥\n\nWhat they call renunciation, know that to be yoga, O Pandava;  \nfor no one who has not renounced self-willed intentions  \never becomes a yogi. ॥६- २॥\n\nFor the sage who seeks to ascend to yoga,  \naction is said to be the means;  \nfor that same sage once established in yoga,  \ntranquillity is said to be the means. ॥६- ३॥\n\nWhen one is attached neither to the objects of the senses  \nnor to actions,  \nand has renounced every self-willed intention,  \none is then said to be established in yoga. ॥६- ४॥\n\nOne should raise oneself by oneself,  \nnot let oneself sink;  \nfor the self alone is one’s own friend,  \nand the self alone is one’s own enemy. ॥६- ५॥\n\nThe self is the friend of one  \nwho has mastered the self through the self;  \nbut for one who has not mastered the self,  \nthe self remains hostile, like an enemy. ॥६- ६॥\n\nFor one who has mastered the self and is wholly at peace,  \nthe Supreme Self is held in perfect stillness—  \namid cold and heat, pleasure and pain,  \nand likewise honor and dishonor. ॥६- ७॥\n\nThe yogi whose self is fulfilled by knowledge and realization,  \nwho stands unshaken and has conquered the senses,  \nis said to be integrated—  \nregarding clod, stone, and gold alike. ॥६- ८॥\n\nOne whose understanding is equal toward well-wisher, friend, enemy,  \nthe indifferent, the neutral, the hateful, and one’s own kin,  \ntoward the righteous and even toward sinners,  \nis distinguished above all. ॥६- ९॥\n\nThe yogi should continually integrate the self,  \nremaining in solitude, alone,  \nwith mind and self restrained,  \nfree from expectation and possessiveness. ॥६- १०॥\n\nIn a clean place, one should establish  \na firm seat for oneself,  \nneither too high nor too low,  \nwith cloth, antelope skin, and kusa grass laid upon it. ॥६- ११॥\n\nThere, making the mind one-pointed  \nand restraining the activity of mind and senses,  \none should sit upon the seat and practice yoga  \nfor the purification of the self. ॥६- १२॥\n\nHolding body, head, and neck erect,  \nmotionless and steady,  \ngazing toward the tip of one’s own nose  \nand not looking in any direction— ॥६- १३॥\n\nWith the self at peace, free from fear,  \nsteadfast in the vow of a celibate seeker,  \none should restrain the mind, center consciousness on me,  \nand sit integrated, devoted to me as the highest. ॥६- १४॥\n\nThus continually integrating the self,  \nthe yogi whose mind is disciplined  \nattains peace, the supreme nirvana,  \nwhich abides in me. ॥६- १५॥\n\nYoga is not for one who eats too much,  \nnor for one who does not eat at all;  \nnot for one given to excessive sleep,  \nnor indeed for one who keeps awake too long, Arjuna. ॥६- १६॥\n\nFor one regulated in food and recreation,  \nregulated in effort amid actions,  \nregulated in sleep and waking,  \nyoga becomes the destroyer of sorrow. ॥६- १७॥\n\nWhen the disciplined mind  \nrests in the Self alone,  \nfree from longing for every desire,  \none is then said to be integrated. ॥६- १८॥\n\nLike a lamp set in a windless place  \nthat does not flicker—such is the image remembered  \nfor the yogi whose mind is restrained,  \nintegrating the self through yoga. ॥६- १९॥\n\nWhere the mind, restrained by the practice of yoga,  \ncomes wholly to rest;  \nwhere, seeing the Self through the self,  \none is content within the Self; ॥६- २०॥\n\nwhere one knows that limitless happiness  \nwhich is grasped by awakened understanding and lies beyond the senses;  \nand, established there,  \none never moves away from reality; ॥६- २१॥\n\nhaving gained which, one regards no further gain  \nas greater than that;  \nand established in which, one is not shaken  \neven by the heaviest sorrow— ॥६- २२॥\n\none should know as yoga  \nthis severance from union with sorrow.  \nThat yoga must be practiced with resolve  \nand with a heart free from despondency. ॥६- २३॥\n\nAbandoning without remainder  \nall desires born of self-willed intention,  \none should restrain the entire company of senses  \non every side by the mind alone. ॥६- २४॥\n\nLittle by little, one should come to rest  \nthrough understanding held firm by steadfastness;  \nfixing the mind within the Self,  \none should think of nothing at all. ॥६- २५॥\n\nWherever the restless, unsteady mind  \nwanders away,  \nfrom there one should restrain it  \nand bring it under the sway of the Self alone. ॥६- २६॥\n\nFor supreme happiness comes to this yogi  \nwhose mind is wholly at peace,  \nwhose passion has grown still, who has become Brahman,  \nand who is free from stain. ॥६- २७॥\n\nThus continually integrating the self,  \nthe yogi, free from stain,  \neasily enjoys limitless happiness  \nin contact with Brahman. ॥६- २८॥\n\nWith the self integrated through yoga,  \nseeing equally everywhere,  \none beholds the Self dwelling in all beings  \nand all beings dwelling in the Self. ॥६- २९॥\n\nWhoever sees me everywhere  \nand sees everything in me—  \nI am never lost to that person,  \nnor is that person ever lost to me. ॥६- ३०॥\n\nWhoever, established in oneness, worships me  \nas dwelling in all beings—  \nhowever that yogi may live,  \nthat yogi lives in me. ॥६- ३१॥\n\nWhoever, by comparison with oneself,  \nsees the same everywhere, Arjuna—  \nwhether in pleasure or in pain—  \nthat yogi is considered supreme. ॥६- ३२॥\n\nArjuna said\n\nThis yoga of equality  \nthat you have taught, Madhusudana—  \nbecause of the mind’s restlessness,  \nI do not see how it can remain stable. ॥६- ३३॥\n\nFor the mind is restless, Krishna—  \nturbulent, powerful, and stubborn.  \nI think restraining it  \nis as exceedingly difficult as restraining the wind. ॥६- ३४॥\n\nThe Blessed Lord said\n\nWithout doubt, mighty-armed one,  \nthe mind is restless and difficult to restrain;  \nyet through practice, son of Kunti,  \nand through dispassion, it is brought under control. ॥६- ३५॥\n\nFor one whose self is unrestrained,  \nyoga is difficult to attain—this is my judgment;  \nbut one who strives with the self brought under control  \ncan attain it by the proper means. ॥६- ३६॥\n\nArjuna said\n\nOne who has not mastered striving, yet is endowed with faith,  \nwhose mind has wandered from yoga—  \nfailing to attain perfection in yoga,  \nwhat path does that person take, Krishna? ॥६- ३७॥\n\nFallen away from both, does he not perish  \nlike a cloud torn apart,  \nwithout any foundation, mighty-armed one,  \nbewildered on the path to Brahman? ॥६- ३८॥\n\nYou should dispel this doubt of mine  \ncompletely, Krishna;  \nfor no one other than you  \ncan rightly be the dispeller of this doubt. ॥६- ३९॥\n\nThe Blessed Lord said\n\nPartha, neither here nor hereafter  \nis there destruction for that person;  \nfor no one who does what is good  \never comes to a wretched end, dear one. ॥६- ४०॥\n\nHaving reached the worlds of those who act with merit  \nand dwelt there for countless years,  \none who fell away from yoga is born  \nin the home of the pure and prosperous. ॥६- ४१॥\n\nOr one is born into a family  \nof wise yogis themselves;  \nyet such a birth as this  \nis far more difficult to obtain in this world. ॥६- ४२॥\n\nThere one regains the integration of understanding  \nacquired in a former body,  \nand from there strives once more  \ntoward full perfection, delight of the Kurus. ॥६- ४३॥\n\nFor by that very former practice  \none is carried onward, even against one’s will.  \nEven one who merely seeks to know yoga  \npasses beyond Brahman as sacred word. ॥६- ४४॥\n\nBut the yogi who strives with earnest effort,  \npurified of all faults  \nand perfected through many births,  \nthen reaches the supreme destination. ॥६- ४५॥\n\nThe yogi is higher than ascetics  \nand is considered higher even than those of knowledge;  \nthe yogi is also higher than those devoted to ritual action.  \nTherefore become a yogi, Arjuna. ॥६- ४६॥\n\nAnd of all yogis, the one who, full of faith,  \nworships me with the inner self absorbed in me—  \nthat one I consider  \nthe most deeply integrated. ॥६- ४७॥\n\nOm. That is the Real. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of yoga,  \nin the dialogue between Sri Krishna and Arjuna, ends the sixth chapter, entitled “The Yoga of Self-Mastery.” ॥ ६ ॥\n\n### Chapter 7 — The Yoga of Knowledge and Realization\n\nOm\n\nReverence to the Supreme Self\n\nThe Blessed Lord said\n\nWith your mind absorbed in Me, Partha,  \npracticing yoga and taking refuge in Me,  \nhear how you will know Me wholly,  \nbeyond all doubt. ॥७- १॥\n\nI will declare to you, without remainder,  \nthis knowledge together with its realization;  \nonce it is known, nothing further remains  \nto be known here. ॥७- २॥\n\nAmong thousands of human beings,  \nhardly one strives for perfection;  \nand even among those who strive and attain perfection,  \nhardly one knows Me in truth. ॥७- ३॥\n\nEarth, water, fire, air, space,  \nmind, understanding, and ego—  \nthis is My nature, divided  \ninto eight parts. ॥७- ४॥\n\nThis nature is lower. But beyond it,  \nknow My other nature, the higher—  \nthe living principle, mighty-armed one,  \nby which this world is sustained. ॥७- ५॥\n\nUnderstand that all beings  \nhave these as their womb.  \nI am the source of the entire universe  \nand also its dissolution. ॥७- ६॥\n\nThere is nothing whatever higher than Me, Dhananjaya.  \nAll this is strung upon Me  \nlike clusters of jewels  \nupon a thread. ॥७- ७॥\n\nI am the taste in water, Kaunteya,  \nthe radiance in moon and sun,  \nthe sacred Om in all the Vedas,  \nsound in space, and human strength in humanity. ॥७- ८॥\n\nI am the pure fragrance in the earth  \nand the brilliance in fire;  \nI am life in all beings  \nand austerity in those who practice austerity. ॥७- ९॥\n\nKnow Me, Partha, as the eternal seed  \nof all beings.  \nI am the understanding of the discerning  \nand the splendor of the splendid. ॥७- १०॥\n\nI am the strength of the strong,  \nfree from desire and attachment;  \nand in all beings I am desire  \nthat does not oppose dharma, bull of the Bharatas. ॥७- ११॥\n\nWhatever states of being are sattvic,  \nrajasic, or tamasic,  \nknow that they arise from Me alone;  \nyet I am not in them—they are in Me. ॥७- १२॥\n\nDeluded by these three states  \nwoven of the qualities of nature,  \nthe whole world does not recognize Me  \nas beyond them and imperishable. ॥७- १३॥\n\nFor this divine māyā of Mine,  \nwoven of the qualities, is hard to cross.  \nThose who take refuge in Me alone  \ncross beyond this māyā. ॥७- १४॥\n\nWrongdoers, the deluded and the lowest among humanity,  \ndo not take refuge in Me;  \ntheir knowledge has been carried away by māyā,  \nand they have embraced a demonic disposition. ॥७- १५॥\n\nFour kinds of virtuous people  \ndevote themselves to Me, Arjuna:  \nthe afflicted, the seeker of knowledge, the seeker of gain,  \nand the one who knows, bull of the Bharatas. ॥७- १६॥\n\nOf these, the one who knows excels—  \never steadfast, devoted to the One.  \nFor I am exceedingly dear to the one who knows,  \nand that one is dear to Me. ॥७- १७॥\n\nAll these are noble,  \nbut the one who knows is My very Self—such is My judgment.  \nFor with a self steadfast in yoga,  \nthat one rests in Me alone as the unsurpassed goal. ॥७- १८॥\n\nAt the end of many births,  \none who possesses knowledge takes refuge in Me,  \nknowing, “Vāsudeva is all.”  \nSuch a great soul is exceedingly rare. ॥७- १९॥\n\nThose whose knowledge has been carried away  \nby various desires take refuge in other deities,  \neach observing a particular discipline,  \nconstrained by their own nature. ॥७- २०॥\n\nWhatever form a devotee  \ndesires to worship with faith,  \nI make that very faith  \nsteady in that person. ॥७- २१॥\n\nEndowed with that faith,  \nthe devotee seeks to worship that form  \nand obtains from it the desired objects—  \nthough in truth they are granted by Me alone. ॥७- २२॥\n\nBut the fruit gained by those of little understanding  \ncomes to an end.  \nWorshipers of the gods go to the gods;  \nMy devotees come to Me. ॥७- २३॥\n\nThose without understanding think of Me, the unmanifest,  \nas having come into manifestation,  \nnot knowing My supreme state—  \nimperishable and unsurpassed. ॥७- २४॥\n\nVeiled by My yoga-māyā,  \nI am not manifest to everyone.  \nThis deluded world does not recognize Me  \nas unborn and imperishable. ॥७- २५॥\n\nI know all beings that have passed,  \nthose now present, Arjuna,  \nand those yet to come;  \nbut no one knows Me. ॥७- २६॥\n\nThrough the delusion of duality  \narising from desire and aversion, Bharata,  \nall beings fall into bewilderment  \nat birth, scorcher of foes. ॥७- २७॥\n\nBut those people of virtuous action  \nin whom wrongdoing has come to an end,  \nfreed from the delusion of duality,  \ndevote themselves to Me, firm in their vows. ॥७- २८॥\n\nThose who strive for freedom  \nfrom old age and death, taking refuge in Me,  \nknow Brahman, the whole reality of the Self,  \nand action in its entirety. ॥७- २९॥\n\nThose who know Me as present in the realm of beings,  \nin the divine realm, and in sacrifice,  \nknow Me even at the hour of departure,  \ntheir minds steadfast in yoga. ॥७- ३०॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, ends the seventh chapter, entitled “The Yoga of Knowledge and Realization.” ॥ ७ ॥\n\n### Chapter 8 — The Yoga of the Imperishable Absolute\n\nOm\n\nSalutation to the Supreme Self\n\nArjuna said\n\nWhat is that Brahman? What is the self? What is action, Supreme Person?\nAnd what is called the domain of beings? What is called the domain of the gods? ॥८- १॥\n\nWho and how is the domain of sacrifice here in this body, Madhusudana?\nAnd at the time of departure, how are you to be known by those whose selves are disciplined? ॥८- २॥\n\nThe Blessed Lord said\n\nThe Imperishable is the supreme Brahman; one’s essential nature is called the self.\nThe outpouring that brings forth the becoming of beings is designated action. ॥८- ३॥\n\nThe domain of beings is perishable existence, and the Person is the domain of the gods.\nI alone am the domain of sacrifice here in the body, best of embodied beings. ॥८- ४॥\n\nAnd whoever, at the final hour, remembering me alone,\nleaves the body and departs, enters my being—of this there is no doubt. ॥८- ५॥\n\nWhatever state one remembers\nwhen one leaves the body at the end,\nthat very state one reaches, son of Kunti,\nhaving always been shaped by that state. ॥८- ६॥\n\nTherefore, remember me at all times, and fight.\nWith mind and understanding offered to me,\nyou will come to me alone, beyond doubt. ॥८- ७॥\n\nWith consciousness joined to the yoga of constant practice,\nstraying nowhere else,\none reaches the supreme, divine Person,\nO Partha, by continually contemplating him. ॥८- ८॥\n\nWhoever remembers the Seer, the Ancient, the Ruler,\nsubtler than the subtle,\nthe sustainer of all, whose form is inconceivable,\nradiant as the sun, beyond the darkness— ॥८- ९॥\n\nAt the time of departure, with unwavering mind,\njoined with devotion and with the power of yoga,\nhaving rightly placed the life-breath between the brows,\none reaches that supreme, divine Person. ॥८- १०॥\n\nThat Imperishable which the knowers of the Veda proclaim,\nwhich ascetics free from passion enter,\ndesiring which they live the life of sacred discipline—\nthat state I will declare to you in brief. ॥८- ११॥\n\nRestraining all the gates,\nconfining the mind within the heart,\nplacing one’s life-breath at the crown of the head,\nestablished in yogic concentration— ॥८- १२॥\n\nUttering Om, the one syllable that is Brahman,\nand remembering me,\nwhoever departs, leaving the body,\nreaches the supreme destination. ॥८- १३॥\n\nWhoever remembers me constantly, day after day,\nwith consciousness fixed on no other—\nfor that ever-steadfast yogi,\nI am easily reached, O Partha. ॥८- १४॥\n\nHaving reached me, the great souls,\nwho have attained the highest perfection,\ndo not take birth again\nin this impermanent abode of suffering. ॥८- १५॥\n\nFrom the world of Brahma downward,\nall worlds are subject to return, Arjuna;\nbut having reached me, son of Kunti,\nthere is no birth again. ॥८- १६॥\n\nThose who know that Brahma’s day\nextends through a thousand ages,\nand that his night ends after a thousand ages—\nthey are the knowers of day and night. ॥८- १७॥\n\nAt the coming of day, all manifest beings\narise from the Unmanifest;\nat the coming of night, they dissolve\ninto that very same which is called the Unmanifest. ॥८- १८॥\n\nThis same multitude of beings,\ncoming into being again and again, dissolves helplessly\nat the coming of night, O Partha,\nand arises at the coming of day. ॥८- १९॥\n\nBut beyond that Unmanifest is another existence,\nunmanifest and eternal,\nwhich does not perish\nwhen all beings perish. ॥८- २०॥\n\nIt is called the Unmanifest, the Imperishable;\nthey call it the supreme destination.\nHaving reached it, none return:\nthat is my supreme abode. ॥८- २१॥\n\nThat supreme Person, O Partha,\nis reached through undivided devotion alone.\nAll beings abide within him,\nand by him all this is pervaded. ॥८- २२॥\n\nNow I will tell you, best of the Bharatas,\nthe times at which yogis depart\nand go either to nonreturn\nor to return. ॥८- २३॥\n\nFire, light, daytime, the bright fortnight,\nthe six months of the sun’s northern course—\ndeparting then, those who know Brahman\ngo to Brahman. ॥८- २४॥\n\nSmoke, night, the dark fortnight,\nthe six months of the sun’s southern course—\ndeparting then, the yogi reaches the lunar light\nand returns. ॥८- २५॥\n\nThese two paths, the bright and the dark,\nare held to be the world’s eternal paths.\nBy one, one goes to nonreturn;\nby the other, one returns again. ॥८- २६॥\n\nKnowing these two paths, O Partha,\nno yogi is ever deluded.\nTherefore, at all times\nbe steadfast in yoga, Arjuna. ॥८- २७॥\n\nThe meritorious fruit ordained\nfor study of the Vedas, sacrifices, austerities,\nand gifts—the yogi, knowing all this,\npasses beyond it all\nand reaches the supreme, primal state. ॥८- २८॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of yoga,\nin the dialogue between Sri Krishna and Arjuna, the eighth chapter, named “The Yoga of the Imperishable Brahman.” ॥८॥\n\n### Chapter 9 — The Yoga of Royal Knowledge and Royal Mystery\n\nOm\n\nSalutation to the Supreme Self\n\nThe Blessed Lord said:\n\nBut to you, who do not find fault, I shall declare this deepest secret:\nknowledge together with realization,\nknowing which you will be freed from evil. ॥९- १॥\n\nThis is the sovereign knowledge, the sovereign secret,\nthe supreme purifier,\ndirectly knowable, in accord with dharma,\neasy and joyful to practice, imperishable. ॥९- २॥\n\nThose who have no faith in this dharma,\nO scorcher of foes,\nnot attaining me, return\nto the path of death and transmigration. ॥९- ३॥\n\nThis entire universe is pervaded by me\nin my unmanifest form.\nAll beings abide in me,\nyet I do not abide in them. ॥९- ४॥\n\nAnd yet beings do not abide in me—\nbehold my sovereign yoga.\nMy Self sustains all beings and brings them forth,\nyet does not dwell within them. ॥९- ५॥\n\nAs the mighty wind, moving everywhere,\nabides forever in space,\nso do all beings abide in me—\nunderstand it so. ॥९- ६॥\n\nAll beings, O son of Kunti,\nenter my own Prakriti at the end of a cosmic age;\nat the beginning of another cosmic age,\nI send them forth again. ॥९- ७॥\n\nHolding my own Prakriti under control,\nI send forth, again and again,\nthis entire multitude of beings,\nhelpless under Prakriti’s sway. ॥९- ८॥\n\nYet these actions do not bind me,\nO winner of wealth:\nI sit as one indifferent,\nunattached to those actions. ॥९- ९॥\n\nUnder my supervision, Prakriti brings forth\nall that moves and does not move.\nThrough this cause, O son of Kunti,\nthe universe revolves. ॥९- १०॥\n\nThe deluded disdain me\nwhen I assume a human body,\nnot knowing my supreme nature\nas the great Lord of beings. ॥९- ११॥\n\nTheir hopes are futile, their actions futile,\ntheir knowledge futile; devoid of discernment,\nthey take refuge in the deluding nature\nof rakshasas and asuras. ॥९- १२॥\n\nBut the great-souled, O son of Pritha,\ntaking refuge in divine nature,\nworship me with undivided minds,\nknowing me as the imperishable origin of beings. ॥९- १३॥\n\nEver singing my praise,\nstriving, firm in their vows,\nbowing to me in devotion,\nalways steadfast, they worship me. ॥९- १४॥\n\nOthers, too, sacrificing through the sacrifice of knowledge,\nworship me\nas the One, as distinct, and as the manifold,\nwhose face is everywhere. ॥९- १५॥\n\nI am the Vedic rite; I am the sacrifice;\nI am the offering to the ancestors; I am the healing herb.\nI am the mantra; I alone am the clarified butter;\nI am the fire; I am the offering poured into it. ॥९- १६॥\n\nI am the father of this universe,\nthe mother, the sustainer, the grandsire;\nI am what is to be known, the purifier, the syllable Om,\nand also the Rig, Sama, and Yajur Vedas. ॥९- १७॥\n\nI am the goal, the bearer, the Lord, the witness,\nthe dwelling, the refuge, the friend;\nthe origin, the dissolution, the foundation,\nthe treasury, the imperishable seed. ॥९- १८॥\n\nI give heat; I withhold the rain\nand release it.\nI am immortality and death;\nI am being and nonbeing, O Arjuna. ॥९- १९॥\n\nKnowers of the three Vedas, drinkers of Soma, purified of sin,\nworship me with sacrifices and pray for passage to heaven.\nAttaining the holy realm of the lord of the gods,\nthey enjoy in heaven the divine pleasures of the gods. ॥९- २०॥\n\nHaving enjoyed that vast heavenly realm,\nwhen their merit is exhausted, they enter the mortal world.\nThus, following the dharma of the three Vedas,\ndesiring desires, they attain the cycle of coming and going. ॥९- २१॥\n\nThose who think of me alone\nand worship me on every side—\nfor them, ever steadfast,\nI carry what they lack and preserve what they have. ॥९- २२॥\n\nEven those devoted to other deities,\nwho worship them endowed with faith,\nthey too worship me alone, O son of Kunti,\nthough not according to the true way. ॥९- २३॥\n\nFor I alone am the enjoyer\nand the Lord of all sacrifices.\nBut they do not know me in truth,\nand so they fall away. ॥९- २४॥\n\nThose vowed to the gods go to the gods;\nthose vowed to the ancestors go to the ancestors.\nThose who worship spirits go to the spirits;\nthose who sacrifice to me come to me. ॥९- २५॥\n\nWhoever offers me with devotion\na leaf, a flower, a fruit, or water—\nthat offering of devotion I accept\nfrom one whose self is pure. ॥९- २६॥\n\nWhatever you do, whatever you eat,\nwhatever you offer in sacrifice or give,\nwhatever austerity you undertake, O son of Kunti—\ndo that as an offering to me. ॥९- २७॥\n\nThus you will be freed from the bonds of action\nand from their good and evil fruits.\nYourself joined to the yoga of renunciation,\nliberated, you will come to me. ॥९- २८॥\n\nI am equal toward all beings;\nnone is hateful to me, and none is dear.\nYet those who worship me with devotion\nare in me, and I am also in them. ॥९- २९॥\n\nEven if one of exceedingly evil conduct\nworships me with undivided devotion,\nhe is to be regarded as righteous,\nfor his resolve is rightly directed. ॥९- ३०॥\n\nHe swiftly becomes a soul of dharma\nand reaches lasting peace.\nKnow with certainty, O son of Kunti:\nmy devotee never perishes. ॥९- ३१॥\n\nFor taking complete refuge in me, O son of Pritha,\neven those born from wombs deemed sinful—\nwomen, vaishyas, and shudras—\nthey too attain the supreme goal. ॥९- ३२॥\n\nHow much more, then, holy brahmins\nand devoted royal sages.\nHaving entered this impermanent, joyless world,\nworship me. ॥९- ३३॥\n\nLet your mind be in me; be my devotee;\nsacrifice to me; bow to me.\nThus joining your self to me,\nwith me as your highest goal, you will come to me alone. ॥९- ३४॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, ends the ninth chapter, entitled “The Yoga of Sovereign Knowledge and the Sovereign Secret.” ॥९॥\n\n### Chapter 10 — The Yoga of Divine Glories\n\nOm\n\nReverence to the Supreme Self\n\nThe Blessed Lord said\n\nOnce more, mighty-armed one, hear my supreme word,\nwhich I will speak to you, who delight in it, desiring your good. ॥१०- १॥\n\nNeither the hosts of gods nor the great seers know my origin,\nfor in every way I am the source of the gods and the great seers. ॥१०- २॥\n\nWhoever knows me as unborn, beginningless,\nand the great Lord of the worlds,\nundeluded among mortals,\nis released from every sin. ॥१०- ३॥\n\nDiscernment, knowledge, freedom from delusion,\npatience, truth, self-restraint, tranquility,\npleasure and pain, coming-to-be and passing-away,\nfear and fearlessness as well— ॥१०- ४॥\n\nNonviolence, equanimity, contentment,\nausterity, generosity, honor and dishonor:\nthese many states of beings\narise from me alone. ॥१०- ५॥\n\nThe seven great seers of old, and likewise the four Manus,\nsharing my being, were born of my mind;\nfrom them have come\nall these creatures in the world. ॥१०- ६॥