---
type: article
status: Published
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"
certainty: observed
source: "https://sa.wikisource.org/w/index.php?oldid=407843&action=raw"
unknowns: none known
---
# Bhagavad Gita

## Original

### Chapter 1 — Arjuna’s Despair

ॐ
श्रीपरमात्मने नमः
अथ श्रीमद्भगवद्गीता
प्रथमोऽध्यायः

धृतराष्ट्र उवाच
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः । 
मामकाः पाण्डवाश्चैव किमकुर्वत संजय  ॥१-१॥

सञ्जय उवाच
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसंगम्य राजा वचनमब्रवीत्  ॥१-२॥

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥१-३॥

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथः ॥१-४॥

धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥१-५॥

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः  ॥१-६॥

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते  ॥१-७॥

भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः ।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च  ॥१-८॥

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः  ॥१-९॥

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्  ॥१-१०॥

अयनेषु च सर्वेषु यथाभागमवस्थिताः ।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि  ॥१-११॥

तस्य संजनयन्हर्षं कुरुवृद्धः पितामहः ।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्  ॥१-१२॥

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्  ॥१-१३॥

ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ ।
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः  ॥१-१४॥

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः ।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः  ॥१-१५॥

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ  ॥१-१६॥

काश्यश्च परमेष्वासः शिखण्डी च महारथः ।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः  ॥१-१७॥

द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते ।
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक्  ॥१-१८॥

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्  ॥१-१९॥

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः ।
प्रवृत्ते शस्त्रसंपाते धनुरुद्यम्य पाण्डवः  ॥१-२०॥

अर्जुन उवाच
हृषीकेशं तदा वाक्यमिदमाह महीपते ।
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत  ॥१-२१॥

यावदेतान्निरिक्षेऽहं योद्‌धुकामानवस्थितान् ।
कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे  ॥१-२२॥

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः ।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः  ॥१-२३॥

सञ्जय उवाच
एवमुक्तो हृषीकेशो गुडाकेशेन भारत ।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्  ॥१-२४॥

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् ।
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति  ॥१-२५॥

तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् ।
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा  ॥१-२६॥

श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि ।
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्  ॥१-२७॥

अर्जुन उवाच
कृपया परयाविष्टो विषीदन्निदमब्रवीत् ।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्  ॥१-२८॥

सीदन्ति मम गात्राणि मुखं च परिशुष्यति ।
वेपथुश्च शरीरे मे रोमहर्षश्च जायते  ॥१-२९॥

गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते ।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः  ॥१-३०॥

निमित्तानि च पश्यामि विपरीतानि केशव ।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे  ॥१-३१॥

न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च ।
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा  ॥१-३२॥

येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च ।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च  ॥१-३३॥

आचार्याः पितरः पुत्रास्तथैव च पितामहाः ।
मातुलाः श्वशुराः पौत्राः श्यालाः संबन्धिनस्तथा  ॥१-३४॥

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन ।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते  ॥१-३५॥

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन ।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः  ॥१-३६॥

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् ।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव  ॥१-३७॥

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः ।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्  ॥१-३८॥

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् ।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन  ॥१-३९॥

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः ।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत  ॥१-४०॥

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः ।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः  ॥१-४१॥

संकरो नरकायैव कुलघ्नानां कुलस्य च ।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः  ॥१-४२॥

दोषैरेतैः कुलघ्नानां वर्णसंकरकारकैः ।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः  ॥१-४३॥

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम  ॥१-४४॥

अहो बत महत्पापं कर्तुं व्यवसिता वयम् ।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः  ॥१-४५॥

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः ।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्  ॥१-४६॥

सञ्जय उवाच
एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् ।
विसृज्य सशरं चापं शोकसंविग्नमानसः  ॥१-४७॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे 
श्रीकृष्णार्जुनसंवादेऽर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ १ ॥

### Chapter 2 — The Yoga of Knowledge

ॐ
श्रीपरमात्मने नमः
अथ द्वितीयोऽध्यायः

सञ्जय उवाच
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥२- १॥

श्रीभगवानुवाच 
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥२- २॥

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥२- ३॥

अर्जुन उवाच
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन ॥२- ४॥

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम- स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥२- ६॥

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२- ७॥

न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥२- ८॥

सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥२- ९॥

तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥२- १०॥

श्रीभगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥२- ११॥

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥२- १२॥

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥२- १३॥

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥२- १४॥

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥२- १५॥

नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥२- १६॥

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥२- १७॥

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥२- १८॥

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥२- १९॥

न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥२- २०॥

वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥२- २१॥

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥२- २२॥

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥२- २३॥

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥२- २४॥

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥२- २५॥

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥२- २६॥

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२- २७॥

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥२- २८॥

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२- २९॥

देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥२- ३०॥

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥२- ३१॥

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥२- ३२॥

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२- ३७॥

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२- ३८॥

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२- ३९॥

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२- ४०॥

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२- ४१॥

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२- ४२॥

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥२- ४३॥

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२- ४४॥

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२- ४५॥

यावानर्थ उदपाने सर्वतः संप्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२- ४६॥

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२- ४७॥

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥२- ४८॥

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥२- ४९॥

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥२- ५०॥

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥२- ५१॥

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥२- ५२॥

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥२- ५३॥

अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥२- ५४॥

श्रीभगवानुवाच
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२- ५५॥

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥२- ५६॥

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५७॥

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५८॥

विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२- ५९॥

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२- ६०॥

तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६१॥

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२- ६४॥

प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२- ६५॥

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२- ६६॥

इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२- ६७॥

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६८॥

या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥२- ६९॥

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥२- ७०॥

विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः ।
निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥२- ७१॥

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥२- ७२॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे सांख्ययोगो नाम द्वितीयोऽध्यायः ॥ २ ॥

### Chapter 3 — The Yoga of Action

ॐ
श्रीपरमात्मने नमः

अर्जुन उवाच
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥३- १॥

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥३- २॥

श्रीभगवानुवाच
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् ॥३- ३॥

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।
न च संन्यसनादेव सिद्धिं समधिगच्छति ॥३- ४॥

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥३- ५॥

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥३- ६॥

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥३- ७॥

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥३- ८॥

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥३- ९॥

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥३- १०॥

देवान्भावयतानेन ते देवा भावयन्तु वः ।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥३- ११॥

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥३- १२॥

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥३- १३॥

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३- १४॥

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥३- १५॥

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥३- १६॥

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥३- १७॥

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥३- १८॥

तस्मादसक्तः सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥३- १९॥

कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि ॥३- २०॥

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥३- २१॥

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥३- २२॥

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥३- २३॥

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥३- २४॥

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥३- २५॥

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥३- २६॥

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥३- २७॥

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥३- २८॥

प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥३- २९॥

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥३- ३०॥

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥३- ३१॥

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥३- ३२॥

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३- ३३॥

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३- ३४॥

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३- ३५॥

अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३- ३६॥

श्रीभगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः ।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥३- ३७॥

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३- ३८॥

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३- ३९॥

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥३- ४०॥

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥३- ४१॥

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥३- ४२॥

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥३- ४३॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे 
श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥ ३ ॥

### Chapter 4 — The Yoga of Knowledge and Renunciation

ॐ
श्रीपरमात्मने नमः
अथ चतुर्थोऽध्यायः

श्रीभगवानुवाच

इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥४-१॥

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परन्तप ॥४-२॥

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥४-३॥

अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥४-४॥

श्रीभगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥४-५॥

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥४-६॥

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४-७॥

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४-८॥

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥४-९॥

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भावमागताः ॥४-१०॥

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥४-११॥

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥४-१२॥

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥४-१३॥

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥४-१४॥

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥४-१५॥

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥४-१६॥

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥४-१७॥

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥४-१८॥

यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥४-१९॥

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥४-२०॥

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥४-२१॥

यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥४-२२॥

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥४-२३॥

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥४-२४॥

दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥४-२५॥

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥४-२६॥

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥४-२७॥

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥४-२८॥

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥४-२९॥

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥४-३०॥

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥४-३१॥

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥४-३२॥

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥४-३३॥

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥४-३४॥

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥४-३५॥

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥४-३६॥

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥४-३७॥

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥४-३८॥

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥४-३९॥

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४-४०॥

योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् ।
आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥४-४१॥

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥४-४२॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे ज्ञानकर्मसंन्यासयोगो नाम चतुर्थोऽध्यायः ॥ ४ ॥

### Chapter 5 — The Yoga of Renunciation

ॐ
श्रीपरमात्मने नमः

अर्जुन उवाच
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥५- १॥

संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥५- २॥

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥५- ३॥

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥५- ४॥

यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं सांख्यं च योगं च यः पश्यति स: पश्यति ॥५- ५॥

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥५- ६॥

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥५- ७॥

नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्‌गच्छन्स्वपञ्श्वसन् ॥५- ८॥

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥५- ९॥

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥५- १०॥

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥५- ११॥

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥५- १२॥

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥५- १३॥

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥५- १४॥

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥५- १५॥

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥५- १६॥

तद्‌बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥५- १७॥

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥५- १८॥

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥५- १९॥

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥५- २०॥

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत् सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥५- २१॥

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥५- २२॥

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥५- २३॥

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥५- २४॥

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥५- २५॥

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥५- २६॥

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥५- २७॥

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥५- २८॥

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥५- २९॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे कर्मसंन्यासयोगो नाम पञ्चमोऽध्यायः ॥ ५ ॥

### Chapter 6 — The Yoga of Meditation

ॐ
श्रीपरमात्मने नमः

श्रीभगवानुवाच
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥६- १॥

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥६- २॥

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥६- ३॥

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥६- ४॥

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥६- ५॥

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥६- ६॥

जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।
शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥६- ७॥

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥६- ८॥

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥६- ९॥

योगी युञ्जीत सततमात्मानं रहसि स्थितः ।
एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥६- १०॥

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥६- ११॥

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥६- १२॥

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥६- १३॥

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥६- १४॥

युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥६- १५॥

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।
न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥६- १६॥

युक्ताहारविहारस्य  युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥६- १७॥

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥६- १८॥

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥६- १९॥

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥६- २०॥

सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥६- २१॥

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥६- २२॥

तं विद्याद्‌दुःखसंयोगवियोगं योगसंज्ञितम् ।
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥६- २३॥

संकल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥६- २४॥

शनैः शनैरुपरमेद्‌बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत् ॥६- २५॥

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥६- २६॥

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥६- २७॥

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥६- २८॥

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥६- २९॥

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥६- ३०॥

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥६- ३१॥

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दुःखं स योगी परमो मतः ॥६- ३२॥

अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥६- ३३॥

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्‌दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥६- ३४॥

श्रीभगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥६- ३५॥

असंयतात्मना योगो दुष्प्राप इति मे मतिः ।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥६- ३६॥

अर्जुन उवाच
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६- ३७॥

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥६- ३८॥

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥६- ३९॥

श्रीभगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।
न हि कल्याणकृत्कश्चिद्‌दुर्गतिं तात गच्छति ॥६- ४०॥

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥६- ४१॥

अथवा योगिनामेव कुले भवति धीमताम् ।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥६- ४२॥

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥६- ४३॥

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥६- ४४॥

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥६- ४५॥

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥६- ४६॥

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।
श्रद्धावान् भजते यो मां स मे युक्ततमो मतः ॥६- ४७॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे आत्मसंयमयोगो नाम षष्ठोऽध्यायः ॥ ६ ॥

### Chapter 7 — The Yoga of Knowledge and Realization

ॐ
श्रीपरमात्मने नमः

श्रीभगवानुवाच
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः ।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥७- १॥

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः ।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥७- २॥

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥७- ३॥

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।
अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥७- ४॥

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् ।
जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥७- ५॥

एतद्योनीनि भूतानि सर्वाणीत्युपधारय ।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥७- ६॥

मत्तः परतरं नान्यत्किंचिदस्ति धनंजय ।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥७- ७॥

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः ।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥७- ८॥

पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥७- ९॥

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् ।
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥७- १०॥

बलं बलवतां चाहं कामरागविवर्जितम् ।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥७- ११॥

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये ।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥७- १२॥

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् ।
मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥७- १३॥

दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥७- १४॥

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः ।
माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥७- १५॥

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥७- १६॥

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥७- १७॥

उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् ।
आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥७- १८॥

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥७- १९॥

कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः ।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥७- २०॥

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति ।
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥७- २१॥

स तया श्रद्धया युक्तस्तस्याराधनमीहते ।
लभते च ततः कामान्मयैव विहितान्हि तान् ॥७- २२॥

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् ।
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥७- २३॥

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः ।
परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥७- २४॥

नाहं प्रकाशः सर्वस्य योगमायासमावृतः ।
मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥७- २५॥

वेदाहं समतीतानि वर्तमानानि चार्जुन ।
भविष्याणि च भूतानि मां तु वेद न कश्चन ॥७- २६॥

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत ।
सर्वभूतानि संमोहं सर्गे यान्ति परन्तप ॥७- २७॥

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् ।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥७- २८॥

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये ।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥७- २९॥

साधिभूताधिदैवं मां साधियज्ञं च ये विदुः ।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥७- ३०॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे ज्ञानविज्ञानयोगो नाम सप्तमोऽध्यायः ॥ ७ ॥

### Chapter 8 — The Yoga of the Imperishable Absolute

ॐ
श्रीपरमात्मने नमः

अर्जुन उवाच
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥८- १॥

अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥८- २॥

श्रीभगवानुवाच
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥८- ३॥

अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥८- ४॥

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥८- ५॥

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।
तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥८- ६॥

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च ।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ॥८- ७॥

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥८- ८॥

कविं पुराणमनुशासितारमणोरणीयांसमनुस्मरेद्यः ।
सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात् ॥८- ९॥

प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम् ॥८- १०॥

यदक्षरं वेदविदो वदन्ति
विशन्ति यद्यतयो वीतरागाः ।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति
तत्ते पदं संग्रहेण प्रवक्ष्ये ॥८- ११॥

सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥८- १२॥

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥८- १३॥

अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥८- १४॥

मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् ।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥८- १५॥

आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥८- १६॥

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः ।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥८- १७॥

अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे ।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥८- १८॥

भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥८- १९॥

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः ।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥८- २०॥

अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् ।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥८- २१॥

पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥८- २२॥

यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः ।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥८- २३॥

अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् ।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥८- २४॥

धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् ।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥८- २५॥

शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।
एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥८- २६॥

नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥८- २७॥

वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत् पुण्यफलं प्रदिष्टम् ।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम् ॥८- २८॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे अक्षरब्रह्मयोगो नामाष्टमोऽध्यायः ॥८॥

### Chapter 9 — The Yoga of Royal Knowledge and Royal Mystery

ॐ
श्रीपरमात्मने नमः

श्रीभगवानुवाच
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥९- १॥

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥९- २॥

अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥९- ३॥

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥९- ४॥

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥९- ५॥

यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥९- ६॥

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥९- ७॥

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥९- ८॥

न च मां तानि कर्माणि निबध्नन्ति धनंजय ।
उदासीनवदासीनमसक्तं तेषु कर्मसु ॥९- ९॥

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥९- १०॥

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥९- ११॥

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः ।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥९- १२॥

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः ।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥९- १३॥

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः ।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥९- १४॥

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥९- १५॥

अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् ।
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥९- १६॥

पिताहमस्य जगतो माता धाता पितामहः ।
वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥९- १७॥

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् ।
प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥९- १८॥

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च ।
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥९- १९॥

त्रैविद्या मां सोमपाः पूतपापा
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।
ते पुण्यमासाद्य सुरेन्द्रलोक-
मश्नन्ति दिव्यान्दिवि देवभोगान् ॥९- २०॥

ते तं भुक्त्वा स्वर्गलोकं विशालं
क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।
एवं त्रयीधर्ममनुप्रपन्ना
गतागतं कामकामा लभन्ते ॥९- २१॥

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥९- २२॥

येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः ।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥९- २३॥

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥९- २४॥

यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः ।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥९- २५॥

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥९- २६॥

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥९- २७॥

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः ।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥९- २८॥

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥९- २९॥

अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥९- ३०॥

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रति जानीहि न मे भक्तः प्रणश्यति ॥९- ३१॥

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥९- ३२॥

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा ।
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥९- ३३॥

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥९- ३४॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे राजविद्याराजगुह्ययोगो नाम नवमोऽध्यायः ॥९॥

### Chapter 10 — The Yoga of Divine Glories

ॐ
श्रीपरमात्मने नमः

श्रीभगवानुवाच
भूय एव महाबाहो शृणु मे परमं वचः ।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥१०- १॥

न मे विदुः सुरगणाः प्रभवं न महर्षयः ।
अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥१०- २॥

यो मामजमनादिं च वेत्ति लोकमहेश्वरम् ।
असंमूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥१०- ३॥

बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः ।
सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥१०- ४॥

अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः ।
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥१०- ५॥

महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा ।
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥१०- ६॥

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥१०- ७॥

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥१०- ८॥

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् ।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥१०- ९॥

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥१०- १०॥

तेषामेवानुकम्पार्थमहमज्ञानजं तमः ।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥१०- ११॥

अर्जुन उवाच
परं ब्रह्म परं धाम पवित्रं परमं भवान् ।
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥१०- १२॥

आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा ।
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥१०- १३॥

सर्वमेतदृतं मन्ये यन्मां वदसि केशव ।
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥१०- १४॥

स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ।
भूतभावन भूतेश देवदेव जगत्पते ॥१०- १५॥

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः ।
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥१०- १६॥

कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥१०- १७॥

विस्तरेणात्मनो योगं विभूतिं च जनार्दन ।
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥१०- १८॥

श्रीभगवानुवाच
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः ।
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥१०- १९॥

अहमात्मा गुडाकेश सर्वभूताशयस्थितः ।
अहमादिश्च मध्यं च भूतानामन्त एव च ॥१०- २०॥

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् ।
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥१०- २१॥

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः ।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥१०- २२॥

रुद्राणां शंकरश्चास्मि वित्तेशो यक्षरक्षसाम् ।
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥१०- २३॥

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् ।
सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥१०- २४॥

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् ।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥१०- २५॥

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः ।
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥१०- २६॥

उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् ।
ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥१०- २७॥

आयुधानामहं वज्रं धेनूनामस्मि कामधुक् ।
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥१०- २८॥

अनन्तश्चास्मि नागानां वरुणो यादसामहम् ।
पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥१०- २९॥

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् ।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥१०- ३०॥

पवनः पवतामस्मि रामः शस्त्रभृतामहम् ।
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥१०- ३१॥

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन ।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥१०- ३२॥

अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च ।
अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥१०- ३३॥

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् ।
कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥१०- ३४॥

बृहत्साम तथा साम्नां गायत्री छन्दसामहम् ।
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥१०- ३५॥

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् ।
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥१०- ३६॥

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः ।
मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥१०- ३७॥

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् ।
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥१०- ३८॥

यच्चापि सर्वभूतानां बीजं तदहमर्जुन ।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥१०- ३९॥

नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप ।
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥१०- ४०॥

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ।
तत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम् ॥१०- ४१॥

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन ।
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥१०- ४२॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे विभूतियोगो नाम दशमोऽध्यायः ॥ १० ॥

### Chapter 11 — The Yoga of the Vision of the Universal Form

ॐ
श्रीपरमात्मने नमः

अर्जुन उवाच  
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् ।
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥११- १॥

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया ।
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥११- २॥

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर ।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥११- ३॥

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो ।
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥११- ४॥

श्रीभगवानुवाच
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः ।
नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥११- ५॥

पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा ।
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥११- ६॥

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम् ।
मम देहे गुडाकेश यच्चान्यद् द्रष्टुमिच्छसि ॥११- ७॥

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा ।
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥११- ८॥

सञ्जय उवाच
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः ।
दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥११- ९॥

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम् ।
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥११- १०॥

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् ।
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम् ॥११- ११॥

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता ।
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥११- १२॥

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा ।
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥११- १३॥

ततः स विस्मयाविष्टो हृष्टरोमा धनंजयः ।
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥११- १४॥

अर्जुन उवाच
पश्यामि देवांस्तव देव देहे
सर्वांस्तथा भूतविशेषसंघान् ।
ब्रह्माणमीशं कमलासनस्थ-
मृषींश्च सर्वानुरगांश्च दिव्यान् ॥११- १५॥

अनेकबाहूदरवक्त्रनेत्रं
पश्यामि त्वां सर्वतोऽनन्तरूपम् ।
नान्तं न मध्यं न पुनस्तवादिं
पश्यामि विश्वेश्वर विश्वरूप ॥११- १६॥

किरीटिनं गदिनं चक्रिणं च
तेजोराशिं सर्वतो दीप्तिमन्तम् ।
पश्यामि त्वां दुर्निरीक्ष्यं समन्ता-
द्दीप्तानलार्कद्युतिमप्रमेयम् ॥११- १७॥

त्वमक्षरं परमं वेदितव्यं
त्वमस्य विश्वस्य परं निधानम् ।
त्वमव्ययः शाश्वतधर्मगोप्ता
सनातनस्त्वं पुरुषो मतो मे ॥११- १८॥

अनादिमध्यान्तमनन्तवीर्य-
मनन्तबाहुं शशिसूर्यनेत्रम् ।
पश्यामि त्वां दीप्तहुताशवक्त्रं
स्वतेजसा विश्वमिदं तपन्तम् ॥११- १९॥

द्यावापृथिव्योरिदमन्तरं हि
व्याप्तं त्वयैकेन दिशश्च सर्वाः ।
दृष्ट्वाद्भुतं रूपमुग्रं तवेदं
लोकत्रयं प्रव्यथितं महात्मन् ॥११- २०॥

अमी हि त्वां सुरसंघा विशन्ति
केचिद्भीताः प्राञ्जलयो गृणन्ति ।
स्वस्तीत्युक्त्वा महर्षिसिद्धसंघाः
स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥११- २१॥

रुद्रादित्या वसवो ये च साध्या
विश्वेऽश्विनौ मरुतश्चोष्मपाश्च ।
गन्धर्वयक्षासुरसिद्धसंघा
वीक्षन्ते त्वां विस्मिताश्चैव सर्वे ॥११- २२॥

रूपं महत्ते बहुवक्त्रनेत्रं
महाबाहो बहुबाहूरुपादम् ।
बहूदरं बहुदंष्ट्राकरालं
दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥११- २३॥

नभःस्पृशं दीप्तमनेकवर्णं
व्यात्ताननं दीप्तविशालनेत्रम् ।
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा
धृतिं न विन्दामि शमं च विष्णो ॥११- २४॥

दंष्ट्राकरालानि च ते मुखानि
दृष्ट्वैव कालानलसन्निभानि ।
दिशो न जाने न लभे च शर्म
प्रसीद देवेश जगन्निवास ॥११- २५॥

अमी च त्वां धृतराष्ट्रस्य पुत्राः
सर्वे सहैवावनिपालसंघैः ।
भीष्मो द्रोणः सूतपुत्रस्तथासौ
सहास्मदीयैरपि योधमुख्यैः ॥११- २६॥

वक्त्राणि ते त्वरमाणा विशन्ति
दंष्ट्राकरालानि भयानकानि ।
केचिद्विलग्ना दशनान्तरेषु
संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥११- २७॥

यथा नदीनां बहवोऽम्बुवेगाः
समुद्रमेवाभिमुखा द्रवन्ति ।
तथा तवामी नरलोकवीरा
विशन्ति वक्त्राण्यभिविज्वलन्ति ॥११- २८॥

यथा प्रदीप्तं ज्वलनं पतङ्गा
विशन्ति नाशाय समृद्धवेगाः ।
तथैव नाशाय विशन्ति लोका-
 स्तवापि वक्त्राणि समृद्धवेगाः ॥११- २९॥

लेलिह्यसे ग्रसमानः समन्ता-
ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः ।
तेजोभिरापूर्य जगत्समग्रं
भासस्तवोग्राः प्रतपन्ति विष्णो ॥११- ३०॥

आख्याहि मे को भवानुग्ररूपो
नमोऽस्तु ते देववर प्रसीद ।
विज्ञातुमिच्छामि भवन्तमाद्यं
न हि प्रजानामि तव प्रवृत्तिम् ॥११- ३१॥

श्रीभगवानुवाच
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः ।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः ॥११- ३२॥

तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम् ।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन् ॥११- ३३॥

द्रोणं च भीष्मं च जयद्रथं च
कर्णं तथान्यानपि योधवीरान् ।
मया हतांस्त्वं जहि मा व्यथिष्ठा
युध्यस्व जेतासि रणे सपत्नान् ॥११- ३४॥

सञ्जय उवाच
एतच्छ्रुत्वा वचनं केशवस्य
कृताञ्जलिर्वेपमानः किरीटी ।
नमस्कृत्वा भूय एवाह कृष्णं
सगद्गदं भीतभीतः प्रणम्य ॥११- ३५॥

अर्जुन उवाच
स्थाने हृषीकेश तव प्रकीर्त्या
जगत्प्रहृष्यत्यनुरज्यते च ।
रक्षांसि भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसंघाः ॥११- ३६॥

कस्माच्च ते न नमेरन्महात्मन्
गरीयसे ब्रह्मणोऽप्यादिकर्त्रे ।
अनन्त देवेश जगन्निवास
त्वमक्षरं सदसत्तत्परं यत् ॥११- ३७॥

त्वमादिदेवः पुरुषः पुराण-
स्त्वमस्य विश्वस्य परं निधानम् ।
वेत्तासि वेद्यं च परं च धाम
त्वया ततं विश्वमनन्तरूप ॥११- ३८॥

वायुर्यमोऽग्निर्वरुणः शशाङ्कः
प्रजापतिस्त्वं प्रपितामहश्च ।
नमो नमस्तेऽस्तु सहस्रकृत्वः
पुनश्च भूयोऽपि नमो नमस्ते ॥११- ३९॥

नमः पुरस्तादथ पृष्ठतस्ते
नमोऽस्तु ते सर्वत एव सर्व ।
अनन्तवीर्यामितविक्रमस्त्वं
सर्वं समाप्नोषि ततोऽसि सर्वः ॥११- ४०॥

सखेति मत्वा प्रसभं यदुक्तं
हे कृष्ण हे यादव हे सखेति ।
अजानता महिमानं तवेदं
मया प्रमादात्प्रणयेन वापि ॥११- ४१॥

यच्चावहासार्थमसत्कृतोऽसि
विहारशय्यासनभोजनेषु ।
एकोऽथवाप्यच्युत तत्समक्षं
तत्क्षामये त्वामहमप्रमेयम् ॥११- ४२॥

पितासि लोकस्य चराचरस्य
त्वमस्य पूज्यश्च गुरुर्गरीयान् ।
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो
लोकत्रयेऽप्यप्रतिमप्रभाव ॥११- ४३॥

तस्मात्प्रणम्य प्रणिधाय कायं
प्रसादये त्वामहमीशमीड्यम् ।
पितेव पुत्रस्य सखेव सख्युः
 प्रियः प्रियायार्हसि देव सोढुम् ॥११- ४४॥

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा
भयेन च प्रव्यथितं मनो मे ।
तदेव मे दर्शय देव रूपं
प्रसीद देवेश जगन्निवास ॥११- ४५॥

किरीटिनं गदिनं चक्रहस्त-
मिच्छामि त्वां द्रष्टुमहं तथैव ।
तेनैव रूपेण चतुर्भुजेन
सहस्रबाहो भव विश्वमूर्ते ॥११- ४६॥

श्रीभगवानुवाच
मया प्रसन्नेन तवार्जुनेदं
रूपं परं दर्शितमात्मयोगात् ।
तेजोमयं विश्वमनन्तमाद्यं
यन्मे त्वदन्येन न दृष्टपूर्वम् ॥११- ४७॥

न वेदयज्ञाध्ययनैर्न दानै-
र्न च क्रियाभिर्न तपोभिरुग्रैः ।
एवंरूपः शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर ॥११- ४८॥

मा ते व्यथा मा च विमूढभावो
दृष्ट्वा रूपं घोरमीदृङ्ममेदम् ।
व्यपेतभीः प्रीतमनाः पुनस्त्वं
तदेव मे रूपमिदं प्रपश्य ॥११- ४९॥

सञ्जय उवाच
इत्यर्जुनं वासुदेवस्तथोक्त्वा
स्वकं रूपं दर्शयामास भूयः ।
आश्वासयामास च भीतमेनं
भूत्वा पुनः सौम्यवपुर्महात्मा ॥११- ५०॥

अर्जुन उवाच
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन ।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥११- ५१॥

श्रीभगवानुवाच
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम ।
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥११- ५२॥

नाहं वेदैर्न तपसा न दानेन न चेज्यया ।
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥११- ५३॥

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन ।
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परंतप ॥११- ५४॥

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः ।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥११- ५५॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे विश्वरूपदर्शनयोगो नामैकादशोऽध्यायः ॥ ११ ॥

### Chapter 12 — The Yoga of Devotion

ॐ
श्रीपरमात्मने नमः

अर्जुन उवाच
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते ।
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥१२- १॥

श्रीभगवानुवाच
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते ।
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥१२- २॥

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते ।
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥१२- ३॥

संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः ।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥१२- ४॥

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् ।
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते ॥१२- ५॥

ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः ।
अनन्येनैव योगेन मां ध्यायन्त उपासते ॥१२- ६॥

तेषामहं समुद्धर्ता मृत्युसंसारसागरात् ।
भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥१२- ७॥

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय ।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥१२- ८॥

अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् ।
अभ्यासयोगेन ततो मामिच्छाप्तुं धनंजय ॥१२- ९॥

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव ।
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥१२- १०॥

अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः ।
सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥१२- ११॥

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते ।
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥१२- १२॥

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।
निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥१२- १३॥

संतुष्टः सततं योगी यतात्मा दृढनिश्चयः ।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥१२- १४॥

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥१२- १५॥

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः ।
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥१२- १६॥

यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति ।
शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥१२- १७॥

समः शत्रौ च मित्रे च तथा मानापमानयोः ।
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥१२- १८॥

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् ।
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥१२- १९॥

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते ।
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥१२- २०॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे 
श्रीकृष्णार्जुनसंवादे भक्तियोगो नाम द्वादशोऽध्यायः ॥ १२ ॥

### Chapter 13 — The Yoga of the Field and the Knower of the Field

ॐ
श्रीपरमात्मने नमः

श्रीभगवानुवाच
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥१३- १॥

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥१३- २॥

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥१३- ३॥

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥१३- ४॥

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च ।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥१३- ५॥

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः ।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥१३- ६॥

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥१३- ७॥

इन्द्रियार्थेषु वैराग्यमनहंकार एव च ।
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥१३- ८॥

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥१३- ९॥

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥१३- १०॥

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥१३- ११॥

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादि मत्परं ब्रह्म न सत्तन्नासदुच्यते ॥१३- १२॥

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥१३- १३॥

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥१३- १४॥

बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥१३- १५॥

अविभक्तं च भूतेषु विभक्तमिव च स्थितम् ।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥१३- १६॥

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥१३- १७॥

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥१३- १८॥

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान् ॥१३- १९॥

कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥१३- २०॥

पुरुषः प्रकृतिस्थो हि भुङ्‌क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥१३- २१॥

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥१३- २२॥

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥१३- २३॥

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥१३- २४॥

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥१३- २५॥

यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् ।
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥१३- २६॥

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् ।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥१३- २७॥

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥१३- २८॥

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।
यः पश्यति तथात्मानमकर्तारं स पश्यति ॥१३- २९॥

यदा भूतपृथग्भावमेकस्थमनुपश्यति ।
तत एव च विस्तारं ब्रह्म संपद्यते तदा ॥१३- ३०॥

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः ।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते ॥१३- ३१॥

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते ।
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥१३- ३२॥

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः ।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥१३- ३३॥

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा ।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥१३- ३४॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ॥ १३ ॥

### Chapter 14 — The Yoga of the Three Qualities

ॐ
श्रीपरमात्मने नमः

श्रीभगवानुवाच
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् ।
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥१४- १॥

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः ।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥१४- २॥

मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।
संभवः सर्वभूतानां ततो भवति भारत ॥१४- ३॥

सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः ।
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥१४- ४॥

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः ।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥१४- ५॥

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् ।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥१४- ६॥

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥१४- ७॥

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् ।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥१४- ८॥

सत्त्वं सुखे संजयति रजः कर्मणि भारत ।
ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ॥१४- ९॥

रजस्तमश्चाभिभूय सत्त्वं भवति भारत ।
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥१४- १०॥

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते ।
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥१४- ११॥

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१४- १२॥

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च ।
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥१४- १३॥

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् ।
तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४- १४॥

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते ।
तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥१४- १५॥

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् ।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥१४- १६॥

सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च ।
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥१४- १७॥

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः ।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥१४- १८॥

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥१४- १९॥

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥१४- २०॥

अर्जुन उवाच
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥१४- २१॥

श्रीभगवानुवाच
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।
न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ॥१४- २२॥

उदासीनवदासीनो गुणैर्यो न विचाल्यते ।
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥१४- २३॥

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥१४- २४॥

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।
सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥१४- २५॥

मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४- २६॥

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च ।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥१४- २७॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ॥१४॥

### Chapter 15 — The Yoga of the Supreme Person

ॐ
श्रीपरमात्मने नमः

ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥१५- १॥

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः ।
अधश्च मूलान्यनुसंततानि
कर्मानुबन्धीनि मनुष्यलोके ॥१५- २॥

न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च संप्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूल-
मसङ्गशस्त्रेण दृढेन छित्त्वा ॥१५- ३॥

ततः पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये
यतः प्रवृत्तिः प्रसृता पुराणी ॥१५- ४॥

निर्मानमोहा जितसङ्गदोषा
अध्यात्मनित्या विनिवृत्तकामाः ।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै- 
र्गच्छन्त्यमूढाः पदमव्ययं तत् ॥१५- ५॥

न तद्भासयते सूर्यो न शशाङ्को न पावकः ।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥१५- ६॥

ममैवांशो जीवलोके जीवभूतः सनातनः ।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५- ७॥

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥१५- ८॥

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥१५- ९॥

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥१५- १०॥

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥१५- ११॥

यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१५- १२॥

गामाविश्य च भूतानि धारयाम्यहमोजसा ।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१५- १३॥

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥१५- १४॥

सर्वस्य चाहं हृदि संनिविष्टो
मत्तः स्मृतिर्ज्ञानमपोहनं च ।
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् ॥१५- १५॥

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१५- १६॥

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥१५- १७॥

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥१५- १८॥

यो मामेवमसंमूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥१५- १९॥

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्‌बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥१५- २०॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुन संवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥ १५ ॥

### Chapter 16 — The Yoga of Divine and Demonic Destinies

ॐ
श्रीपरमात्मने नमः

श्रीभगवानुवाच 
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः ।
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥१६- १॥

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् ।
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥१६- २॥

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता ।
भवन्ति संपदं दैवीमभिजातस्य भारत ॥१६- ३॥

दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च ।
अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम् ॥१६- ४॥

दैवी संपद्विमोक्षाय निबन्धायासुरी मता ।
मा शुचः संपदं दैवीमभिजातोऽसि पाण्डव ॥१६- ५॥

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च ।
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥१६- ६॥

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः ।
न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥१६- ७॥

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ।
अपरस्परसंभूतं किमन्यत्कामहैतुकम् ॥१६- ८॥

एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः ।
प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥१६- ९॥

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः ।
मोहाद्‌गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥१६- १०॥

चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः ।
कामोपभोगपरमा एतावदिति निश्चिताः ॥१६- ११॥

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः ।
ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥१६- १२॥

इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् ।
इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥१६- १३॥

असौ मया हतः शत्रुर्हनिष्ये चापरानपि ।
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥१६- १४॥

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया ।
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥१६- १५॥

अनेकचित्तविभ्रान्ता मोहजालसमावृताः ।
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥१६- १६॥

आत्मसंभाविताः स्तब्धा धनमानमदान्विताः ।
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥१६- १७॥

अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः ।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥१६- १८॥

तानहं द्विषतः क्रुरान्संसारेषु नराधमान् ।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥१६- १९॥

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि ।
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥१६- २०॥

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः ।
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥१६- २१॥

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः ।
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥१६- २२॥

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥१६- २३॥

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥१६- २४॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे दैवासुरसंपद्विभागयोगो नाम षोडशोऽध्यायः ॥१६॥

### Chapter 17 — The Yoga of the Threefold Division of Faith

ॐ
श्रीपरमात्मने नमः

अर्जुन उवाच
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः ।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१७- १॥

श्रीभगवानुवाच
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा ।
सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥१७- २॥

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७- ३॥

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः ।
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥१७- ४॥

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः ।
दम्भाहंकारसंयुक्ताः कामरागबलान्विताः ॥१७- ५॥

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः ।
मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान् ॥१७- ६॥

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः ।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥१७- ७॥

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः ।
रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥१७- ८॥

कट्‌वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः ।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥१७- ९॥

यातयामं गतरसं पूति पर्युषितं च यत् ।
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥१७- १०॥

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते ।
यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥१७- ११॥

अभिसंधाय तु फलं दम्भार्थमपि चैव यत् ।
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥१७- १२॥

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् ।
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७- १३॥

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् ।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥१७- १४॥

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् ।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥१७- १५॥

मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः ।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥१७- १६॥

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः ।
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७- १७॥

सत्कारमानपूजार्थं तपो दम्भेन चैव यत् ।
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥१७- १८॥

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः ।
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥१७- १९॥

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥१७- २०॥

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः ।
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥१७- २१॥

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते ।
असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥१७- २२॥

ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः ।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥१७- २३॥

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः ।
प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥१७- २४॥

तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः ।
दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥१७- २५॥

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते ।
प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥१७- २६॥

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते ।
कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७- २७॥

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् ।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७- २८॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे 
श्रीकृष्णार्जुनसंवादे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः ॥१७॥

### Chapter 18 — The Yoga of Liberation through Renunciation

ॐ
श्रीपरमात्मने नमः

अर्जुन उवाच
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥१८- १॥

श्रीभगवानुवाच
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥१८- २॥

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥१८- ३॥

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः ॥१८- ४॥

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥१८- ५॥

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥१८- ६॥

नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥१८- ७॥

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥१८- ८॥

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥१८- ९॥

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥१८- १०॥

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥१८- ११॥

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥१८- १२॥

पञ्चैतानि महाबाहो कारणानि निबोध मे ।
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥१८- १३॥

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥१८- १४॥

शरीरवाङ्‌मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥१८- १५॥

तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥१८- १६॥

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥१८- १७॥

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः ॥१८- १८॥

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि ॥१८- १९॥

सर्वभूतेषु येनैकं भावमव्ययमीक्षते ।
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥१८- २०॥

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥१८- २१॥

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥१८- २२॥

नियतं सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥१८- २३॥

यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः ।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥१८- २४॥

अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥१८- २५॥

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥१८- २६॥

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥१८- २७॥

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥१८- २८॥

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय ॥१८- २९॥

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥१८- ३०॥

यया धर्ममधर्मं च कार्यं चाकार्यमेव च ।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥१८- ३१॥

अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥१८- ३२॥

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥१८- ३३॥

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥१८- ३४॥

यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥१८- ३५॥

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥१८- ३६॥

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥१८- ३७॥

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥१८- ३८॥

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥१८- ३९॥

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥१८- ४०॥

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥१८- ४१॥

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥१८- ४२॥

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥१८- ४३॥

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥१८- ४४॥

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥१८- ४५॥

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥१८- ४६॥

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥१८- ४७॥

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥१८- ४८॥

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥१८- ४९॥

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥१८- ५०॥

बुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥१८- ५१॥

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥१८- ५२॥

अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥१८- ५३॥

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥१८- ५४॥

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥१८- ५५॥

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥१८- ५६॥

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥१८- ५७॥

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि ॥१८- ५८॥

यदहंकारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥१८- ५९॥

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत् ॥१८- ६०॥

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥१८- ६१॥

तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥१८- ६२॥

इति ते ज्ञानमाख्यातं गुह्याद्‌गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥१८- ६३॥

सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥१८- ६४॥

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥१८- ६५॥

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥१८- ६६॥

इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥१८- ६७॥

य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥१८- ६८॥

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥१८- ६९॥

अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥१८- ७०॥

श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥१८- ७१॥

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय ॥१८- ७२॥

अर्जुन उवाच
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥१८- ७३॥

सञ्जय उवाच
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥१८- ७४॥

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥१८- ७५॥

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥१८- ७६॥

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः ।
विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः ॥१८- ७७॥

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥१८- ७८॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे मोक्षसंन्यासयोगो नामाष्टादशोऽध्यायः ॥१८॥

## Translation — Mouseia

> 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.