\n\nWhoever truly knows\nthis glory and yoga of mine\nis joined to me through unwavering yoga—\nof this there is no doubt. ॥१०- ७॥\n\nI am the source of all;\nfrom me everything unfolds.\nKnowing this, the wise worship me,\ntheir whole being filled with devotion. ॥१०- ८॥\n\nTheir minds fixed on me, their lives given over to me,\nawakening one another,\nspeaking of me always,\nthey are contented and rejoice. ॥१०- ९॥\n\nTo those who are always joined to me\nand worship me with love,\nI give that yoga of discernment\nby which they come to me. ॥१०- १०॥\n\nOut of compassion for them alone,\ndwelling within their being,\nI destroy the darkness born of ignorance\nwith the radiant lamp of knowledge. ॥१०- ११॥\n\nArjuna said\n\nYou are the supreme Brahman, the supreme abode,\nthe highest purifier;\nthe eternal, divine Person,\nthe primal God, unborn and all-pervading. ॥१०- १२॥\n\nAll the seers declare you so,\nas does the divine seer Narada,\nand Asita, Devala, and Vyasa;\nand you yourself tell me the same. ॥१०- १३॥\n\nI hold as true all this\nthat you tell me, Keshava.\nFor neither gods nor Danavas, Blessed Lord,\nknow your manifestation. ॥१०- १४॥\n\nYou alone know yourself through yourself,\nSupreme Person,\nsource of beings, Lord of beings,\nGod of gods, Lord of the world. ॥१०- १५॥\n\nYou should tell me without remainder\nof your divine self-manifestations—\nthose glories by which you pervade\nthese worlds and remain within them. ॥१०- १६॥\n\nHow may I know you, O yogin,\nby contemplating you always?\nAnd in which particular forms of being\nshould I contemplate you, Blessed Lord? ॥१०- १७॥\n\nTell me again in full, Janardana,\nof your yoga and your glory;\nfor as I listen to your nectar,\nI can find no satisfaction. ॥१०- १८॥\n\nThe Blessed Lord said\n\nVery well. I will tell you\nof my divine self-manifestations,\nbut only the foremost, best of the Kurus,\nfor there is no end to their extent. ॥१०- १९॥\n\nI am the Self, Gudakesha,\ndwelling in the heart of every being.\nI am the beginning, the middle,\nand also the end of beings. ॥१०- २०॥\n\nAmong the Adityas I am Vishnu;\namong lights, the radiant sun.\nAmong the Maruts I am Marichi;\namong the constellations, the moon. ॥१०- २१॥\n\nAmong the Vedas I am the Sama Veda;\namong the gods, Vasava.\nAmong the senses I am the mind;\namong beings, consciousness. ॥१०- २२॥\n\nAmong the Rudras I am Shankara;\namong Yakshas and Rakshasas, Kubera, lord of wealth.\nAmong the Vasus I am Fire;\namong mountain peaks, Meru. ॥१०- २३॥\n\nAmong priests, Partha,\nknow me as the foremost, Brihaspati.\nAmong commanders I am Skanda;\namong bodies of water, the ocean. ॥१०- २४॥\n\nAmong the great seers I am Bhrigu;\namong utterances, the single syllable.\nAmong sacrifices I am the sacrifice of recitation;\namong immovable things, the Himalaya. ॥१०- २५॥\n\nAmong all trees I am the ashvattha;\namong divine seers, Narada.\nAmong Gandharvas I am Chitraratha;\namong the perfected, the sage Kapila. ॥१०- २६॥\n\nAmong horses, know me as Uchchaihshravas,\nborn from the nectar of immortality.\nAmong lordly elephants I am Airavata;\namong human beings, the king. ॥१०- २७॥\n\nAmong weapons I am the thunderbolt;\namong cows, Kamadhuk.\nAmong powers of generation I am Kandarpa;\namong serpents, Vasuki. ॥१०- २८॥\n\nAmong Nagas I am Ananta;\namong creatures of the waters, Varuna.\nAmong the ancestors I am Aryaman;\namong those who govern, Yama. ॥१०- २९॥\n\nAmong the Daityas I am Prahlada;\namong reckoners, Time.\nAmong beasts I am the lion;\namong birds, Vainateya. ॥१०- ३०॥\n\nAmong purifiers I am the wind;\namong bearers of weapons, Rama.\nAmong great fish I am the makara;\namong rivers, the Jahnavi. ॥१०- ३१॥\n\nOf creations I am the beginning,\nthe end, and also the middle, Arjuna.\nAmong branches of knowledge, I am knowledge of the Self;\namong those who debate, reasoned discourse. ॥१०- ३२॥\n\nAmong letters I am the letter A;\namong compounds, the coordinate compound.\nI alone am inexhaustible Time;\nI am the Ordainer, facing in every direction. ॥१०- ३३॥\n\nI am all-devouring death\nand the arising of all that is yet to be.\nAmong feminine powers, I am fame, beauty, speech,\nmemory, intelligence, constancy, and patience. ॥१०- ३४॥\n\nAmong Sama hymns I am the Brihat-Saman;\namong meters, the Gayatri.\nAmong months I am Margashirsha;\namong seasons, the flower-bearing spring. ॥१०- ३५॥\n\nAmong those who deceive I am the game of dice;\nI am the brilliance of the brilliant.\nI am victory; I am resolve;\nI am the strength of the strong. ॥१०- ३६॥\n\nAmong the Vrishnis I am Vasudeva;\namong the Pandavas, Dhananjaya.\nAmong sages I am Vyasa;\namong poets, the poet Ushanas. ॥१०- ३७॥\n\nAmong those who discipline I am the rod;\namong those who seek victory, wise policy.\nAmong secrets I am silence;\namong those who know, knowledge. ॥१०- ३८॥\n\nAnd whatever is the seed\nof every being—that I am, Arjuna.\nNo being, moving or unmoving,\ncan exist without me. ॥१०- ३९॥\n\nThere is no end\nto my divine manifestations, scorcher of foes.\nWhat I have declared\nis only a brief indication of the extent of my glory. ॥१०- ४०॥\n\nWhatever being possesses glory,\nbeauty, or commanding power,\nknow that to have arisen\nfrom a mere fraction of my splendor. ॥१०- ४१॥\n\nBut what need have you, Arjuna,\nto know all this in such detail?\nSustaining this whole universe\nwith one part of myself, I remain. ॥१०- ४२॥\n\nOm Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, in the knowledge of Brahman, in the scripture of yoga,\nin the dialogue between Sri Krishna and Arjuna, ends the tenth chapter, entitled “The Yoga of Divine Manifestations.” ॥ १० ॥\n\n### Chapter 11 — The Yoga of the Vision of the Universal Form\n\nOm\n\nHomage to the blessed Supreme Self\n\nArjuna said\n\nFor my sake, you have spoken the supreme secret,\nthe teaching called knowledge of the Self;\nthrough those words of yours,\nthis delusion of mine has passed away. ॥११- १॥\n\nFor I have heard from you in full\nof the arising and passing away of beings,\nO Lotus-Eyed One,\nand also of your imperishable greatness. ॥११- २॥\n\nIt is just as you have declared yourself to be,\nO Supreme Lord.\nI long to see your sovereign form,\nO Supreme Person. ॥११- ३॥\n\nIf you think that I am able\nto behold it, O Lord,\nthen, O Lord of Yoga, reveal to me\nyour imperishable Self. ॥११- ४॥\n\nThe Blessed Lord said\n\nBehold my forms, O Partha,\nby hundreds and by thousands,\nmanifold and divine,\nof many colors and shapes. ॥११- ५॥\n\nBehold the Adityas, the Vasus, the Rudras,\nthe Ashvins and the Maruts;\nbehold, O Bharata, many wonders\nnever seen before. ॥११- ६॥\n\nBehold now, gathered here in one place,\nthe whole universe, moving and unmoving,\nwithin my body, O Conqueror of Sleep,\nand whatever else you wish to see. ॥११- ७॥\n\nBut you cannot behold me\nwith these eyes of your own.\nI give you divine sight:\nbehold my sovereign yoga. ॥११- ८॥\n\nSanjaya said\n\nHaving spoken thus, O King,\nHari, the great Lord of Yoga,\nrevealed to Partha\nhis supreme sovereign form. ॥११- ९॥\n\nWith countless mouths and eyes,\nwith countless wondrous visions,\nwith countless divine ornaments,\nwith countless divine weapons raised; ॥११- १०॥\n\nwearing divine garlands and garments,\nanointed with divine fragrances,\nthe God made wholly of wonders,\ninfinite, with faces turned everywhere. ॥११- ११॥\n\nIf the radiance of a thousand suns\nwere to rise all at once in the sky,\nthat splendor might resemble\nthe splendor of that great Being. ॥११- १२॥\n\nThere, gathered in one place,\nthe Pandava then beheld the whole universe,\ndivided into its many forms,\nwithin the body of the God of gods. ॥११- १३॥\n\nThen Dhananjaya, overcome with wonder,\nhis hair standing on end,\nbowed his head before the God\nand, with palms joined, spoke. ॥११- १४॥\n\nArjuna said\n\nI see all the gods within your body, O God,\nand all the hosts of every kind of being;\nBrahma, the lord, seated upon the lotus,\nall the seers, and the divine serpents. ॥११- १५॥\n\nI see you with countless arms, bellies,\nmouths, and eyes—\nyour infinite form extending everywhere.\nI see no end, no middle, and no beginning in you,\nO Lord of the Universe, O Universal Form. ॥११- १६॥\n\nI see you crowned, bearing mace and discus,\na mass of radiance blazing on every side,\nhard to behold, shining all around\nlike burning fire and sun,\nimmeasurable. ॥११- १७॥\n\nYou are the Imperishable, the supreme reality to be known;\nyou are the ultimate ground of this universe.\nYou are the immutable guardian of the eternal dharma;\nyou are the everlasting Person—so I hold. ॥११- १८॥\n\nI see you without beginning, middle, or end,\nof infinite power and countless arms,\nwith moon and sun as your eyes,\nyour mouths like blazing sacrificial fires,\nscorching this whole universe with your own radiance. ॥११- १९॥\n\nThe space between heaven and earth\nand all the directions are filled by you alone.\nSeeing this wondrous and terrible form of yours,\nthe three worlds tremble, O Great One. ॥११- २०॥\n\nFor these hosts of gods enter into you;\nsome, afraid, praise you with joined palms.\nThe hosts of great seers and perfected beings,\ncrying “May there be peace,”\npraise you with abundant hymns. ॥११- २१॥\n\nThe Rudras, Adityas, Vasus, and Sadhyas,\nthe Vishvedevas, Ashvins, Maruts, and ancestral spirits,\nthe hosts of Gandharvas, Yakshas, Asuras, and Siddhas—\nall gaze upon you in wonder. ॥११- २२॥\n\nSeeing your immense form\nwith its many mouths and eyes,\nO Mighty-Armed One,\nits many arms, thighs, and feet,\nits many bellies and many fearsome fangs,\nthe worlds tremble—and so do I. ॥११- २३॥\n\nSeeing you touch the sky, ablaze in many colors,\nyour mouths gaping,\nyour vast eyes burning,\nmy inmost self trembles;\nI find neither steadiness nor peace, O Vishnu. ॥११- २४॥\n\nAt the very sight of your mouths,\nfearsome with fangs,\nresembling the fires of Time,\nI no longer know the directions\nand find no refuge.\nBe gracious, O Lord of gods,\nO Abode of the Universe. ॥११- २५॥\n\nAll these sons of Dhritarashtra\nenter into you,\ntogether with the hosts of earthly kings;\nBhishma, Drona, and that son of the charioteer,\nalong with the foremost warriors on our side. ॥११- २६॥\n\nThey rush headlong into your mouths,\nterrible and fearsome with fangs.\nSome are seen caught between your teeth,\ntheir heads crushed to powder. ॥११- २७॥\n\nAs the many rushing currents of rivers\nflow swiftly toward the sea,\nso these heroes of the human world\nenter your fiercely blazing mouths. ॥११- २८॥\n\nAs moths, with gathering speed,\nrush into a blazing fire to their destruction,\nso too the worlds, with gathering speed,\nrush into your mouths to their destruction. ॥११- २९॥\n\nLicking, devouring all the worlds\non every side with your flaming mouths,\nyou fill the whole universe with your radiance;\nyour terrible splendors scorch it, O Vishnu. ॥११- ३०॥\n\nTell me who you are in this terrible form.\nHomage to you, highest of gods; be gracious.\nI long to know you, the Primal One,\nfor I do not understand your purpose. ॥११- ३१॥\n\nThe Blessed Lord said\n\nI am Time, grown vast, the destroyer of worlds,\nnow engaged here in annihilating these peoples.\nEven without you, none of the warriors\narrayed in the opposing ranks will remain. ॥११- ३२॥\n\nTherefore arise and win glory;\nconquer your enemies and enjoy a flourishing kingdom.\nThey have already been slain by me alone;\nbe merely the instrument, O Ambidextrous Archer. ॥११- ३३॥\n\nDrona and Bhishma, Jayadratha and Karna,\nand the other heroic warriors—\nstrike down those already slain by me.\nDo not falter. Fight!\nYou will conquer your foes in battle. ॥११- ३४॥\n\nSanjaya said\n\nHearing these words of Keshava,\nthe crowned warrior, trembling, joined his palms.\nBowing low, he addressed Krishna once again,\nhis voice faltering, overwhelmed with fear,\nand bowed before him. ॥११- ३५॥\n\nArjuna said\n\nRightly, O Hrishikesha, at the proclamation of your glory,\nthe world rejoices and is drawn to you.\nThe terrified rakshasas flee in every direction,\nand all the hosts of perfected beings bow before you. ॥११- ३६॥\n\nAnd why should they not bow to you, O Great One,\ngreater even than Brahma, the primal creator?\nO Infinite One, Lord of gods, Abode of the Universe,\nyou are the Imperishable,\nthat which is beyond being and nonbeing. ॥११- ३७॥\n\nYou are the primal God, the primeval Person;\nyou are the ultimate ground of this universe.\nYou are the knower and that which is to be known,\nthe supreme abode.\nBy you the universe is pervaded,\nO Infinite Form. ॥११- ३८॥\n\nYou are Vayu, Yama, Agni, Varuna, and the Moon;\nyou are Prajapati and the great-grandfather.\nHomage, homage to you a thousand times;\nagain and yet again, homage, homage to you. ॥११- ३९॥\n\nHomage to you from before and from behind;\nhomage to you from every side, O All.\nInfinite in power, boundless in might,\nyou encompass everything;\ntherefore you are everything. ॥११- ४०॥\n\nThinking of you as my friend,\nwhatever I have rashly said—\n“O Krishna! O Yadava! O friend!”—\nnot knowing this greatness of yours,\nwhether from carelessness or affection; ॥११- ४१॥\n\nand however I may have treated you without due honor,\nin jest, while at play, resting, sitting, or sharing a meal,\nwhether alone, O Achyuta, or in the presence of others—\nfor all this I ask forgiveness from you, the Immeasurable. ॥११- ४२॥\n\nYou are the father of this world,\nof all that moves and does not move;\nyou are its worshipful teacher, greater than all.\nNone is equal to you—how then could any be greater,\neven in the three worlds,\nO Power beyond compare? ॥११- ४३॥\n\nTherefore, bowing down and prostrating my body,\nI seek the grace of you, the Lord worthy of praise.\nAs a father bears with a son,\nas a friend with a friend,\nas a beloved with the beloved,\nso, O God, may you bear with me. ॥११- ४४॥\n\nI rejoice at seeing what has never been seen before,\nyet my mind trembles with fear.\nShow me that former form of yours, O God.\nBe gracious, O Lord of gods,\nO Abode of the Universe. ॥११- ४५॥\n\nI long to see you as before,\ncrowned, bearing mace, with discus in hand.\nTake that very four-armed form,\nO Thousand-Armed One,\nO Form of the Universe. ॥११- ४६॥\n\nThe Blessed Lord said\n\nIn my grace toward you, O Arjuna,\nthrough my own yoga I have revealed\nthis supreme form of mine—\nradiant, universal, infinite, primal—\nwhich no one before you has ever seen. ॥११- ४७॥\n\nNot through the Vedas, sacrifices, or study,\nnor through gifts, rites, or severe austerities,\ncan I be seen in such a form in the human world\nby anyone but you, O foremost of the Kurus. ॥११- ४८॥\n\nLet no fear be yours, nor bewilderment,\nat seeing this terrible form of mine.\nFree from fear, your heart made glad,\nbehold once more this former form of mine. ॥११- ४९॥\n\nSanjaya said\n\nHaving spoken thus to Arjuna,\nVasudeva revealed his own form once more.\nThe Great One comforted the terrified warrior,\nagain assuming his gentle appearance. ॥११- ५०॥\n\nArjuna said\n\nSeeing this gentle human form of yours,\nO Janardana,\nI have now regained my composure;\nmy awareness has returned, and I am myself again. ॥११- ५१॥\n\nThe Blessed Lord said\n\nThis form of mine that you have seen\nis exceedingly difficult to behold.\nEven the gods forever long\nfor a vision of this form. ॥११- ५२॥\n\nNeither through the Vedas nor through austerity,\nneither through giving nor through sacrifice,\ncan I be seen in the way\nthat you have seen me. ॥११- ५३॥\n\nBut through undivided devotion, O Arjuna,\nI can be known in this form,\ntruly seen,\nand entered into,\nO Scorcher of Foes. ॥११- ५४॥\n\nOne who does my work, holds me as supreme,\nis devoted to me, and is free from attachment,\nwho bears enmity toward no being—\nthat one comes to me, O Pandava. ॥११- ५५॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, ends the eleventh chapter, entitled “The Yoga of the Vision of the Universal Form.” ॥ ११ ॥\n\n### Chapter 12 — The Yoga of Devotion\n\nOm\n\nHomage to the Supreme Self\n\nArjuna said\n\nThose devotees who, ever steadfast in this way, worship you,\nand those who worship the imperishable, the unmanifest—which of them know yoga best? ॥१२- १॥\n\nThe Blessed Lord said\n\nThose who fix their minds on me and worship me, ever steadfast,\nendowed with supreme faith—I hold them to be the most perfectly joined in yoga. ॥१२- २॥\n\nBut those who worship the imperishable, indefinable, unmanifest,\nthe all-pervading, inconceivable, unchanging, unmoving, everlasting— ॥१२- ३॥\n\nrestraining the whole array of the senses, even-minded everywhere,\ndelighting in the welfare of all beings—they too reach me alone. ॥१२- ४॥\n\nGreater is the hardship of those whose minds cling to the unmanifest,\nfor the unmanifest goal is attained with difficulty by embodied beings. ॥१२- ५॥\n\nBut those who surrender all actions to me, holding me as supreme,\nand worship me, meditating on me with undivided yoga— ॥१२- ६॥\n\nfor them, whose minds have entered into me, I soon become the rescuer\nfrom the ocean of death and rebirth, Partha. ॥१२- ७॥\n\nSet your mind on me alone; let your understanding enter into me.\nThereafter you will dwell in me alone—of this there is no doubt. ॥१२- ८॥\n\nBut if you cannot steadily fix your mind on me,\nthen seek to reach me through the yoga of practice, Dhananjaya. ॥१२- ९॥\n\nIf you are incapable even of practice, make action for me your highest aim.\nBy performing actions for my sake, you will attain perfection. ॥१२- १०॥\n\nIf you are unable even to do this, taking refuge in my yoga,\nthen, self-controlled, relinquish the fruits of every action. ॥१२- ११॥\n\nKnowledge is better than practice; meditation surpasses knowledge.\nBetter than meditation is relinquishment of action’s fruits; from relinquishment, peace follows at once. ॥१२- १२॥\n\nOne who hates no being, who is friendly and compassionate,\nfree from possessiveness and ego, equal in pain and pleasure, forbearing; ॥१२- १३॥\n\never content, steadfast in yoga, self-controlled, firm in resolve,\nwith mind and understanding offered to me—such a devotee is dear to me. ॥१२- १४॥\n\nOne by whom the world is not disturbed, and who is not disturbed by the world,\nwho is free from exhilaration, indignation, fear, and agitation, is dear to me. ॥१२- १५॥\n\nOne who is without expectation, pure, capable, impartial, free from distress,\nwho has relinquished every undertaking—such a devotee is dear to me. ॥१२- १६॥\n\nOne who neither rejoices nor hates, neither grieves nor desires,\nwho has relinquished both good and evil and is full of devotion, is dear to me. ॥१२- १७॥\n\nEqual toward enemy and friend, and likewise in honor and dishonor,\nequal in cold and heat, pleasure and pain, and free from attachment; ॥१२- १८॥\n\nthe same in blame and praise, silent, content with whatever comes,\nwith no fixed abode, steady in mind, full of devotion—such a person is dear to me. ॥१२- १९॥\n\nBut those devotees who faithfully follow this immortal nectar of dharma\nas it has been declared, holding me as supreme, are exceedingly dear to me. ॥१२- २०॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of yoga,\nin the dialogue between Sri Krishna and Arjuna, ends the twelfth chapter, entitled “The Yoga of Devotion.” ॥ १२ ॥\n\n### Chapter 13 — The Yoga of the Field and the Knower of the Field\n\nOm\n\nSalutations to the Supreme Self\n\nThe Blessed Lord said\n\nThis body, son of Kunti, is called the field;\nthe one who knows it is called the knower of the field\nby those who know the truth of these. ॥१३- १॥\n\nKnow Me also as the knower of the field\nin all fields, descendant of Bharata.\nKnowledge of the field and the knower of the field—\nthat I hold to be knowledge. ॥१३- २॥\n\nWhat that field is, what it is like,\nhow it changes, and from what each change arises;\nand who the knower is, and what his powers are—\nhear this from Me in brief. ॥१३- ३॥\n\nIt has been sung by the seers in many ways,\nseverally, in varied sacred hymns,\nand also in the reasoned and decisive words\nof the aphorisms on Brahman. ॥१३- ४॥\n\nThe great elements, the sense of “I,”\nthe intellect, and the unmanifest;\nthe ten senses and the one,\nand the five domains of the senses; ॥१३- ५॥\n\ndesire, aversion, pleasure, pain,\nthe bodily aggregate, consciousness, and resolve—\nthis, in brief, is declared to be the field,\ntogether with its transformations. ॥१३- ६॥\n\nAbsence of self-importance, absence of pretense,\nnonviolence, patience, integrity;\nreverence for the teacher, purity,\nsteadfastness, and self-mastery; ॥१३- ७॥\n\ndispassion toward the objects of the senses,\nand absence of the sense of “I”;\nclear perception of the suffering and defect\nin birth, death, old age, and sickness; ॥१३- ८॥\n\nnonattachment and freedom from clinging\nto children, spouse, home, and the rest;\nand constant evenness of mind\nwhen the desired or undesired occurs; ॥१३- ९॥\n\nunwavering devotion to Me\nthrough a yoga that admits no other;\na love of solitary places\nand no delight in crowds of people; ॥१३- १०॥\n\nconstancy in knowledge of the Self,\nand insight into the aim of knowledge of truth—\nthis is declared to be knowledge;\nwhatever is contrary to it is ignorance. ॥१३- ११॥\n\nI will declare what is to be known,\nknowing which one attains immortality:\nthe beginningless Brahman, which has Me as its highest,\nis said to be neither being nor nonbeing. ॥१३- १२॥\n\nWith hands and feet on every side,\nwith eyes, heads, and faces on every side,\nwith ears on every side in the world,\nit stands enveloping all. ॥१३- १३॥\n\nIt shines through the functions of all the senses,\nyet is devoid of every sense;\nunattached, yet sustaining all;\nfree from the qualities, yet experiencing the qualities. ॥१३- १४॥\n\nIt is outside and within all beings;\nunmoving, and yet moving.\nBecause of its subtlety, it cannot be known;\nit is far away, and it is near. ॥१३- १५॥\n\nUndivided among beings,\nit stands as though divided.\nThat is to be known as the sustainer of beings,\ntheir devourer and their source. ॥१३- १६॥\n\nIt is the light even of lights,\nsaid to be beyond darkness:\nknowledge, the object of knowledge,\nand the goal reached through knowledge,\nseated in the heart of everyone. ॥१३- १७॥\n\nThus the field, knowledge,\nand what is to be known have been stated in brief.\nKnowing this, My devotee\nbecomes fit for My state of being. ॥१३- १८॥\n\nKnow that nature and the conscious being\nare both without beginning;\nand know that transformations and qualities\narise from nature. ॥१३- १९॥\n\nNature is said to be the cause\nin the production of actions, instruments, and agency;\nthe conscious being is said to be the cause\nin the experience of pleasure and pain. ॥१३- २०॥\n\nFor the conscious being, dwelling in nature,\nexperiences the qualities born of nature.\nAttachment to those qualities is the cause\nof its births in fortunate and unfortunate wombs. ॥१३- २१॥\n\nThe supreme conscious being within this body\nis also called the witness, the consenter,\nthe sustainer, the experiencer,\nthe Great Lord, and the Supreme Self. ॥१३- २२॥\n\nOne who thus knows the conscious being\nand nature together with its qualities—\nhowever that person may live,\nthat person is not born again. ॥१३- २३॥\n\nSome, through meditation, behold the Self\nwithin themselves by the self;\nothers through the yoga of discernment,\nand still others through the yoga of action. ॥१३- २४॥\n\nYet others, not knowing in this way,\nworship after hearing from others.\nThey too cross beyond death,\nwholly devoted to what they have heard. ॥१३- २५॥\n\nWhatever being comes into existence,\nwhether unmoving or moving,\nknow it to arise from the union\nof the field and the knower of the field, best of the Bharatas. ॥१३- २६॥\n\nOne who sees the Supreme Lord\ndwelling equally in all beings,\nthe imperishable within the perishing—\nthat one truly sees. ॥१३- २७॥\n\nFor seeing the Lord equally present\neverywhere and in all alike,\none does not harm the Self by the self\nand so reaches the supreme destination. ॥१३- २८॥\n\nOne who sees that all actions\nare performed entirely by nature,\nand that the Self is not the doer—\nthat one truly sees. ॥१३- २९॥\n\nWhen one sees the separate existence of beings\nas grounded in the One,\nand their expansion proceeding from that alone,\nthen one attains Brahman. ॥१३- ३०॥\n\nBecause it is beginningless and free from qualities,\nthis Supreme Self is imperishable.\nThough dwelling in the body, son of Kunti,\nit neither acts nor is stained. ॥१३- ३१॥\n\nJust as all-pervading space,\nbecause of its subtlety, is not stained,\nso the Self, present throughout the body,\nis not stained. ॥१३- ३२॥\n\nJust as the one sun\nillumines this entire world,\nso the knower of the field illumines\nthe entire field, descendant of Bharata. ॥१३- ३३॥\n\nThose who, with the eye of knowledge,\nknow this distinction between the field and its knower,\nand know release from the nature of beings—\nthey reach the Supreme. ॥