### Chapter 1 — Arjuna’s Despair

Om

Salutations to the Supreme Self

Now the glorious Bhagavad Gita

Chapter One

Dhritarashtra said

On the field of dharma, the field of the Kurus,
assembled and eager to fight,
what did my sons and the sons of Pandu do, Sanjaya? ॥१-१॥

Sanjaya said

Then King Duryodhana, seeing the Pandavas’ army
drawn up in battle formation,
approached his teacher and spoke these words: ॥१-२॥

“Teacher, look at this great army of Pandu’s sons,
arrayed by your wise disciple,
the son of Drupada. ॥१-३॥

Here are heroes and mighty archers,
the equals of Bhima and Arjuna in battle:
Yuyudhana, Virata, and Drupada, the great chariot-warrior; ॥१-४॥

Dhrishtaketu, Chekitana, and the valiant king of Kashi;
Purujit, Kuntibhoja,
and Shaibya, foremost among men; ॥१-५॥

the courageous Yudhamanyu, the valiant Uttamaujas,
the son of Subhadra, and the sons of Draupadi—
all of them great chariot-warriors. ॥१-६॥

But now learn from me, best of the twice-born,
who among us are distinguished.
I will name for you the leaders of my army. ॥१-७॥

You yourself, and Bhishma, Karna,
and Kripa, victorious in battle;
Ashvatthama, Vikarna,
and the son of Somadatta as well. ॥१-८॥

And many other heroes are here,
ready to give up their lives for my sake,
armed with many kinds of weapons,
all highly skilled in warfare. ॥१-९॥

Our force, guarded by Bhishma, is unbounded;
but this force of theirs,
guarded by Bhima, is bounded. ॥१-१०॥

Therefore, stationed in every line of advance,
each in your appointed place,
all of you must above all
protect Bhishma.” ॥१-११॥

Then, awakening joy in him,
the mighty grandsire, eldest of the Kurus,
roared aloud like a lion
and blew his conch. ॥१-१२॥

At once, conches, kettledrums,
tabors, drums, and horns
all sounded together,
and the tumult became immense. ॥१-१३॥

Then, standing in their great chariot
drawn by white horses,
Madhava and the son of Pandu
blew their divine conches. ॥१-१४॥

Hrishikesha blew Panchajanya,
Dhananjaya blew Devadatta,
and Bhima, wolf-bellied and terrible in action,
blew the great conch Paundra. ॥१-१५॥

King Yudhishthira, the son of Kunti,
blew Anantavijaya;
Nakula and Sahadeva
blew Sughosha and Manipushpaka. ॥१-१६॥

The king of Kashi, supreme among archers;
Shikhandi, the great chariot-warrior;
Dhrishtadyumna, Virata,
and the unconquered Satyaki; ॥१-१७॥

Drupada, the sons of Draupadi,
and the mighty-armed son of Subhadra—
all around, O lord of the earth,
each blew his own conch. ॥१-१८॥

That tremendous sound,
resounding through sky and earth,
tore through the hearts
of Dhritarashtra’s sons. ॥१-१९॥

Then the son of Pandu, whose banner bore the ape,
seeing Dhritarashtra’s sons standing in formation,
as the clash of weapons was about to begin,
raised his bow. ॥१-२०॥

Arjuna said

Then, O lord of the earth,
he spoke these words to Hrishikesha:
“Station my chariot between the two armies,
O Achyuta, ॥१-२१॥

so that I may observe those who stand here
eager to fight,
and see with whom I must do battle
in this undertaking of war. ॥१-२२॥

I wish to look upon those
who have assembled here to fight,
seeking in battle to please
the evil-minded son of Dhritarashtra.” ॥१-२३॥

Sanjaya said

Thus addressed by Gudakesha,
Hrishikesha, O Bharata,
drew the finest of chariots
between the two armies. ॥१-२४॥

Before Bhishma and Drona
and all the rulers of the earth,
he said, “Son of Pritha, behold
these Kurus assembled here.” ॥१-२५॥

There the son of Pritha saw standing
fathers and grandfathers,
teachers, maternal uncles, brothers,
sons, grandsons, and friends; ॥१-२६॥

fathers-in-law and well-wishers too,
in both armies.
Seeing all his kinsmen
standing there before him, the son of Kunti— ॥१-२७॥

Arjuna said

overcome by deepest compassion
and sinking into sorrow—spoke:
“Krishna, seeing my own people
assembled here, eager to fight, ॥१-२८॥

my limbs give way,
and my mouth grows dry.
My body trembles,
and my hair stands on end. ॥१-२९॥

Gandiva slips from my hand,
and my skin is burning.
I can no longer remain standing;
my mind seems to reel. ॥१-३०॥

I see omens of disaster,
Keshava,
and I see no good in killing
my own people in battle. ॥१-३१॥

I do not desire victory, Krishna,
nor kingship, nor pleasures.
What is kingship to us, Govinda?
What are enjoyments, or even life? ॥१-३२॥

Those for whose sake we desire
kingship, enjoyments, and pleasures
stand here in battle,
having relinquished life and wealth: ॥१-३३॥

teachers, fathers, sons,
and grandfathers;
maternal uncles, fathers-in-law, grandsons,
brothers-in-law, and other relatives. ॥१-३४॥

I do not wish to kill them,
even if they kill me, Slayer of Madhu—
not even for sovereignty over the three worlds,
much less for the sake of the earth. ॥१-३५॥

What joy could be ours, Janardana,
after killing Dhritarashtra’s sons?
Only sin would cling to us
if we killed these aggressors. ॥१-३६॥

Therefore we must not kill
our own kinsmen, Dhritarashtra’s sons.
For how could we be happy, Madhava,
after killing our own people? ॥१-३७॥

Though they, their minds overcome by greed,
do not see the wrong in destroying a family
or the sin
in betraying friends, ॥१-३८॥

how could we fail to understand
that we must turn away from this sin,
when we clearly see the wrong
in destroying a family, Janardana? ॥१-३९॥

When a family is destroyed,
its timeless family dharmas perish.
When dharma is lost,
adharma overwhelms the whole family. ॥१-४०॥

When adharma prevails, Krishna,
the women of the family are corrupted.
When its women are corrupted, descendant of Vrishni,
confusion of social orders arises. ॥१-४१॥

Such confusion leads the family’s destroyers
and the family itself to hell.
Their ancestors fall,
deprived of the rites of rice and water. ॥१-४२॥

Through these faults of the family’s destroyers,
which cause confusion of social orders,
the enduring dharmas of community
and family are overthrown. ॥१-४३॥

We have heard, Janardana,
that those whose family dharmas are overthrown
must dwell in hell
for an indefinite time. ॥१-४४॥

Ah, what a terrible sin
we are resolved to commit!
Driven by greed for the pleasures of kingship,
we stand ready to kill our own people. ॥१-४५॥

If Dhritarashtra’s armed sons
were to kill me in battle,
unarmed and offering no resistance,
that would be better for me.” ॥१-४६॥

Sanjaya said

Having spoken thus on the field of battle,
Arjuna sat down on the chariot seat,
casting aside his bow and arrows,
his mind overwhelmed by grief. ॥१-४७॥

Om 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 ॥

### Chapter 2 — The Yoga of Knowledge

Om

Salutation to the Supreme Self

Now, Chapter Two

Sanjaya said

To him, thus overwhelmed by compassion,
his troubled eyes filled with tears, sinking into despair,
the Slayer of Madhu spoke these words: ॥२- १॥

The Blessed Lord said

From where has this dejection come upon you at this critical hour?
It is unworthy of the noble, leads not to heaven,
and brings disgrace, Arjuna. ॥२- २॥

Do not yield to impotence, son of Pritha;
it does not become you.
Cast off this petty weakness of heart.
Rise, O Scorcher of Foes. ॥२- ३॥

Arjuna said

How can I fight with arrows against Bhishma and Drona
in battle, O Slayer of Madhu?
They are worthy of reverence, O Slayer of Enemies. ॥२- ४॥

Better not to kill these venerable teachers,
but to live on alms here in this world.
If I killed them, though they seek wealth and desire,
the pleasures I enjoyed would be stained with blood. ॥२- ५॥

Nor do we know which would be better for us:
that we should conquer them, or they should conquer us.
Those very sons of Dhritarashtra whom, if we killed,
we would not wish to live, stand here before us. ॥२- ६॥

My nature stricken by the fault of faintheartedness,
my mind bewildered about dharma, I ask you:
tell me decisively what would be best for me.
I am your disciple. Instruct me, who have taken refuge in you. ॥२- ७॥

For I see nothing that could dispel
this grief that is drying up my senses,
even if I were to gain a rich and unrivaled kingdom on earth,
or sovereignty over the gods themselves. ॥२- ८॥

Sanjaya said

Having spoken thus to the Lord of the Senses,
the Conqueror of Sleep, the Scorcher of Foes,
said to Govinda, “I will not fight,”
and fell silent. ॥२- ९॥

Then the Lord of the Senses, seeming to smile,
spoke these words to him as he despaired
between the two armies, O Bharata. ॥२- १०॥

The Blessed Lord said

You grieve for those who should not be grieved for,
yet speak words of wisdom.
The wise grieve neither for the dead
nor for the living. ॥२- ११॥

Never was there a time when I did not exist,
nor you, nor these rulers of men;
nor will there ever be a time hereafter
when all of us shall cease to be. ॥२- १२॥

Just as the embodied one passes in this body
through childhood, youth, and old age,
so it passes into another body.
The steadfast are not bewildered by this. ॥२- १३॥

Contacts with the objects of the senses, son of Kunti,
bring cold and heat, pleasure and pain.
They come and go; they do not last.
Endure them, O Bharata. ॥२- १४॥

For the person whom these do not afflict,
O Bull among Men,
who remains steadfast and equal in pain and pleasure,
is fit for immortality. ॥२- १५॥

The unreal never comes into being;
the real never ceases to be.
The boundary between these two
has been seen by those who see the truth. ॥२- १६॥

Know that to be indestructible
by which all this is pervaded.
No one can bring about
the destruction of this imperishable reality. ॥२- १७॥

These bodies of the eternal embodied one
are said to have an end;
the embodied one is indestructible and immeasurable.
Therefore fight, O Bharata. ॥२- १८॥

Whoever thinks this Self a killer,
and whoever considers it killed,
neither of them understands:
it does not kill, nor is it killed. ॥२- १९॥

It is never born, nor does it ever die;
having once been, it will never cease to be.
Unborn, eternal, everlasting, primeval,
it is not killed when the body is killed. ॥२- २०॥

One who knows it as indestructible,
eternal, unborn, and imperishable—
how can that person, son of Pritha,
cause anyone to be killed, or kill anyone? ॥२- २१॥

As a person casts off worn-out garments
and takes up others that are new,
so the embodied one casts off worn-out bodies
and enters others that are new. ॥२- २२॥

Weapons do not cut it;
fire does not burn it.
Waters do not wet it;
the wind does not dry it. ॥२- २३॥

It cannot be cut or burned,
wetted or dried.
It is eternal, all-pervading, stable,
immovable, and everlasting. ॥२- २४॥

It is said to be unmanifest,
inconceivable, and unchanging.
Therefore, knowing it to be so,
you should not grieve. ॥२- २५॥

Yet even if you believe it
to be forever born or forever dying,
even then, mighty-armed one,
you should not grieve for it in this way. ॥२- २६॥

For death is certain for one who is born,
and birth is certain for one who has died.
Therefore, over what cannot be avoided,
you should not grieve. ॥२- २७॥

Beings are unmanifest in their beginning,
manifest in their middle, O Bharata,
and unmanifest again at their end.
What cause is there for lamentation? ॥२- २८॥

One sees it as a wonder;
another speaks of it as a wonder;
another hears of it as a wonder—
yet even after hearing, no one truly knows it. ॥२- २९॥

The embodied one within every body
is forever invulnerable, O Bharata.
Therefore you should not grieve
for any being. ॥२- ३०॥

And considering your own dharma,
you should not waver.
For a warrior, nothing is better
than a battle fought in accord with dharma. ॥२- ३१॥

Happy are the warriors, son of Pritha,
to whom such a battle comes unsought,
an open gateway to heaven. ॥२- ३२॥

But if you do not engage
in this battle demanded by dharma,
then, abandoning your own dharma and your honor,
you will incur sin. ॥२- ३३॥

People will also speak forever
of your disgrace;
and for one who has been held in honor,
disgrace is worse than death. ॥२- ३४॥

The great chariot-warriors will think
that you withdrew from battle out of fear.
Those who once esteemed you highly
will hold you in contempt. ॥२- ३५॥

Your enemies will speak many unspeakable words,
mocking your strength.
What could be more painful than that? ॥२- ३६॥

If killed, you will attain heaven;
if victorious, you will enjoy the earth.
Therefore rise, son of Kunti,
resolved to fight. ॥२- ३७॥

Regarding pleasure and pain as equal,
gain and loss, victory and defeat,
then commit yourself to battle.
In this way you will incur no sin. ॥२- ३८॥

This understanding has been declared to you in Sāṃkhya;
now hear it in Yoga.
Joined to this understanding, son of Pritha,
you will free yourself from the bondage of action. ॥२- ३९॥

Here no effort is ever lost,
nor can any adverse result arise.
Even a little of this dharma
protects one from great fear. ॥२- ४०॥

Here, O Joy of the Kurus,
resolute understanding is single-pointed;
but the thoughts of the irresolute
are many-branched and endless. ॥२- ४१॥

The undiscerning proclaim
this flowery speech, son of Pritha.
Delighting in the letter of the Vedas, they declare,
“There is nothing else.” ॥२- ४२॥

Filled with desire and intent on heaven,
they speak of rites yielding birth as the fruit of action,
abounding in elaborate ceremonies
aimed at pleasure and power. ॥२- ४३॥

For those attached to pleasure and power,
whose minds are carried away by that speech,
no resolute understanding
is established in samādhi. ॥२- ४४॥

The Vedas concern the three qualities of nature.
Be beyond the three qualities, Arjuna—
free from duality, ever established in purity,
unconcerned with acquisition and security, self-possessed. ॥२- ४५॥

Whatever use there is in a well
when water floods on every side,
that much use there is in all the Vedas
for a brahmin who truly knows. ॥२- ४६॥

Your authority is over action alone,
never over its fruits.
Do not make the fruit of action your motive,
nor let yourself become attached to inaction. ॥२- ४७॥

Established in Yoga, perform your actions,
abandoning attachment, O Winner of Wealth.
Remain equal in success and failure:
equanimity is called Yoga. ॥२- ४८॥

Action is far inferior
to the Yoga of understanding, O Winner of Wealth.
Seek refuge in understanding;
pitiable are those driven by the fruits of action. ॥२- ४९॥

One joined to understanding casts off here
both good and evil deeds.
Therefore devote yourself to Yoga:
Yoga is skill in action. ॥२- ५०॥

The wise, joined to understanding,
relinquish the fruit born of action;
freed from the bondage of birth,
they reach the state beyond affliction. ॥२- ५१॥

When your understanding crosses beyond
the dense thicket of delusion,
you will become indifferent
to what is yet to be heard and what has been heard. ॥२- ५२॥

When your understanding, no longer divided
by what you have heard, stands immovable,
steady in samādhi,
then you will attain Yoga. ॥२- ५३॥

Arjuna said

How is one of steady wisdom described,
one established in samādhi, Keshava?
How does a person of steady insight speak?
How does such a person sit, and how move? ॥२- ५४॥

The Blessed Lord said

When one abandons all desires
that have entered the mind, son of Pritha,
and is content in the Self through the Self alone,
then one is called a person of steady wisdom. ॥२- ५५॥

One whose mind is undisturbed amid sorrows,
whose thirst for pleasures has vanished,
who is free from attachment, fear, and anger,
is called a sage of steady insight. ॥२- ५६॥

One who is unattached everywhere,
and on meeting this or that, pleasant or unpleasant,
neither rejoices nor hates—
that person’s wisdom stands firm. ॥२- ५७॥

When, like a tortoise drawing in its limbs
from every side, one completely withdraws the senses
from the objects of the senses,
that person’s wisdom stands firm. ॥२- ५८॥

Sense objects withdraw
from the embodied one who abstains from them,
but the taste for them remains.
Even that taste withdraws upon seeing the Supreme. ॥२- ५९॥

For even when a discerning person strives,
son of Kunti,
the turbulent senses carry the mind away
by force. ॥२- ६०॥