१३- ३४॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Sri Krishna and Arjuna, ends the thirteenth chapter, entitled “The Yoga of Distinguishing the Field and the Knower of the Field.” ॥ १३ ॥\n\n### Chapter 14 — The Yoga of the Three Qualities\n\nOm\n\nHomage to the Supreme Self\n\nThe Blessed Lord said\n\nAgain I will proclaim the supreme—the highest of all knowledge;\nknowing it, all the sages have passed from here to supreme perfection. ॥१४- १॥\n\nTaking refuge in this knowledge, they have come to share my nature;\nthey are not born even at creation, nor do they suffer at dissolution. ॥१४- २॥\n\nThe great Brahman is my womb; in it I place the seed of life.\nFrom that comes the birth of all beings, O Bharata. ॥१४- ३॥\n\nWhatever forms come into being in all the wombs, O son of Kunti,\nthe great Brahman is their womb, and I am the Father who gives the seed. ॥१४- ४॥\n\nSattva, rajas, and tamas are the qualities born of Nature;\nthey bind the imperishable embodied one within the body, mighty-armed Arjuna. ॥१४- ५॥\n\nOf these, sattva, because it is pure, is luminous and free from affliction;\nit binds through attachment to happiness and attachment to knowledge, sinless one. ॥१४- ६॥\n\nKnow rajas to be passion in essence, arising from craving and attachment;\nit binds the embodied one through attachment to action, O son of Kunti. ॥१४- ७॥\n\nKnow tamas, born of ignorance, to be the deluder of all embodied beings;\nit binds through negligence, laziness, and sleep, O Bharata. ॥१४- ८॥\n\nSattva holds one fast in happiness, and rajas in action, O Bharata;\nbut tamas, veiling knowledge, holds one fast in negligence. ॥१४- ९॥\n\nSattva prevails by overpowering rajas and tamas, O Bharata;\nrajas prevails over sattva and tamas, and tamas over sattva and rajas. ॥१४- १०॥\n\nWhen the light of knowledge arises through every gate of this body,\nthen one should know that sattva has increased. ॥१४- ११॥\n\nGreed, activity, the undertaking of actions, restlessness, and craving—\nthese arise when rajas has increased, best of the Bharatas. ॥१४- १२॥\n\nDarkness, inactivity, negligence, and delusion—\nthese arise when tamas has increased, delight of the Kurus. ॥१४- १३॥\n\nWhen the bearer of the body meets death while sattva prevails,\nhe reaches the stainless worlds of those who know the highest. ॥१४- १४॥\n\nMeeting death in rajas, he is born among those attached to action;\nand dying in tamas, he is born in the wombs of the deluded. ॥१४- १५॥\n\nThe fruit of well-done action is said to be sattvic and stainless;\nthe fruit of rajas is suffering, and the fruit of tamas is ignorance. ॥१४- १६॥\n\nFrom sattva arises knowledge, and from rajas, greed;\nfrom tamas arise negligence and delusion, and ignorance itself. ॥१४- १७॥\n\nThose established in sattva rise upward; the rajasic remain in the middle;\nthe tamasic, abiding in the workings of the lowest quality, go downward. ॥१४- १८॥\n\nWhen the seer perceives no agent other than the qualities\nand knows what lies beyond the qualities, he attains my being. ॥१४- १९॥\n\nTranscending these three qualities from which the body arises,\nthe embodied one, freed from birth, death, old age, and suffering, partakes of immortality. ॥१४- २०॥\n\nArjuna said\n\nBy what marks is one known who has transcended these three qualities, Lord?\nHow does such a person conduct himself, and how does he pass beyond these three qualities? ॥१४- २१॥\n\nThe Blessed Lord said\n\nHe neither hates illumination, activity, or delusion when they arise, O son of Pandu,\nnor longs for them when they cease. ॥१४- २२॥\n\nSeated as one impartial, unshaken by the qualities,\nhe remains steady, knowing, “The qualities are at work,” and does not waver. ॥१४- २३॥\n\nThe same in suffering and happiness, established in the Self,\nregarding a clod of earth, a stone, and gold alike,\nthe same toward the pleasant and unpleasant, steadfast,\nthe same in blame and praise— ॥१४- २४॥\n\nThe same in honor and dishonor, the same toward friend and foe,\nrenouncing every undertaking—he is said to have transcended the qualities. ॥१४- २५॥\n\nAnd whoever serves me through the yoga of unwavering devotion,\ntranscending these qualities, becomes fit for the state of Brahman. ॥१४- २६॥\n\nFor I am the foundation of Brahman, of the immortal and imperishable,\nof eternal dharma, and of absolute happiness. ॥१४- २७॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of Yoga, in the dialogue between Sri Krishna and Arjuna, ends the fourteenth chapter, entitled “The Yoga of the Division of the Three Qualities.” ॥१४॥\n\n### Chapter 15 — The Yoga of the Supreme Person\n\nOm\n\nReverence to the Supreme Self\n\nThey speak of an imperishable aśvattha tree, with roots above and branches below;\nthe Vedic meters are its leaves. Whoever knows it is a knower of the Veda. ॥१५- १॥\n\nBelow and above its branches spread,\nstrengthened by the gunas, with sense objects as their tender shoots.\nBelow, too, its roots extend,\nbinding through action in the human world. ॥१५- २॥\n\nIts form cannot be perceived here as such,\nnor its end, nor its beginning, nor its foundation.\nHaving cut down this deeply rooted aśvattha\nwith the strong sword of nonattachment— ॥१५- ३॥\n\nthen one must seek that state\nto which those who have gone return no more:\n“I take refuge in that Primal Person alone,\nfrom whom the ancient unfolding streamed forth.” ॥१५- ४॥\n\nFree from pride and delusion, having conquered the fault of attachment,\never abiding in the Self, their desires turned away,\nreleased from the dualities known as pleasure and pain,\nthe undeluded reach that imperishable state. ॥१५- ५॥\n\nNeither the sun nor the moon nor fire illumines it;\nhaving gone there, they return no more. That is my supreme abode. ॥१५- ६॥\n\nAn eternal portion of me, becoming a living being in the world of life,\ndraws to itself the senses, with the mind as the sixth, all abiding in Prakriti. ॥१५- ७॥\n\nWhen the lord acquires a body, and when he departs from it,\nhe takes these with him and goes, as the wind takes fragrances from their source. ॥१५- ८॥\n\nPresiding over hearing, sight, touch,\ntaste, smell, and the mind, he experiences the objects of sense. ॥१५- ९॥\n\nWhether he is departing, remaining, or experiencing, joined to the gunas,\nthe deluded do not perceive him; those with the eye of knowledge perceive him. ॥१५- १०॥\n\nStriving yogins see him abiding in the Self;\nthough they strive, those who have not disciplined themselves, lacking awareness, do not see him. ॥१५- ११॥\n\nThe radiance dwelling in the sun that illumines the whole world,\nand that which is in the moon and in fire—know that radiance to be mine. ॥१५- १२॥\n\nEntering the earth, I sustain all beings with my power;\nbecoming Soma, the essence of sap, I nourish every plant. ॥१५- १३॥\n\nBecoming Vaiśvānara, I abide within the bodies of living beings;\njoined with prāṇa and apāna, I digest the four kinds of food. ॥१५- १४॥\n\nI am seated in the heart of everyone;\nfrom me come memory, knowledge, and their loss.\nI alone am to be known through all the Vedas;\nI am the maker of Vedānta and the knower of the Veda. ॥१५- १५॥\n\nThere are these two Persons in the world: the perishable and the imperishable.\nAll beings are perishable; the unchanging one is called imperishable. ॥१५- १६॥\n\nBut another is the Supreme Person, proclaimed as the Supreme Self:\nthe imperishable Lord who enters the three worlds and sustains them. ॥१५- १७॥\n\nBecause I transcend the perishable and am higher even than the imperishable,\nI am renowned in the world and in the Veda as the Supreme Person. ॥१५- १८॥\n\nWhoever, undeluded, knows me in this way as the Supreme Person\nknows all and worships me with his whole being, O Bharata. ॥१५- १९॥\n\nThus I have declared this most secret teaching to you, sinless one.\nKnowing this, one becomes wise and has fulfilled all that must be done, O Bharata. ॥१५- २०॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of Yoga,\nin the dialogue between Sri Krishna and Arjuna, ends the fifteenth chapter, named “The Yoga of the Supreme Person.” ॥ १५ ॥\n\n### Chapter 16 — The Yoga of Divine and Demonic Destinies\n\nOm\n\nHomage to the Supreme Self\n\nThe Blessed Lord said:\n\nFearlessness, purity of being, steadfastness in the yoga of knowledge,  \ngenerosity, self-restraint, sacrifice, sacred study, austerity, and straightforwardness; ॥१६- १॥\n\nNonviolence, truthfulness, freedom from anger, renunciation, serenity, freedom from slander,  \ncompassion for all beings, absence of greed, gentleness, modesty, and steadiness; ॥१६- २॥\n\nRadiance, forgiveness, fortitude, purity, freedom from malice, and absence of conceit—  \nthese belong to one born to the divine endowment, O Bharata. ॥१६- ३॥\n\nHypocrisy, arrogance, self-importance, anger, harshness,  \nand ignorance belong to one born to the demonic endowment, O Partha. ॥१६- ४॥\n\nThe divine endowment is held to lead to liberation, the demonic to bondage.  \nDo not grieve, O Pandava; you were born to the divine endowment. ॥१६- ५॥\n\nThere are two kinds of created beings in this world:  \nthe divine and the demonic. The divine has been described at length; now hear from me of the demonic, O Partha. ॥१६- ६॥\n\nDemonic people do not understand engagement or withdrawal.  \nNeither purity, nor right conduct, nor truth is found in them. ॥१६- ७॥\n\nThey say the world is without truth, without foundation, without a Lord,  \nborn merely from mutual union—what else could it be but caused by desire? ॥१६- ८॥\n\nHolding fast to this view, lost to themselves and small in understanding,  \nthey arise as doers of savage deeds, harmful and bent on the destruction of the world. ॥१६- ९॥\n\nTaking refuge in insatiable desire, filled with hypocrisy, pride, and intoxication,  \ngrasping false convictions through delusion, they act with impure vows. ॥१६- १०॥\n\nGiving themselves over to immeasurable anxieties that end only with death,  \nthey make the enjoyment of desires their highest aim, convinced that this is all. ॥१६- ११॥\n\nBound by hundreds of cords of hope, devoted to desire and anger,  \nthey strive to amass wealth unjustly for the gratification of their desires. ॥१६- १२॥\n\n“This I have gained today; this desire I shall fulfill.  \nThis wealth is mine, and still more will be mine.” ॥१६- १३॥\n\n“That enemy has been killed by me, and I shall kill the others too.  \nI am the master, I am the enjoyer; I am accomplished, powerful, and happy. ॥१६- १४॥\n\nI am wealthy and well-born. Who else is equal to me?  \nI shall sacrifice, I shall give, I shall rejoice”—thus they are deluded by ignorance. ॥१६- १५॥\n\nBewildered by countless thoughts, enveloped in the net of delusion,  \ndeeply attached to the enjoyment of desires, they fall into an impure hell. ॥१६- १६॥\n\nSelf-exalting, rigid, filled with the pride and intoxication of wealth,  \nthey perform sacrifices in name only, hypocritically and without regard for sacred rule. ॥१६- १७॥\n\nTaking refuge in egoism, power, arrogance, desire, and anger,  \nmaliciously they hate me in their own bodies and in the bodies of others. ॥१६- १८॥\n\nThose hateful, cruel, unholy, lowest of human beings  \nI hurl ceaselessly through the cycles of existence into demonic wombs alone. ॥१६- १९॥\n\nEntering demonic wombs, deluded birth after birth,  \nnever reaching me, O son of Kunti, they then descend to the lowest state. ॥१६- २०॥\n\nThreefold is this gateway to hell, destructive of the self:  \ndesire, anger, and greed. Therefore one should abandon these three. ॥१६- २१॥\n\nFreed from these three gates of darkness, O son of Kunti,  \na person acts for the highest good of the self and thereby reaches the supreme goal. ॥१६- २२॥\n\nOne who casts aside the rule of sacred teaching and acts under the impulse of desire  \nattains neither perfection, nor happiness, nor the supreme goal. ॥१६- २३॥\n\nTherefore let sacred teaching be your authority in determining what should and should not be done.  \nKnowing what is prescribed by the ordinances of sacred teaching, you should act here in this world. ॥१६- २४॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of yoga,  \nin the dialogue between Sri Krishna and Arjuna, the sixteenth chapter, called  \nThe Yoga of the Division between the Divine and Demonic Endowments. ॥१६॥\n\n### Chapter 17 — The Yoga of the Threefold Division of Faith\n\nOm\n\nHomage to the blessed Supreme Self\n\nArjuna said\n\nThose who set aside the rule of scripture  \nyet worship, endowed with faith—  \nwhat is their condition, Krishna:  \nsattva, rajas, or tamas? ॥१७- १॥\n\nThe Blessed Lord said\n\nThreefold is the faith of embodied beings,  \nborn of their own nature:  \nsattvic, rajasic, and tamasic.  \nHear of it now. ॥१७- २॥\n\nEach person’s faith accords with their inner nature,  \nO Bharata.  \nA person is made of faith;  \nwhatever one’s faith, that indeed one is. ॥१७- ३॥\n\nThe sattvic worship the gods;  \nthe rajasic, yakshas and rakshasas;  \nothers, the tamasic, worship ghosts  \nand hosts of spirits. ॥१७- ४॥\n\nThose who undertake fierce austerities  \nnot prescribed by scripture,  \njoined with hypocrisy and arrogance,  \ndriven by desire, attachment, and force— ॥१७- ५॥\n\nsenselessly tormenting the elements  \nthat form the body,  \nand Me as well, dwelling within the body—  \nknow them to be resolved upon the demonic. ॥१७- ६॥\n\nThe food dear to each is also threefold,  \nas are sacrifice, austerity, and giving.  \nHear now  \nthe distinction among them. ॥१७- ७॥\n\nFoods that increase life, purity, strength,  \nhealth, happiness, and delight,  \nthat are succulent, rich, sustaining, and pleasing,  \nare dear to the sattvic. ॥१७- ८॥\n\nFoods that are bitter, sour, salty,  \nexcessively hot, pungent, dry, and burning,  \nand that bring pain, grief, and illness,  \nare desired by the rajasic. ॥१७- ९॥\n\nFood that has stood too long, has lost its taste,  \nis putrid or stale,  \nand food that is leftover and impure,  \nis dear to the tamasic. ॥१७- १०॥\n\nA sacrifice offered according to rule  \nby those who seek no fruit,  \ntheir minds resolved that sacrifice must be offered—  \nthat sacrifice is sattvic. ॥१७- ११॥\n\nBut a sacrifice offered with its fruit in view,  \nor for the sake of display—  \nknow that sacrifice to be rajasic,  \nO best of the Bharatas. ॥१७- १२॥\n\nA sacrifice without prescribed rule, without food shared,  \nwithout sacred formulas or gifts,  \nand devoid of faith—  \nthat is declared tamasic. ॥१७- १३॥\n\nReverence for the gods, the twice-born, teachers, and the wise,  \npurity, uprightness,  \nchastity, and nonviolence—  \nthis is called austerity of the body. ॥१७- १४॥\n\nSpeech that causes no distress,  \nthat is truthful, pleasing, and beneficial,  \ntogether with the practice of sacred recitation—  \nthis is called austerity of speech. ॥१७- १५॥\n\nSerenity of mind, gentleness,  \nsilence, self-mastery,  \nand purity of disposition—  \nthis is called austerity of the mind. ॥१७- १६॥\n\nThis threefold austerity, practiced  \nwith supreme faith by disciplined people  \nwho seek no fruit,  \nis declared sattvic. ॥१७- १७॥\n\nAusterity practiced for the sake  \nof recognition, honor, and reverence,  \nand out of hypocrisy, is declared rajasic here—  \nunstable and impermanent. ॥१७- १८॥\n\nAusterity practiced through deluded resolve,  \nwith torment to oneself,  \nor for the destruction of another—  \nthat is declared tamasic. ॥१७- १९॥\n\nA gift given from the conviction that it should be given,  \nto one who cannot repay,  \nat the proper place and time and to a worthy recipient—  \nthat gift is remembered as sattvic. ॥१७- २०॥\n\nBut a gift given in expectation of return,  \nor with its fruit in view,  \nand given grudgingly—  \nthat gift is remembered as rajasic. ॥१७- २१॥\n\nA gift given at the wrong place or time,  \nto unworthy recipients,  \nwithout respect and with contempt—  \nthat is declared tamasic. ॥१७- २२॥\n\n“Om Tat Sat” is remembered  \nas the threefold designation of Brahman.  \nBy it, the brahmins, the Vedas, and sacrifices  \nwere ordained in ancient times. ॥१७- २३॥\n\nTherefore, uttering “Om,”  \nthe acts of sacrifice, giving, and austerity  \nprescribed by sacred rule are always begun  \nby those who speak of Brahman. ॥१७- २४॥\n\nUttering “Tat,” and without intending their fruit,  \nacts of sacrifice and austerity  \nand the many acts of giving are performed  \nby those who seek liberation. ॥१७- २५॥\n\n“Sat” is used of being  \nand of goodness;  \nand the word “Sat,” Partha, is likewise used  \nof a praiseworthy act. ॥१७- २६॥\n\nSteadfastness in sacrifice, austerity, and giving  \nis also called “Sat”;  \nand action undertaken for their sake  \nis likewise called “Sat.” ॥१७- २७॥\n\nWhatever is offered, given, or practiced as austerity  \nand whatever is done without faith  \nis called “Asat,” Partha;  \nit avails neither after death nor here. ॥१७- २८॥\n\nOm Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, in the knowledge of Brahman, in the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, ends the seventeenth chapter, entitled “The Yoga of the Threefold Division of Faith.” ॥१७॥\n\n### Chapter 18 — The Yoga of Liberation through Renunciation\n\nOm\n\nSalutation to the Supreme Self\n\nArjuna said:\n\nMighty-armed one, I wish to know the true nature of renunciation,\nand of relinquishment separately, Hrishikesha, slayer of Keshi. ॥१८- १॥\n\nThe Blessed Lord said:\n\nThe sages understand renunciation as the laying down of actions driven by desire;\nthe discerning call relinquishment the relinquishing of all fruits of action. ॥१८- २॥\n\nSome thoughtful people declare that action should be relinquished as inherently flawed;\nothers say that acts of sacrifice, giving, and discipline should not be relinquished. ॥१८- ३॥\n\nHear from me the settled truth about relinquishment, best of the Bharatas;\nfor relinquishment, tiger among men, is declared to be of three kinds. ॥१८- ४॥\n\nActs of sacrifice, giving, and discipline should not be relinquished;\nthey must indeed be performed, for sacrifice, giving, and discipline purify the thoughtful. ॥१८- ५॥\n\nYet even these actions must be performed\nwith attachment and their fruits relinquished.\nThis, Partha, is my settled and highest judgment. ॥१८- ६॥\n\nBut the renunciation of prescribed action is not fitting;\nits abandonment through delusion is declared to be tamasic. ॥१८- ७॥\n\nWhen one relinquishes an action merely because it is painful,\nout of fear of bodily discomfort,\none performs rajasic relinquishment\nand does not gain the fruit of relinquishment. ॥१८- ८॥\n\nWhen prescribed action is performed simply because it must be done, Arjuna,\nwith attachment and fruit relinquished,\nthat relinquishment is held to be sattvic. ॥१८- ९॥\n\nThe relinquishing one does not hate disagreeable action\nor cling to agreeable action;\nimbued with sattva, intelligent, with doubts cut through. ॥१८- १०॥\n\nFor one who bears a body cannot relinquish actions entirely;\nbut one who relinquishes the fruit of action is called a relinquishing one. ॥१८- ११॥\n\nUnwelcome, welcome, and mixed—\nthreefold is the fruit of action\nthat comes after death to those who do not relinquish,\nbut never to those who renounce. ॥१८- १२॥\n\nLearn from me these five causes, mighty-armed one,\ndeclared in the consummate teaching of Sankhya\nfor the accomplishment of every action. ॥१८- १३॥\n\nThe ground, the agent, the various instruments,\nthe many distinct activities,\nand the divine factor here as the fifth. ॥१८- १४॥\n\nWhatever action a person undertakes\nwith body, speech, or mind,\nwhether right or contrary to right—\nthese five are its causes. ॥१८- १५॥\n\nThis being so, whoever, through an unrefined understanding,\nsees the Self alone as the agent—\nthat misguided person does not see. ॥१८- १६॥\n\nOne who has no sense of “I am the doer,”\nwhose understanding is not stained,\neven if he kills these people,\ndoes not kill and is not bound. ॥१८- १७॥\n\nKnowledge, the object of knowledge, and the knower\nare the threefold impulse to action;\nthe instrument, the action, and the agent\nare the threefold constituents of action. ॥१८- १८॥\n\nKnowledge, action, and agent are each said to be threefold\naccording to the distinction of the qualities.\nHear them also, rightly and fully,\nas taught in the reckoning of the qualities. ॥१८- १९॥\n\nThat knowledge by which one sees\nthe one imperishable reality in all beings,\nundivided within the divided—\nknow that knowledge as sattvic. ॥१८- २०॥\n\nBut that knowledge which sees in all beings,\nthrough their separateness,\nmany realities of distinct kinds—\nknow that knowledge as rajasic. ॥१८- २१॥\n\nBut that which clings to a single effect as though it were the whole,\nwithout reason, without grasping its true nature, and narrow—\nthat is declared to be tamasic. ॥१८- २२॥\n\nPrescribed action, done without attachment,\nwithout attraction or aversion,\nby one who does not seek its fruit—\nthat is called sattvic. ॥१८- २३॥\n\nBut action performed by one who seeks desire’s fulfillment,\nor again with egotism,\nand with great strain—\nthat is declared to be rajasic. ॥१८- २४॥\n\nAction undertaken through delusion,\nwithout regard for consequence, loss, harm,\nor one’s own capacity—\nthat is called tamasic. ॥१८- २५॥\n\nFree from attachment and from claims of “I,”\nendowed with resolve and ardor,\nunchanged in success and failure—\nsuch an agent is called sattvic. ॥१८- २६॥\n\nPassionate, desiring the fruit of action,\ngreedy, harmful, impure,\nand subject to joy and sorrow—\nsuch an agent is declared rajasic. ॥१८- २७॥\n\nUndisciplined, crude, obstinate,\ndeceitful, malicious, lazy,\ndespondent, and procrastinating—\nsuch an agent is called tamasic. ॥१८- २८॥\n\nHear now the threefold distinction\nof understanding and resolve according to the qualities,\ndeclared completely and separately,\nDhananjaya. ॥१८- २९॥\n\nThe understanding that knows engagement and withdrawal,\nwhat must be done and what must not,\nfear and fearlessness,\nbondage and liberation—\nthat understanding, Partha, is sattvic. ॥१८- ३०॥\n\nThe understanding by which one incorrectly apprehends\ndharma and adharma,\nwhat must be done and what must not—\nthat understanding, Partha, is rajasic. ॥१८- ३१॥\n\nThe understanding that, veiled in darkness,\nregards adharma as dharma\nand sees all things in reverse—\nthat understanding, Partha, is tamasic. ॥१८- ३२॥\n\nThe unwavering resolve by which,\nthrough yoga, one sustains\nthe activities of mind, life-breath, and senses—\nthat resolve, Partha, is sattvic. ॥१८- ३३॥\n\nBut the resolve by which one holds fast\nto dharma, desire, and wealth, Arjuna,\nclinging to them and longing for their fruits—\nthat resolve, Partha, is rajasic. ॥१८- ३४॥\n\nThe resolve by which a person of clouded understanding\nwill not let go of sleep, fear, grief,\ndespondency, and conceit—\nthat resolve, Partha, is tamasic. ॥१८- ३५॥\n\nNow hear from me the three kinds of happiness,\nbull of the Bharatas:\nthat in which one comes to delight through practice\nand reaches the end of suffering. ॥१८- ३६॥\n\nThat which at first is like poison\nbut in the end is like nectar—\nthat happiness is declared sattvic,\nborn from the clarity of the understanding of the Self. ॥१८- ३७॥\n\nThat which arises from the contact of senses with their objects,\nwhich at first is like nectar\nbut in the end like poison—\nthat happiness is remembered as rajasic. ॥१८- ३८॥\n\nThat happiness which, at first and in its consequence,\ndeludes the self,\narising from sleep, laziness, and negligence—\nthat is declared tamasic. ॥१८- ३९॥\n\nThere is no being on earth,\nnor again among the gods in heaven,\nthat is free from these three qualities\nborn of nature. ॥१८- ४०॥\n\nThe actions of Brahmins, Kshatriyas, Vaishyas,\nand Shudras, scorcher of foes,\nare divided according to the qualities\narising from their own nature. ॥१८- ४१॥\n\nSerenity, self-restraint, discipline, purity,\npatience, integrity,\nknowledge, realized understanding, and faith in sacred truth—\nthese are the Brahmin’s actions, born of inherent nature. ॥१८- ४२॥\n\nValor, splendor, resolve, skill,\nnot fleeing in battle,\ngenerosity, and the bearing of a ruler—\nthese are the Kshatriya’s actions, born of inherent nature. ॥१८- ४३॥\n\nFarming, tending cattle, and trade\nare the Vaishya’s actions, born of inherent nature;\nwork consisting of service\nis also the Shudra’s action, born of inherent nature. ॥१८- ४४॥\n\nDelighting in one’s own work,\na person attains complete fulfillment.\nHear how one devoted to one’s own work\nfinds perfection. ॥१८- ४५॥\n\nFrom whom all beings come forth,\nby whom all this is pervaded—\nworshiping him through one’s own work,\na human being finds perfection. ॥१८- ४६॥\n\nBetter one’s own dharma, though lacking in excellence,\nthan another’s dharma well performed.