Restraining them all,
one should sit disciplined, intent on me.
For one whose senses are under control,
wisdom stands firm. ॥२- ६१॥

As a person dwells on objects of the senses,
attachment to them arises.
From attachment desire is born;
from desire anger arises. ॥२- ६२॥

From anger comes delusion;
from delusion, the confusion of memory.
From the loss of memory comes the destruction of understanding;
from the destruction of understanding, one is lost. ॥२- ६३॥

But one who moves among the objects of the senses
with senses free from attraction and aversion,
held under the Self’s command, the self disciplined,
attains serenity. ॥२- ६४॥

In serenity, all one’s sorrows
come to an end;
for in one whose mind is serene,
understanding soon becomes firmly established. ॥२- ६५॥

There is no understanding for the undisciplined,
nor for the undisciplined is there contemplation.
For one without contemplation there is no peace;
and for one without peace, how can there be happiness? ॥२- ६६॥

When the mind follows
the roaming senses,
it carries away one’s wisdom,
as the wind carries a boat upon the waters. ॥२- ६७॥

Therefore, mighty-armed one,
one whose senses are wholly restrained
from the objects of the senses—
that person’s wisdom stands firm. ॥२- ६८॥

That which is night to all beings
is where the self-controlled one keeps watch;
that where beings keep watch
is night to the sage who sees. ॥२- ६९॥

As waters enter the ocean,
ever filling yet fixed and unmoving,
so all desires enter one who attains peace—
not one who longs for desires. ॥२- ७०॥

The person who abandons all desires
and moves without craving,
free from possessiveness and ego—
that person attains peace. ॥२- ७१॥

This is the state of Brahman, son of Pritha.
Having attained it, one is no longer bewildered.
Established in it even at the final hour,
one reaches the nirvāṇa of Brahman. ॥२- ७२॥

Om 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 Sāṃkhya.” ॥ २ ॥

### Chapter 3 — The Yoga of Action

Om  
Homage to the Supreme Self

Arjuna said

If you hold understanding higher than action, Janardana,  
why then do you urge me into this terrible action, Keshava? ॥३- १॥

With words that seem mixed, you seem to bewilder my understanding.  
Tell me decisively the one path by which I may attain the highest good. ॥३- २॥

The Blessed Lord said

In this world, sinless one, I taught of old a twofold discipline:  
the yoga of knowledge for the Sāṃkhyas, and the yoga of action for yogins. ॥३- ३॥

A person does not attain freedom from action by not beginning action,  
nor does one reach perfection merely by renunciation. ॥३- ४॥

No one ever remains, even for a moment, without performing action.  
Everyone is helplessly made to act by the qualities born of nature. ॥३- ५॥

Whoever restrains the organs of action yet sits recalling  
the objects of the senses in the mind is self-deluded and called a hypocrite. ॥३- ६॥

But whoever governs the senses with the mind, Arjuna,  
and, unattached, undertakes the yoga of action through the organs of action, excels. ॥३- ७॥

Perform the action appointed to you, for action is higher than inaction.  
Without action, even the continuance of your bodily life would not be possible. ॥३- ८॥

Action other than that done for sacrifice binds this world.  
For sacrifice, son of Kunti, perform action free from attachment. ॥३- ९॥

Having created beings together with sacrifice, the Lord of Creatures said of old:  
“By this shall you prosper; let this be your wish-yielding cow.” ॥३- १०॥

Nourish the gods through this, and let those gods nourish you.  
Nourishing one another, you shall attain the highest good. ॥३- ११॥

Nourished by sacrifice, the gods will grant you the enjoyments you desire.  
Whoever enjoys their gifts without offering back to them is nothing but a thief. ॥३- १२॥

The good who eat what remains from sacrifice are freed from every fault;  
but those sinful people who cook only for themselves eat sin. ॥३- १३॥

From food beings come to be; from rain comes the arising of food.  
From sacrifice comes rain, and sacrifice arises from action. ॥३- १४॥

Know action to arise from Brahman, and Brahman from the Imperishable.  
Therefore, all-pervading Brahman is eternally established in sacrifice. ॥३- १५॥

Whoever here does not follow the wheel thus set in motion,  
living in sin and delighting in the senses, lives in vain, Partha. ॥३- १६॥

But the person whose delight is in the Self alone,  
who is fulfilled in the Self and content in the Self alone, has nothing that must be done. ॥३- १७॥

Such a person has no end to gain here from action done or left undone,  
nor depends on any being for any end at all. ॥३- १८॥

Therefore, always perform the action that must be done, without attachment.  
For by acting without attachment, a person attains the Supreme. ॥३- १९॥

Through action alone, Janaka and others attained complete perfection.  
Even with a view to keeping the world together, you ought to act. ॥३- २०॥

Whatever a leading person does, others do as well.  
Whatever standard that person sets, the world follows. ॥३- २१॥

There is nothing at all that I must do in the three worlds, Partha,  
nothing unattained that I need attain—yet I remain engaged in action. ॥३- २२॥

For if I did not remain tirelessly engaged in action at all times,  
people everywhere would follow my path, Partha. ॥३- २३॥

These worlds would fall into ruin if I did not perform action.  
I would become the author of disorder and destroy these beings. ॥३- २४॥

As the unknowing act with attachment to action, Bharata,  
so should the wise act without attachment, seeking to keep the world together. ॥३- २५॥

The wise should not unsettle the understanding of the ignorant who are attached to action.  
Acting with discipline, they should encourage them in every action. ॥३- २६॥

Actions are performed in every way by the qualities of nature.  
One whose self is bewildered by ego thinks, “I am the doer.” ॥३- २७॥

But one who knows the truth of the divisions of qualities and actions, mighty-armed one,  
does not become attached, understanding, “The qualities move among the qualities.” ॥३- २८॥

Those bewildered by the qualities of nature become attached to the workings of those qualities.  
One who knows the whole should not unsettle those dull-minded people who know only in part. ॥३- २९॥

Surrendering every action to me, with consciousness centered in the Self,  
free from expectation and the sense of mine, fight without fever. ॥३- ३०॥

Those who always follow this teaching of mine,  
full of faith and free from resentment, are also released from the bonds of action. ॥३- ३१॥

But those who resent this teaching of mine and do not follow it—  
know them to be bewildered in all knowledge, mindless and lost. ॥३- ३२॥

Even a person of knowledge acts in accordance with their own nature.  
All beings follow their nature; what can restraint accomplish? ॥३- ३३॥

Attraction and aversion stand in each sense toward its object.  
One should not come under their power, for they are both enemies on the path. ॥३- ३४॥

Better one’s own dharma, though imperfect, than another’s dharma well performed.  
Better death in one’s own dharma; another’s dharma is fraught with danger. ॥३- ३५॥

Arjuna said

Then by what is a person impelled to commit sin, descendant of Vrishni,  
even unwillingly, as though driven by force? ॥३- ३६॥

The Blessed Lord said

It is desire; it is anger, born of the quality of rajas—  
the great devourer, the great evil. Know this as the enemy here. ॥३- ३७॥

As fire is veiled by smoke, as a mirror by dust,  
and as an embryo is enclosed by the womb, so is this veiled by that. ॥३- ३८॥

Knowledge is veiled by this eternal enemy of the knower,  
by desire, son of Kunti—that insatiable fire. ॥३- ३९॥

The senses, the mind, and the intellect are said to be its seat.  
Through these, it veils knowledge and bewilders the embodied one. ॥३- ४०॥

Therefore, first govern the senses, best of the Bharatas,  
and strike down this evil, the destroyer of knowledge and realization. ॥३- ४१॥

The senses are said to be higher; higher than the senses is the mind.  
Higher than the mind is the intellect; beyond the intellect is the Self. ॥३- ४२॥

Thus knowing the Self beyond the intellect, and steadying the self by the Self,  
strike down the enemy whose form is desire, mighty-armed one, so hard to overcome. ॥३- ४३॥

Om 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 third chapter, named “The Yoga of Action.” ॥ ३ ॥

### Chapter 4 — The Yoga of Knowledge and Renunciation

Om

Salutations to the Supreme Self

Now, the Fourth Chapter

The Blessed One said

I taught this imperishable Yoga to Vivasvan;
Vivasvan declared it to Manu,
and Manu told it to Ikshvaku. ॥४-१॥

Thus received through the succession,
the royal seers knew this Yoga.
But over the vast passage of time,
it was lost here, Scorcher of Foes. ॥४-२॥

That same ancient Yoga
I have taught to you today,
for you are my devotee and my friend;
this is indeed the supreme secret. ॥४-३॥

Arjuna said

Your birth came later,
and Vivasvan’s birth came earlier.
How am I to understand, then,
that you taught this in the beginning? ॥४-४॥

The Blessed One said

Many births of mine have passed,
and yours as well, Arjuna.
I know them all;
you do not, Scorcher of Foes. ॥४-५॥

Though unborn, though my Self is imperishable,
though I am the Lord of beings,
established in my own nature,
I come into being through my own maya. ॥४-६॥

Whenever dharma declines,
O Bharata,
and adharma rises,
then I bring myself forth. ॥४-७॥

For the protection of the good,
for the destruction of evildoers,
and for the firm establishment of dharma,
I come into being age after age. ॥४-८॥

Whoever thus knows in truth
the divine nature of my birth and action,
on leaving the body is not born again,
but comes to me, Arjuna. ॥४-९॥

Freed from attachment, fear, and anger,
filled with me and taking refuge in me,
many, purified by the fire of knowledge,
have attained my state. ॥४-१०॥

In whatever way people approach me,
in that very way I receive them.
In every way, Partha,
human beings follow my path. ॥४-११॥

Desiring success in their actions,
people sacrifice here to the gods,
for in the human world,
success born of action comes quickly. ॥४-१२॥

The fourfold order was created by me
according to the divisions of qualities and actions.
Though I am its creator,
know me as the imperishable non-doer. ॥४-१३॥

Actions do not stain me,
nor do I desire their fruit.
Whoever knows me in this way
is not bound by actions. ॥४-१४॥

Knowing this, those of old
who sought liberation also performed action.
Therefore, you too must perform
the action performed by those who came before. ॥४-१५॥

What is action? What is inaction?
Even the wise are bewildered here.
I will teach you what action is;
knowing it, you will be freed from evil. ॥४-१६॥

Action must be understood,
wrong action must be understood,
and inaction must be understood;
profound is the course of action. ॥४-१७॥

Whoever sees inaction in action
and action in inaction
is wise among human beings,
integrated, an accomplisher of all action. ॥४-१८॥

One whose every undertaking
is free from desire and self-willed intention,
whose actions have been burned in the fire of knowledge—
the discerning call that person wise. ॥४-१९॥

Abandoning attachment to the fruit of action,
always content, dependent on nothing,
though fully engaged in action,
that person does nothing at all. ॥४-२०॥

Without expectation, with mind and self restrained,
having relinquished every possession,
performing action merely with the body,
one incurs no fault. ॥४-२१॥

Content with whatever comes unasked,
beyond the pairs of opposites, free from envy,
the same in success and failure,
one is not bound even while acting. ॥४-२२॥

For one whose attachment is gone, who is free,
whose consciousness is established in knowledge,
and who acts for the sake of sacrifice,
action dissolves completely. ॥४-२३॥

Brahman is the offering; Brahman is the oblation,
offered by Brahman into the fire of Brahman.
Brahman alone is to be reached
by one absorbed in action as Brahman. ॥४-२४॥

Some yogins worship
through sacrifice to the gods;
others offer sacrifice itself as sacrifice
into the fire of Brahman. ॥४-२५॥

Some offer the senses, hearing and the rest,
into the fires of restraint;
others offer sound and the other sense-objects
into the fires of the senses. ॥४-२६॥

Others offer all the actions of the senses
and all the actions of the vital energies
into the fire of the Yoga of self-restraint,
kindled by knowledge. ॥४-२७॥

Some offer material possessions, some austerity,
others Yoga as sacrifice;
others, ascetics of sharpened vows,
offer sacred study and knowledge. ॥४-२८॥

Some offer the outgoing breath into the incoming breath,
and the incoming breath into the outgoing breath;
checking the courses of both incoming and outgoing breath,
they are devoted to the discipline of breath. ॥४-२९॥

Others, regulated in food,
offer the vital breaths into the vital breaths.
All these are knowers of sacrifice,
their impurities consumed by sacrifice. ॥४-३०॥

Those who partake of the immortal remainder of sacrifice
go to the eternal Brahman.
This world is not for one who does not sacrifice—
how then could another be, Best of the Kurus? ॥४-३१॥

Thus, sacrifices of many kinds
are spread forth in the mouth of Brahman.
Know them all as born of action;
knowing this, you will be liberated. ॥४-३२॥

The sacrifice of knowledge is greater
than sacrifice made of material things, Scorcher of Foes.
All action, without exception, Partha,
culminates in knowledge. ॥४-३३॥

Know this through reverent submission,
through thorough questioning, and through service.
Those who possess knowledge and see the truth
will teach that knowledge to you. ॥४-३४॥

Knowing it, you will never again
fall into such delusion, Pandava;
through it you will see all beings, without exception,
in your own Self, and then in me. ॥४-३५॥

Even if you are the greatest evildoer
among all who commit evil,
by the raft of knowledge alone
you will cross beyond all wrong. ॥४-३६॥

As a blazing fire reduces fuel
to ashes, Arjuna,
so the fire of knowledge reduces
all actions to ashes. ॥४-३७॥

Nothing here is found
so purifying as knowledge.
One perfected in Yoga
finds it in the Self, in time. ॥४-३८॥

One who has faith gains knowledge,
devoted to it, with the senses restrained.
Having gained knowledge,
one swiftly attains supreme peace. ॥४-३९॥

The ignorant, the faithless,
and the doubting self perish.
For the doubting self there is neither this world,
nor the next, nor happiness. ॥४-४०॥

Actions do not bind one
who has renounced action through Yoga,
whose doubt has been severed by knowledge,
and who possesses the Self, Dhananjaya. ॥४-४१॥

Therefore, with the sword of knowledge,
cut through this doubt born of ignorance,
lodged in your heart.
Take your stand in Yoga; arise, Bharata. ॥४-४२॥

Om 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 ॥

### Chapter 5 — The Yoga of Renunciation

Om  
Homage to the Supreme Self

Arjuna said

Krishna, you commend the renunciation of actions,  
and then again the yoga of action.  
Tell me with certainty which one of these is better. ॥५- १॥

Renunciation and the yoga of action  
both lead to the highest good;  
but of the two, the yoga of action surpasses  
the renunciation of action. ॥५- २॥

Know as the perpetual renunciant  
the one who neither hates nor desires;  
free from the pairs of opposites, mighty-armed one,  
he is easily released from bondage. ॥५- ३॥

The immature, not the wise, speak of Sankhya and yoga  
as being distinct.  
Established rightly in even one of them,  
one gains the fruit of both. ॥५- ४॥

The state attained by those who follow Sankhya  
is also reached by those who follow yoga.  
Whoever sees Sankhya and yoga as one  
truly sees. ॥५- ५॥

Yet renunciation, mighty-armed one,  
is hard to attain without yoga.  
The sage joined to yoga  
soon reaches Brahman. ॥५- ६॥

Joined to yoga, purified in self,  
self-mastered, with senses conquered,  
his self become the Self of all beings,  
he is not stained even while acting. ॥५- ७॥

“I do nothing at all”—  
so should the one joined to yoga, who knows reality, understand  
while seeing, hearing, touching, smelling,  
eating, walking, sleeping, breathing; ॥५- ८॥

while speaking, releasing, grasping,  
opening and closing the eyes—  
holding that the senses  
move among the objects of the senses. ॥५- ९॥

Whoever acts, placing all actions in Brahman  
and abandoning attachment,  
is not stained by evil,  
as a lotus leaf is not stained by water. ॥५- १०॥

With body, mind, and understanding,  
and even with the senses alone,  
yogins perform action, abandoning attachment,  
for the purification of the self. ॥५- ११॥

Joined to yoga, relinquishing the fruit of action,  
one attains enduring peace.  
Not joined to yoga, driven by desire  
and attached to the fruit, one is bound. ॥५- १२॥

Mentally renouncing all actions,  
the self-mastered embodied one dwells at ease  
in the city of nine gates,  
neither acting nor causing action. ॥५- १३॥

The Lord creates neither agency  
nor actions for the world,  
nor the union of action with its fruit;  
rather, inherent nature proceeds. ॥५- १४॥

The all-pervading One takes on  
neither anyone’s evil nor anyone’s good.  
Knowledge is veiled by ignorance;  
through this, beings are deluded. ॥५- १५॥

But for those whose ignorance  
has been destroyed by knowledge of the Self,  
that knowledge, like the sun,  
reveals the Supreme. ॥५- १६॥

Their understanding in That, their self in That,  
steadfast in That, with That as their highest goal,  
they go where there is no return,  
their impurities swept away by knowledge. ॥५- १७॥

In a Brahmin endowed with learning and humility,  
in a cow, an elephant,  
a dog, and even one who eats dogs,  
the wise see with equal vision. ॥५- १८॥

Even here, creation is conquered  
by those whose mind rests in equality.  
For Brahman is equal and without fault;  
therefore they rest in Brahman. ॥५- १९॥

One should not exult on receiving what is pleasant,  
nor recoil on receiving what is unpleasant.  
Steady in understanding, undeluded,  
the knower of Brahman rests in Brahman. ॥५- २०॥

With the self unattached to external contacts,  
one finds the happiness that is in the Self.  
With the self joined to Brahman through yoga,  
one enjoys imperishable happiness. ॥५- २१॥

For pleasures born of contact  
are nothing but wombs of suffering.  
They have a beginning and an end, son of Kunti;  
the awakened do not delight in them. ॥५- २२॥

Whoever can withstand, here in this life,  
before release from the body,  
the force born of desire and anger—  
that person is joined to yoga; that person is happy. ॥५- २३॥

One whose happiness is within, whose delight is within,  
and whose light is wholly within—  
that yogin, having become Brahman,  
attains nirvana in Brahman. ॥५- २४॥

The seers attain nirvana in Brahman,  
their impurities exhausted, their doubts severed,  
their selves mastered,  
delighting in the welfare of all beings. ॥५- २५॥

For ascetics free from desire and anger,  
whose minds are mastered and who know the Self,  
nirvana in Brahman is present  
on every side. ॥५- २६॥

Keeping external contacts outside,  
and the gaze between the brows,  
making equal the inward and outward breaths  
moving within the nostrils; ॥५- २७॥

with senses, mind, and understanding mastered,  
the sage intent upon liberation,  
free from desire, fear, and anger—  
such a one is forever free. ॥५- २८॥

Knowing me as the enjoyer of sacrifices and austerities,  
the great Lord of all worlds,  
and the friend of all beings,  
one attains peace. ॥५- २९॥

Om 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 ॥

### Chapter 6 — The Yoga of Meditation

Om

Homage to the Supreme Self

The Blessed Lord said

Whoever performs the work that must be done  
without depending on the fruit of action—  
he is a renunciant and a yogi,  
not one who has merely abandoned the sacred fire and ceased to act. ॥६- १॥

What they call renunciation, know that to be yoga, O Pandava;  
for no one who has not renounced self-willed intentions  
ever becomes a yogi. ॥६- २॥