\nDoing the work ordained by one’s own nature,\none incurs no stain. ॥१८- ४७॥\n\nOne should not abandon the work born with one, Kaunteya,\neven though it has flaws;\nfor every undertaking is veiled by flaw,\nas fire is veiled by smoke. ॥१८- ४८॥\n\nWith understanding unattached everywhere,\nthe self mastered, longing gone,\nthrough renunciation one reaches\nthe supreme perfection of actionlessness. ॥१८- ४९॥\n\nLearn from me briefly, Kaunteya,\nhow one who has attained perfection then reaches Brahman—\nthat supreme culmination of knowledge. ॥१८- ५०॥\n\nEndowed with purified understanding,\nfirmly restraining oneself,\nrelinquishing sense-objects beginning with sound,\nand casting away attraction and aversion; ॥१८- ५१॥\n\ndwelling in solitude, eating lightly,\nspeech, body, and mind restrained,\nconstantly devoted to the yoga of meditation,\ntaking refuge in dispassion; ॥१८- ५२॥\n\nreleasing egotism, force, arrogance,\ndesire, anger, and possessiveness,\nfree from the sense of “mine” and at peace—\none becomes fit for being Brahman. ॥१८- ५३॥\n\nHaving become Brahman, serene in self,\none neither grieves nor longs;\nequal toward all beings,\none gains supreme devotion to me. ॥१८- ५४॥\n\nThrough devotion one truly knows me—\nhow vast I am and who I am.\nThen, knowing me in truth,\none enters me immediately. ॥१८- ५५॥\n\nEven while always performing every action,\none who takes refuge in me\nattains by my grace\nthe eternal, imperishable state. ॥१८- ५६॥\n\nRenouncing all actions into me in your heart,\nholding me as supreme,\ntake refuge in the yoga of understanding;\nlet your mind remain always in me. ॥१८- ५७॥\n\nWith your mind in me, by my grace\nyou will cross over every difficulty.\nBut if, from egotism, you will not listen,\nyou will perish. ॥१८- ५८॥\n\nIf, taking refuge in egotism,\nyou think, “I will not fight,”\nthis resolve of yours is futile;\nyour nature will compel you. ॥१८- ५९॥\n\nBound, Kaunteya, by your own action\nborn of your inherent nature,\nwhat in delusion you do not wish to do,\nyou will do even against your will. ॥१८- ६०॥\n\nThe Lord dwells in the heart-region\nof all beings, Arjuna,\ncausing all beings to turn by his maya\nas though mounted on a machine. ॥१८- ६१॥\n\nGo to him alone for refuge\nwith your whole being, Bharata.\nBy his grace you will attain supreme peace\nand the eternal dwelling. ॥१८- ६२॥\n\nThus I have declared to you\nknowledge more secret than the secret.\nReflect on it completely,\nthen act as you choose. ॥१८- ६३॥\n\nHear again my supreme word,\nthe most secret of all.\nYou are deeply dear to me;\ntherefore I will speak for your good. ॥१८- ६४॥\n\nLet your mind be in me; be devoted to me;\nsacrifice to me; bow to me.\nYou will come to me alone.\nI promise you truly, for you are dear to me. ॥१८- ६५॥\n\nRelinquishing all dharmas,\ncome to me alone for refuge.\nI will free you from every sin;\ndo not grieve. ॥१८- ६६॥\n\nThis must never be spoken by you\nto one without discipline or devotion,\nnor to one unwilling to listen,\nnor to one who finds fault with me. ॥१८- ६७॥\n\nWhoever declares this supreme mystery\namong those devoted to me,\nhaving established supreme devotion to me,\nwill come to me alone, beyond doubt. ॥१८- ६८॥\n\nAmong human beings, no one does\nwhat is dearer to me than that person,\nnor will there be another on earth\ndearer to me than that one. ॥१८- ६९॥\n\nAnd whoever studies\nthis dharmic dialogue between us—\nby that sacrifice of knowledge\nI shall be worshiped: such is my conviction. ॥१८- ७०॥\n\nEven the person who hears it\nwith faith and without fault-finding,\nbeing liberated, will attain the blessed worlds\nof those whose deeds are pure. ॥१८- ७१॥\n\nHave you heard this, Partha,\nwith a mind gathered to one point?\nHas your delusion born of ignorance\nbeen destroyed, Dhananjaya? ॥१८- ७२॥\n\nArjuna said:\n\nMy delusion is destroyed; memory has returned\nthrough your grace, Achyuta.\nI stand firm, my doubt gone;\nI will do as you have said. ॥१८- ७३॥\n\nSanjaya said:\n\nThus I heard this dialogue\nbetween Vasudeva and the great-hearted Partha—\nwondrous, making my hair stand on end. ॥१८- ७४॥\n\nBy Vyasa’s grace I heard\nthis supreme and secret yoga\ndirectly from Krishna, Lord of Yoga,\nas he himself declared it. ॥१८- ७५॥\n\nAgain and again remembering\nthis wondrous and sacred dialogue\nbetween Keshava and Arjuna, O King,\nI rejoice again and again. ॥१८- ७६॥\n\nAnd again and again remembering\nthat most wondrous form of Hari,\ngreat amazement comes over me, O King,\nand I rejoice again and again. ॥१८- ७७॥\n\nWhere Krishna, Lord of Yoga, stands,\nand where Partha, bearer of the bow, stands,\nthere are fortune, victory, flourishing,\nand steadfast justice—such is my conviction. ॥१८- ७८॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of yoga, in the dialogue between Sri Krishna and Arjuna, ends the eighteenth chapter, entitled “The Yoga of Liberation and Renunciation.” ॥१८॥","download_url":"https://mouseia.org/api/works/bhagavad-gita/translations/trn_bhagavad_gita_mouseia.txt"},{"id":"trn_bhagavad_gita_plain","translator":"Mouseia","kind":"plain","note":"Mouseia’s complete Plain English edition, made independently and directly from all 18 Sanskrit chapters and 700 verses.","text":"### Chapter 1 — Arjuna’s Despair\n\nOm\n\nSalutation to the Supreme Self.\n\nNow begins the glorious Bhagavad Gita.\n\nChapter One\n\nDhritarashtra said:\n\nOn the field of dharma, on Kurukshetra, gathered and eager to fight,  \nwhat did my sons and Pandu’s sons do, Sanjaya? ॥१-१॥\n\nSanjaya said:\n\nThen King Duryodhana, seeing the Pandava army drawn up in battle formation,  \napproached his teacher and spoke these words: ॥१-२॥\n\nTeacher, look at this great army of Pandu’s sons,  \narranged by your intelligent disciple, the son of Drupada. ॥१-३॥\n\nHere are heroic great archers, equal to Bhima and Arjuna in battle:  \nYuyudhana, Virata, and Drupada, the great chariot-warrior; ॥१-४॥\n\nDhrishtaketu, Chekitana, and the powerful king of Kashi;  \nPurujit, Kuntibhoja, and Shaibya, the finest of men; ॥१-५॥\n\nthe bold Yudhamanyu, the powerful Uttamaujas,  \nthe son of Subhadra, and the sons of Draupadi—all great chariot-warriors. ॥१-६॥\n\nBut now, best of the twice-born, take note of the distinguished men on our side.  \nI will name for you the commanders of my army so that you may know them. ॥१-७॥\n\nYou yourself, Bhishma, Karna, and Kripa, victorious in battle;  \nAshvatthama, Vikarna, and the son of Somadatta as well. ॥१-८॥\n\nAnd there are many other heroes who have given up all concern for their lives for my sake.  \nThey carry many kinds of weapons, and all are skilled in warfare. ॥१-९॥\n\nOur force, protected by Bhishma, is unlimited,  \nwhile their force, protected by Bhima, is limited. ॥१-१०॥\n\nTherefore, stationed in all the lines of advance, each in your assigned place,  \nall of you must protect Bhishma above all. ॥१-११॥\n\nThen the powerful grandfather Bhishma, the eldest of the Kurus, bringing joy to Duryodhana,  \nroared aloud like a lion and blew his conch. ॥१-१२॥\n\nAt once conches, kettledrums, hand drums, larger drums, and horns  \nwere suddenly sounded together, and the noise became tremendous. ॥१-१३॥\n\nThen, standing in their great chariot drawn by white horses,  \nMadhava and the son of Pandu blew their divine conches. ॥१-१४॥\n\nHrishikesha blew Panchajanya, and Dhananjaya blew Devadatta.  \nVrikodara, the doer of mighty deeds, blew the great conch Paundra. ॥१-१५॥\n\nKing Yudhishthira, Kunti’s son, blew Anantavijaya,  \nand Nakula and Sahadeva blew Sughosha and Manipushpaka. ॥१-१६॥\n\nThe supreme archer, the king of Kashi; Shikhandi, the great chariot-warrior;  \nDhrishtadyumna, Virata, and the undefeated Satyaki; ॥१-१७॥\n\nDrupada, the sons of Draupadi, and the mighty-armed son of Subhadra—  \nall of them, O lord of the earth, blew their conches separately on every side. ॥१-१८॥\n\nThat tremendous sound tore through the hearts of Dhritarashtra’s sons,  \nresounding through both sky and earth. ॥१-१९॥\n\nThen the Pandava whose banner bore the monkey, seeing Dhritarashtra’s sons standing in position  \nas the clash of weapons was about to begin, raised his bow. ॥१-२०॥\n\nArjuna said:\n\nO lord of the earth, he then spoke these words to Hrishikesha:  \nPlace my chariot between the two armies, Achyuta, ॥१-२१॥\n\nso that I may look at those who stand here eager to fight  \nand see whom I must fight in this effort of war. ॥१-२२॥\n\nI want to observe those who have gathered here to fight,  \nwishing in battle to please the evil-minded son of Dhritarashtra. ॥१-२३॥\n\nSanjaya said:\n\nThus addressed by Gudakesha, O Bharata, Hrishikesha  \nplaced the finest chariot between the two armies, ॥१-२४॥\n\nin front of Bhishma, Drona, and all the rulers of the earth,  \nand said, “Partha, look at these Kurus gathered here.” ॥१-२५॥\n\nThere Partha saw fathers and grandfathers standing,  \nteachers, maternal uncles, brothers, sons, grandsons, and friends, ॥१-२६॥\n\nas well as fathers-in-law and well-wishers in both armies.  \nSeeing all his relatives standing there, the son of Kunti, ॥१-२७॥\n\nArjuna said:\n\novercome by deepest pity and sinking into despair, spoke these words:  \nKrishna, seeing my own people gathered here, eager to fight, ॥१-२८॥\n\nmy limbs give way, and my mouth dries up.  \nMy body trembles, and my hair stands on end. ॥१-२९॥\n\nGandiva slips from my hand, and my skin burns all over.  \nI cannot remain standing, and my mind seems to be spinning. ॥१-३०॥\n\nI see omens of disaster, Keshava,  \nand I see nothing good in killing my own people in battle. ॥१-३१॥\n\nI do not desire victory, Krishna, or a kingdom or pleasures.  \nWhat use is a kingdom to us, Govinda? What use are enjoyments or even life? ॥१-३२॥\n\nThose for whose sake we desire a kingdom, enjoyments, and pleasures  \nare standing here in battle, having given up their lives and wealth: ॥१-३३॥\n\nteachers, fathers, sons, and grandfathers;  \nmaternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives. ॥१-३४॥\n\nI do not wish to kill them, Madhusudana, even if they kill me—  \nnot even for sovereignty over the three worlds, much less for the earth. ॥१-३५॥\n\nWhat joy would be ours after killing Dhritarashtra’s sons, Janardana?  \nOnly sin would cling to us if we killed these aggressors. ॥१-३६॥\n\nTherefore, we must not kill Dhritarashtra’s sons, our own relatives.  \nHow could we be happy after killing our own people, Madhava? ॥१-३७॥\n\nEven if they, their minds overcome by greed, do not see  \nthe wrong caused by destroying a family or the sin of betraying friends, ॥१-३८॥\n\nhow could we, who clearly see the wrong caused by destroying a family,  \nfail to know that we must turn away from this sin, Janardana? ॥१-३९॥\n\nWhen a family is destroyed, its ancient family duties perish.  \nWhen dharma is lost, adharma overwhelms the entire family. ॥१-४०॥\n\nWhen adharma prevails, Krishna, the women of the family become corrupted.  \nWhen the women are corrupted, descendant of Vrishni, a mixing of classes arises. ॥१-४१॥\n\nSuch mixing leads both the family’s destroyers and the family itself to hell.  \nTheir ancestors fall, deprived of the rites offering rice-balls and water. ॥१-४२॥\n\nThrough these wrongs of the family’s destroyers, which cause the mixing of classes,  \nthe lasting duties of birth groups and families are abolished. ॥१-४३॥\n\nWe have repeatedly heard, Janardana, that people whose family duties have been abolished  \nmust live in hell for an indefinite time. ॥१-४४॥\n\nOh, what a great sin we are resolved to commit!  \nDriven by greed for the pleasures of a kingdom, we are prepared to kill our own people. ॥१-४५॥\n\nIf Dhritarashtra’s armed sons were to kill me in battle  \nwhile I was unarmed and offered no resistance, that would be better for me. ॥१-४६॥\n\nSanjaya said:\n\nHaving spoken this way on the battlefield, Arjuna sat down on the chariot seat,  \ncasting aside his bow and arrows, his mind overwhelmed by sorrow. ॥१-४७॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of Yoga, in the dialogue between Sri Krishna and Arjuna, ends the first chapter, called “The Yoga of Arjuna’s Despair.” ॥ १ ॥\n\n### Chapter 2 — The Yoga of Knowledge\n\nOm\n\nSalutation to the Supreme Self\n\nNow begins the second chapter.\n\nSanjaya said:\n\nTo him, overwhelmed by compassion,  \nhis troubled eyes filled with tears and his heart sinking,  \nMadhusudana spoke these words. ॥२- १॥\n\nThe Blessed Lord said:\n\nWhere has this despair come from in this time of crisis?  \nIt is unworthy of a noble person, does not lead to heaven,  \nand brings disgrace, Arjuna. ॥२- २॥\n\nDo not give in to weakness, Partha.  \nIt does not become you.  \nCast off this petty weakness of heart  \nand rise, scorcher of foes. ॥२- ३॥\n\nArjuna said:\n\nMadhusudana, how can I fight against Bhishma  \nand Drona in battle with arrows,  \nwhen they are worthy of my reverence, slayer of foes? ॥२- ४॥\n\nIt would be better not to kill these great and honored teachers  \nbut to live in this world even by begging.  \nIf I killed these teachers, though they seek wealth and desire,  \nthe pleasures I enjoyed here would be stained with blood. ॥२- ५॥\n\nWe do not know which would be better for us:  \nthat we should conquer them, or that they should conquer us.  \nThe sons of Dhritarashtra, after killing whom we would not wish to live,  \nstand here before us. ॥२- ६॥\n\nMy nature is overcome by the fault of weak pity,  \nand my mind is confused about dharma.  \nI ask you: tell me decisively what would be best for me.  \nI am your disciple. Teach me, for I have taken refuge in you. ॥२- ७॥\n\nI see nothing that could remove this grief  \nthat is drying up my senses,  \neven if I gained a rich and unrivaled kingdom on earth  \nand even lordship over the gods. ॥२- ८॥\n\nSanjaya said:\n\nHaving spoken this way to Hrishikesha,  \nGudakesha, the scorcher of foes, said to Govinda,  \n“I will not fight,”  \nand then fell silent. ॥२- ९॥\n\nBharata, Hrishikesha, seeming to smile,  \nspoke these words to the grieving Arjuna  \nbetween the two armies. ॥२- १०॥\n\nThe Blessed Lord said:\n\nYou grieve for those who should not be grieved for,  \nyet you speak words of wisdom.  \nThe wise grieve neither for the dead  \nnor for the living. ॥२- ११॥\n\nThere was never a time when I did not exist,  \nnor you, nor these rulers of men;  \nand there will never be a time hereafter  \nwhen all of us cease to exist. ॥२- १२॥\n\nJust as the embodied self passes in this body  \nthrough childhood, youth, and old age,  \nso it passes into another body.  \nA steady person is not confused by this. ॥२- १३॥\n\nContacts of the senses with their objects, Kaunteya,  \nbring cold and heat, pleasure and pain.  \nThey come and go and do not last.  \nEndure them, Bharata. ॥२- १४॥\n\nFor the steady person whom these do not disturb,  \nbest of men,  \nand who is the same in pain and pleasure,  \nis fit for immortality. ॥२- १५॥\n\nThe unreal has no being;  \nthe real never ceases to be.  \nThose who see the truth  \nhave seen the boundary between them both. ॥२- १६॥\n\nKnow that to be indestructible  \nby which all this is pervaded.  \nNo one can bring about the destruction  \nof this imperishable reality. ॥२- १७॥\n\nThese bodies of the eternal embodied self  \nare said to have an end;  \nthe self is indestructible and immeasurable.  \nTherefore fight, Bharata. ॥२- १८॥\n\nWhoever thinks this self is the killer,  \nand whoever thinks it is killed,  \nboth fail to understand.  \nIt neither kills nor is killed. ॥२- १९॥\n\nIt is never born, nor does it ever die.  \nHaving once existed, it will never cease to be.  \nIt is unborn, eternal, everlasting, and ancient.  \nIt is not killed when the body is killed. ॥२- २०॥\n\nPartha, when a person knows this self  \nas indestructible, eternal, unborn, and imperishable,  \nhow can that person cause anyone to be killed,  \nor whom can that person kill? ॥२- २१॥\n\nJust as a man casts off worn-out clothes  \nand takes up other, new ones,  \nso the embodied self casts off worn-out bodies  \nand enters other, new ones. ॥२- २२॥\n\nWeapons do not cut it.  \nFire does not burn it.  \nWaters do not wet it,  \nand wind does not dry it. ॥२- २३॥\n\nIt cannot be cut, burned, wetted, or dried.  \nIt is eternal, present everywhere, stable,  \nunmoving, and everlasting. ॥२- २४॥\n\nIt is said to be unmanifest, inconceivable,  \nand unchangeable.  \nTherefore, knowing it to be so,  \nyou should not grieve. ॥२- २५॥\n\nBut even if you think it is continually born  \nand continually dies,  \neven then, mighty-armed one,  \nyou should not grieve in this way. ॥२- २६॥\n\nDeath is certain for one who is born,  \nand birth is certain for one who has died.  \nTherefore you should not grieve  \nover what cannot be avoided. ॥२- २७॥\n\nBeings are unmanifest in their beginning, Bharata,  \nmanifest in their middle,  \nand unmanifest again at their end.  \nWhy mourn over this? ॥२- २८॥\n\nOne person sees this self as a wonder;  \nanother speaks of it as a wonder.  \nAnother hears of it as a wonder,  \nyet even after hearing, no one truly knows it. ॥२- २९॥\n\nThe embodied self in everyone’s body  \nis eternally incapable of being killed, Bharata.  \nTherefore you should not grieve  \nfor any being. ॥२- ३०॥\n\nConsidering your own dharma as well,  \nyou should not waver.  \nFor a Kshatriya, nothing is better  \nthan a battle fought according to dharma. ॥२- ३१॥\n\nHappy are the Kshatriyas, Partha,  \nwho encounter such a battle by chance,  \nan open gateway to heaven. ॥२- ३२॥\n\nBut if you do not fight  \nthis battle required by dharma,  \nthen by abandoning your own dharma and honor,  \nyou will incur sin. ॥२- ३३॥\n\nPeople will also speak forever  \nof your disgrace.  \nFor one who has been highly respected,  \ndisgrace is worse than death. ॥२- ३४॥\n\nThe great chariot-warriors will think  \nthat you withdrew from battle out of fear.  \nThose who once held you in high regard  \nwill come to think little of you. ॥२- ३५॥\n\nYour enemies will say many unspeakable things,  \nmocking your ability.  \nWhat could be more painful than that? ॥२- ३६॥\n\nIf you are killed, you will attain heaven;  \nif you conquer, you will enjoy the earth.  \nTherefore rise, Kaunteya,  \nresolved to fight. ॥२- ३७॥\n\nTreat pleasure and pain, gain and loss,  \nvictory and defeat alike.  \nThen commit yourself to battle,  \nand in this way you will not incur sin. ॥२- ३८॥\n\nThis understanding has been explained to you in Sankhya.  \nNow hear it as applied in Yoga.  \nJoined with this understanding, Partha,  \nyou will free yourself from the bondage of action. ॥२- ३९॥\n\nIn this path no effort is lost,  \nand no harmful result arises.  \nEven a little of this dharma  \nprotects one from great fear. ॥२- ४०॥\n\nOn this path, joy of the Kurus,  \nresolute understanding is single-pointed.  \nBut the thoughts of the irresolute  \nhave many branches and are endless. ॥२- ४१॥\n\nThe unwise proclaim flowery words,  \ndelighting in the letter of the Vedas, Partha,  \nand declaring that there is nothing else. ॥२- ४२॥\n\nFilled with desire and intent on heaven,  \nthey speak of rites that bring birth and the fruits of action,  \nfull of many special ceremonies  \naimed at pleasure and power. ॥२- ४३॥\n\nFor those attached to pleasure and power,  \nwhose minds are carried away by such words,  \nresolute understanding does not become established  \nin samadhi. ॥२- ४४॥\n\nThe Vedas deal with the three qualities of nature.  \nBe free from the three qualities, Arjuna.  \nBe free from opposites, always established in purity,  \nfree from concern for acquiring and keeping, and self-possessed. ॥२- ४५॥\n\nWhatever use there is in a well  \nwhen water floods all around,  \nthat much use there is in all the Vedas  \nfor a Brahmin who truly knows. ॥२- ४६॥\n\nYour authority is over action alone,  \nnever over its fruits.  \nDo not make the fruits of action your motive,  \nand do not become attached to inaction. ॥२- ४७॥\n\nEstablished in Yoga, perform actions, Dhananjaya,  \nabandoning attachment  \nand remaining equal in success and failure.  \nThis equality is called Yoga. ॥२- ४८॥\n\nAction is far inferior  \nto the Yoga of understanding, Dhananjaya.  \nSeek refuge in understanding.  \nThose motivated by results are pitiable. ॥२- ४९॥\n\nOne joined with understanding casts off here  \nboth good and bad deeds.  \nTherefore devote yourself to Yoga.  \nYoga is skill in actions. ॥२- ५०॥\n\nFor the wise, joined with understanding,  \ngive up the fruit born of action.  \nFreed from the bondage of birth,  \nthey reach the state beyond all affliction. ॥२- ५१॥\n\nWhen your understanding crosses beyond  \nthe tangled mire of delusion,  \nyou will become indifferent  \nto what is yet to be heard and what has been heard. ॥२- ५२॥\n\nWhen your understanding, confused by conflicting teachings,  \nstands unmoving and steady in samadhi,  \nthen you will attain Yoga. ॥२- ५३॥\n\nArjuna said:\n\nKeshava, how does one describe a person  \nwhose wisdom is steady and who is established in samadhi?  \nHow does one of steady understanding speak?  \nHow does that person sit, and how does that person move? ॥२- ५४॥\n\nThe Blessed Lord said:\n\nWhen a person completely gives up  \nall desires that have entered the mind, Partha,  \nand is satisfied in the self by the self alone,  \nthat person is said to have steady wisdom. ॥२- ५५॥\n\nOne whose mind is undisturbed in suffering,  \nwho has no craving amid pleasures,  \nand who is free from attachment, fear, and anger  \nis called a sage of steady understanding. ॥२- ५६॥\n\nOne who is unattached everywhere  \nand, meeting with this or that, pleasant or unpleasant,  \nneither delights in it nor hates it—  \nthat person’s wisdom is firmly established. ॥२- ५७॥\n\nWhen a person completely withdraws the senses  \nfrom the objects of the senses,  \nas a tortoise draws in its limbs from every side,  \nthat person’s wisdom is firmly established. ॥२- ५८॥\n\nSense objects withdraw from an embodied person who abstains,  \nbut the taste for them remains.  \nEven that taste withdraws  \nwhen the highest is seen. ॥२- ५९॥\n\nFor even when a discerning person strives, Kaunteya,  \nthe turbulent senses  \nviolently carry away the mind. ॥२- ६०॥\n\nRestraining them all,  \none should sit disciplined and devoted to me.  \nFor one whose senses are under control  \nhas firmly established wisdom. ॥२- ६१॥\n\nWhen a person dwells on sense objects,  \nattachment to them arises.  \nFrom attachment desire is born,  \nand from desire anger arises. ॥२- ६२॥\n\nFrom anger comes delusion;  \nfrom delusion, confusion of memory;  \nfrom the loss of memory, the destruction of understanding;  \nand from the destruction of understanding, one is ruined. ॥२- ६३॥\n\nBut one who moves among sense objects with the senses,  \nfree from attraction and aversion,  \nwith the senses under the self’s control and the self disciplined,  \nattains serenity. ॥२- ६४॥\n\nIn serenity, all that person’s sufferings  \ncome to an end.  \nFor the understanding of one whose mind is serene  \nsoon becomes firmly established. ॥२- ६५॥\n\nThere is no understanding for the undisciplined,  \nnor contemplation for the undisciplined.  \nWithout contemplation there is no peace,  \nand without peace, how can there be happiness? ॥२- ६६॥\n\nWhen the mind follows  \nthe roaming senses,  \nit carries away one’s wisdom  \nas the wind carries a boat away on the water. ॥२- ६७॥\n\nTherefore, mighty-armed one, the wisdom of the person  \nwhose senses are completely restrained  \nfrom the objects of the senses  \nis firmly established. ॥२- ६८॥\n\nThat which is night to all beings  \nis when the self-controlled person is awake.  \nThat in which beings are awake  \nis night to the sage who sees. ॥२- ६९॥\n\nAs waters enter the ocean,  \nwhich is ever being filled yet remains unmoving and firmly established,  \nso all desires enter such a person.  \nThat person attains peace, not one who longs for desires. ॥२- ७०॥\n\nThe person who abandons all desires  \nand moves about without craving,  \nfree from possessiveness and ego—  \nthat person attains peace. ॥२- ७१॥\n\nThis is the state of Brahman, Partha.  \nHaving attained it, one is no longer confused.  \nRemaining established in it even at the time of death,  \none reaches nirvana in Brahman. ॥२- ७२॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of Yoga, in the dialogue between Sri Krishna and Arjuna, ends the second chapter, entitled “The Yoga of Sankhya.” ॥ २ ॥\n\n### Chapter 3 — The Yoga of Action\n\nOm  \nSalutations to the Supreme Self\n\nArjuna said\n\nIf you consider understanding superior to action, Janardana,  \nthen why do you urge me into this dreadful action, Keshava? ॥३- १॥\n\nYou seem to confuse my understanding with words that seem mixed.  \nTell me decisively the one path by which I may attain the highest good. ॥३- २॥