For the sage who seeks to ascend to yoga,  
action is said to be the means;  
for that same sage once established in yoga,  
tranquillity is said to be the means. ॥६- ३॥

When one is attached neither to the objects of the senses  
nor to actions,  
and has renounced every self-willed intention,  
one is then said to be established in yoga. ॥६- ४॥

One should raise oneself by oneself,  
not let oneself sink;  
for the self alone is one’s own friend,  
and the self alone is one’s own enemy. ॥६- ५॥

The self is the friend of one  
who has mastered the self through the self;  
but for one who has not mastered the self,  
the self remains hostile, like an enemy. ॥६- ६॥

For one who has mastered the self and is wholly at peace,  
the Supreme Self is held in perfect stillness—  
amid cold and heat, pleasure and pain,  
and likewise honor and dishonor. ॥६- ७॥

The yogi whose self is fulfilled by knowledge and realization,  
who stands unshaken and has conquered the senses,  
is said to be integrated—  
regarding clod, stone, and gold alike. ॥६- ८॥

One whose understanding is equal toward well-wisher, friend, enemy,  
the indifferent, the neutral, the hateful, and one’s own kin,  
toward the righteous and even toward sinners,  
is distinguished above all. ॥६- ९॥

The yogi should continually integrate the self,  
remaining in solitude, alone,  
with mind and self restrained,  
free from expectation and possessiveness. ॥६- १०॥

In a clean place, one should establish  
a firm seat for oneself,  
neither too high nor too low,  
with cloth, antelope skin, and kusa grass laid upon it. ॥६- ११॥

There, making the mind one-pointed  
and restraining the activity of mind and senses,  
one should sit upon the seat and practice yoga  
for the purification of the self. ॥६- १२॥

Holding body, head, and neck erect,  
motionless and steady,  
gazing toward the tip of one’s own nose  
and not looking in any direction— ॥६- १३॥

With the self at peace, free from fear,  
steadfast in the vow of a celibate seeker,  
one should restrain the mind, center consciousness on me,  
and sit integrated, devoted to me as the highest. ॥६- १४॥

Thus continually integrating the self,  
the yogi whose mind is disciplined  
attains peace, the supreme nirvana,  
which abides in me. ॥६- १५॥

Yoga is not for one who eats too much,  
nor for one who does not eat at all;  
not for one given to excessive sleep,  
nor indeed for one who keeps awake too long, Arjuna. ॥६- १६॥

For one regulated in food and recreation,  
regulated in effort amid actions,  
regulated in sleep and waking,  
yoga becomes the destroyer of sorrow. ॥६- १७॥

When the disciplined mind  
rests in the Self alone,  
free from longing for every desire,  
one is then said to be integrated. ॥६- १८॥

Like a lamp set in a windless place  
that does not flicker—such is the image remembered  
for the yogi whose mind is restrained,  
integrating the self through yoga. ॥६- १९॥

Where the mind, restrained by the practice of yoga,  
comes wholly to rest;  
where, seeing the Self through the self,  
one is content within the Self; ॥६- २०॥

where one knows that limitless happiness  
which is grasped by awakened understanding and lies beyond the senses;  
and, established there,  
one never moves away from reality; ॥६- २१॥

having gained which, one regards no further gain  
as greater than that;  
and established in which, one is not shaken  
even by the heaviest sorrow— ॥६- २२॥

one should know as yoga  
this severance from union with sorrow.  
That yoga must be practiced with resolve  
and with a heart free from despondency. ॥६- २३॥

Abandoning without remainder  
all desires born of self-willed intention,  
one should restrain the entire company of senses  
on every side by the mind alone. ॥६- २४॥

Little by little, one should come to rest  
through understanding held firm by steadfastness;  
fixing the mind within the Self,  
one should think of nothing at all. ॥६- २५॥

Wherever the restless, unsteady mind  
wanders away,  
from there one should restrain it  
and bring it under the sway of the Self alone. ॥६- २६॥

For supreme happiness comes to this yogi  
whose mind is wholly at peace,  
whose passion has grown still, who has become Brahman,  
and who is free from stain. ॥६- २७॥

Thus continually integrating the self,  
the yogi, free from stain,  
easily enjoys limitless happiness  
in contact with Brahman. ॥६- २८॥

With the self integrated through yoga,  
seeing equally everywhere,  
one beholds the Self dwelling in all beings  
and all beings dwelling in the Self. ॥६- २९॥

Whoever sees me everywhere  
and sees everything in me—  
I am never lost to that person,  
nor is that person ever lost to me. ॥६- ३०॥

Whoever, established in oneness, worships me  
as dwelling in all beings—  
however that yogi may live,  
that yogi lives in me. ॥६- ३१॥

Whoever, by comparison with oneself,  
sees the same everywhere, Arjuna—  
whether in pleasure or in pain—  
that yogi is considered supreme. ॥६- ३२॥

Arjuna said

This yoga of equality  
that you have taught, Madhusudana—  
because of the mind’s restlessness,  
I do not see how it can remain stable. ॥६- ३३॥

For the mind is restless, Krishna—  
turbulent, powerful, and stubborn.  
I think restraining it  
is as exceedingly difficult as restraining the wind. ॥६- ३४॥

The Blessed Lord said

Without doubt, mighty-armed one,  
the mind is restless and difficult to restrain;  
yet through practice, son of Kunti,  
and through dispassion, it is brought under control. ॥६- ३५॥

For one whose self is unrestrained,  
yoga is difficult to attain—this is my judgment;  
but one who strives with the self brought under control  
can attain it by the proper means. ॥६- ३६॥

Arjuna said

One who has not mastered striving, yet is endowed with faith,  
whose mind has wandered from yoga—  
failing to attain perfection in yoga,  
what path does that person take, Krishna? ॥६- ३७॥

Fallen away from both, does he not perish  
like a cloud torn apart,  
without any foundation, mighty-armed one,  
bewildered on the path to Brahman? ॥६- ३८॥

You should dispel this doubt of mine  
completely, Krishna;  
for no one other than you  
can rightly be the dispeller of this doubt. ॥६- ३९॥

The Blessed Lord said

Partha, neither here nor hereafter  
is there destruction for that person;  
for no one who does what is good  
ever comes to a wretched end, dear one. ॥६- ४०॥

Having reached the worlds of those who act with merit  
and dwelt there for countless years,  
one who fell away from yoga is born  
in the home of the pure and prosperous. ॥६- ४१॥

Or one is born into a family  
of wise yogis themselves;  
yet such a birth as this  
is far more difficult to obtain in this world. ॥६- ४२॥

There one regains the integration of understanding  
acquired in a former body,  
and from there strives once more  
toward full perfection, delight of the Kurus. ॥६- ४३॥

For by that very former practice  
one is carried onward, even against one’s will.  
Even one who merely seeks to know yoga  
passes beyond Brahman as sacred word. ॥६- ४४॥

But the yogi who strives with earnest effort,  
purified of all faults  
and perfected through many births,  
then reaches the supreme destination. ॥६- ४५॥

The yogi is higher than ascetics  
and is considered higher even than those of knowledge;  
the yogi is also higher than those devoted to ritual action.  
Therefore become a yogi, Arjuna. ॥६- ४६॥

And of all yogis, the one who, full of faith,  
worships me with the inner self absorbed in me—  
that one I consider  
the most deeply integrated. ॥६- ४७॥

Om. That is the Real. 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 sixth chapter, entitled “The Yoga of Self-Mastery.” ॥ ६ ॥

### Chapter 7 — The Yoga of Knowledge and Realization

Om

Reverence to the Supreme Self

The Blessed Lord said

With your mind absorbed in Me, Partha,  
practicing yoga and taking refuge in Me,  
hear how you will know Me wholly,  
beyond all doubt. ॥७- १॥

I will declare to you, without remainder,  
this knowledge together with its realization;  
once it is known, nothing further remains  
to be known here. ॥७- २॥

Among thousands of human beings,  
hardly one strives for perfection;  
and even among those who strive and attain perfection,  
hardly one knows Me in truth. ॥७- ३॥

Earth, water, fire, air, space,  
mind, understanding, and ego—  
this is My nature, divided  
into eight parts. ॥७- ४॥

This nature is lower. But beyond it,  
know My other nature, the higher—  
the living principle, mighty-armed one,  
by which this world is sustained. ॥७- ५॥

Understand that all beings  
have these as their womb.  
I am the source of the entire universe  
and also its dissolution. ॥७- ६॥

There is nothing whatever higher than Me, Dhananjaya.  
All this is strung upon Me  
like clusters of jewels  
upon a thread. ॥७- ७॥

I am the taste in water, Kaunteya,  
the radiance in moon and sun,  
the sacred Om in all the Vedas,  
sound in space, and human strength in humanity. ॥७- ८॥

I am the pure fragrance in the earth  
and the brilliance in fire;  
I am life in all beings  
and austerity in those who practice austerity. ॥७- ९॥

Know Me, Partha, as the eternal seed  
of all beings.  
I am the understanding of the discerning  
and the splendor of the splendid. ॥७- १०॥

I am the strength of the strong,  
free from desire and attachment;  
and in all beings I am desire  
that does not oppose dharma, bull of the Bharatas. ॥७- ११॥

Whatever states of being are sattvic,  
rajasic, or tamasic,  
know that they arise from Me alone;  
yet I am not in them—they are in Me. ॥७- १२॥

Deluded by these three states  
woven of the qualities of nature,  
the whole world does not recognize Me  
as beyond them and imperishable. ॥७- १३॥

For this divine māyā of Mine,  
woven of the qualities, is hard to cross.  
Those who take refuge in Me alone  
cross beyond this māyā. ॥७- १४॥

Wrongdoers, the deluded and the lowest among humanity,  
do not take refuge in Me;  
their knowledge has been carried away by māyā,  
and they have embraced a demonic disposition. ॥७- १५॥

Four kinds of virtuous people  
devote themselves to Me, Arjuna:  
the afflicted, the seeker of knowledge, the seeker of gain,  
and the one who knows, bull of the Bharatas. ॥७- १६॥

Of these, the one who knows excels—  
ever steadfast, devoted to the One.  
For I am exceedingly dear to the one who knows,  
and that one is dear to Me. ॥७- १७॥

All these are noble,  
but the one who knows is My very Self—such is My judgment.  
For with a self steadfast in yoga,  
that one rests in Me alone as the unsurpassed goal. ॥७- १८॥

At the end of many births,  
one who possesses knowledge takes refuge in Me,  
knowing, “Vāsudeva is all.”  
Such a great soul is exceedingly rare. ॥७- १९॥

Those whose knowledge has been carried away  
by various desires take refuge in other deities,  
each observing a particular discipline,  
constrained by their own nature. ॥७- २०॥

Whatever form a devotee  
desires to worship with faith,  
I make that very faith  
steady in that person. ॥७- २१॥

Endowed with that faith,  
the devotee seeks to worship that form  
and obtains from it the desired objects—  
though in truth they are granted by Me alone. ॥७- २२॥

But the fruit gained by those of little understanding  
comes to an end.  
Worshipers of the gods go to the gods;  
My devotees come to Me. ॥७- २३॥

Those without understanding think of Me, the unmanifest,  
as having come into manifestation,  
not knowing My supreme state—  
imperishable and unsurpassed. ॥७- २४॥

Veiled by My yoga-māyā,  
I am not manifest to everyone.  
This deluded world does not recognize Me  
as unborn and imperishable. ॥७- २५॥

I know all beings that have passed,  
those now present, Arjuna,  
and those yet to come;  
but no one knows Me. ॥७- २६॥

Through the delusion of duality  
arising from desire and aversion, Bharata,  
all beings fall into bewilderment  
at birth, scorcher of foes. ॥७- २७॥

But those people of virtuous action  
in whom wrongdoing has come to an end,  
freed from the delusion of duality,  
devote themselves to Me, firm in their vows. ॥७- २८॥

Those who strive for freedom  
from old age and death, taking refuge in Me,  
know Brahman, the whole reality of the Self,  
and action in its entirety. ॥७- २९॥

Those who know Me as present in the realm of beings,  
in the divine realm, and in sacrifice,  
know Me even at the hour of departure,  
their minds steadfast in yoga. ॥७- ३०॥

Om 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 ॥

### Chapter 8 — The Yoga of the Imperishable Absolute

Om

Salutation to the Supreme Self

Arjuna said

What is that Brahman? What is the self? What is action, Supreme Person?
And what is called the domain of beings? What is called the domain of the gods? ॥८- १॥

Who and how is the domain of sacrifice here in this body, Madhusudana?
And at the time of departure, how are you to be known by those whose selves are disciplined? ॥८- २॥

The Blessed Lord said

The Imperishable is the supreme Brahman; one’s essential nature is called the self.
The outpouring that brings forth the becoming of beings is designated action. ॥८- ३॥

The domain of beings is perishable existence, and the Person is the domain of the gods.
I alone am the domain of sacrifice here in the body, best of embodied beings. ॥८- ४॥

And whoever, at the final hour, remembering me alone,
leaves the body and departs, enters my being—of this there is no doubt. ॥८- ५॥

Whatever state one remembers
when one leaves the body at the end,
that very state one reaches, son of Kunti,
having always been shaped by that state. ॥८- ६॥

Therefore, remember me at all times, and fight.
With mind and understanding offered to me,
you will come to me alone, beyond doubt. ॥८- ७॥

With consciousness joined to the yoga of constant practice,
straying nowhere else,
one reaches the supreme, divine Person,
O Partha, by continually contemplating him. ॥८- ८॥

Whoever remembers the Seer, the Ancient, the Ruler,
subtler than the subtle,
the sustainer of all, whose form is inconceivable,
radiant as the sun, beyond the darkness— ॥८- ९॥

At the time of departure, with unwavering mind,
joined with devotion and with the power of yoga,
having rightly placed the life-breath between the brows,
one reaches that supreme, divine Person. ॥८- १०॥

That Imperishable which the knowers of the Veda proclaim,
which ascetics free from passion enter,
desiring which they live the life of sacred discipline—
that state I will declare to you in brief. ॥८- ११॥

Restraining all the gates,
confining the mind within the heart,
placing one’s life-breath at the crown of the head,
established in yogic concentration— ॥८- १२॥

Uttering Om, the one syllable that is Brahman,
and remembering me,
whoever departs, leaving the body,
reaches the supreme destination. ॥८- १३॥

Whoever remembers me constantly, day after day,
with consciousness fixed on no other—
for that ever-steadfast yogi,
I am easily reached, O Partha. ॥८- १४॥

Having reached me, the great souls,
who have attained the highest perfection,
do not take birth again
in this impermanent abode of suffering. ॥८- १५॥

From the world of Brahma downward,
all worlds are subject to return, Arjuna;
but having reached me, son of Kunti,
there is no birth again. ॥८- १६॥

Those who know that Brahma’s day
extends through a thousand ages,
and that his night ends after a thousand ages—
they are the knowers of day and night. ॥८- १७॥

At the coming of day, all manifest beings
arise from the Unmanifest;
at the coming of night, they dissolve
into that very same which is called the Unmanifest. ॥८- १८॥

This same multitude of beings,
coming into being again and again, dissolves helplessly
at the coming of night, O Partha,
and arises at the coming of day. ॥८- १९॥

But beyond that Unmanifest is another existence,
unmanifest and eternal,
which does not perish
when all beings perish. ॥८- २०॥

It is called the Unmanifest, the Imperishable;
they call it the supreme destination.
Having reached it, none return:
that is my supreme abode. ॥८- २१॥

That supreme Person, O Partha,
is reached through undivided devotion alone.
All beings abide within him,
and by him all this is pervaded. ॥८- २२॥

Now I will tell you, best of the Bharatas,
the times at which yogis depart
and go either to nonreturn
or to return. ॥८- २३॥

Fire, light, daytime, the bright fortnight,
the six months of the sun’s northern course—
departing then, those who know Brahman
go to Brahman. ॥८- २४॥

Smoke, night, the dark fortnight,
the six months of the sun’s southern course—
departing then, the yogi reaches the lunar light
and returns. ॥८- २५॥

These two paths, the bright and the dark,
are held to be the world’s eternal paths.
By one, one goes to nonreturn;
by the other, one returns again. ॥८- २६॥

Knowing these two paths, O Partha,
no yogi is ever deluded.
Therefore, at all times
be steadfast in yoga, Arjuna. ॥८- २७॥

The meritorious fruit ordained
for study of the Vedas, sacrifices, austerities,
and gifts—the yogi, knowing all this,
passes beyond it all
and reaches the supreme, primal state. ॥८- २८॥

Om 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 eighth chapter, named “The Yoga of the Imperishable Brahman.” ॥८॥

### Chapter 9 — The Yoga of Royal Knowledge and Royal Mystery

Om

Salutation to the Supreme Self

The Blessed Lord said:

But to you, who do not find fault, I shall declare this deepest secret:
knowledge together with realization,
knowing which you will be freed from evil. ॥९- १॥

This is the sovereign knowledge, the sovereign secret,
the supreme purifier,
directly knowable, in accord with dharma,
easy and joyful to practice, imperishable. ॥९- २॥

Those who have no faith in this dharma,
O scorcher of foes,
not attaining me, return
to the path of death and transmigration. ॥९- ३॥

This entire universe is pervaded by me
in my unmanifest form.
All beings abide in me,
yet I do not abide in them. ॥९- ४॥

And yet beings do not abide in me—
behold my sovereign yoga.
My Self sustains all beings and brings them forth,
yet does not dwell within them. ॥९- ५॥

As the mighty wind, moving everywhere,
abides forever in space,
so do all beings abide in me—
understand it so. ॥९- ६॥

All beings, O son of Kunti,
enter my own Prakriti at the end of a cosmic age;
at the beginning of another cosmic age,
I send them forth again. ॥९- ७॥

Holding my own Prakriti under control,
I send forth, again and again,
this entire multitude of beings,
helpless under Prakriti’s sway. ॥९- ८॥

Yet these actions do not bind me,
O winner of wealth:
I sit as one indifferent,
unattached to those actions. ॥९- ९॥

Under my supervision, Prakriti brings forth
all that moves and does not move.
Through this cause, O son of Kunti,
the universe revolves. ॥९- १०॥

The deluded disdain me
when I assume a human body,
not knowing my supreme nature
as the great Lord of beings. ॥९- ११॥

Their hopes are futile, their actions futile,
their knowledge futile; devoid of discernment,
they take refuge in the deluding nature
of rakshasas and asuras. ॥९- १२॥

But the great-souled, O son of Pritha,
taking refuge in divine nature,
worship me with undivided minds,
knowing me as the imperishable origin of beings. ॥९- १३॥

Ever singing my praise,
striving, firm in their vows,
bowing to me in devotion,
always steadfast, they worship me. ॥९- १४॥

Others, too, sacrificing through the sacrifice of knowledge,
worship me
as the One, as distinct, and as the manifold,
whose face is everywhere. ॥९- १५॥

I am the Vedic rite; I am the sacrifice;
I am the offering to the ancestors; I am the healing herb.
I am the mantra; I alone am the clarified butter;
I am the fire; I am the offering poured into it. ॥९- १६॥

I am the father of this universe,
the mother, the sustainer, the grandsire;
I am what is to be known, the purifier, the syllable Om,
and also the Rig, Sama, and Yajur Vedas. ॥९- १७॥