\n\nThe Blessed Lord said\n\nIn this world, sinless one, I taught long ago that commitment is of two kinds:  \nthe discipline of knowledge for those who discern, and the discipline of action for yogis. ॥३- ३॥\n\nA person does not attain freedom from action by not beginning actions,  \nnor does one reach perfection merely by renunciation. ॥३- ४॥\n\nNo one ever remains without acting even for a moment.  \nEveryone is helplessly made to act by the qualities born of nature. ॥३- ५॥\n\nAnyone who restrains the organs of action  \nbut sits mentally dwelling on the objects of the senses  \nis deluded and is called a hypocrite. ॥३- ६॥\n\nBut one who controls the senses with the mind, Arjuna,  \nand, without attachment, begins the discipline of action through the organs of action, is superior. ॥३- ७॥\n\nDo the action required of you, for action is better than inaction.  \nEven the maintenance of your body would not be possible through inaction. ॥३- ८॥\n\nApart from action done for sacrifice, this world is bound by action.  \nTherefore, son of Kunti, perform action for that purpose, free from attachment. ॥३- ९॥\n\nIn the beginning, having created creatures together with sacrifice, the Lord of Creatures said:  \n“By this you shall flourish. Let this be the fulfiller of your desired wishes. ॥३- १०॥\n\nNourish the gods with this, and let those gods nourish you.  \nNourishing one another, you will attain the highest good. ॥३- ११॥\n\nNourished by sacrifice, the gods will give you the enjoyments you desire.  \nWhoever enjoys what they give without giving back to them is nothing but a thief. ॥३- १२॥\n\nThe good who eat what remains from sacrifice are freed from all offenses.  \nBut those sinful people who cook only for themselves eat sin. ॥३- १३॥\n\nLiving beings arise from food; food arises from rain.  \nRain arises from sacrifice, and sacrifice arises from action. ॥३- १४॥\n\nKnow that action arises from Brahman,  \nand Brahman arises from the Imperishable.  \nTherefore, the all-pervading Brahman is always established in sacrifice. ॥३- १५॥\n\nWhoever here does not follow the cycle set in motion in this way,  \nbut delights in the senses and lives in sin, lives in vain, Partha. ॥३- १६॥\n\nBut the person who delights in the Self,  \nis satisfied in the Self,  \nand is content in the Self alone  \nhas nothing that must be done. ॥३- १७॥\n\nSuch a person has nothing to gain here from action done  \nand nothing to gain from action left undone,  \nand depends on no being for any purpose. ॥३- १८॥\n\nTherefore, always perform the action that must be done, without attachment.  \nFor by performing action without attachment, a person attains the highest. ॥३- १९॥\n\nIndeed, Janaka and others attained complete perfection through action alone.  \nYou should also act, keeping in view the need to hold the world together. ॥३- २०॥\n\nWhatever an excellent person does, other people do as well.  \nWhatever standard that person sets, the world follows. ॥३- २१॥\n\nThere is nothing at all that I must do in the three worlds, Partha,  \nnor is there anything unattained that I need to attain;  \nyet I continue in action. ॥३- २२॥\n\nFor if I ever failed to continue tirelessly in action,  \npeople everywhere would follow my path, Partha. ॥३- २३॥\n\nThese worlds would fall into ruin if I did not act.  \nI would cause social confusion  \nand would destroy these creatures. ॥३- २४॥\n\nJust as the unknowing act with attachment to action, Bharata,  \nthe knowing person should act without attachment,  \nwishing to hold the world together. ॥३- २५॥\n\nThe knowing person should not unsettle the understanding of the ignorant who are attached to action.  \nActing with discipline, the knowing person should encourage them in all their actions. ॥३- २६॥\n\nAll actions are performed in every way by the qualities of nature.  \nBut one whose self is deluded by ego thinks, “I am the doer.” ॥३- २७॥\n\nBut one who knows the truth about the divisions of qualities and actions, mighty-armed one,  \nthinks, “The qualities are acting upon the qualities,”  \nand does not become attached. ॥३- २८॥\n\nThose who are completely deluded by the qualities of nature  \nbecome attached to the actions of those qualities.  \nOne who knows the whole should not disturb those slow-minded people who know only a part. ॥३- २९॥\n\nSurrendering all actions to me, with your mind centered on the Self,  \nfree from expectation and possessiveness,  \nfight without inner distress. ॥३- ३०॥\n\nThose people who constantly follow this teaching of mine,  \nwith faith and without fault-finding,  \nare also freed from actions. ॥३- ३१॥\n\nBut those who find fault with this teaching of mine and do not follow it—  \nknow them to be deluded about all knowledge, mindless and lost. ॥३- ३२॥\n\nEven a person of knowledge acts according to that person’s own nature.  \nAll beings follow their nature. What will suppression accomplish? ॥३- ३३॥\n\nAttraction and aversion are fixed in relation to each sense and its object.  \nOne should not come under their control,  \nfor they are both obstacles on one’s path. ॥३- ३४॥\n\nOne’s own duty, though imperfect, is better than another’s duty well performed.  \nDeath while doing one’s own duty is better; another’s duty is dangerous. ॥३- ३५॥\n\nArjuna said\n\nThen what drives a person to commit sin, descendant of Vrishni,  \neven unwillingly, as though forced into it? ॥३- ३६॥\n\nThe Blessed Lord said\n\nIt is desire; it is anger, born from the quality of passion.  \nIt is a great devourer and a great sinner. Know it here as the enemy. ॥३- ३७॥\n\nAs fire is covered by smoke,  \nas a mirror is covered by dirt,  \nand as an embryo is enclosed by the womb,  \nso this is covered by that. ॥३- ३८॥\n\nKnowledge is covered by this constant enemy of the one who knows—  \nby desire, son of Kunti,  \nan insatiable fire. ॥३- ३९॥\n\nThe senses, the mind, and the intellect are said to be its dwelling places.  \nThrough these, it covers knowledge and deludes the embodied being. ॥३- ४०॥\n\nTherefore, first bring the senses under control, best of the Bharatas,  \nand then destroy this evil thing,  \nwhich destroys knowledge and direct realization. ॥३- ४१॥\n\nThe senses are said to be superior; the mind is superior to the senses.  \nThe intellect is superior to the mind,  \nbut he is superior even to the intellect. ॥३- ४२॥\n\nThus, knowing him who is beyond the intellect  \nand steadying the self by the self,  \ndestroy the enemy in the form of desire, mighty-armed one,  \nwhich is so difficult to overcome. ॥३- ४३॥\n\nOm Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Sri Krishna and Arjuna, the third chapter, named the Yoga of Action. ॥ ३ ॥\n\n### Chapter 4 — The Yoga of Knowledge and Renunciation\n\nOm\n\nHomage to the Supreme Self.\n\nNow, the fourth chapter.\n\nThe Blessed Lord said:\n\nI taught this imperishable yoga to Vivasvat.\nVivasvat told it to Manu, and Manu told it to Ikshvaku. ॥४-१॥\n\nReceived in this way through a succession of teachers, the royal sages knew it.\nBut over the vast course of time, this yoga was lost here, scorcher of foes. ॥४-२॥\n\nToday I have taught you that same ancient yoga,\nbecause you are my devotee and my friend. This is indeed the highest secret. ॥४-३॥\n\nArjuna said:\n\nYour birth was later, while Vivasvat’s birth was earlier.\nHow am I to understand that you taught this in the beginning? ॥४-४॥\n\nThe Blessed Lord said:\n\nMany births of mine have passed, and many of yours, Arjuna.\nI know them all, but you do not, scorcher of foes. ॥४-५॥\n\nThough I am unborn, with an imperishable self, and though I am the Lord of beings,\nI govern my own nature and come into being through my own power of manifestation. ॥४-६॥\n\nWhenever dharma declines, descendant of Bharata,\nand adharma rises, then I bring myself into being. ॥४-७॥\n\nTo protect the good, to destroy evildoers,\nand to establish dharma, I come into being age after age. ॥४-८॥\n\nWhoever truly knows the divine nature of my birth and action\ndoes not take birth again after leaving the body, but comes to me, Arjuna. ॥४-९॥\n\nFree from attachment, fear, and anger, absorbed in me and taking refuge in me,\nmany, purified by the discipline of knowledge, have come to my state of being. ॥४-१०॥\n\nIn whatever way people approach me, I respond to them in that same way.\nPeople follow my path in every way, son of Pritha. ॥४-११॥\n\nWanting success in their actions, people sacrifice to the gods here,\nfor success born of action comes quickly in the human world. ॥४-१२॥\n\nI created the fourfold social order according to divisions of qualities and actions.\nThough I am its maker, know me as the imperishable non-doer. ॥४-१३॥\n\nActions do not stain me, nor do I desire the fruit of action.\nWhoever knows me in this way is not bound by actions. ॥४-१४॥\n\nKnowing this, those who sought liberation in ancient times also performed action.\nTherefore, you too must act, as the ancients did long ago. ॥४-१५॥\n\nWhat is action? What is inaction? Even the wise are confused about this.\nI will explain action to you, knowing which you will be freed from evil. ॥४-१६॥\n\nOne must understand action, and one must understand wrong action.\nOne must also understand inaction. The course of action is hard to understand. ॥४-१७॥\n\nWhoever sees inaction in action and action in inaction\nis wise among human beings, united in yoga, and has accomplished all action. ॥४-१८॥\n\nThe wise call that person learned whose every undertaking\nis free from desire and self-serving intention, and whose actions are burned in the fire of knowledge. ॥४-१९॥\n\nAbandoning attachment to the fruit of action, always content and dependent on nothing,\neven when fully engaged in action, that person does nothing at all. ॥४-२०॥\n\nWithout expectation, with mind and self controlled, and having given up every possession,\none incurs no guilt while performing only the action needed to sustain the body. ॥४-२१॥\n\nContent with whatever comes by chance, beyond the pairs of opposites, and free from envy,\nthe same in success and failure, one is not bound even while acting. ॥४-२२॥\n\nFor one whose attachment is gone, who is liberated, whose mind is established in knowledge,\nand who acts for sacrifice, action dissolves completely. ॥४-२३॥\n\nThe ladle is Brahman; the offering is Brahman;\nit is offered by Brahman into the fire that is Brahman.\nBrahman alone is to be reached by one absorbed in Brahman in every act. ॥४-२४॥\n\nSome yogis perform sacrifice directed solely to the gods.\nOthers offer sacrifice itself, through sacrifice, into the fire of Brahman. ॥४-२५॥\n\nSome offer the senses, such as hearing, into the fires of restraint.\nOthers offer the objects of the senses, such as sound, into the fires of the senses. ॥४-२६॥\n\nOthers offer all the actions of the senses and all the actions of the vital breaths\ninto the fire of the yoga of self-control, kindled by knowledge. ॥४-२७॥\n\nSome sacrifice material goods, some sacrifice through austerity, and others through yoga.\nAscetics of strict vows also sacrifice through self-study and knowledge. ॥४-२८॥\n\nSome offer the prana breath into the apana breath, and others the apana breath into the prana breath.\nRestraining the movements of prana and apana, they are devoted to breath control. ॥४-२९॥\n\nOthers, regulating their food, offer the vital breaths into the vital breaths.\nAll these know sacrifice, and their impurities have been destroyed by sacrifice. ॥४-३०॥\n\nThose who eat the immortal remainder of sacrifice go to eternal Brahman.\nThis world does not belong to one who does not sacrifice—how then could the other world, best of the Kurus? ॥४-३१॥\n\nIn this way, many kinds of sacrifice are spread out in the mouth of Brahman.\nKnow that they are all born of action. Knowing this, you will be liberated. ॥४-३२॥\n\nThe sacrifice of knowledge is better than a sacrifice made of material things, scorcher of foes.\nAll action without exception culminates in knowledge, son of Pritha. ॥४-३३॥\n\nUnderstand this through humble prostration, thorough questioning, and service.\nThose who possess knowledge and see the truth will teach that knowledge to you. ॥४-३४॥\n\nKnowing it, you will never again fall into delusion like this, son of Pandu.\nThrough it, you will see all beings completely within yourself and also within me. ॥४-३५॥\n\nEven if you are the greatest sinner among all sinners,\nyou will cross over all evil solely by the boat of knowledge. ॥४-३६॥\n\nJust as a blazing fire reduces firewood to ashes, Arjuna,\nso the fire of knowledge reduces all actions to ashes. ॥४-३७॥\n\nNothing here purifies like knowledge.\nOne perfected in yoga finds it within oneself in time. ॥४-३८॥\n\nA person with faith, devoted to it and with the senses controlled, gains knowledge.\nHaving gained knowledge, that person soon reaches supreme peace. ॥४-३९॥\n\nBut the ignorant, the faithless, and the doubting person perishes.\nFor the doubting person, there is neither this world, nor the next, nor happiness. ॥४-४०॥\n\nActions do not bind one who has renounced action through yoga,\nwhose doubts have been cut away by knowledge, and who is self-possessed, winner of wealth. ॥४-४१॥\n\nTherefore, with the sword of knowledge, cut away this doubt of yours,\nborn of ignorance and lodged in your heart.\nStand firm in yoga and rise, descendant of Bharata. ॥४-४२॥\n\nOm. That is the Real. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Sri Krishna and Arjuna, ends the fourth chapter, entitled “The Yoga of Renunciation of Action through Knowledge.” ॥ ४ ॥\n\n### Chapter 5 — The Yoga of Renunciation\n\nOm\n\nSalutations to the Supreme Self.\n\nArjuna said:\n\nKrishna, you praise the renunciation of actions  \nand then again the yoga of action.  \nTell me with certainty which one of these is better. ॥५- १॥\n\nRenunciation and the yoga of action  \nboth bring the highest good.  \nBut of the two, the yoga of action is better  \nthan the renunciation of action. ॥५- २॥\n\nKnow that the person who neither hates nor desires  \nis always a renunciant.  \nFor one who is free from opposing pairs, mighty-armed Arjuna,  \nis easily released from bondage. ॥५- ३॥\n\nThe immature, not the wise, speak of Sankhya and yoga  \nas separate from each other.  \nAnyone firmly established in even one of them  \nrightly gains the fruit of both. ॥५- ४॥\n\nThe state attained by the followers of Sankhya  \nis also reached by the followers of yoga.  \nWhoever sees Sankhya and yoga as one  \ntruly sees. ॥५- ५॥\n\nBut renunciation, mighty-armed Arjuna,  \nis difficult to attain without yoga.  \nA sage joined to yoga  \nquickly reaches Brahman. ॥५- ६॥\n\nJoined to yoga, purified in self,  \nself-mastered, with the senses conquered,  \nand with the self become the self of all beings,  \none is not stained even while acting. ॥५- ७॥\n\n“I do not do anything at all,”  \nthe one joined to yoga who knows the truth should think,  \nwhile seeing, hearing, touching, smelling, eating,  \nwalking, sleeping, and breathing; ॥५- ८॥\n\nwhile speaking, releasing, grasping,  \nopening the eyes, and closing the eyes—  \nunderstanding that the senses  \nare operating among the objects of the senses. ॥५- ९॥\n\nOne who acts after placing all actions in Brahman  \nand abandoning attachment  \nis not stained by sin,  \njust as a lotus leaf is not stained by water. ॥५- १०॥\n\nWith the body, mind, understanding,  \nand even with the senses alone,  \nyogis perform action, abandoning attachment,  \nfor the purification of the self. ॥५- ११॥\n\nOne joined to yoga, abandoning the fruit of action,  \nattains lasting peace.  \nOne not joined to yoga, attached to the fruit  \nthrough the force of desire, is bound. ॥५- १२॥\n\nMentally renouncing all actions,  \nthe self-controlled embodied one lives happily  \nin the city of nine gates,  \nneither acting nor causing action. ॥५- १३॥\n\nThe Lord creates neither agency  \nnor actions for the world,  \nnor the connection between action and its fruit.  \nIt is nature that operates. ॥५- १४॥\n\nThe all-pervading One takes on  \nneither anyone’s sin nor anyone’s good deed.  \nKnowledge is covered by ignorance;  \nbecause of this, living beings are deluded. ॥५- १५॥\n\nBut for those whose ignorance of the self  \nhas been destroyed by knowledge,  \ntheir knowledge, like the sun,  \nreveals that Supreme Reality. ॥५- १६॥\n\nTheir understanding fixed on That, their self identified with That,  \nestablished in That and devoted to That,  \nthey go to the state from which there is no return,  \ntheir impurities swept away by knowledge. ॥५- १७॥\n\nThe wise see with equal vision  \na learned and humble Brahmin, a cow, an elephant,  \na dog,  \nand even one who cooks dogs. ॥५- १८॥\n\nEven here, rebirth is conquered  \nby those whose minds are established in equality.  \nFor Brahman is equal and without defect;  \ntherefore they are established in Brahman. ॥५- १९॥\n\nOne should not rejoice on obtaining what is pleasant,  \nnor be disturbed on obtaining what is unpleasant.  \nWith steady understanding, free from confusion,  \nthe knower of Brahman is established in Brahman. ॥५- २०॥\n\nWith the self unattached to external contacts,  \none finds within the self the happiness that is there.  \nWith the self joined to Brahman through yoga,  \none enjoys inexhaustible happiness. ॥५- २१॥\n\nFor pleasures born from contact  \nare nothing but sources of suffering.  \nThey have a beginning and an end, son of Kunti;  \nthe wise do not delight in them. ॥५- २२॥\n\nOne who is able, here in this very life,  \nbefore release from the body,  \nto endure the force arising from desire and anger—  \nthat person is joined to yoga and is happy. ॥५- २३॥\n\nOne whose happiness is within, whose delight is within,  \nand whose light is also within—  \nthat yogi, having become Brahman,  \nattains the peace of Brahman. ॥५- २४॥\n\nThe seers whose impurities have faded away  \nattain the peace of Brahman.  \nTheir doubts are cut away, they are self-controlled,  \nand they delight in the welfare of all beings. ॥५- २५॥\n\nFor ascetics who are free from desire and anger,  \nwhose minds are controlled and who know the self,  \nthe peace of Brahman  \nis present on every side. ॥५- २६॥\n\nKeeping external contacts outside,  \nand fixing the gaze between the eyebrows,  \nmaking the inward and outward breaths equal  \nas they move within the nostrils; ॥५- २७॥\n\nwith senses, mind, and understanding controlled,  \nthe sage wholly devoted to liberation,  \nfrom whom desire, fear, and anger have departed—  \nsuch a person is always free. ॥५- २८॥\n\nKnowing me as the enjoyer of sacrifices and austerities,  \nthe great Lord of all worlds,  \nand the friend of all beings,  \none attains peace. ॥५- २९॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Sri Krishna and Arjuna, ends the fifth chapter, entitled “The Yoga of the Renunciation of Action.” ॥ ५ ॥\n\n### Chapter 6 — The Yoga of Meditation\n\nOm\n\nSalutation to the Blessed Supreme Self\n\nThe Blessed Lord said\n\nOne who performs the work that must be done without depending on its fruit  \nis both a renunciant and a yogi—not one who merely gives up the sacred fire or ceases to act. ॥६- १॥\n\nWhat they call renunciation, know that to be yoga, O Pandava.  \nFor no one becomes a yogi without renouncing self-willed intentions. ॥६- २॥\n\nFor the sage who wishes to rise into yoga, action is said to be the means.  \nFor that same sage once established in yoga, stillness is said to be the means. ॥६- ३॥\n\nWhen one is attached neither to the objects of the senses nor to actions,  \nand has renounced all intentions, one is then said to be established in yoga. ॥६- ४॥\n\nOne should lift oneself by oneself and not let oneself sink.  \nFor the self alone is one’s friend, and the self alone is one’s enemy. ॥६- ५॥\n\nThe self is the friend of one who has conquered the self by the self.  \nBut for one without self-mastery, that very self remains hostile, like an enemy. ॥६- ६॥\n\nFor one who has conquered the self and become completely peaceful, the Supreme Self is firmly established  \namid cold and heat, pleasure and pain, and also honor and dishonor. ॥६- ७॥\n\nA yogi satisfied by knowledge and direct realization, steady as an anvil, with the senses conquered,  \nregarding a clod of earth, a stone, and gold as equal, is said to be united. ॥६- ८॥\n\nOne whose understanding is equal toward a well-wisher, friend, enemy, neutral person, mediator, hateful person, and relative,  \nand also toward the virtuous and the sinful, is distinguished above others. ॥६- ९॥\n\nA yogi should constantly discipline the self while staying in solitude,  \nalone, with mind and self controlled, free from expectation and possessions. ॥६- १०॥\n\nIn a clean place, one should set up a firm seat for oneself,  \nneither too high nor too low, covered with cloth, antelope skin, and kusha grass, one over another. ॥६- ११॥\n\nThere, making the mind one-pointed and controlling the activity of mind and senses,  \none should sit on that seat and practice yoga for purification of the self. ॥६- १२॥\n\nHolding the body, head, and neck straight, motionless and steady,  \none should gaze at the tip of one’s own nose without looking around in any direction. ॥६- १३॥\n\nWith the self peaceful and fear gone, established in the vow of celibacy,  \none should control the mind, keep the mind on me, and sit united, devoted to me. ॥६- १४॥\n\nAlways disciplining the self in this way, the yogi whose mind is controlled  \nreaches peace, the highest nirvana, which abides in me. ॥६- १५॥\n\nYoga is not for one who eats too much, nor for one who does not eat at all.  \nIt is not for one who habitually sleeps too much, nor for one who stays awake too much, Arjuna. ॥६- १६॥\n\nFor one whose food and recreation are regulated, whose efforts in work are regulated,  \nand whose sleep and waking are regulated, yoga becomes the destroyer of sorrow. ॥६- १७॥\n\nWhen the disciplined mind rests in the Self alone,  \nfree from longing for every desire, one is then said to be united. ॥६- १८॥\n\nAs a lamp standing in a windless place does not flicker—this is the remembered comparison  \nfor the yogi whose mind is controlled and who practices the yoga of the self. ॥६- १९॥\n\nWhen the mind, restrained through the practice of yoga, comes to rest,  \nand when, seeing the Self by the self, one is satisfied in the Self; ॥६- २०॥\n\nwhen one knows that absolute happiness which is grasped by the understanding and lies beyond the senses,  \nand, established there, does not move away from reality; ॥६- २१॥\n\nwhen, having gained it, one considers no other gain greater than it,  \nand, established in it, is not shaken even by deep sorrow; ॥६- २२॥\n\none should know that severance from union with sorrow by the name “yoga.”  \nThat yoga must be practiced with determination and with a mind free from discouragement. ॥६- २३॥\n\nCompletely abandoning all desires born from intentions, without exception,  \nand restraining the whole group of senses on every side by the mind alone, ॥६- २४॥\n\none should gradually come to rest, little by little, through an understanding held firm by resolve.  \nMaking the mind rest in the Self, one should think of nothing at all. ॥६- २५॥\n\nWherever the restless and unsteady mind wanders away,  \none should restrain it from there and bring it under the control of the Self alone. ॥६- २६॥\n\nFor the highest happiness comes to this yogi whose mind is peaceful,  \nwhose passion has become quiet, who is stainless and has become Brahman. ॥६- २७॥\n\nAlways disciplining the self in this way, the yogi, freed from stain,  \neasily enjoys the boundless happiness of contact with Brahman. ॥६- २८॥\n\nWith the self united through yoga and seeing equally everywhere,  \none sees the Self present in all beings and all beings present in the Self. ॥६- २९॥\n\nOne who sees me everywhere and sees everything in me—  \nI am never lost to that person, nor is that person ever lost to me. ॥६- ३०॥\n\nOne who worships me as dwelling in all beings and remains established in oneness—  \nhowever that yogi may live, that yogi lives in me. ॥६- ३१॥\n\nOne who, using oneself as the measure, sees equally everywhere, Arjuna,  \nwhether in pleasure or in pain—that yogi is considered the highest. ॥६- ३२॥\n\nArjuna said\n\nThis yoga of equality that you have taught, Madhusudana—  \nbecause of the mind’s restlessness, I do not see how it can remain steady. ॥६- ३३॥\n\nFor the mind is restless, Krishna, turbulent, powerful, and stubborn.  \nI consider controlling it as extremely difficult as controlling the wind. ॥६- ३४॥\n\nThe Blessed Lord said\n\nWithout doubt, mighty-armed one, the mind is restless and difficult to control.  \nYet it is brought under control through practice and nonattachment, son of Kunti. ॥६- ३५॥\n\nMy view is that yoga is difficult to attain for one whose self is uncontrolled.  \nBut one who strives with the self under control can attain it by the proper means. ॥६- ३६॥\n\nArjuna said\n\nOne who does not persevere but is endowed with faith, whose mind strays from yoga  \nwithout attaining full perfection in yoga—what destination does that person reach, Krishna? ॥६- ३७॥\n\nFallen away from both, does that person perish like a broken cloud,  \nwithout support, mighty-armed one, bewildered on the path to Brahman? ॥६- ३८॥\n\nYou should completely cut away this doubt of mine, Krishna.  \nFor no one other than you can rightly be the one who removes this doubt. ॥६- ३९॥\n\nThe Blessed Lord said\n\nPartha, there is no destruction for that person either here or hereafter.  \nFor no one who does good ever comes to a bad end, my son. ॥६- ४०॥\n\nHaving reached the worlds of those who have done meritorious deeds and lived there for many lasting years,  \none who fell away from yoga is born in the home of pure and prosperous people. ॥६- ४१॥\n\nOr that person is born into a family of wise yogis.  \nSuch a birth as this is indeed far more difficult to obtain in this world. ॥६- ४२॥\n\nThere one regains the connection with the understanding acquired in a former body,  \nand from there strives once again for full perfection, delight of the Kurus. ॥६- ४३॥\n\nFor by that very former practice, one is carried forward even against one’s will.  \nEven one who merely seeks to know yoga passes beyond Brahman in the form of sacred sound. ॥६- ४४॥\n\nBut the yogi who strives with effort, whose faults have been purified,  \nand who has reached perfection through many births, then reaches the supreme destination. ॥६- ४५॥\n\nThe yogi is higher than ascetics and is considered higher even than those who possess knowledge.  \nThe yogi is also higher than those devoted to action. Therefore become a yogi, Arjuna. ॥६- ४६॥\n\nAnd among all yogis, the one who, with the inner self absorbed in me,  \nhas faith and worships me is considered by me to be the most fully united. ॥६- ४७॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of yoga,  \nin the dialogue between Sri Krishna and Arjuna, ends the sixth chapter, called “The Yoga of Self-Control.” ॥ ६ ॥\n\n### Chapter 7 — The Yoga of Knowledge and Realization\n\nOm\n\nSalutations to the glorious Supreme Self.\n\nThe Blessed Lord said:\n\nWith your mind attached to me, Partha, practicing yoga and taking refuge in me,\nhear how you will know me completely and without doubt. ॥७- १॥\n\nI will tell you this knowledge, together with realized understanding, in full.\nOnce you know it, nothing more remains here to be known. ॥७- २॥\n\nAmong thousands of people, perhaps one strives for perfection.\nEven among those who strive and attain perfection, perhaps one knows me as I truly am. ॥७- ३॥\n\nEarth, water, fire, air, space, mind, understanding,\nand ego—these form my nature divided eight ways. ॥७- ४॥\n\nBut know that beyond this lower nature I have another, a higher nature,\nwhich becomes the living self, mighty-armed one, and by which this world is sustained. ॥७- ५॥\n\nUnderstand that all beings have these two natures as their womb.\nI am the origin of the whole world and also its dissolution. ॥७- ६॥\n\nThere is nothing at all higher than me, Dhananjaya.\nAll this is strung on me like clusters of jewels on a thread. ॥७- ७॥\n\nI am the taste in water, son of Kunti, and the radiance in the moon and sun.\nI am Om in all the Vedas, sound in space, and manly vigor in men. ॥७- ८॥\n\nI am the pure fragrance in the earth and the brilliance in fire.\nI am life in all beings and austerity in those who practice austerity. ॥७- ९॥\n\nKnow me, Partha, as the eternal seed of all beings.\nI am the understanding of those who understand and the brilliance of the brilliant. ॥७- १०॥\n\nI am the strength of the strong, free from craving and attachment.\nAnd in all beings I am desire that does not conflict with dharma, bull of Bharata. ॥७- ११॥\n\nWhatever states arise from goodness, passion, or darkness,\nknow that they come from me alone. Yet I am not in them; they are in me. ॥७- १२॥\n\nDeluded by these states made from the three qualities, this whole world\ndoes not recognize me, who am beyond them and imperishable. ॥७- १३॥\n\nFor this divine Maya of mine, made from the qualities, is hard to cross.\nThose who take refuge in me alone cross over this Maya. ॥७- १४॥\n\nEvildoers, the deluded, and the lowest among people do not take refuge in me.\nTheir knowledge has been taken away by Maya, and they have embraced a demonic disposition. ॥७- १५॥\n\nFour kinds of virtuous people worship me, Arjuna:\nthe distressed, the seeker of knowledge, the seeker of gain, and the one who knows, bull of Bharata. ॥७- १६॥\n\nAmong them, the one who knows, always joined to me and devoted to me alone, excels.\nFor I am exceedingly dear to the one who knows, and that person is dear to me. ॥७- १७॥\n\nAll these people are noble, but I consider the one who knows to be my very self.\nFor that person, disciplined in self, is established in me alone as the unsurpassed goal. ॥७- १८॥\n\nAt the end of many births, one who possesses knowledge takes refuge in me,\nknowing, “Vasudeva is everything.” Such a great soul is very rare. ॥७- १९॥\n\nThose whose knowledge has been carried away by various desires take refuge in other deities.\nThey follow one practice after another, constrained by their own nature. ॥७- २०॥\n\nWhichever form a devotee wishes to worship with faith,\nI make that person’s faith in that very form unwavering. ॥७- २१॥\n\nJoined with that faith, the devotee seeks to worship that form\nand obtains from it the desired things that I alone have in fact granted. ॥७- २२॥\n\nBut the fruit gained by those of little understanding comes to an end.\nWorshipers of the gods go to the gods; my devotees also come to me. ॥७- २३॥\n\nThose without understanding think that I, the unmanifest, have come into manifestation.\nThey do not know my supreme nature, which is imperishable and unsurpassed. ॥७- २४॥\n\nVeiled by Yoga-Maya, I am not manifest to everyone.\nThis deluded world does not recognize me as unborn and imperishable. ॥७- २५॥\n\nI know the beings that have passed, those now present, and those still to come, Arjuna.\nBut no one knows me. ॥७- २६॥\n\nBecause of the delusion of opposites arising from desire and hatred, Bharata,\nall beings fall into complete delusion at birth, scorcher of foes. ॥७- २७॥\n\nBut those virtuous people whose wrongdoing has come to an end,\nfreed from the delusion of opposites, worship me with firm vows. ॥७- २८॥\n\nThose who take refuge in me and strive for freedom from old age and death\nknow Brahman, the whole reality of the inner self, and all action. ॥७- २९॥\n\nThose who know me together with what concerns beings, what concerns the gods,\nand what concerns sacrifice know me even at the time of death, with minds joined to me. ॥७- ३०॥\n\n“Om, That, the Real”—thus, in the glorious Bhagavad Gita Upanishads, in the knowledge of Brahman, in the teaching of yoga,\nin the dialogue between Sri Krishna and Arjuna, ends the seventh chapter, named “The Yoga of Knowledge and Realized Understanding.” ॥ ७ ॥\n\n### Chapter 8 — The Yoga of the Imperishable Absolute\n\nOm\n\nSalutations to the Supreme Self\n\nArjuna said:\n\nWhat is that Brahman? What is the Self? What is action, Supreme Person?\nAnd what is called the realm of beings? What is called the realm of the gods? ॥८- १॥\n\nWho and how is the one who presides over sacrifice here in this body, Madhusudana?\nAnd at the time of departure, how are you to be known by those whose minds are disciplined? ॥८- २॥\n\nThe Blessed Lord said:\n\nThe imperishable is the supreme Brahman. One’s own nature is called the Self.\nThe outpouring that brings about the arising of beings is called action. ॥८- ३॥\n\nThe perishable state is the realm of beings, and the Person is the realm of the gods.\nI alone am the one who presides over sacrifice here in the body, best of embodied beings. ॥८- ४॥\n\nWhoever leaves the body at the final moment while remembering me alone\nenters my state. There is no doubt about this. ॥८- ५॥\n\nWhatever state a person remembers when leaving the body at the end,\nthat very state he reaches, son of Kunti, having always been shaped by that state. ॥८- ६॥\n\nTherefore, remember me at all times, and fight.\nWith your mind and understanding offered to me, you will come to me alone, without doubt. ॥८- ७॥\n\nWith a mind disciplined by repeated practice of yoga and not straying elsewhere,\none reaches the divine Supreme Person by continually contemplating him, Partha. ॥८- ८॥\n\nWhoever remembers the Seer, the ancient one, the ruler,\nsmaller than the smallest,\nthe sustainer of all, whose form is beyond thought,\nsun-colored and beyond the darkness— ॥८- ९॥\n\nAt the time of departure, with an unwavering mind,\njoined with devotion and with the power of yoga,\nproperly fixing the life breath between the eyebrows,\nhe reaches that divine Supreme Person. ॥८- १०॥\n\nI will briefly tell you of that goal which the knowers of the Vedas call imperishable,\nwhich ascetics free from desire enter,\nand desiring which they practice celibacy. ॥८- ११॥\n\nRestraining all the gates,\nconfining the mind within the heart,\nplacing one’s life breath at the crown of the head,\nand established in yogic concentration— ॥८- १२॥\n\nWhoever departs while leaving the body,\nuttering “Om,” the single syllable that is Brahman, and remembering me,\nreaches the supreme destination. ॥८- १३॥\n\nFor the yogi who always and constantly remembers me,\nwhose mind goes to no other, and who is continually united with me,\nI am easy to reach, Partha. ॥८- १४॥\n\nHaving reached me, the great souls who have attained supreme perfection\ndo not undergo another birth in this impermanent home of suffering. ॥८- १५॥\n\nFrom the world of Brahma downward, all worlds are subject to return, Arjuna.\nBut after reaching me, son of Kunti, there is no further birth. ॥८- १६॥\n\nThose people who know day and night\nknow that Brahma’s day lasts for a thousand ages\nand that his night ends after a thousand ages. ॥८- १७॥\n\nAt the arrival of day, all manifest beings arise from the unmanifest.\nAt the arrival of night, they dissolve into that very thing called the unmanifest. ॥८- १८॥\n\nThis same multitude of beings comes into existence again and again and dissolves.\nHelplessly, Partha, it dissolves when night arrives and arises when day arrives. ॥८- १९॥\n\nBut beyond that unmanifest is another unmanifest state, eternal,\nwhich does not perish when all beings perish. ॥८- २०॥\n\nIt is called the unmanifest and the imperishable; they call it the supreme destination.\nHaving reached it, people do not return. That is my supreme abode. ॥८- २१॥\n\nThat Supreme Person, Partha, is reached through undivided devotion.\nAll beings dwell within him, and all this is pervaded by him. ॥८- २२॥\n\nI will now tell you the times at which departing yogis\ngo either to nonreturn or to return, best of the Bharatas. ॥८- २३॥\n\nFire, light, daytime, the bright fortnight, and the six months of the sun’s northward course:\ndeparting then, those who know Brahman go to Brahman. ॥८- २४॥\n\nSmoke, night, the dark fortnight, and the six months of the sun’s southward course:\ndeparting then, the yogi reaches the moon’s light and returns. ॥८- २५॥\n\nThese two paths, the bright and the dark, are held to be the world’s eternal paths.\nBy one, a person goes and does not return; by the other, a person returns again. ॥८- २६॥\n\nNo yogi who knows these two paths is ever confused, Partha.\nTherefore, remain joined to yoga at all times, Arjuna. ॥८- २७॥\n\nThe yogi who knows all this goes beyond every meritorious result\nprescribed for the Vedas, sacrifices, austerities,\nand gifts,\nand reaches the supreme, original place. ॥८- २८॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Sri Krishna and Arjuna, ends the eighth chapter, named “The Yoga of Imperishable Brahman.” ॥८॥\n\n### Chapter 9 — The Yoga of Royal Knowledge and Royal Mystery\n\nOm\n\nHomage to the glorious Supreme Self\n\nThe Blessed Lord said\n\nTo you, who do not find fault, I will now declare this deepest secret:\nknowledge together with realization, knowing which you will be freed from evil. ॥९- १॥\n\nThis is the king of knowledge, the king of secrets, the highest purifier,\ndirectly realizable, in accord with dharma, very easy to practice, and imperishable. ॥९- २॥\n\nPeople who have no faith in this dharma, O Scorcher of Foes,\ndo not reach me but return to the path of death and rebirth. ॥९- ३॥\n\nThis whole universe is pervaded by me in my unmanifest form.\nAll beings dwell in me, but I do not dwell in them. ॥९- ४॥\n\nAnd yet beings do not dwell in me. Behold my sovereign yoga!\nMy Self sustains beings without dwelling in them and brings all beings into existence. ॥९- ५॥\n\nJust as the great wind, moving everywhere, always remains in space,\nso all beings remain in me. Understand it in this way. ॥९- ६॥\n\nAll beings, O son of Kunti, enter my own nature\nat the end of an eon, and at the beginning of an eon I send them forth again. ॥९- ७॥\n\nTaking command of my own nature, I send forth again and again\nthis entire multitude of beings, helpless under nature’s control. ॥९- ८॥\n\nBut these actions do not bind me, O Dhananjaya.\nI remain as one indifferent, unattached to those actions. ॥९- ९॥\n\nUnder my supervision, nature gives birth to all that moves and does not move.\nBecause of this, O son of Kunti, the universe turns through its cycles. ॥९- १०॥\n\nFools scorn me when I take on a human body,\nnot knowing my higher nature as the great Lord of beings. ॥९- ११॥\n\nTheir hopes are futile, their actions are futile, and their knowledge is futile; they lack discernment.\nThey have taken on the deluding nature of rakshasas and asuras. ॥९- १२॥\n\nBut the great souls, O Partha, who have taken on the divine nature,\nworship me with undivided minds, knowing me as the imperishable source of beings. ॥९- १३॥\n\nAlways proclaiming my glory, striving, and firm in their vows,\nbowing to me with devotion, they worship me in constant union. ॥९- १४॥\n\nOthers too, worshiping through the sacrifice of knowledge, worship me\nas one, as distinct, and in many forms, facing in every direction. ॥९- १५॥\n\nI am the Vedic rite; I am the sacrifice; I am the ancestral offering; I am the healing herb.\nI am the mantra; I alone am the clarified butter; I am the fire; I am what is offered. ॥९- १६॥\n\nI am the father of this universe, the mother, the sustainer, and the grandfather.\nI am what is to be known, the purifier, the syllable Om, and also the Rig, Sama, and Yajur Vedas. ॥९- १७॥\n\nI am the goal, the supporter, the Lord, the witness, the dwelling, the refuge, and the friend.\nI am the origin, the dissolution, the foundation, the repository, and the imperishable seed. ॥९- १८॥\n\nI give heat; I withhold the rain and release it.\nI am immortality and also death; I am being and nonbeing, O Arjuna. ॥९- १९॥\n\nThose who know the three Vedas, drink Soma, and are purified of sin,\nworship me with sacrifices and seek the way to heaven.\nHaving reached the holy world of Indra, king of the gods,\nthey enjoy in heaven the divine pleasures of the gods. ॥९- २०॥\n\nAfter enjoying that vast world of heaven,\nwhen their merit is exhausted, they enter the mortal world.\nThus, following the dharma of the three Vedas\nand desiring pleasures, they obtain repeated coming and going. ॥९- २१॥\n\nThose people who think of no other and worship me completely—\nfor them, who are always joined to me, I provide what they need and protect what they have. ॥९- २२॥\n\nEven those devotees of other deities who worship them filled with faith\nare actually worshiping me alone, O son of Kunti, though not in the prescribed way. ॥९- २३॥\n\nFor I alone am the enjoyer and Lord of all sacrifices.\nBut they do not know me as I truly am, and therefore they fall away. ॥९- २४॥\n\nThose devoted to the gods go to the gods; those devoted to the ancestors go to the ancestors.\nWorshipers of spirits go to the spirits, and those who sacrifice to me come to me. ॥९- २५॥\n\nWhoever offers me with devotion a leaf, a flower, a fruit, or water—\nI accept that devoted offering from one whose self is disciplined. ॥९- २६॥\n\nWhatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give,\nand whatever austerity you practice, O son of Kunti, do that as an offering to me. ॥९- २७॥\n\nIn this way you will be freed from the bonds of action and from their good and bad results.\nWith your self joined to the yoga of renunciation, you will be liberated and come to me. ॥९- २८॥\n\nI am equal toward all beings. No one is hateful or dear to me.\nBut those who worship me with devotion are in me, and I am also in them. ॥९- २९॥\n\nEven if a person of extremely bad conduct worships me with undivided devotion,\nhe must be regarded as righteous, for he has resolved rightly. ॥९- ३०॥\n\nHe quickly becomes a person of dharma and attains lasting peace.\nKnow for certain, O son of Kunti: my devotee never perishes. ॥९- ३१॥\n\nFor those who take complete refuge in me, O Partha, even if they are of sinful birth—\nwomen, Vaishyas, and Shudras—they too attain the highest goal. ॥९- ३२॥\n\nHow much more, then, holy Brahmins and devoted royal sages!\nHaving entered this transient and joyless world, worship me. ॥९- ३३॥\n\nLet your mind be on me; be devoted to me; sacrifice to me; bow to me.\nHaving thus joined your self to me and made me your highest goal, you will come to me alone. ॥९- ३४॥\n\nOm Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, in the knowledge of Brahman, in the scripture of yoga,\nin the dialogue between Shri Krishna and Arjuna, ends the ninth chapter, entitled “The Yoga of Royal Knowledge and the Royal Secret.” ॥९॥\n\n### Chapter 10 — The Yoga of Divine Glories\n\nOm\n\nSalutations to the Supreme Self\n\nThe Blessed Lord said:\n\nOnce again, mighty-armed one, hear my supreme word,\nwhich I will speak to you, because you are dear to me and I desire your good. ॥१०- १॥\n\nNeither the hosts of gods nor the great seers know my origin,\nfor in every way I am the source of the gods and the great seers. ॥१०- २॥\n\nWhoever knows me as unborn, without beginning,\nand the great Lord of the worlds,\nis undeluded among mortals and is freed from all sins. ॥१०- ३॥\n\nUnderstanding, knowledge, freedom from confusion, patience, truthfulness, self-control, calmness,\npleasure, pain, coming into being, ceasing to be, fear, and also fearlessness; ॥१०- ४॥\n\nnonviolence, impartiality, contentment, austerity, generosity, fame, and disgrace—\nthese various states of beings arise from me alone. ॥१०- ५॥\n\nThe seven ancient great seers, and likewise the four Manus,\nwere born from my mind and shared in my nature; from them came these creatures in the world. ॥१०- ६॥\n\nWhoever truly knows this divine power and yoga of mine\nis united through unwavering yoga. Of this there is no doubt. ॥१०- ७॥\n\nI am the source of everything; everything proceeds from me.\nUnderstanding this, the wise worship me, filled with devotion. ॥१०- ८॥\n\nTheir minds fixed on me, their lives given over to me,\nenlightening one another and always speaking about me,\nthey are content and delighted. ॥१०- ९॥\n\nTo those who are always united with me and worship me with love,\nI give that yoga of understanding by which they come to me. ॥१०- १०॥\n\nOut of compassion for them alone, dwelling within their being,\nI destroy the darkness born of ignorance with the shining lamp of knowledge. ॥१०- ११॥\n\nArjuna said:\n\nYou are the supreme Brahman, the supreme abode, the supreme purifier,\nthe eternal, divine Person, the first God, unborn and all-pervading. ॥१०- १२॥\n\nAll the seers declare you to be so, as does the divine seer Narada,\nand Asita, Devala, and Vyasa; and you yourself tell me this. ॥१०- १३॥\n\nI accept as true everything you tell me, Keshava.\nFor neither the gods nor the Danavas know your manifestation, Blessed Lord. ॥१०- १४॥\n\nYou alone know yourself through yourself, Supreme Person,\nsource of beings, Lord of beings, God of gods, Lord of the universe. ॥१०- १५॥\n\nYou should tell me completely of your divine manifestations,\nby which you pervade these worlds and remain in them. ॥१०- १६॥\n\nHow may I know you, yogi, by constantly contemplating you?\nAnd in which particular forms should I contemplate you, Blessed Lord? ॥१०- १७॥\n\nTell me again in detail of your yoga and your divine manifestations, Janardana,\nfor I never have enough of hearing your nectar. ॥१०- १८॥\n\nThe Blessed Lord said:\n\nVery well, I will tell you of my divine manifestations,\nbut only the chief ones, best of the Kurus, for there is no end to their extent. ॥१०- १९॥\n\nI am the Self, Gudakesha, dwelling in the hearts of all beings.\nI am the beginning, the middle, and also the end of beings. ॥१०- २०॥\n\nAmong the Adityas I am Vishnu; among lights I am the radiant sun.\nAmong the Maruts I am Marichi; among the constellations I am the moon. ॥१०- २१॥\n\nAmong the Vedas I am the Sama Veda; among the gods I am Vasava.\nAmong the senses I am the mind; among beings I am consciousness. ॥१०- २२॥\n\nAmong the Rudras I am Shankara; among Yakshas and Rakshasas I am the lord of wealth.\nAmong the Vasus I am Pavaka; among mountain peaks I am Meru. ॥१०- २३॥\n\nAmong priests, Partha, know me as the chief priest, Brihaspati.\nAmong commanders I am Skanda; among bodies of water I am the ocean. ॥१०- २४॥\n\nAmong the great seers I am Bhrigu; among spoken sounds I am the single syllable Om.\nAmong sacrifices I am the sacrifice of recitation; among immovable things I am the Himalayas. ॥१०- २५॥\n\nAmong all trees I am the ashvattha; among the divine seers I am Narada.\nAmong the Gandharvas I am Chitraratha; among the perfected ones I am the sage Kapila. ॥१०- २६॥\n\nAmong horses, know me as Uchchaihshravas, born from the nectar.\nAmong lordly elephants I am Airavata; among human beings I am the king. ॥१०- २७॥\n\nAmong weapons I am the thunderbolt; among cows I am Kamadhuk.\nAs the cause of procreation I am Kandarpa; among serpents I am Vasuki. ॥१०- २८॥\n\nAmong Nagas I am Ananta; among water-dwellers I am Varuna.\nAmong the ancestors I am Aryaman; among those who restrain I am Yama. ॥१०- २९॥\n\nAmong the Daityas I am Prahlada; among those who reckon I am time.\nAmong wild animals I am the lion; among birds I am the son of Vinata. ॥१०- ३०॥\n\nAmong purifiers I am the wind; among those who bear weapons I am Rama.\nAmong fish I am the Makara; among rivers I am the Jahnavi. ॥१०- ३१॥\n\nOf creations I am the beginning, the end, and also the middle, Arjuna.\nAmong branches of knowledge I am knowledge of the Self; among those who debate I am reasoned argument. ॥१०- ३२॥\n\nAmong letters I am the letter A; among compounds I am the dual compound.\nI alone am inexhaustible time, and I am the ordainer whose faces are everywhere. ॥१०- ३३॥\n\nI am death, which takes away everything, and the arising of those yet to be.\nAmong feminine qualities I am fame, prosperity, speech, memory, intelligence, resolve, and patience. ॥१०- ३४॥\n\nAmong Sama hymns I am the Brihat-Saman; among poetic meters I am the Gayatri.\nAmong months I am Margashirsha; among seasons I am the flower-bearing spring. ॥१०- ३५॥\n\nAmong those who deceive I am gambling; among the radiant I am radiance.\nI am victory; I am determination; among those endowed with goodness I am goodness. ॥१०- ३६॥\n\nAmong the Vrishnis I am Vasudeva; among the Pandavas I am Dhananjaya.\nAmong sages I am Vyasa; among poets I am the poet Ushanas. ॥१०- ३७॥\n\nAmong those who discipline I am the rod of punishment; among those seeking victory I am sound policy.\nAmong secrets I am silence; among those who possess knowledge I am knowledge. ॥१०- ३८॥\n\nWhatever is the seed of all beings, that too I am, Arjuna.\nNo moving or unmoving being can exist without me. ॥१०- ३९॥\n\nThere is no end to my divine manifestations, scorcher of foes.\nWhat I have told you is only a brief indication of the extent of my manifestations. ॥१०- ४०॥\n\nWhatever being possesses divine power, splendor, or might,\nunderstand that to have arisen from a portion of my radiance. ॥१०- ४१॥\n\nBut what need have you to know all these details, Arjuna?\nSupporting this entire universe with one portion of myself, I remain. ॥१०- ४२॥\n\nOm Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Sri Krishna and Arjuna, ends the tenth chapter, entitled “The Yoga of Divine Manifestations.” ॥ १० ॥\n\n### Chapter 11 — The Yoga of the Vision of the Universal Form\n\nOm\n\nSalutations to the Supreme Self\n\nArjuna said\n\nFor my benefit, you have spoken the supreme secret teaching called knowledge of the Self.\nThrough those words, this delusion of mine has vanished. ॥११- १॥\n\nFor I have heard from you in detail of the arising and passing away of beings,\nand also of your imperishable greatness, O Lotus-Eyed One. ॥११- २॥\n\nIt is just as you have described yourself, O Supreme Lord.