I am the goal, the bearer, the Lord, the witness,
the dwelling, the refuge, the friend;
the origin, the dissolution, the foundation,
the treasury, the imperishable seed. ॥९- १८॥

I give heat; I withhold the rain
and release it.
I am immortality and death;
I am being and nonbeing, O Arjuna. ॥९- १९॥

Knowers of the three Vedas, drinkers of Soma, purified of sin,
worship me with sacrifices and pray for passage to heaven.
Attaining the holy realm of the lord of the gods,
they enjoy in heaven the divine pleasures of the gods. ॥९- २०॥

Having enjoyed that vast heavenly realm,
when their merit is exhausted, they enter the mortal world.
Thus, following the dharma of the three Vedas,
desiring desires, they attain the cycle of coming and going. ॥९- २१॥

Those who think of me alone
and worship me on every side—
for them, ever steadfast,
I carry what they lack and preserve what they have. ॥९- २२॥

Even those devoted to other deities,
who worship them endowed with faith,
they too worship me alone, O son of Kunti,
though not according to the true way. ॥९- २३॥

For I alone am the enjoyer
and the Lord of all sacrifices.
But they do not know me in truth,
and so they fall away. ॥९- २४॥

Those vowed to the gods go to the gods;
those vowed to the ancestors go to the ancestors.
Those who worship spirits go to the spirits;
those who sacrifice to me come to me. ॥९- २५॥

Whoever offers me with devotion
a leaf, a flower, a fruit, or water—
that offering of devotion I accept
from one whose self is pure. ॥९- २६॥

Whatever you do, whatever you eat,
whatever you offer in sacrifice or give,
whatever austerity you undertake, O son of Kunti—
do that as an offering to me. ॥९- २७॥

Thus you will be freed from the bonds of action
and from their good and evil fruits.
Yourself joined to the yoga of renunciation,
liberated, you will come to me. ॥९- २८॥

I am equal toward all beings;
none is hateful to me, and none is dear.
Yet those who worship me with devotion
are in me, and I am also in them. ॥९- २९॥

Even if one of exceedingly evil conduct
worships me with undivided devotion,
he is to be regarded as righteous,
for his resolve is rightly directed. ॥९- ३०॥

He swiftly becomes a soul of dharma
and reaches lasting peace.
Know with certainty, O son of Kunti:
my devotee never perishes. ॥९- ३१॥

For taking complete refuge in me, O son of Pritha,
even those born from wombs deemed sinful—
women, vaishyas, and shudras—
they too attain the supreme goal. ॥९- ३२॥

How much more, then, holy brahmins
and devoted royal sages.
Having entered this impermanent, joyless world,
worship me. ॥९- ३३॥

Let your mind be in me; be my devotee;
sacrifice to me; bow to me.
Thus joining your self to me,
with me as your highest goal, you will come to me alone. ॥९- ३४॥

Om 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॥

### Chapter 10 — The Yoga of Divine Glories

Om

Reverence to the Supreme Self

The Blessed Lord said

Once more, mighty-armed one, hear my supreme word,
which I will speak to you, who delight in it, desiring your good. ॥१०- १॥

Neither the hosts of gods nor the great seers know my origin,
for in every way I am the source of the gods and the great seers. ॥१०- २॥

Whoever knows me as unborn, beginningless,
and the great Lord of the worlds,
undeluded among mortals,
is released from every sin. ॥१०- ३॥

Discernment, knowledge, freedom from delusion,
patience, truth, self-restraint, tranquility,
pleasure and pain, coming-to-be and passing-away,
fear and fearlessness as well— ॥१०- ४॥

Nonviolence, equanimity, contentment,
austerity, generosity, honor and dishonor:
these many states of beings
arise from me alone. ॥१०- ५॥

The seven great seers of old, and likewise the four Manus,
sharing my being, were born of my mind;
from them have come
all these creatures in the world. ॥१०- ६॥

Whoever truly knows
this glory and yoga of mine
is joined to me through unwavering yoga—
of this there is no doubt. ॥१०- ७॥

I am the source of all;
from me everything unfolds.
Knowing this, the wise worship me,
their whole being filled with devotion. ॥१०- ८॥

Their minds fixed on me, their lives given over to me,
awakening one another,
speaking of me always,
they are contented and rejoice. ॥१०- ९॥

To those who are always joined to me
and worship me with love,
I give that yoga of discernment
by which they come to me. ॥१०- १०॥

Out of compassion for them alone,
dwelling within their being,
I destroy the darkness born of ignorance
with the radiant lamp of knowledge. ॥१०- ११॥

Arjuna said

You are the supreme Brahman, the supreme abode,
the highest purifier;
the eternal, divine Person,
the primal God, unborn and all-pervading. ॥१०- १२॥

All the seers declare you so,
as does the divine seer Narada,
and Asita, Devala, and Vyasa;
and you yourself tell me the same. ॥१०- १३॥

I hold as true all this
that you tell me, Keshava.
For neither gods nor Danavas, Blessed Lord,
know your manifestation. ॥१०- १४॥

You alone know yourself through yourself,
Supreme Person,
source of beings, Lord of beings,
God of gods, Lord of the world. ॥१०- १५॥

You should tell me without remainder
of your divine self-manifestations—
those glories by which you pervade
these worlds and remain within them. ॥१०- १६॥

How may I know you, O yogin,
by contemplating you always?
And in which particular forms of being
should I contemplate you, Blessed Lord? ॥१०- १७॥

Tell me again in full, Janardana,
of your yoga and your glory;
for as I listen to your nectar,
I can find no satisfaction. ॥१०- १८॥

The Blessed Lord said

Very well. I will tell you
of my divine self-manifestations,
but only the foremost, best of the Kurus,
for there is no end to their extent. ॥१०- १९॥

I am the Self, Gudakesha,
dwelling in the heart of every being.
I am the beginning, the middle,
and also the end of beings. ॥१०- २०॥

Among the Adityas I am Vishnu;
among lights, the radiant sun.
Among the Maruts I am Marichi;
among the constellations, the moon. ॥१०- २१॥

Among the Vedas I am the Sama Veda;
among the gods, Vasava.
Among the senses I am the mind;
among beings, consciousness. ॥१०- २२॥

Among the Rudras I am Shankara;
among Yakshas and Rakshasas, Kubera, lord of wealth.
Among the Vasus I am Fire;
among mountain peaks, Meru. ॥१०- २३॥

Among priests, Partha,
know me as the foremost, Brihaspati.
Among commanders I am Skanda;
among bodies of water, the ocean. ॥१०- २४॥

Among the great seers I am Bhrigu;
among utterances, the single syllable.
Among sacrifices I am the sacrifice of recitation;
among immovable things, the Himalaya. ॥१०- २५॥

Among all trees I am the ashvattha;
among divine seers, Narada.
Among Gandharvas I am Chitraratha;
among the perfected, the sage Kapila. ॥१०- २६॥

Among horses, know me as Uchchaihshravas,
born from the nectar of immortality.
Among lordly elephants I am Airavata;
among human beings, the king. ॥१०- २७॥

Among weapons I am the thunderbolt;
among cows, Kamadhuk.
Among powers of generation I am Kandarpa;
among serpents, Vasuki. ॥१०- २८॥

Among Nagas I am Ananta;
among creatures of the waters, Varuna.
Among the ancestors I am Aryaman;
among those who govern, Yama. ॥१०- २९॥

Among the Daityas I am Prahlada;
among reckoners, Time.
Among beasts I am the lion;
among birds, Vainateya. ॥१०- ३०॥

Among purifiers I am the wind;
among bearers of weapons, Rama.
Among great fish I am the makara;
among rivers, the Jahnavi. ॥१०- ३१॥

Of creations I am the beginning,
the end, and also the middle, Arjuna.
Among branches of knowledge, I am knowledge of the Self;
among those who debate, reasoned discourse. ॥१०- ३२॥

Among letters I am the letter A;
among compounds, the coordinate compound.
I alone am inexhaustible Time;
I am the Ordainer, facing in every direction. ॥१०- ३३॥

I am all-devouring death
and the arising of all that is yet to be.
Among feminine powers, I am fame, beauty, speech,
memory, intelligence, constancy, and patience. ॥१०- ३४॥

Among Sama hymns I am the Brihat-Saman;
among meters, the Gayatri.
Among months I am Margashirsha;
among seasons, the flower-bearing spring. ॥१०- ३५॥

Among those who deceive I am the game of dice;
I am the brilliance of the brilliant.
I am victory; I am resolve;
I am the strength of the strong. ॥१०- ३६॥

Among the Vrishnis I am Vasudeva;
among the Pandavas, Dhananjaya.
Among sages I am Vyasa;
among poets, the poet Ushanas. ॥१०- ३७॥

Among those who discipline I am the rod;
among those who seek victory, wise policy.
Among secrets I am silence;
among those who know, knowledge. ॥१०- ३८॥

And whatever is the seed
of every being—that I am, Arjuna.
No being, moving or unmoving,
can exist without me. ॥१०- ३९॥

There is no end
to my divine manifestations, scorcher of foes.
What I have declared
is only a brief indication of the extent of my glory. ॥१०- ४०॥

Whatever being possesses glory,
beauty, or commanding power,
know that to have arisen
from a mere fraction of my splendor. ॥१०- ४१॥

But what need have you, Arjuna,
to know all this in such detail?
Sustaining this whole universe
with one part of myself, I remain. ॥१०- ४२॥

Om 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 tenth chapter, entitled “The Yoga of Divine Manifestations.” ॥ १० ॥

### Chapter 11 — The Yoga of the Vision of the Universal Form

Om

Homage to the blessed Supreme Self

Arjuna said

For my sake, you have spoken the supreme secret,
the teaching called knowledge of the Self;
through those words of yours,
this delusion of mine has passed away. ॥११- १॥

For I have heard from you in full
of the arising and passing away of beings,
O Lotus-Eyed One,
and also of your imperishable greatness. ॥११- २॥

It is just as you have declared yourself to be,
O Supreme Lord.
I long to see your sovereign form,
O Supreme Person. ॥११- ३॥

If you think that I am able
to behold it, O Lord,
then, O Lord of Yoga, reveal to me
your imperishable Self. ॥११- ४॥

The Blessed Lord said

Behold my forms, O Partha,
by hundreds and by thousands,
manifold and divine,
of many colors and shapes. ॥११- ५॥

Behold the Adityas, the Vasus, the Rudras,
the Ashvins and the Maruts;
behold, O Bharata, many wonders
never seen before. ॥११- ६॥

Behold now, gathered here in one place,
the whole universe, moving and unmoving,
within my body, O Conqueror of Sleep,
and whatever else you wish to see. ॥११- ७॥

But you cannot behold me
with these eyes of your own.
I give you divine sight:
behold my sovereign yoga. ॥११- ८॥

Sanjaya said

Having spoken thus, O King,
Hari, the great Lord of Yoga,
revealed to Partha
his supreme sovereign form. ॥११- ९॥

With countless mouths and eyes,
with countless wondrous visions,
with countless divine ornaments,
with countless divine weapons raised; ॥११- १०॥

wearing divine garlands and garments,
anointed with divine fragrances,
the God made wholly of wonders,
infinite, with faces turned everywhere. ॥११- ११॥

If the radiance of a thousand suns
were to rise all at once in the sky,
that splendor might resemble
the splendor of that great Being. ॥११- १२॥

There, gathered in one place,
the Pandava then beheld the whole universe,
divided into its many forms,
within the body of the God of gods. ॥११- १३॥

Then Dhananjaya, overcome with wonder,
his hair standing on end,
bowed his head before the God
and, with palms joined, spoke. ॥११- १४॥

Arjuna said

I see all the gods within your body, O God,
and all the hosts of every kind of being;
Brahma, the lord, seated upon the lotus,
all the seers, and the divine serpents. ॥११- १५॥

I see you with countless arms, bellies,
mouths, and eyes—
your infinite form extending everywhere.
I see no end, no middle, and no beginning in you,
O Lord of the Universe, O Universal Form. ॥११- १६॥

I see you crowned, bearing mace and discus,
a mass of radiance blazing on every side,
hard to behold, shining all around
like burning fire and sun,
immeasurable. ॥११- १७॥

You are the Imperishable, the supreme reality to be known;
you are the ultimate ground of this universe.
You are the immutable guardian of the eternal dharma;
you are the everlasting Person—so I hold. ॥११- १८॥

I see you without beginning, middle, or end,
of infinite power and countless arms,
with moon and sun as your eyes,
your mouths like blazing sacrificial fires,
scorching this whole universe with your own radiance. ॥११- १९॥

The space between heaven and earth
and all the directions are filled by you alone.
Seeing this wondrous and terrible form of yours,
the three worlds tremble, O Great One. ॥११- २०॥

For these hosts of gods enter into you;
some, afraid, praise you with joined palms.
The hosts of great seers and perfected beings,
crying “May there be peace,”
praise you with abundant hymns. ॥११- २१॥

The Rudras, Adityas, Vasus, and Sadhyas,
the Vishvedevas, Ashvins, Maruts, and ancestral spirits,
the hosts of Gandharvas, Yakshas, Asuras, and Siddhas—
all gaze upon you in wonder. ॥११- २२॥

Seeing your immense form
with its many mouths and eyes,
O Mighty-Armed One,
its many arms, thighs, and feet,
its many bellies and many fearsome fangs,
the worlds tremble—and so do I. ॥११- २३॥

Seeing you touch the sky, ablaze in many colors,
your mouths gaping,
your vast eyes burning,
my inmost self trembles;
I find neither steadiness nor peace, O Vishnu. ॥११- २४॥

At the very sight of your mouths,
fearsome with fangs,
resembling the fires of Time,
I no longer know the directions
and find no refuge.
Be gracious, O Lord of gods,
O Abode of the Universe. ॥११- २५॥

All these sons of Dhritarashtra
enter into you,
together with the hosts of earthly kings;
Bhishma, Drona, and that son of the charioteer,
along with the foremost warriors on our side. ॥११- २६॥

They rush headlong into your mouths,
terrible and fearsome with fangs.
Some are seen caught between your teeth,
their heads crushed to powder. ॥११- २७॥

As the many rushing currents of rivers
flow swiftly toward the sea,
so these heroes of the human world
enter your fiercely blazing mouths. ॥११- २८॥

As moths, with gathering speed,
rush into a blazing fire to their destruction,
so too the worlds, with gathering speed,
rush into your mouths to their destruction. ॥११- २९॥

Licking, devouring all the worlds
on every side with your flaming mouths,
you fill the whole universe with your radiance;
your terrible splendors scorch it, O Vishnu. ॥११- ३०॥

Tell me who you are in this terrible form.
Homage to you, highest of gods; be gracious.
I long to know you, the Primal One,
for I do not understand your purpose. ॥११- ३१॥

The Blessed Lord said

I am Time, grown vast, the destroyer of worlds,
now engaged here in annihilating these peoples.
Even without you, none of the warriors
arrayed in the opposing ranks will remain. ॥११- ३२॥

Therefore arise and win glory;
conquer your enemies and enjoy a flourishing kingdom.
They have already been slain by me alone;
be merely the instrument, O Ambidextrous Archer. ॥११- ३३॥

Drona and Bhishma, Jayadratha and Karna,
and the other heroic warriors—
strike down those already slain by me.
Do not falter. Fight!
You will conquer your foes in battle. ॥११- ३४॥

Sanjaya said

Hearing these words of Keshava,
the crowned warrior, trembling, joined his palms.
Bowing low, he addressed Krishna once again,
his voice faltering, overwhelmed with fear,
and bowed before him. ॥११- ३५॥

Arjuna said

Rightly, O Hrishikesha, at the proclamation of your glory,
the world rejoices and is drawn to you.
The terrified rakshasas flee in every direction,
and all the hosts of perfected beings bow before you. ॥११- ३६॥

And why should they not bow to you, O Great One,
greater even than Brahma, the primal creator?
O Infinite One, Lord of gods, Abode of the Universe,
you are the Imperishable,
that which is beyond being and nonbeing. ॥११- ३७॥

You are the primal God, the primeval Person;
you are the ultimate ground of this universe.
You are the knower and that which is to be known,
the supreme abode.
By you the universe is pervaded,
O Infinite Form. ॥११- ३८॥

You are Vayu, Yama, Agni, Varuna, and the Moon;
you are Prajapati and the great-grandfather.
Homage, homage to you a thousand times;
again and yet again, homage, homage to you. ॥११- ३९॥

Homage to you from before and from behind;
homage to you from every side, O All.
Infinite in power, boundless in might,
you encompass everything;
therefore you are everything. ॥११- ४०॥

Thinking of you as my friend,
whatever I have rashly said—
“O Krishna! O Yadava! O friend!”—
not knowing this greatness of yours,
whether from carelessness or affection; ॥११- ४१॥

and however I may have treated you without due honor,
in jest, while at play, resting, sitting, or sharing a meal,
whether alone, O Achyuta, or in the presence of others—
for all this I ask forgiveness from you, the Immeasurable. ॥११- ४२॥

You are the father of this world,
of all that moves and does not move;
you are its worshipful teacher, greater than all.
None is equal to you—how then could any be greater,
even in the three worlds,
O Power beyond compare? ॥११- ४३॥

Therefore, bowing down and prostrating my body,
I seek the grace of you, the Lord worthy of praise.
As a father bears with a son,
as a friend with a friend,
as a beloved with the beloved,
so, O God, may you bear with me. ॥११- ४४॥

I rejoice at seeing what has never been seen before,
yet my mind trembles with fear.
Show me that former form of yours, O God.
Be gracious, O Lord of gods,
O Abode of the Universe. ॥११- ४५॥

I long to see you as before,
crowned, bearing mace, with discus in hand.
Take that very four-armed form,
O Thousand-Armed One,
O Form of the Universe. ॥११- ४६॥

The Blessed Lord said

In my grace toward you, O Arjuna,
through my own yoga I have revealed
this supreme form of mine—
radiant, universal, infinite, primal—
which no one before you has ever seen. ॥११- ४७॥

Not through the Vedas, sacrifices, or study,
nor through gifts, rites, or severe austerities,
can I be seen in such a form in the human world
by anyone but you, O foremost of the Kurus. ॥११- ४८॥

Let no fear be yours, nor bewilderment,
at seeing this terrible form of mine.
Free from fear, your heart made glad,
behold once more this former form of mine. ॥११- ४९॥

Sanjaya said

Having spoken thus to Arjuna,
Vasudeva revealed his own form once more.
The Great One comforted the terrified warrior,
again assuming his gentle appearance. ॥११- ५०॥

Arjuna said

Seeing this gentle human form of yours,
O Janardana,
I have now regained my composure;
my awareness has returned, and I am myself again. ॥११- ५१॥

The Blessed Lord said

This form of mine that you have seen
is exceedingly difficult to behold.
Even the gods forever long
for a vision of this form. ॥११- ५२॥

Neither through the Vedas nor through austerity,
neither through giving nor through sacrifice,
can I be seen in the way
that you have seen me. ॥११- ५३॥

But through undivided devotion, O Arjuna,
I can be known in this form,
truly seen,
and entered into,
O Scorcher of Foes. ॥११- ५४॥

One who does my work, holds me as supreme,
is devoted to me, and is free from attachment,
who bears enmity toward no being—
that one comes to me, O Pandava. ॥११- ५५॥

Om 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 ॥

### Chapter 12 — The Yoga of Devotion

Om

Homage to the Supreme Self

Arjuna said

Those devotees who, ever steadfast in this way, worship you,
and those who worship the imperishable, the unmanifest—which of them know yoga best? ॥१२- १॥

The Blessed Lord said

Those who fix their minds on me and worship me, ever steadfast,
endowed with supreme faith—I hold them to be the most perfectly joined in yoga. ॥१२- २॥

But those who worship the imperishable, indefinable, unmanifest,
the all-pervading, inconceivable, unchanging, unmoving, everlasting— ॥१२- ३॥

restraining the whole array of the senses, even-minded everywhere,
delighting in the welfare of all beings—they too reach me alone. ॥१२- ४॥

Greater is the hardship of those whose minds cling to the unmanifest,
for the unmanifest goal is attained with difficulty by embodied beings. ॥१२- ५॥

But those who surrender all actions to me, holding me as supreme,
and worship me, meditating on me with undivided yoga— ॥१२- ६॥

for them, whose minds have entered into me, I soon become the rescuer
from the ocean of death and rebirth, Partha. ॥१२- ७॥

Set your mind on me alone; let your understanding enter into me.
Thereafter you will dwell in me alone—of this there is no doubt. ॥१२- ८॥

But if you cannot steadily fix your mind on me,
then seek to reach me through the yoga of practice, Dhananjaya. ॥१२- ९॥

If you are incapable even of practice, make action for me your highest aim.
By performing actions for my sake, you will attain perfection. ॥१२- १०॥

If you are unable even to do this, taking refuge in my yoga,
then, self-controlled, relinquish the fruits of every action. ॥१२- ११॥

Knowledge is better than practice; meditation surpasses knowledge.
Better than meditation is relinquishment of action’s fruits; from relinquishment, peace follows at once. ॥१२- १२॥

One who hates no being, who is friendly and compassionate,
free from possessiveness and ego, equal in pain and pleasure, forbearing; ॥१२- १३॥

ever content, steadfast in yoga, self-controlled, firm in resolve,
with mind and understanding offered to me—such a devotee is dear to me. ॥१२- १४॥

One by whom the world is not disturbed, and who is not disturbed by the world,
who is free from exhilaration, indignation, fear, and agitation, is dear to me. ॥१२- १५॥

One who is without expectation, pure, capable, impartial, free from distress,
who has relinquished every undertaking—such a devotee is dear to me. ॥१२- १६॥

One who neither rejoices nor hates, neither grieves nor desires,
who has relinquished both good and evil and is full of devotion, is dear to me. ॥१२- १७॥

Equal toward enemy and friend, and likewise in honor and dishonor,
equal in cold and heat, pleasure and pain, and free from attachment; ॥१२- १८॥

the same in blame and praise, silent, content with whatever comes,
with no fixed abode, steady in mind, full of devotion—such a person is dear to me. ॥१२- १९॥

But those devotees who faithfully follow this immortal nectar of dharma
as it has been declared, holding me as supreme, are exceedingly dear to me. ॥१२- २०॥

Om 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 twelfth chapter, entitled “The Yoga of Devotion.” ॥ १२ ॥

### Chapter 13 — The Yoga of the Field and the Knower of the Field

Om

Salutations to the Supreme Self

The Blessed Lord said

This body, son of Kunti, is called the field;
the one who knows it is called the knower of the field
by those who know the truth of these. ॥१३- १॥

Know Me also as the knower of the field
in all fields, descendant of Bharata.
Knowledge of the field and the knower of the field—
that I hold to be knowledge. ॥१३- २॥

What that field is, what it is like,
how it changes, and from what each change arises;
and who the knower is, and what his powers are—
hear this from Me in brief. ॥१३- ३॥

It has been sung by the seers in many ways,
severally, in varied sacred hymns,
and also in the reasoned and decisive words
of the aphorisms on Brahman. ॥१३- ४॥

The great elements, the sense of “I,”
the intellect, and the unmanifest;
the ten senses and the one,
and the five domains of the senses; ॥१३- ५॥

desire, aversion, pleasure, pain,
the bodily aggregate, consciousness, and resolve—
this, in brief, is declared to be the field,
together with its transformations. ॥१३- ६॥

Absence of self-importance, absence of pretense,
nonviolence, patience, integrity;
reverence for the teacher, purity,
steadfastness, and self-mastery; ॥१३- ७॥

dispassion toward the objects of the senses,
and absence of the sense of “I”;
clear perception of the suffering and defect
in birth, death, old age, and sickness; ॥१३- ८॥

nonattachment and freedom from clinging
to children, spouse, home, and the rest;
and constant evenness of mind
when the desired or undesired occurs; ॥१३- ९॥

unwavering devotion to Me
through a yoga that admits no other;
a love of solitary places
and no delight in crowds of people; ॥१३- १०॥

constancy in knowledge of the Self,
and insight into the aim of knowledge of truth—
this is declared to be knowledge;
whatever is contrary to it is ignorance. ॥१३- ११॥

I will declare what is to be known,
knowing which one attains immortality:
the beginningless Brahman, which has Me as its highest,
is said to be neither being nor nonbeing. ॥१३- १२॥

With hands and feet on every side,
with eyes, heads, and faces on every side,
with ears on every side in the world,
it stands enveloping all. ॥१३- १३॥

It shines through the functions of all the senses,
yet is devoid of every sense;
unattached, yet sustaining all;
free from the qualities, yet experiencing the qualities. ॥१३- १४॥

It is outside and within all beings;
unmoving, and yet moving.
Because of its subtlety, it cannot be known;
it is far away, and it is near. ॥१३- १५॥

Undivided among beings,
it stands as though divided.
That is to be known as the sustainer of beings,
their devourer and their source. ॥१३- १६॥

It is the light even of lights,
said to be beyond darkness:
knowledge, the object of knowledge,
and the goal reached through knowledge,
seated in the heart of everyone. ॥१३- १७॥

Thus the field, knowledge,
and what is to be known have been stated in brief.
Knowing this, My devotee
becomes fit for My state of being. ॥१३- १८॥

Know that nature and the conscious being
are both without beginning;
and know that transformations and qualities
arise from nature. ॥१३- १९॥

Nature is said to be the cause
in the production of actions, instruments, and agency;
the conscious being is said to be the cause
in the experience of pleasure and pain. ॥१३- २०॥

For the conscious being, dwelling in nature,
experiences the qualities born of nature.
Attachment to those qualities is the cause
of its births in fortunate and unfortunate wombs. ॥१३- २१॥

The supreme conscious being within this body
is also called the witness, the consenter,
the sustainer, the experiencer,
the Great Lord, and the Supreme Self. ॥१३- २२॥

One who thus knows the conscious being
and nature together with its qualities—
however that person may live,
that person is not born again. ॥१३- २३॥

Some, through meditation, behold the Self
within themselves by the self;
others through the yoga of discernment,
and still others through the yoga of action. ॥१३- २४॥

Yet others, not knowing in this way,
worship after hearing from others.
They too cross beyond death,
wholly devoted to what they have heard. ॥१३- २५॥

Whatever being comes into existence,
whether unmoving or moving,
know it to arise from the union
of the field and the knower of the field, best of the Bharatas. ॥१३- २६॥

One who sees the Supreme Lord
dwelling equally in all beings,
the imperishable within the perishing—
that one truly sees. ॥१३- २७॥

For seeing the Lord equally present
everywhere and in all alike,
one does not harm the Self by the self
and so reaches the supreme destination. ॥१३- २८॥

One who sees that all actions
are performed entirely by nature,
and that the Self is not the doer—
that one truly sees. ॥१३- २९॥

When one sees the separate existence of beings
as grounded in the One,
and their expansion proceeding from that alone,
then one attains Brahman. ॥१३- ३०॥

Because it is beginningless and free from qualities,
this Supreme Self is imperishable.
Though dwelling in the body, son of Kunti,
it neither acts nor is stained. ॥१३- ३१॥

Just as all-pervading space,
because of its subtlety, is not stained,
so the Self, present throughout the body,
is not stained. ॥१३- ३२॥

Just as the one sun
illumines this entire world,
so the knower of the field illumines
the entire field, descendant of Bharata. ॥१३- ३३॥

Those who, with the eye of knowledge,
know this distinction between the field and its knower,
and know release from the nature of beings—
they reach the Supreme. ॥१३- ३४॥

Om 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 ॥

### Chapter 14 — The Yoga of the Three Qualities

Om

Homage to the Supreme Self

The Blessed Lord said

Again I will proclaim the supreme—the highest of all knowledge;
knowing it, all the sages have passed from here to supreme perfection. ॥१४- १॥

Taking refuge in this knowledge, they have come to share my nature;
they are not born even at creation, nor do they suffer at dissolution. ॥१४- २॥

The great Brahman is my womb; in it I place the seed of life.
From that comes the birth of all beings, O Bharata. ॥१४- ३॥

Whatever forms come into being in all the wombs, O son of Kunti,
the great Brahman is their womb, and I am the Father who gives the seed. ॥१४- ४॥

Sattva, rajas, and tamas are the qualities born of Nature;
they bind the imperishable embodied one within the body, mighty-armed Arjuna. ॥१४- ५॥

Of these, sattva, because it is pure, is luminous and free from affliction;
it binds through attachment to happiness and attachment to knowledge, sinless one. ॥१४- ६॥

Know rajas to be passion in essence, arising from craving and attachment;
it binds the embodied one through attachment to action, O son of Kunti. ॥१४- ७॥

Know tamas, born of ignorance, to be the deluder of all embodied beings;
it binds through negligence, laziness, and sleep, O Bharata. ॥१४- ८॥

Sattva holds one fast in happiness, and rajas in action, O Bharata;
but tamas, veiling knowledge, holds one fast in negligence. ॥१४- ९॥

Sattva prevails by overpowering rajas and tamas, O Bharata;
rajas prevails over sattva and tamas, and tamas over sattva and rajas. ॥१४- १०॥

When the light of knowledge arises through every gate of this body,
then one should know that sattva has increased. ॥१४- ११॥

Greed, activity, the undertaking of actions, restlessness, and craving—
these arise when rajas has increased, best of the Bharatas. ॥१४- १२॥

Darkness, inactivity, negligence, and delusion—
these arise when tamas has increased, delight of the Kurus. ॥१४- १३॥

When the bearer of the body meets death while sattva prevails,
he reaches the stainless worlds of those who know the highest. ॥१४- १४॥

Meeting death in rajas, he is born among those attached to action;
and dying in tamas, he is born in the wombs of the deluded. ॥१४- १५॥

The fruit of well-done action is said to be sattvic and stainless;
the fruit of rajas is suffering, and the fruit of tamas is ignorance. ॥१४- १६॥

From sattva arises knowledge, and from rajas, greed;
from tamas arise negligence and delusion, and ignorance itself. ॥१४- १७॥

Those established in sattva rise upward; the rajasic remain in the middle;
the tamasic, abiding in the workings of the lowest quality, go downward. ॥१४- १८॥

When the seer perceives no agent other than the qualities
and knows what lies beyond the qualities, he attains my being. ॥१४- १९॥

Transcending these three qualities from which the body arises,
the embodied one, freed from birth, death, old age, and suffering, partakes of immortality. ॥१४- २०॥

Arjuna said

By what marks is one known who has transcended these three qualities, Lord?
How does such a person conduct himself, and how does he pass beyond these three qualities? ॥१४- २१॥

The Blessed Lord said

He neither hates illumination, activity, or delusion when they arise, O son of Pandu,
nor longs for them when they cease. ॥१४- २२॥

Seated as one impartial, unshaken by the qualities,
he remains steady, knowing, “The qualities are at work,” and does not waver. ॥१४- २३॥

The same in suffering and happiness, established in the Self,
regarding a clod of earth, a stone, and gold alike,
the same toward the pleasant and unpleasant, steadfast,
the same in blame and praise— ॥१४- २४॥

The same in honor and dishonor, the same toward friend and foe,
renouncing every undertaking—he is said to have transcended the qualities. ॥१४- २५॥

And whoever serves me through the yoga of unwavering devotion,
transcending these qualities, becomes fit for the state of Brahman. ॥१४- २६॥

For I am the foundation of Brahman, of the immortal and imperishable,
of eternal dharma, and of absolute happiness. ॥१४- २७॥

Om 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॥

### Chapter 15 — The Yoga of the Supreme Person

Om

Reverence to the Supreme Self

They speak of an imperishable aśvattha tree, with roots above and branches below;
the Vedic meters are its leaves. Whoever knows it is a knower of the Veda. ॥१५- १॥

Below and above its branches spread,
strengthened by the gunas, with sense objects as their tender shoots.
Below, too, its roots extend,
binding through action in the human world. ॥१५- २॥

Its form cannot be perceived here as such,
nor its end, nor its beginning, nor its foundation.
Having cut down this deeply rooted aśvattha
with the strong sword of nonattachment— ॥१५- ३॥

then one must seek that state
to which those who have gone return no more:
“I take refuge in that Primal Person alone,
from whom the ancient unfolding streamed forth.” ॥१५- ४॥

Free from pride and delusion, having conquered the fault of attachment,
ever abiding in the Self, their desires turned away,
released from the dualities known as pleasure and pain,
the undeluded reach that imperishable state. ॥१५- ५॥

Neither the sun nor the moon nor fire illumines it;
having gone there, they return no more. That is my supreme abode. ॥१५- ६॥

An eternal portion of me, becoming a living being in the world of life,
draws to itself the senses, with the mind as the sixth, all abiding in Prakriti. ॥१५- ७॥

When the lord acquires a body, and when he departs from it,
he takes these with him and goes, as the wind takes fragrances from their source. ॥१५- ८॥

Presiding over hearing, sight, touch,
taste, smell, and the mind, he experiences the objects of sense. ॥१५- ९॥

Whether he is departing, remaining, or experiencing, joined to the gunas,
the deluded do not perceive him; those with the eye of knowledge perceive him. ॥१५- १०॥

Striving yogins see him abiding in the Self;
though they strive, those who have not disciplined themselves, lacking awareness, do not see him. ॥१५- ११॥

The radiance dwelling in the sun that illumines the whole world,
and that which is in the moon and in fire—know that radiance to be mine. ॥१५- १२॥

Entering the earth, I sustain all beings with my power;
becoming Soma, the essence of sap, I nourish every plant. ॥१५- १३॥

Becoming Vaiśvānara, I abide within the bodies of living beings;
joined with prāṇa and apāna, I digest the four kinds of food. ॥१५- १४॥

I am seated in the heart of everyone;
from me come memory, knowledge, and their loss.
I alone am to be known through all the Vedas;
I am the maker of Vedānta and the knower of the Veda. ॥१५- १५॥

There are these two Persons in the world: the perishable and the imperishable.
All beings are perishable; the unchanging one is called imperishable. ॥१५- १६॥

But another is the Supreme Person, proclaimed as the Supreme Self:
the imperishable Lord who enters the three worlds and sustains them. ॥१५- १७॥

Because I transcend the perishable and am higher even than the imperishable,
I am renowned in the world and in the Veda as the Supreme Person. ॥१५- १८॥

Whoever, undeluded, knows me in this way as the Supreme Person
knows all and worships me with his whole being, O Bharata. ॥१५- १९॥

Thus I have declared this most secret teaching to you, sinless one.
Knowing this, one becomes wise and has fulfilled all that must be done, O Bharata. ॥१५- २०॥

Om 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 fifteenth chapter, named “The Yoga of the Supreme Person.” ॥ १५ ॥

### Chapter 16 — The Yoga of Divine and Demonic Destinies

Om

Homage to the Supreme Self

The Blessed Lord said:

Fearlessness, purity of being, steadfastness in the yoga of knowledge,  
generosity, self-restraint, sacrifice, sacred study, austerity, and straightforwardness; ॥१६- १॥

Nonviolence, truthfulness, freedom from anger, renunciation, serenity, freedom from slander,  
compassion for all beings, absence of greed, gentleness, modesty, and steadiness; ॥१६- २॥

Radiance, forgiveness, fortitude, purity, freedom from malice, and absence of conceit—  
these belong to one born to the divine endowment, O Bharata. ॥१६- ३॥

Hypocrisy, arrogance, self-importance, anger, harshness,  
and ignorance belong to one born to the demonic endowment, O Partha. ॥१६- ४॥

The divine endowment is held to lead to liberation, the demonic to bondage.  
Do not grieve, O Pandava; you were born to the divine endowment. ॥१६- ५॥

There are two kinds of created beings in this world:  
the divine and the demonic. The divine has been described at length; now hear from me of the demonic, O Partha. ॥१६- ६॥

Demonic people do not understand engagement or withdrawal.  
Neither purity, nor right conduct, nor truth is found in them. ॥१६- ७॥

They say the world is without truth, without foundation, without a Lord,  
born merely from mutual union—what else could it be but caused by desire? ॥१६- ८॥

Holding fast to this view, lost to themselves and small in understanding,  
they arise as doers of savage deeds, harmful and bent on the destruction of the world. ॥१६- ९॥

Taking refuge in insatiable desire, filled with hypocrisy, pride, and intoxication,  
grasping false convictions through delusion, they act with impure vows. ॥१६- १०॥

Giving themselves over to immeasurable anxieties that end only with death,  
they make the enjoyment of desires their highest aim, convinced that this is all. ॥१६- ११॥

Bound by hundreds of cords of hope, devoted to desire and anger,  
they strive to amass wealth unjustly for the gratification of their desires. ॥१६- १२॥

“This I have gained today; this desire I shall fulfill.  
This wealth is mine, and still more will be mine.” ॥१६- १३॥

“That enemy has been killed by me, and I shall kill the others too.  
I am the master, I am the enjoyer; I am accomplished, powerful, and happy. ॥१६- १४॥

I am wealthy and well-born. Who else is equal to me?  
I shall sacrifice, I shall give, I shall rejoice”—thus they are deluded by ignorance. ॥१६- १५॥

Bewildered by countless thoughts, enveloped in the net of delusion,  
deeply attached to the enjoyment of desires, they fall into an impure hell. ॥१६- १६॥

Self-exalting, rigid, filled with the pride and intoxication of wealth,  
they perform sacrifices in name only, hypocritically and without regard for sacred rule. ॥१६- १७॥

Taking refuge in egoism, power, arrogance, desire, and anger,  
maliciously they hate me in their own bodies and in the bodies of others. ॥१६- १८॥

Those hateful, cruel, unholy, lowest of human beings  
I hurl ceaselessly through the cycles of existence into demonic wombs alone. ॥१६- १९॥

Entering demonic wombs, deluded birth after birth,  
never reaching me, O son of Kunti, they then descend to the lowest state. ॥१६- २०॥

Threefold is this gateway to hell, destructive of the self:  
desire, anger, and greed. Therefore one should abandon these three. ॥१६- २१॥

Freed from these three gates of darkness, O son of Kunti,  
a person acts for the highest good of the self and thereby reaches the supreme goal. ॥१६- २२॥

One who casts aside the rule of sacred teaching and acts under the impulse of desire  
attains neither perfection, nor happiness, nor the supreme goal. ॥१६- २३॥