\nI wish to see your sovereign form, O Supreme Person. ॥११- ३॥\n\nIf you think that I am able to see it, O Lord,\nthen, O Lord of Yoga, show me your imperishable Self. ॥११- ४॥\n\nThe Blessed Lord said\n\nBehold my forms, Partha, in their hundreds and thousands,\ndivine, of many kinds, and of many colors and shapes. ॥११- ५॥\n\nBehold the Adityas, the Vasus, the Rudras, the two Ashvins, and the Maruts.\nBehold many wonders never seen before, O Bharata. ॥११- ६॥\n\nBehold here and now the entire moving and unmoving universe,\ngathered together in one place within my body, Gudakesha, and whatever else you wish to see. ॥११- ७॥\n\nBut you cannot see me with these ordinary eyes of yours.\nI give you divine sight. Behold my sovereign Yoga. ॥११- ८॥\n\nSanjaya said\n\nHaving spoken in this way, O King, Hari, the great Lord of Yoga,\nshowed Partha his supreme sovereign form. ॥११- ९॥\n\nIt had countless mouths and eyes and countless wondrous appearances,\ncountless divine ornaments and countless raised divine weapons. ॥११- १०॥\n\nIt wore divine garlands and garments and was anointed with divine fragrances.\nIt was the infinite God, filled with every wonder, with faces turned in every direction. ॥११- ११॥\n\nIf the light of a thousand suns\nwere to rise at once in the sky,\nthat light might resemble\nthe radiance of that Great Being. ॥११- १२॥\n\nThen the Pandava saw the entire universe,\ndivided into its many parts yet gathered in one place,\nwithin the body\nof the God of gods. ॥११- १३॥\n\nThen Dhananjaya, filled with wonder,\nhis hair standing on end,\nbowed his head to God, joined his palms,\nand spoke. ॥११- १४॥\n\nArjuna said\n\nO God, within your body I see all the gods,\nand also all the different hosts of beings.\nI see Brahma, the lord seated upon the lotus,\nall the seers, and the divine serpents. ॥११- १५॥\n\nI see you with countless arms, bellies, mouths, and eyes,\nyour infinite form extending everywhere.\nI see no end, no middle,\nand no beginning to you, O Lord of the Universe, O Universal Form. ॥११- १६॥\n\nI see you crowned, bearing a mace and a discus,\na mass of splendor shining in every direction.\nAll around, you are difficult to look upon,\nblazing like burning fire and the sun, immeasurable. ॥११- १७॥\n\nYou are the imperishable, the supreme reality to be known.\nYou are the highest resting place of this universe.\nYou are the deathless guardian of the eternal Dharma.\nI understand you to be the everlasting Person. ॥११- १८॥\n\nI see you without beginning, middle, or end,\nwith infinite power and countless arms,\nwith the moon and sun as your eyes and blazing fire as your mouth,\nheating this whole universe with your own radiance. ॥११- १९॥\n\nYou alone fill the space between heaven and earth\nand all the directions.\nSeeing this wondrous and terrible form of yours,\nthe three worlds tremble in fear, O Great One. ॥११- २०॥\n\nThese hosts of gods are entering you.\nSome, terrified, praise you with joined palms.\nThe hosts of great seers and perfected beings cry, “May all be well!”\nand praise you with abundant hymns. ॥११- २१॥\n\nThe Rudras, Adityas, Vasus, Sadhyas,\nVishvadevas, the two Ashvins, Maruts, and Ushmapas,\nand the hosts of Gandharvas, Yakshas, Asuras, and Siddhas\nall gaze upon you in amazement. ॥११- २२॥\n\nSeeing your immense form, with its many mouths and eyes,\nmany arms, thighs, and feet, O Mighty-Armed One,\nmany bellies, and many terrifying tusks,\nthe worlds tremble, and so do I. ॥११- २३॥\n\nSeeing you touching the sky, blazing in many colors,\nwith gaping mouths and huge, burning eyes,\nmy innermost self trembles.\nI find neither courage nor peace, O Vishnu. ॥११- २४॥\n\nSimply seeing your mouths, terrifying with their tusks\nand resembling the fires of Time,\nI no longer know the directions and can find no safety.\nBe gracious, O Lord of gods, O Abode of the Universe. ॥११- २५॥\n\nAll these sons of Dhritarashtra\nare entering you together with the hosts of earthly kings,\nas are Bhishma, Drona, and that son of the charioteer,\nalong with the foremost warriors on our side. ॥११- २६॥\n\nThey rush into your mouths,\nterrible and fearsome with their tusks.\nSome are seen caught between your teeth,\ntheir heads crushed to powder. ॥११- २७॥\n\nAs the many rushing currents of rivers\nflow swiftly toward the ocean,\nso these heroes of the human world\nenter your fiercely blazing mouths. ॥११- २८॥\n\nAs moths, with increasing speed, fly\ninto a blazing fire for their destruction,\nso too, with increasing speed, these worlds\nenter your mouths for their destruction. ॥११- २९॥\n\nLicking your lips and devouring all the worlds\nfrom every side with your blazing mouths,\nyou fill the entire universe with your radiance.\nYour fierce rays scorch it, O Vishnu. ॥११- ३०॥\n\nTell me who you are in this terrible form.\nSalutations to you, O Highest God. Be gracious.\nI wish to know you, the Primal One,\nfor I do not understand your purpose. ॥११- ३१॥\n\nThe Blessed Lord said\n\nI am Time, grown mighty, the destroyer of worlds,\nnow engaged in wiping out these peoples.\nEven without you, none of the warriors\narrayed in the opposing armies will remain. ॥११- ३२॥\n\nTherefore arise, win glory,\nconquer your enemies, and enjoy a prosperous kingdom.\nThey have already been killed by me.\nBe merely the instrument, O Savyasachin. ॥११- ३३॥\n\nDrona, Bhishma, Jayadratha, Karna,\nand the other heroic warriors have already been killed by me.\nStrike them down. Do not be distressed.\nFight, and you will conquer your enemies in battle. ॥११- ३४॥\n\nSanjaya said\n\nHearing these words of Keshava,\nthe crowned Arjuna joined his palms and trembled.\nBowing before Krishna, he spoke again,\nhis voice faltering, terrified, and bending low. ॥११- ३५॥\n\nArjuna said\n\nRightly, Hrishikesha, the world rejoices\nand grows devoted when your glory is proclaimed.\nThe terrified Rakshasas flee in every direction,\nand all the hosts of Siddhas bow before you. ॥११- ३६॥\n\nAnd why should they not bow to you, O Great One,\nwho are greater even than Brahma, the primal creator?\nO Infinite One, Lord of gods, Abode of the Universe,\nyou are the imperishable, beyond both being and nonbeing. ॥११- ३७॥\n\nYou are the first God, the ancient Person.\nYou are the supreme resting place of this universe.\nYou are the knower, what is to be known, and the highest abode.\nYou pervade the universe, O Infinite Form. ॥११- ३८॥\n\nYou are Vayu, Yama, Agni, Varuna, and the Moon.\nYou are Prajapati and the great-grandfather.\nSalutations, a thousand salutations to you!\nAgain and yet again, salutations, salutations to you! ॥११- ३९॥\n\nSalutations to you from the front and from behind!\nSalutations to you from every side, O All!\nYour power is infinite and your might immeasurable.\nYou encompass everything, and therefore you are everything. ॥११- ४०॥\n\nThinking of you as my friend, I rashly addressed you:\n“O Krishna! O Yadava! O friend!”\nI did not know this greatness of yours\nand spoke through carelessness or affection. ॥११- ४१॥\n\nIf I treated you disrespectfully in jest,\nwhile playing, resting, sitting, or eating,\nwhether alone with you or in the presence of others,\nI ask your forgiveness for all this, O Immeasurable One. ॥११- ४२॥\n\nYou are the father of this moving and unmoving world.\nYou are its object of worship and its greatest teacher.\nNo one is equal to you; how then could anyone be greater,\neven in the three worlds, O One of unequaled power? ॥११- ४३॥\n\nTherefore, bowing down and laying my body before you,\nI seek the grace of you, the worshipful Lord.\nAs a father bears with his son, a friend with a friend,\nand a beloved with the beloved, so should you bear with me, O God. ॥११- ४४॥\n\nI rejoice at seeing what has never been seen before,\nyet my mind trembles with fear.\nShow me that former form of yours, O God.\nBe gracious, O Lord of gods, O Abode of the Universe. ॥११- ४५॥\n\nI wish to see you as before,\ncrowned, bearing the mace, with the discus in your hand.\nTake that very four-armed form,\nO Thousand-Armed One, O Form of the Universe. ॥११- ४६॥\n\nThe Blessed Lord said\n\nBecause I am gracious to you, Arjuna,\nI have shown you through my own Yoga this supreme form of mine,\nradiant, universal, infinite, and primal,\nwhich no one before you has ever seen. ॥११- ४७॥\n\nNot through the Vedas, sacrifices, study, gifts,\nrituals, or fierce austerities\ncan I be seen in this form in the human world\nby anyone other than you, O foremost of the Kurus. ॥११- ४८॥\n\nDo not be distressed or bewildered\nat seeing this terrible form of mine.\nFree from fear and with a joyful mind,\nlook once again upon that former form of mine. ॥११- ४९॥\n\nSanjaya said\n\nHaving spoken in this way to Arjuna,\nVasudeva again showed him his own familiar form.\nThe Great One took on his gentle appearance once more\nand comforted the frightened Arjuna. ॥११- ५०॥\n\nArjuna said\n\nSeeing this gentle human form of yours, Janardana,\nI have now regained my composure;\nmy awareness has returned, and I am myself again. ॥११- ५१॥\n\nThe Blessed Lord said\n\nThis form of mine that you have seen is extremely difficult to behold.\nEven the gods constantly long to see this form. ॥११- ५२॥\n\nNeither through the Vedas, nor through austerity,\nnor through giving, nor through worship\ncan I be seen in the way\nthat you have seen me. ॥११- ५३॥\n\nBut through undivided devotion, Arjuna,\nI can be known in this form, truly seen,\nand entered into,\nO Scorcher of Foes. ॥११- ५४॥\n\nThe one who does my work, regards me as supreme,\nis devoted to me, is free from attachment,\nand bears no hostility toward any being—\nthat person comes to me, O Pandava. ॥११- ५५॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of Yoga, in the dialogue between Shri Krishna and Arjuna, ends the eleventh chapter, called “The Yoga of the Vision of the Universal Form.” ॥ ११ ॥\n\n### Chapter 12 — The Yoga of Devotion\n\nOm  \nSalutations to the Supreme Self\n\nArjuna said:\n\nThose devotees who, always steadfast in this way, worship you,  \nand those who worship the imperishable and unmanifest—which of them know yoga best? ॥१२- १॥\n\nThe Blessed Lord said:\n\nThose who fix their minds on me and worship me, always steadfast,  \nendowed with supreme faith—I consider them the most accomplished in yoga. ॥१२- २॥\n\nBut those who worship the imperishable, indefinable, and unmanifest,  \nthe all-pervading, inconceivable, unchanging, unmoving, and constant— ॥१२- ३॥\n\ncontrolling the whole group of senses, even-minded everywhere,  \nand devoted to the welfare of all beings—they too reach me alone. ॥१२- ४॥\n\nThe difficulty is greater for those whose minds are attached to the unmanifest,  \nfor the unmanifest goal is reached with difficulty by embodied beings. ॥१२- ५॥\n\nBut those who surrender all actions to me, regard me as supreme,  \nand worship me by meditating on me with undivided yoga— ॥१२- ६॥\n\nfor those whose minds have entered into me, O Partha,  \nI soon become the rescuer from the ocean of death and rebirth. ॥१२- ७॥\n\nFix your mind on me alone; place your understanding in me.  \nThen you will dwell in me alone from that time onward. There is no doubt. ॥१२- ८॥\n\nBut if you are unable to fix your mind steadily on me,  \nthen seek to reach me through the yoga of repeated practice, O Dhananjaya. ॥१२- ९॥\n\nIf you are also incapable of repeated practice, make action for me your highest aim.  \nEven by performing actions for my sake, you will attain perfection. ॥१२- १०॥\n\nBut if you are unable to do even this while taking refuge in my yoga,  \nthen, with yourself controlled, renounce the fruits of all actions. ॥१२- ११॥\n\nKnowledge is indeed better than repeated practice; meditation is superior to knowledge.  \nRenunciation of the fruits of action is better than meditation; from renunciation, peace follows immediately. ॥१२- १२॥\n\nOne who hates no being, who is friendly and compassionate,  \nfree from possessiveness and ego, equal in pain and pleasure, and forgiving— ॥१२- १३॥\n\nalways content, disciplined in yoga, self-controlled, and firm in resolve,  \nwith mind and understanding offered to me—that devotee of mine is dear to me. ॥१२- १४॥\n\nOne by whom the world is not disturbed and who is not disturbed by the world,  \nwho is free from elation, resentment, fear, and agitation—that person too is dear to me. ॥१२- १५॥\n\nOne who is free from expectations, pure, capable, impartial, and free from distress,  \nwho has renounced every undertaking—that devotee of mine is dear to me. ॥१२- १६॥\n\nOne who neither rejoices nor hates, neither grieves nor desires,  \nwho renounces both good and bad, and is full of devotion—that person is dear to me. ॥१२- १७॥\n\nOne who is the same toward enemy and friend, and likewise in honor and dishonor,  \nthe same in cold and heat, pleasure and pain, and free from attachment— ॥१२- १८॥\n\nequal in blame and praise, silent, content with whatever comes,  \nwithout a fixed home, steady in mind, and full of devotion—that person is dear to me. ॥१२- १९॥\n\nBut those devotees who faithfully follow this nectar of dharma just as it has been taught,  \nfull of faith and holding me as supreme—they are exceedingly dear to me. ॥१२- २०॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Sri Krishna and Arjuna, the twelfth chapter, named “The Yoga of Devotion.” ॥ १२ ॥\n\n### Chapter 13 — The Yoga of the Field and the Knower of the Field\n\nOm\n\nSalutation to the Supreme Self\n\nThe Blessed Lord said:\n\nThis body, Kaunteya, is called the field.\nThose who know this call the one who knows it the knower of the field. ॥१३- १॥\n\nAnd know Me as the knower of the field in all fields, Bharata.\nKnowledge of the field and the knower of the field—that is what I consider knowledge. ॥१३- २॥\n\nWhat that field is, what it is like, how it changes, and from what it arises;\nand who the knower is and what his powers are—hear this from Me in brief. ॥१३- ३॥\n\nThis has been sung in many ways by the seers,\nseparately in various sacred hymns, and also in the conclusive, reasoned statements of the Brahma Sutras. ॥१३- ४॥\n\nThe five great elements, the sense of “I,” the intellect, and the unmanifest;\nthe ten senses and the one mind, and the five objects of the senses; ॥१३- ५॥\n\ndesire, hatred, pleasure, pain, the bodily aggregate, consciousness, and resolve—\nthis, in brief, is said to be the field together with its changes. ॥१३- ६॥\n\nHumility, freedom from pretence, nonviolence, patience, honesty;\nservice to a teacher, purity, steadiness, and self-control; ॥१३- ७॥\n\ndetachment from the objects of the senses, and freedom from the sense of “I”;\nclear recognition of the suffering and fault in birth, death, old age, and disease; ॥१३- ८॥\n\nnonattachment and freedom from clinging to children, spouse, home, and the like;\nand constant evenness of mind when pleasant or unpleasant things occur; ॥१३- ९॥\n\nunfailing devotion to Me through single-minded Yoga;\na preference for solitary places and no delight in crowds of people; ॥१३- १०॥\n\nconstancy in knowledge of the Self, and insight into the purpose of knowledge of truth—\nthis is declared to be knowledge. Whatever is contrary to this is ignorance. ॥१३- ११॥\n\nI will now explain what is to be known, knowing which one attains immortality:\nthe beginningless Brahman, which has Me as the Supreme, is said to be neither being nor nonbeing. ॥१३- १२॥\n\nIt has hands and feet everywhere, eyes, heads, and faces everywhere;\nit has ears everywhere in the world and remains enveloping everything. ॥१३- १३॥\n\nIt appears through the functions of all the senses, yet is free from all the senses;\nit is unattached, yet supports everything; it is beyond the qualities, yet experiences the qualities. ॥१३- १४॥\n\nIt is outside and inside all beings; it is unmoving and also moving.\nBecause it is subtle, it cannot be known; it is far away and also near. ॥१३- १५॥\n\nIt is undivided among beings, yet appears to stand divided.\nIt is to be known as the supporter of beings, their devourer, and their source. ॥१३- १६॥\n\nIt is the light even of lights and is said to be beyond darkness.\nIt is knowledge, what is to be known, and what is reached through knowledge, dwelling in the heart of everyone. ॥१३- १७॥\n\nThus the field, knowledge, and what is to be known have been stated in brief.\nKnowing this, My devotee becomes fit to attain My state. ॥१३- १८॥\n\nKnow that nature and the conscious being are both without beginning.\nAnd know that all changes and qualities arise from nature. ॥१३- १९॥\n\nNature is said to be the cause of the body, the senses, and their activity.\nThe conscious being is said to be the cause of the experience of pleasure and pain. ॥१३- २०॥\n\nFor the conscious being, dwelling in nature, experiences the qualities born of nature.\nAttachment to these qualities is the cause of its births in good and bad wombs. ॥१३- २१॥\n\nThe supreme conscious being in this body is also called the observer, the consenter,\nthe supporter, the experiencer, the Great Lord, and the Supreme Self. ॥१३- २२॥\n\nWhoever thus knows the conscious being and nature together with the qualities,\nhowever that person may live, is not born again. ॥१३- २३॥\n\nSome see the Self within themselves, through the self, by meditation;\nothers see it through the Yoga of Sankhya, and still others through the Yoga of action. ॥१३- २४॥\n\nYet others, not knowing in this way, hear from others and worship.\nThey too certainly cross beyond death, devoted to what they have heard. ॥१३- २५॥\n\nWhatever being comes into existence, whether unmoving or moving,\nknow that it arises from the union of the field and the knower of the field, best of the Bharatas. ॥१३- २६॥\n\nWhoever sees the Supreme Lord dwelling equally in all beings,\nimperishable among those that perish—that person truly sees. ॥१३- २७॥\n\nFor, seeing the Lord equally present everywhere,\none does not harm the Self through the self, and therefore reaches the highest goal. ॥१३- २८॥\n\nWhoever sees that all actions are performed entirely by nature,\nand that the Self is not the doer—that person truly sees. ॥१३- २९॥\n\nWhen one sees the separate existence of beings as resting in the One,\nand sees their expansion from that alone, then one attains Brahman. ॥१३- ३०॥\n\nBecause this Supreme Self is beginningless and beyond the qualities, it is imperishable.\nThough dwelling in the body, Kaunteya, it neither acts nor is stained. ॥१३- ३१॥\n\nJust as all-pervading space, because of its subtlety, is not stained,\nso the Self, though present everywhere in the body, is not stained. ॥१३- ३२॥\n\nJust as the one sun illuminates this entire world,\nso the owner of the field illuminates the entire field, Bharata. ॥१३- ३३॥\n\nThose who, with the eye of knowledge, understand this distinction between the field and the knower of the field,\nand liberation from the nature of beings—they reach the Supreme. ॥१३- ३४॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the teaching of Yoga,\nin the dialogue between Sri Krishna and Arjuna, ends the thirteenth chapter, named “The Yoga of the Distinction Between the Field and the Knower of the Field.” ॥ १३ ॥\n\n### Chapter 14 — The Yoga of the Three Qualities\n\nOm\n\nSalutations to the Supreme Self.\n\nThe Blessed Lord said:\n\nI will again declare the supreme knowledge,  \nthe highest of all forms of knowledge.  \nKnowing it, all the sages have gone from here  \nto the highest perfection. ॥१४- १॥\n\nTaking refuge in this knowledge,  \nthey have attained the same nature as me.  \nThey are not born even when creation begins,  \nnor do they suffer when dissolution comes. ॥१४- २॥\n\nThe great Brahman is my womb;  \nin it I place the embryo.  \nFrom that comes the birth of all beings,  \nO Bharata. ॥१४- ३॥\n\nWhatever forms arise in all wombs,  \nO son of Kunti,  \nthe great Brahman is their womb,  \nand I am the father who gives the seed. ॥१४- ४॥\n\nSattva, rajas, and tamas are the qualities  \nthat arise from nature.  \nThey bind the imperishable embodied one  \nwithin the body, O mighty-armed one. ॥१४- ५॥\n\nOf these, sattva, because it is pure,  \nis illuminating and free from affliction.  \nIt binds through attachment to happiness  \nand attachment to knowledge, O sinless one. ॥१४- ६॥\n\nKnow that rajas has the nature of passion  \nand arises from craving and attachment.  \nIt binds the embodied one through attachment to action,  \nO son of Kunti. ॥१४- ७॥\n\nBut know that tamas is born from ignorance  \nand deludes all embodied beings.  \nIt binds through carelessness, laziness, and sleep,  \nO Bharata. ॥१४- ८॥\n\nSattva binds one to happiness,  \nand rajas to action, O Bharata.  \nBut tamas, covering knowledge,  \nbinds one to carelessness as well. ॥१४- ९॥\n\nSattva prevails by overpowering rajas and tamas,  \nO Bharata.  \nRajas prevails by overpowering sattva and tamas,  \nand tamas by overpowering sattva and rajas. ॥१४- १०॥\n\nWhen light and knowledge arise  \nat all the gates of this body,  \nthen one should know  \nthat sattva has increased. ॥१४- ११॥\n\nGreed, activity, the undertaking of actions,  \nrestlessness, and longing—  \nthese arise when rajas has increased,  \nO best of the Bharatas. ॥१४- १२॥\n\nDarkness, inactivity,  \ncarelessness, and delusion—  \nthese arise when tamas has increased,  \nO joy of the Kurus. ॥१४- १३॥\n\nWhen the bearer of the body meets death  \nwhile sattva is predominant,  \nhe reaches the pure worlds  \nof those who know the highest. ॥१४- १४॥\n\nMeeting death while rajas prevails,  \nhe is born among those attached to action.  \nLikewise, dying while tamas prevails,  \nhe is born in the wombs of deluded beings. ॥१४- १५॥\n\nThey say that the fruit of good action  \nis pure and characterized by sattva.  \nBut the fruit of rajas is suffering,  \nand the fruit of tamas is ignorance. ॥१४- १६॥\n\nFrom sattva knowledge arises,  \nand from rajas, greed.  \nFrom tamas arise carelessness and delusion,  \nas well as ignorance. ॥१४- १७॥\n\nThose established in sattva rise upward;  \nthose characterized by rajas remain in the middle.  \nThose characterized by tamas, established in the workings  \nof the lowest quality, go downward. ॥१४- १८॥\n\nWhen the seer recognizes no agent  \nother than the qualities,  \nand knows what is beyond the qualities,  \nhe attains my state. ॥१४- १९॥\n\nPassing beyond these three qualities  \nfrom which the body arises,  \nthe embodied one is freed from the sufferings  \nof birth, death, and old age, and attains immortality. ॥१४- २०॥\n\nArjuna said:\n\nBy what signs is one known  \nwho has passed beyond these three qualities, Lord?  \nHow does such a person behave,  \nand how does he pass beyond these three qualities? ॥१४- २१॥\n\nThe Blessed Lord said:\n\nHe does not hate illumination, activity, or delusion  \nwhen they arise, O son of Pandu,  \nnor does he long for them  \nwhen they cease. ॥१४- २२॥\n\nSitting like one who is indifferent,  \nhe is not disturbed by the qualities.  \nKnowing, “The qualities alone are at work,”  \nhe remains steady and does not waver. ॥१४- २३॥\n\nHe is the same in suffering and happiness, established in himself,  \nand regards a lump of earth, a stone, and gold alike.  \nHe is steady, the same toward what is pleasant and unpleasant,  \nand the same in blame and praise of himself. ॥१४- २४॥\n\nHe is the same in honor and dishonor,  \nand the same toward the sides of friend and enemy.  \nHe has abandoned every undertaking;  \nsuch a person is said to have passed beyond the qualities. ॥१४- २५॥\n\nAnd whoever serves me  \nthrough unwavering devotional discipline  \npasses completely beyond these qualities  \nand becomes fit to be Brahman. ॥१४- २६॥\n\nFor I am the foundation of Brahman,  \nof the immortal and imperishable,  \nof the eternal Dharma,  \nand of absolute happiness. ॥१४- २७॥\n\nOm Tat Sat. Thus, in the Upanishads of the glorious Bhagavad Gita, in the knowledge of Brahman, in the scripture of Yoga, in the dialogue between Sri Krishna and Arjuna, ends the fourteenth chapter, entitled “The Yoga of the Division of the Three Qualities.” ॥१४॥\n\n### Chapter 15 — The Yoga of the Supreme Person\n\nOm\n\nSalutations to the revered Supreme Self.\n\nThey speak of an imperishable Ashvattha tree,\nwith its roots above and branches below.\nThe Vedic hymns are its leaves.\nWhoever knows this tree is a knower of the Veda. ॥१५- १॥\n\nIts branches spread below and above,\nnourished by the qualities, with sense objects as their tender shoots.\nIts roots also extend downward,\nbinding through action in the human world. ॥१५- २॥\n\nIts form is not perceived here as it truly is;\nit has no end, no beginning, and no firm foundation.\nHaving cut down this deeply rooted Ashvattha tree\nwith the strong sword of nonattachment— ॥१५- ३॥\n\nthen one must seek that place\nwhich those who reach never return from.\nI take refuge in that very primal Person\nfrom whom this ancient activity flowed forth. ॥१५- ४॥\n\nFree from pride and delusion, having conquered the fault of attachment,\nconstantly devoted to the inner Self, with desires turned away,\nfreed from the opposites known as pleasure and pain,\nthe undeluded reach that imperishable place. ॥१५- ५॥\n\nNeither the sun, nor the moon, nor fire illumines it.\nThose who reach it never return.\nThat is My supreme abode. ॥१५- ६॥\n\nA part of Me alone, eternal,\nbecomes a living soul in the world of living beings\nand draws to itself the senses that dwell in nature,\nwith the mind as the sixth. ॥१५- ७॥\n\nWhen the lord takes on a body\nand also when he leaves it,\nhe carries these senses with him,\nas the wind carries scents from their resting places. ॥१५- ८॥\n\nTaking his place in the ear, the eye, the sense of touch,\nthe tongue, the nose, and the mind,\nhe experiences the objects of the senses. ॥१५- ९॥\n\nThe deluded do not perceive him\nwhen he leaves, remains, or experiences, joined with the qualities.\nThose who have the eye of knowledge see him. ॥१५- १०॥\n\nStriving yogis see him dwelling within themselves.\nBut even though they strive, those who have not disciplined themselves\nand lack discernment do not see him. ॥१५- ११॥\n\nThe radiance within the sun\nthat illumines the whole world,\nand that which is in the moon and in fire—\nknow that radiance to be Mine. ॥१५- १२॥\n\nEntering the earth,\nI sustain all beings with My strength.\nBecoming Soma, whose nature is sap,\nI nourish all plants. ॥१५- १३॥\n\nBecoming the universal fire,\nI dwell in the bodies of living beings.\nJoined with the inward and outward breaths,\nI digest the four kinds of food. ॥१५- १४॥\n\nI am seated in the heart of everyone.\nFrom Me come memory, knowledge, and their loss.\nI alone am to be known through all the Vedas;\nI am the author of Vedanta and the knower of the Vedas. ॥१५- १५॥\n\nThere are these two Persons in the world:\nthe perishable and the imperishable.\nAll beings are the perishable;\nthe unchanging is called the imperishable. ॥१५- १६॥\n\nBut there is another, the Supreme Person,\nproclaimed as the Supreme Self:\nthe imperishable Lord who enters the three worlds\nand sustains them. ॥१५- १७॥\n\nBecause I transcend the perishable\nand am higher even than the imperishable,\nI am celebrated in the world and in the Veda\nas the Supreme Person. ॥१५- १८॥\n\nWhoever, free from delusion, knows Me in this way\nas the Supreme Person\nknows all and worships Me with his whole being,\nO Bharata. ॥१५- १९॥\n\nThus I have taught this most secret teaching,\nO sinless one.\nUnderstanding this, a person becomes wise\nand has fulfilled all that must be done, O Bharata. ॥१५- २०॥\n\nOm Tat Sat. Thus, in the revered Bhagavad Gita Upanishads, the knowledge of Brahman, the scripture of Yoga, and the dialogue between Sri Krishna and Arjuna, ends the fifteenth chapter, named “The Yoga of the Supreme Person.” ॥ १५ ॥\n\n### Chapter 16 — The Yoga of Divine and Demonic Destinies\n\nOm\n\nSalutations to the Supreme Self\n\nThe Blessed Lord said:\n\nFearlessness, purity of mind, steadfastness in the yoga of knowledge,\ngiving, self-control, sacrifice, sacred study, austerity, and honesty— ॥१६- १॥\n\nNonviolence, truthfulness, freedom from anger, renunciation, calmness, refraining from slander,\ncompassion for all beings, freedom from greed, gentleness, modesty, and steadiness— ॥१६- २॥\n\nVigor, forgiveness, fortitude, purity, freedom from malice, and absence of excessive pride:\nthese belong to one born with the divine endowment, Bharata. ॥१६- ३॥\n\nHypocrisy, arrogance, self-importance, anger, harshness,\nand ignorance belong to one born with the demonic endowment, Partha. ॥१६- ४॥\n\nThe divine endowment is regarded as leading to liberation, and the demonic to bondage.\nDo not grieve, Pandava; you were born with the divine endowment. ॥१६- ५॥\n\nThere are two kinds of created beings in this world: the divine and the demonic.\nThe divine has been described at length. Now hear from me about the demonic, Partha. ॥१६- ६॥\n\nDemonic people do not know when to act or when to refrain from action.\nNeither purity, nor proper conduct, nor truth is found in them. ॥१६- ७॥\n\nThey say that the world is unreal, without foundation, and without a Lord,\nnot born through mutual union—what else but caused by desire? ॥१६- ८॥\n\nHolding firmly to this view, ruined in themselves and limited in understanding,\nthese harmful people arise, performing fierce deeds for the destruction of the world. ॥१६- ९॥\n\nTaking refuge in desire that can never be satisfied, filled with hypocrisy, pride, and arrogance,\ngrasping false ideas through delusion, they act with impure vows. ॥१६- १०॥\n\nTaking refuge in immeasurable anxiety that lasts until death,\nthey regard the enjoyment of desires as supreme, convinced that this is all there is. ॥१६- ११॥\n\nBound by hundreds of snares of hope, devoted to desire and anger,\nthey strive to accumulate wealth unjustly for the enjoyment of their desires. ॥१६- १२॥\n\n“This has been gained by me today; I will obtain this desire as well.\nThis wealth is mine, and still more wealth will be mine in the future. ॥१६- १३॥\n\nThat enemy has been killed by me, and I will kill the others too.\nI am the lord; I am the enjoyer. I am successful, powerful, and happy. ॥१६- १४॥\n\nI am wealthy and high-born. Who else is equal to me?\nI will sacrifice, I will give, and I will rejoice”—thus they are deluded by ignorance. ॥१६- १५॥\n\nConfused by many thoughts, surrounded by a net of delusion,\nand deeply attached to the enjoyment of desires, they fall into impure hell. ॥१६- १६॥\n\nSelf-important, stubborn, and filled with the pride and arrogance of wealth,\nthey perform sacrifices that are sacrifices in name only, hypocritically and without following the prescribed rule. ॥१६- १७॥\n\nTaking refuge in egoism, power, arrogance, desire, and anger,\nthese malicious people hate me in their own bodies and in the bodies of others. ॥१६- १८॥\n\nThose hateful, cruel, impure people, the lowest of humanity,\nI continually hurl through the cycles of rebirth into demonic wombs alone. ॥१६- १९॥\n\nEntering demonic wombs, deluded birth after birth,\nthey never reach me, Kaunteya, and from there they go to an even lower state. ॥१६- २०॥\n\nThis threefold gate of hell brings ruin to the self:\ndesire, anger, and greed. Therefore, one should abandon these three. ॥१६- २१॥\n\nFreed from these three gates of darkness, Kaunteya,\na person does what is good for the self and then reaches the highest destination. ॥१६- २२॥\n\nOne who rejects the rule of scripture and acts under the force of desire\nattains neither perfection, nor happiness, nor the highest destination. ॥१६- २३॥\n\nTherefore, let scripture be your authority in determining what should and should not be done.\nHaving understood the action prescribed by the rules of scripture, you should act here accordingly. ॥१६- २४॥\n\nOm. That is the Real. Thus ends the sixteenth chapter, named “The Yoga of the Division between the Divine and Demonic Endowments,” in the glorious Bhagavad Gita Upanishads, the knowledge of Brahman, the scripture of yoga, and the dialogue between Shri Krishna and Arjuna. ॥१६॥\n\n### Chapter 17 — The Yoga of the Threefold Division of Faith\n\nOm  \nSalutations to the Supreme Self\n\nArjuna said:\n\nThose who set aside the scriptural rule  \nbut worship filled with faith—  \nwhat is their standing, Krishna:  \nsattva, rajas, or tamas? ॥१७- १॥\n\nThe Blessed Lord said:\n\nThe faith of embodied beings is of three kinds,  \narising from their own nature:  \nsattvic, rajasic, and tamasic.  \nHear about it. ॥१७- २॥\n\nEveryone’s faith conforms to their inner nature,  \nO descendant of Bharata.  \nA person is made of faith;  \nwhatever one’s faith is, that is what one is. ॥१७- ३॥\n\nSattvic people worship the gods;  \nrajasic people worship yakshas and rakshasas;  \nother people, who are tamasic,  \nworship ghosts and hosts of spirits. ॥१७- ४॥\n\nThose people who practice harsh austerities  \nnot prescribed by scripture,  \nfilled with hypocrisy and pride,  \ndriven by desire, attachment, and force— ॥१७- ५॥\n\nsenselessly tormenting the group of elements within the body,  \nand also me, dwelling within the body—  \nknow them to be  \nof demonic resolve. ॥१७- ६॥\n\nThe food each person likes  \nis also of three kinds,  \nand so are sacrifice, austerity, and giving.  \nHear now the distinction among them. ॥१७- ७॥\n\nFoods that increase life, vitality, strength,  \nhealth, happiness, and satisfaction,  \nand that are juicy, rich, nourishing, and pleasing,  \nare dear to sattvic people. ॥१७- ८॥\n\nFoods that are bitter, sour, salty, excessively hot,  \nsharp, dry, and burning  \nare desired by rajasic people  \nand bring pain, grief, and illness. ॥१७- ९॥\n\nFood that has been left too long, has lost its taste,  \nis putrid or stale,  \nand food that is leftover or impure  \nis dear to tamasic people. ॥१७- १०॥\n\nA sacrifice offered according to the prescribed rule  \nby those who do not seek its fruit,  \nwith the mind resolved, “It must be offered,”  \nis sattvic. ॥१७- ११॥\n\nBut a sacrifice offered with the fruit in view,  \nor also for show—  \nknow that sacrifice to be rajasic,  \nO best of the Bharatas. ॥१७- १२॥\n\nA sacrifice without the prescribed rule, in which no food is given,  \nwithout sacred formulas and without a priestly gift,  \nand devoid of faith,  \nis said to be tamasic. ॥१७- १३॥\n\nHonoring the gods, the twice-born, teachers, and the wise;  \npurity, sincerity,  \ncelibacy, and nonviolence—  \nthese are called austerity of the body. ॥१७- १४॥\n\nSpeech that causes no distress,  \nthat is truthful, pleasing, and beneficial,  \ntogether with the regular practice of sacred recitation,  \nis called austerity of speech. ॥१७- १५॥\n\nSerenity of mind, gentleness, silence,  \nself-control,  \nand purity of intention—  \nthese are called austerity of mind. ॥१७- १६॥\n\nWhen these three kinds of austerity are practiced  \nwith supreme faith by disciplined people  \nwho do not seek their fruit,  \nthey are said to be sattvic. ॥१७- १७॥\n\nAusterity practiced for respect, honor, and reverence,  \nand also out of hypocrisy,  \nis declared here to be rajasic,  \nunstable and impermanent. ॥१७- १८॥\n\nAusterity practiced with deluded stubbornness,  \nby tormenting oneself,  \nor for the purpose of destroying another,  \nis declared to be tamasic. ॥१७- १९॥\n\nA gift given with the thought, “It should be given,”  \nto one who cannot repay it,  \nat the proper place and time and to a worthy recipient,  \nis remembered as sattvic giving. ॥१७- २०॥\n\nBut a gift given in expectation of repayment,  \nor with some fruit in view,  \nand given reluctantly,  \nis remembered as rajasic giving. ॥१७- २१॥\n\nA gift given at the wrong place or time,  \nto unworthy recipients,  \nwithout respect and with contempt,  \nis declared to be tamasic. ॥१७- २२॥\n\n“Om Tat Sat” is remembered  \nas the threefold designation of Brahman.  \nBy it, the brahmins, the Vedas, and sacrifices  \nwere established in ancient times. ॥१७- २३॥\n\nTherefore, after uttering “Om,”  \nacts of sacrifice, giving, and austerity prescribed by the rules  \nare always begun  \nby those who speak of Brahman. ॥१७- २४॥\n\nUttering “Tat,” and without aiming at the fruit,  \nacts of sacrifice and austerity  \nand various acts of giving are performed  \nby those who seek liberation. ॥१७- २५॥\n\n“Sat” is used to mean true being  \nand also goodness.  \nLikewise, the word “Sat” is used for a praiseworthy action,  \nPartha. ॥१७- २६॥\n\nSteadfastness in sacrifice, austerity, and giving  \nis also called “Sat,”  \nand action performed for their sake  \nis likewise called “Sat.” ॥१७- २७॥\n\nWhatever offering is made, gift is given,  \nausterity is practiced, or action is performed without faith  \nis called “Asat,” Partha;  \nit has no value either after death or here. ॥१७- २८॥\n\nOm Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, in the knowledge of Brahman, in the teaching of yoga, in the dialogue between Shri Krishna and Arjuna, the seventeenth chapter, named “The Yoga of the Division of Threefold Faith.” ॥१७॥\n\n### Chapter 18 — The Yoga of Liberation through Renunciation\n\nOm\n\nSalutation to the Supreme Self\n\nArjuna said:\n\nMighty-armed one, I wish to know distinctly the true nature of renunciation  \nand of relinquishment, Hrishikesha, slayer of Keshi. ॥१८- १॥\n\nThe Blessed Lord said:\n\nThe wise understand renunciation as laying down actions done for desired results.  \nThe discerning call the relinquishment of all fruits of action “relinquishment.” ॥१८- २॥\n\nSome thinkers say that action should be relinquished because it is flawed,  \nwhile others say that acts of sacrifice, giving, and austerity should not be relinquished. ॥१८- ३॥\n\nHear my definite judgment about relinquishment, best of the Bharatas.  \nFor relinquishment, tiger among men, is declared to be of three kinds. ॥१८- ४॥\n\nActs of sacrifice, giving, and austerity should not be relinquished; they must indeed be done.  \nSacrifice, giving, and austerity are purifying for the wise. ॥१८- ५॥\n\nBut even these actions must be performed  \nafter giving up attachment and their fruits. This, Partha, is my firm and highest judgment. ॥१८- ६॥\n\nRenunciation of prescribed action is not proper.  \nRelinquishing it out of delusion is declared to be dark. ॥१८- ७॥\n\nIf one relinquishes an action merely because it is painful, from fear of bodily hardship,  \none makes a passionate relinquishment and does not obtain the fruit of relinquishment. ॥१८- ८॥\n\nWhen a prescribed action is performed simply because it must be done, Arjuna,  \nwith attachment and its fruit relinquished, that relinquishment is considered clear. ॥१८- ९॥\n\nThe relinquisher who is filled with clarity, intelligent, and free from doubt  \nneither hates disagreeable action nor clings to agreeable action. ॥१८- १०॥\n\nFor one who bears a body cannot completely relinquish all actions.  \nBut one who relinquishes the fruit of action is called a relinquisher. ॥१८- ११॥\n\nThe fruit of action is threefold: unwanted, wanted, and mixed.  \nAfter death it comes to those who do not relinquish, but never to renouncers. ॥१८- १२॥\n\nLearn from me, mighty-armed one, these five causes  \ndeclared in the final teaching of Sankhya for the accomplishment of every action. ॥१८- १३॥\n\nThe basis, the agent, the various kinds of instruments,  \nthe many distinct activities, and the divine factor as the fifth. ॥१८- १४॥\n\nWhatever action a person begins with body, speech, and mind,  \nwhether right or contrary, these five are its causes. ॥१८- १५॥\n\nThis being so, whoever sees the self alone as the agent,  \nbecause of an untrained understanding, does not truly see; that person’s judgment is poor. ॥१८- १६॥\n\nOne who has no sense of “I am the doer,” and whose understanding is not stained,  \ndoes not kill and is not bound, even when killing all these people. ॥१८- १७॥\n\nKnowledge, the object of knowledge, and the knower are the threefold impulse to action.  \nThe instrument, the action, and the agent are the threefold components of action. ॥१८- १८॥\n\nKnowledge, action, and the agent are each divided into three according to the qualities of nature.  \nThis is taught in the analysis of the qualities. Hear these correctly as well. ॥१८- १९॥\n\nThe knowledge by which one sees a single, imperishable reality in all beings,  \nundivided among the divided—know that knowledge to be clear. ॥१८- २०॥\n\nBut the knowledge that sees in all beings  \nmany distinct realities of different kinds—know that knowledge to be passionate. ॥१८- २१॥\n\nBut knowledge that clings to one single effect as though it were the whole,  \nwithout reason, without grasping the truth, and narrow—that is declared dark. ॥१८- २२॥\n\nAn action that is prescribed, free from attachment, and done without attraction or aversion  \nby one who does not seek its fruit is called clear. ॥१८- २३॥\n\nBut an action performed by one who seeks desires or acts with egotism,  \nand which involves great effort, is declared passionate. ॥१८- २४॥\n\nAn action begun in delusion, without considering its consequences, loss, harm,  \nor one’s own ability, is called dark. ॥१८- २५॥\n\nAn agent who is free from attachment and does not speak egotistically,  \nwho is endowed with resolve and energy and unchanged in success or failure, is called clear. ॥१८- २६॥\n\nAn agent who is attached, seeks the fruit of action, is greedy, harmful, and impure,  \nand is subject to joy and grief, is declared passionate. ॥१८- २७॥\n\nAn agent who is undisciplined, crude, stubborn, deceitful, malicious, and lazy,  \nwho is gloomy and procrastinating, is called dark. ॥१८- २८॥\n\nHear now the threefold distinction of understanding and resolve according to the qualities,  \nexplained fully and separately, Dhananjaya. ॥१८- २९॥\n\nThe understanding that knows engagement and withdrawal, what should and should not be done,  \nfear and fearlessness, bondage and liberation—that understanding, Partha, is clear. ॥१८- ३०॥\n\nThe understanding by which one incorrectly recognizes both right and wrong,  \nand what should and should not be done—that understanding, Partha, is passionate. ॥१८- ३१॥\n\nThe understanding that, covered by darkness, regards wrong as right  \nand sees every matter in reverse—that understanding, Partha, is dark. ॥१८- ३२॥\n\nThe unwavering resolve by which one holds steady, through discipline,  \nthe activities of the mind, life-breath, and senses—that resolve, Partha, is clear. ॥१८- ३३॥\n\nBut the resolve by which one holds fast to duty, desire, and wealth  \nthrough attachment and with longing for their fruits—that resolve, Partha, is passionate. ॥१८- ३४॥\n\nThe resolve by which a person of poor judgment does not let go of sleep, fear, grief,  \ndespair, and arrogance—that resolve, Partha, is dark. ॥१८- ३५॥\n\nNow hear from me the three kinds of happiness, best of the Bharatas:  \nthe happiness in which one comes to delight through practice and reaches the end of suffering. ॥१८- ३६॥\n\nThat which is like poison at first but like nectar in the end  \nis declared clear happiness, born from the serenity of understanding the self. ॥१८- ३७॥\n\nThat which arises from contact between the senses and their objects, and is like nectar at first  \nbut like poison in the end, is remembered as passionate happiness. ॥१८- ३८॥\n\nThat happiness which deludes the self both at first and in its consequence,  \narising from sleep, laziness, and carelessness, is declared dark. ॥१८- ३९॥\n\nThere is no being on earth, or again among the gods in heaven,  \nthat is free from these three qualities born of nature. ॥१८- ४०॥\n\nThe actions of Brahmins, Kshatriyas, Vaishyas, and Shudras, scorcher of foes,  \nare divided according to the qualities arising from their own nature. ॥१८- ४१॥\n\nCalmness, self-control, austerity, purity, patience, uprightness,  \nknowledge, realized knowledge, and faith are the natural work of a Brahmin. ॥१८- ४२॥\n\nCourage, vigor, resolve, skill, not fleeing in battle,  \ngenerosity, and the disposition to rule are the natural work of a Kshatriya. ॥१८- ४३॥\n\nFarming, protection of cattle, and trade are the natural work of a Vaishya.  \nWork consisting of service is also the natural work of a Shudra. ॥१८- ४४॥\n\nA person devoted to one’s own work attains complete success.  \nHear how one devoted to one’s own work finds perfection. ॥१८- ४५॥\n\nBy worshipping through one’s own work Him from whom beings arise  \nand by whom all this is pervaded, a human being finds perfection. ॥१८- ४६॥\n\nOne’s own duty, though imperfect, is better than another’s duty performed well.  \nDoing the work determined by one’s own nature, one does not incur sin. ॥१८- ४७॥\n\nOne should not abandon the work born with one’s nature, Kaunteya, even if it has faults.  \nFor every undertaking is covered by faults, as fire is covered by smoke. ॥१८- ४८॥\n\nWith understanding unattached everywhere, the self mastered, and craving gone,  \none attains through renunciation the supreme perfection of freedom from action. ॥१८- ४९॥\n\nLearn from me briefly, Kaunteya, how one who has attained perfection then reaches Brahman,  \nthe supreme culmination of knowledge. ॥१८- ५०॥\n\nJoined with purified understanding, controlling oneself with resolve,  \nabandoning sense objects such as sound, and casting aside attraction and aversion; ॥१८- ५१॥\n\nliving in solitude, eating lightly, controlling speech, body, and mind,  \nconstantly devoted to the discipline of meditation, and taking refuge in detachment; ॥१८- ५२॥\n\ngiving up egotism, force, arrogance, desire, anger, and possessiveness,  \nfree from the sense of “mine” and at peace, one becomes fit for being Brahman. ॥१८- ५३॥\n\nHaving become Brahman, serene in self, one neither grieves nor desires.  \nEqual toward all beings, one gains supreme devotion to me. ॥१८- ५४॥\n\nThrough devotion one truly knows me—how great I am and who I am.  \nThen, having truly known me, one enters me immediately afterward. ॥१८- ५५॥\n\nEven while always performing every action, one who takes refuge in me  \nattains, through my grace, the eternal and imperishable state. ॥१८- ५६॥\n\nMentally renouncing all actions into me, regarding me as supreme,  \ntaking refuge in the discipline of understanding, keep your mind always fixed on me. ॥१८- ५७॥\n\nWith your mind fixed on me, you will cross all difficulties through my grace.  \nBut if, out of egotism, you will not listen, you will perish. ॥१८- ५८॥\n\nIf, taking refuge in egotism, you think, “I will not fight,”  \nthis resolve of yours is false. Your nature will compel you. ॥१८- ५९॥\n\nBound by your own work born from your nature, Kaunteya,  \nyou will helplessly do even what, through delusion, you do not wish to do. ॥१८- ६०॥\n\nThe Lord stands in the heart of all beings, Arjuna,  \ncausing all beings to revolve by his power of illusion, as though mounted on a machine. ॥१८- ६१॥\n\nGo to him alone for refuge with your whole being, Bharata.  \nThrough his grace you will attain supreme peace and the eternal dwelling. ॥१८- ६२॥\n\nThus I have taught you knowledge more secret than the secret.  \nReflect on it completely, and then do as you wish. ॥१८- ६३॥\n\nOnce more, hear my supreme word, the most secret of all.  \nYou are deeply loved by me; therefore I will tell you what is good for you. ॥१८- ६४॥\n\nKeep your mind on me, be devoted to me, sacrifice to me, and bow to me.  \nYou will come to me alone. I promise you this truly, for you are dear to me. ॥१८- ६५॥\n\nAbandoning all duties, come to me alone for refuge.  \nI will free you from all sins. Do not grieve. ॥१८- ६६॥\n\nYou must never speak this to one without austerity or devotion,  \nnor to one unwilling to listen, nor to one who finds fault with me. ॥१८- ६७॥\n\nWhoever teaches this supreme secret among my devotees,  \nhaving established supreme devotion to me, will come to me alone without doubt. ॥१८- ६८॥\n\nAmong human beings, no one does anything dearer to me than that person,  \nnor will anyone else on earth be dearer to me. ॥१८- ६९॥\n\nAnd whoever studies this righteous dialogue between us—  \nI consider myself worshipped by that person through the sacrifice of knowledge. ॥१८- ७०॥\n\nEven the person who listens with faith and without fault-finding  \nwill be freed and attain the blessed worlds of those whose actions are virtuous. ॥१८- ७१॥\n\nHave you heard this, Partha, with a focused mind?  \nHas your delusion born of ignorance been destroyed, Dhananjaya? ॥१८- ७२॥\n\nArjuna said:\n\nMy delusion is destroyed, and I have regained my understanding through your grace, Achyuta.  \nI stand firm, my doubts gone. I will do as you say. ॥१८- ७३॥\n\nSanjaya said:\n\nThus I heard this wondrous, hair-raising dialogue  \nbetween Vasudeva and the great-hearted Partha. ॥१८- ७४॥\n\nThrough Vyasa’s grace I heard this supreme and secret discipline  \ndirectly from Krishna, Lord of Discipline, as he himself explained it. ॥१८- ७५॥\n\nKing, as I remember again and again this wondrous  \nand sacred dialogue between Keshava and Arjuna, I rejoice again and again. ॥१८- ७६॥\n\nAnd as I remember again and again that utterly wondrous form of Hari,  \ngreat amazement comes over me, King, and I rejoice again and again. ॥१८- ७७॥\n\nWhere Krishna, Lord of Discipline, is, and where Partha, the bow-bearer, is,  \nthere are fortune, victory, prosperity, and firm justice. This is my conviction. ॥१८- ७८॥\n\nOm Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, the knowledge of Brahman, the scripture of discipline, the dialogue between Sri Krishna and Arjuna, ends the eighteenth chapter, named “The Discipline of Liberation and Renunciation.” ॥१८॥","download_url":"https://mouseia.org/api/works/bhagavad-gita/translations/trn_bhagavad_gita_plain.txt"}],"retex_markdown_url":"https://mouseia.org/api/works/bhagavad-gita/retex.md"}}