Therefore let sacred teaching be your authority in determining what should and should not be done.  
Knowing what is prescribed by the ordinances of sacred teaching, you should act here in this world. ॥१६- २४॥

Om 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, the sixteenth chapter, called  
The Yoga of the Division between the Divine and Demonic Endowments. ॥१६॥

### Chapter 17 — The Yoga of the Threefold Division of Faith

Om

Homage to the blessed Supreme Self

Arjuna said

Those who set aside the rule of scripture  
yet worship, endowed with faith—  
what is their condition, Krishna:  
sattva, rajas, or tamas? ॥१७- १॥

The Blessed Lord said

Threefold is the faith of embodied beings,  
born of their own nature:  
sattvic, rajasic, and tamasic.  
Hear of it now. ॥१७- २॥

Each person’s faith accords with their inner nature,  
O Bharata.  
A person is made of faith;  
whatever one’s faith, that indeed one is. ॥१७- ३॥

The sattvic worship the gods;  
the rajasic, yakshas and rakshasas;  
others, the tamasic, worship ghosts  
and hosts of spirits. ॥१७- ४॥

Those who undertake fierce austerities  
not prescribed by scripture,  
joined with hypocrisy and arrogance,  
driven by desire, attachment, and force— ॥१७- ५॥

senselessly tormenting the elements  
that form the body,  
and Me as well, dwelling within the body—  
know them to be resolved upon the demonic. ॥१७- ६॥

The food dear to each is also threefold,  
as are sacrifice, austerity, and giving.  
Hear now  
the distinction among them. ॥१७- ७॥

Foods that increase life, purity, strength,  
health, happiness, and delight,  
that are succulent, rich, sustaining, and pleasing,  
are dear to the sattvic. ॥१७- ८॥

Foods that are bitter, sour, salty,  
excessively hot, pungent, dry, and burning,  
and that bring pain, grief, and illness,  
are desired by the rajasic. ॥१७- ९॥

Food that has stood too long, has lost its taste,  
is putrid or stale,  
and food that is leftover and impure,  
is dear to the tamasic. ॥१७- १०॥

A sacrifice offered according to rule  
by those who seek no fruit,  
their minds resolved that sacrifice must be offered—  
that sacrifice is sattvic. ॥१७- ११॥

But a sacrifice offered with its fruit in view,  
or for the sake of display—  
know that sacrifice to be rajasic,  
O best of the Bharatas. ॥१७- १२॥

A sacrifice without prescribed rule, without food shared,  
without sacred formulas or gifts,  
and devoid of faith—  
that is declared tamasic. ॥१७- १३॥

Reverence for the gods, the twice-born, teachers, and the wise,  
purity, uprightness,  
chastity, and nonviolence—  
this is called austerity of the body. ॥१७- १४॥

Speech that causes no distress,  
that is truthful, pleasing, and beneficial,  
together with the practice of sacred recitation—  
this is called austerity of speech. ॥१७- १५॥

Serenity of mind, gentleness,  
silence, self-mastery,  
and purity of disposition—  
this is called austerity of the mind. ॥१७- १६॥

This threefold austerity, practiced  
with supreme faith by disciplined people  
who seek no fruit,  
is declared sattvic. ॥१७- १७॥

Austerity practiced for the sake  
of recognition, honor, and reverence,  
and out of hypocrisy, is declared rajasic here—  
unstable and impermanent. ॥१७- १८॥

Austerity practiced through deluded resolve,  
with torment to oneself,  
or for the destruction of another—  
that is declared tamasic. ॥१७- १९॥

A gift given from the conviction that it should be given,  
to one who cannot repay,  
at the proper place and time and to a worthy recipient—  
that gift is remembered as sattvic. ॥१७- २०॥

But a gift given in expectation of return,  
or with its fruit in view,  
and given grudgingly—  
that gift is remembered as rajasic. ॥१७- २१॥

A gift given at the wrong place or time,  
to unworthy recipients,  
without respect and with contempt—  
that is declared tamasic. ॥१७- २२॥

“Om Tat Sat” is remembered  
as the threefold designation of Brahman.  
By it, the brahmins, the Vedas, and sacrifices  
were ordained in ancient times. ॥१७- २३॥

Therefore, uttering “Om,”  
the acts of sacrifice, giving, and austerity  
prescribed by sacred rule are always begun  
by those who speak of Brahman. ॥१७- २४॥

Uttering “Tat,” and without intending their fruit,  
acts of sacrifice and austerity  
and the many acts of giving are performed  
by those who seek liberation. ॥१७- २५॥

“Sat” is used of being  
and of goodness;  
and the word “Sat,” Partha, is likewise used  
of a praiseworthy act. ॥१७- २६॥

Steadfastness in sacrifice, austerity, and giving  
is also called “Sat”;  
and action undertaken for their sake  
is likewise called “Sat.” ॥१७- २७॥

Whatever is offered, given, or practiced as austerity  
and whatever is done without faith  
is called “Asat,” Partha;  
it avails neither after death nor here. ॥१७- २८॥

Om 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॥

### Chapter 18 — The Yoga of Liberation through Renunciation

Om

Salutation to the Supreme Self

Arjuna said:

Mighty-armed one, I wish to know the true nature of renunciation,
and of relinquishment separately, Hrishikesha, slayer of Keshi. ॥१८- १॥

The Blessed Lord said:

The sages understand renunciation as the laying down of actions driven by desire;
the discerning call relinquishment the relinquishing of all fruits of action. ॥१८- २॥

Some thoughtful people declare that action should be relinquished as inherently flawed;
others say that acts of sacrifice, giving, and discipline should not be relinquished. ॥१८- ३॥

Hear from me the settled truth about relinquishment, best of the Bharatas;
for relinquishment, tiger among men, is declared to be of three kinds. ॥१८- ४॥

Acts of sacrifice, giving, and discipline should not be relinquished;
they must indeed be performed, for sacrifice, giving, and discipline purify the thoughtful. ॥१८- ५॥

Yet even these actions must be performed
with attachment and their fruits relinquished.
This, Partha, is my settled and highest judgment. ॥१८- ६॥

But the renunciation of prescribed action is not fitting;
its abandonment through delusion is declared to be tamasic. ॥१८- ७॥

When one relinquishes an action merely because it is painful,
out of fear of bodily discomfort,
one performs rajasic relinquishment
and does not gain the fruit of relinquishment. ॥१८- ८॥

When prescribed action is performed simply because it must be done, Arjuna,
with attachment and fruit relinquished,
that relinquishment is held to be sattvic. ॥१८- ९॥

The relinquishing one does not hate disagreeable action
or cling to agreeable action;
imbued with sattva, intelligent, with doubts cut through. ॥१८- १०॥

For one who bears a body cannot relinquish actions entirely;
but one who relinquishes the fruit of action is called a relinquishing one. ॥१८- ११॥

Unwelcome, welcome, and mixed—
threefold is the fruit of action
that comes after death to those who do not relinquish,
but never to those who renounce. ॥१८- १२॥

Learn from me these five causes, mighty-armed one,
declared in the consummate teaching of Sankhya
for the accomplishment of every action. ॥१८- १३॥

The ground, the agent, the various instruments,
the many distinct activities,
and the divine factor here as the fifth. ॥१८- १४॥

Whatever action a person undertakes
with body, speech, or mind,
whether right or contrary to right—
these five are its causes. ॥१८- १५॥

This being so, whoever, through an unrefined understanding,
sees the Self alone as the agent—
that misguided person does not see. ॥१८- १६॥

One who has no sense of “I am the doer,”
whose understanding is not stained,
even if he kills these people,
does not kill and is not bound. ॥१८- १७॥

Knowledge, the object of knowledge, and the knower
are the threefold impulse to action;
the instrument, the action, and the agent
are the threefold constituents of action. ॥१८- १८॥

Knowledge, action, and agent are each said to be threefold
according to the distinction of the qualities.
Hear them also, rightly and fully,
as taught in the reckoning of the qualities. ॥१८- १९॥

That knowledge by which one sees
the one imperishable reality in all beings,
undivided within the divided—
know that knowledge as sattvic. ॥१८- २०॥

But that knowledge which sees in all beings,
through their separateness,
many realities of distinct kinds—
know that knowledge as rajasic. ॥१८- २१॥

But that which clings to a single effect as though it were the whole,
without reason, without grasping its true nature, and narrow—
that is declared to be tamasic. ॥१८- २२॥

Prescribed action, done without attachment,
without attraction or aversion,
by one who does not seek its fruit—
that is called sattvic. ॥१८- २३॥

But action performed by one who seeks desire’s fulfillment,
or again with egotism,
and with great strain—
that is declared to be rajasic. ॥१८- २४॥

Action undertaken through delusion,
without regard for consequence, loss, harm,
or one’s own capacity—
that is called tamasic. ॥१८- २५॥

Free from attachment and from claims of “I,”
endowed with resolve and ardor,
unchanged in success and failure—
such an agent is called sattvic. ॥१८- २६॥

Passionate, desiring the fruit of action,
greedy, harmful, impure,
and subject to joy and sorrow—
such an agent is declared rajasic. ॥१८- २७॥

Undisciplined, crude, obstinate,
deceitful, malicious, lazy,
despondent, and procrastinating—
such an agent is called tamasic. ॥१८- २८॥

Hear now the threefold distinction
of understanding and resolve according to the qualities,
declared completely and separately,
Dhananjaya. ॥१८- २९॥

The understanding that knows engagement and withdrawal,
what must be done and what must not,
fear and fearlessness,
bondage and liberation—
that understanding, Partha, is sattvic. ॥१८- ३०॥

The understanding by which one incorrectly apprehends
dharma and adharma,
what must be done and what must not—
that understanding, Partha, is rajasic. ॥१८- ३१॥

The understanding that, veiled in darkness,
regards adharma as dharma
and sees all things in reverse—
that understanding, Partha, is tamasic. ॥१८- ३२॥

The unwavering resolve by which,
through yoga, one sustains
the activities of mind, life-breath, and senses—
that resolve, Partha, is sattvic. ॥१८- ३३॥

But the resolve by which one holds fast
to dharma, desire, and wealth, Arjuna,
clinging to them and longing for their fruits—
that resolve, Partha, is rajasic. ॥१८- ३४॥

The resolve by which a person of clouded understanding
will not let go of sleep, fear, grief,
despondency, and conceit—
that resolve, Partha, is tamasic. ॥१८- ३५॥

Now hear from me the three kinds of happiness,
bull of the Bharatas:
that in which one comes to delight through practice
and reaches the end of suffering. ॥१८- ३६॥

That which at first is like poison
but in the end is like nectar—
that happiness is declared sattvic,
born from the clarity of the understanding of the Self. ॥१८- ३७॥

That which arises from the contact of senses with their objects,
which at first is like nectar
but in the end like poison—
that happiness is remembered as rajasic. ॥१८- ३८॥

That happiness which, at first and in its consequence,
deludes the self,
arising from sleep, laziness, and negligence—
that is declared tamasic. ॥१८- ३९॥

There is no being on earth,
nor again among the gods in heaven,
that is free from these three qualities
born of nature. ॥१८- ४०॥

The actions of Brahmins, Kshatriyas, Vaishyas,
and Shudras, scorcher of foes,
are divided according to the qualities
arising from their own nature. ॥१८- ४१॥

Serenity, self-restraint, discipline, purity,
patience, integrity,
knowledge, realized understanding, and faith in sacred truth—
these are the Brahmin’s actions, born of inherent nature. ॥१८- ४२॥

Valor, splendor, resolve, skill,
not fleeing in battle,
generosity, and the bearing of a ruler—
these are the Kshatriya’s actions, born of inherent nature. ॥१८- ४३॥

Farming, tending cattle, and trade
are the Vaishya’s actions, born of inherent nature;
work consisting of service
is also the Shudra’s action, born of inherent nature. ॥१८- ४४॥

Delighting in one’s own work,
a person attains complete fulfillment.
Hear how one devoted to one’s own work
finds perfection. ॥१८- ४५॥

From whom all beings come forth,
by whom all this is pervaded—
worshiping him through one’s own work,
a human being finds perfection. ॥१८- ४६॥

Better one’s own dharma, though lacking in excellence,
than another’s dharma well performed.
Doing the work ordained by one’s own nature,
one incurs no stain. ॥१८- ४७॥

One should not abandon the work born with one, Kaunteya,
even though it has flaws;
for every undertaking is veiled by flaw,
as fire is veiled by smoke. ॥१८- ४८॥

With understanding unattached everywhere,
the self mastered, longing gone,
through renunciation one reaches
the supreme perfection of actionlessness. ॥१८- ४९॥

Learn from me briefly, Kaunteya,
how one who has attained perfection then reaches Brahman—
that supreme culmination of knowledge. ॥१८- ५०॥

Endowed with purified understanding,
firmly restraining oneself,
relinquishing sense-objects beginning with sound,
and casting away attraction and aversion; ॥१८- ५१॥

dwelling in solitude, eating lightly,
speech, body, and mind restrained,
constantly devoted to the yoga of meditation,
taking refuge in dispassion; ॥१८- ५२॥

releasing egotism, force, arrogance,
desire, anger, and possessiveness,
free from the sense of “mine” and at peace—
one becomes fit for being Brahman. ॥१८- ५३॥

Having become Brahman, serene in self,
one neither grieves nor longs;
equal toward all beings,
one gains supreme devotion to me. ॥१८- ५४॥

Through devotion one truly knows me—
how vast I am and who I am.
Then, knowing me in truth,
one enters me immediately. ॥१८- ५५॥

Even while always performing every action,
one who takes refuge in me
attains by my grace
the eternal, imperishable state. ॥१८- ५६॥

Renouncing all actions into me in your heart,
holding me as supreme,
take refuge in the yoga of understanding;
let your mind remain always in me. ॥१८- ५७॥

With your mind in me, by my grace
you will cross over every difficulty.
But if, from egotism, you will not listen,
you will perish. ॥१८- ५८॥

If, taking refuge in egotism,
you think, “I will not fight,”
this resolve of yours is futile;
your nature will compel you. ॥१८- ५९॥

Bound, Kaunteya, by your own action
born of your inherent nature,
what in delusion you do not wish to do,
you will do even against your will. ॥१८- ६०॥

The Lord dwells in the heart-region
of all beings, Arjuna,
causing all beings to turn by his maya
as though mounted on a machine. ॥१८- ६१॥

Go to him alone for refuge
with your whole being, Bharata.
By his grace you will attain supreme peace
and the eternal dwelling. ॥१८- ६२॥

Thus I have declared to you
knowledge more secret than the secret.
Reflect on it completely,
then act as you choose. ॥१८- ६३॥

Hear again my supreme word,
the most secret of all.
You are deeply dear to me;
therefore I will speak for your good. ॥१८- ६४॥

Let your mind be in me; be devoted to me;
sacrifice to me; bow to me.
You will come to me alone.
I promise you truly, for you are dear to me. ॥१८- ६५॥

Relinquishing all dharmas,
come to me alone for refuge.
I will free you from every sin;
do not grieve. ॥१८- ६६॥

This must never be spoken by you
to one without discipline or devotion,
nor to one unwilling to listen,
nor to one who finds fault with me. ॥१८- ६७॥

Whoever declares this supreme mystery
among those devoted to me,
having established supreme devotion to me,
will come to me alone, beyond doubt. ॥१८- ६८॥

Among human beings, no one does
what is dearer to me than that person,
nor will there be another on earth
dearer to me than that one. ॥१८- ६९॥

And whoever studies
this dharmic dialogue between us—
by that sacrifice of knowledge
I shall be worshiped: such is my conviction. ॥१८- ७०॥

Even the person who hears it
with faith and without fault-finding,
being liberated, will attain the blessed worlds
of those whose deeds are pure. ॥१८- ७१॥

Have you heard this, Partha,
with a mind gathered to one point?
Has your delusion born of ignorance
been destroyed, Dhananjaya? ॥१८- ७२॥

Arjuna said:

My delusion is destroyed; memory has returned
through your grace, Achyuta.
I stand firm, my doubt gone;
I will do as you have said. ॥१८- ७३॥

Sanjaya said:

Thus I heard this dialogue
between Vasudeva and the great-hearted Partha—
wondrous, making my hair stand on end. ॥१८- ७४॥

By Vyasa’s grace I heard
this supreme and secret yoga
directly from Krishna, Lord of Yoga,
as he himself declared it. ॥१८- ७५॥

Again and again remembering
this wondrous and sacred dialogue
between Keshava and Arjuna, O King,
I rejoice again and again. ॥१८- ७६॥

And again and again remembering
that most wondrous form of Hari,
great amazement comes over me, O King,
and I rejoice again and again. ॥१८- ७७॥

Where Krishna, Lord of Yoga, stands,
and where Partha, bearer of the bow, stands,
there are fortune, victory, flourishing,
and steadfast justice—such is my conviction. ॥१८- ७८॥

Om 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॥

## Translation — Mouseia

> Mouseia’s complete Plain English edition, made independently and directly from all 18 Sanskrit chapters and 700 verses.

### Chapter 1 — Arjuna’s Despair

Om

Salutation to the Supreme Self.

Now begins the glorious Bhagavad Gita.

Chapter One

Dhritarashtra said:

On the field of dharma, on Kurukshetra, gathered and eager to fight,  
what did my sons and Pandu’s sons do, Sanjaya? ॥१-१॥

Sanjaya said:

Then King Duryodhana, seeing the Pandava army drawn up in battle formation,  
approached his teacher and spoke these words: ॥१-२॥

Teacher, look at this great army of Pandu’s sons,  
arranged by your intelligent disciple, the son of Drupada. ॥१-३॥

Here are heroic great archers, equal to Bhima and Arjuna in battle:  
Yuyudhana, Virata, and Drupada, the great chariot-warrior; ॥१-४॥

Dhrishtaketu, Chekitana, and the powerful king of Kashi;  
Purujit, Kuntibhoja, and Shaibya, the finest of men; ॥१-५॥

the bold Yudhamanyu, the powerful Uttamaujas,  
the son of Subhadra, and the sons of Draupadi—all great chariot-warriors. ॥१-६॥

But now, best of the twice-born, take note of the distinguished men on our side.  
I will name for you the commanders of my army so that you may know them. ॥१-७॥

You yourself, Bhishma, Karna, and Kripa, victorious in battle;  
Ashvatthama, Vikarna, and the son of Somadatta as well. ॥१-८॥

And there are many other heroes who have given up all concern for their lives for my sake.  
They carry many kinds of weapons, and all are skilled in warfare. ॥१-९॥

Our force, protected by Bhishma, is unlimited,  
while their force, protected by Bhima, is limited. ॥१-१०॥

Therefore, stationed in all the lines of advance, each in your assigned place,  
all of you must protect Bhishma above all. ॥१-११॥

Then the powerful grandfather Bhishma, the eldest of the Kurus, bringing joy to Duryodhana,  
roared aloud like a lion and blew his conch. ॥१-१२॥

At once conches, kettledrums, hand drums, larger drums, and horns  
were suddenly sounded together, and the noise became tremendous. ॥१-१३॥

Then, standing in their great chariot drawn by white horses,  
Madhava and the son of Pandu blew their divine conches. ॥१-१४॥

Hrishikesha blew Panchajanya, and Dhananjaya blew Devadatta.  
Vrikodara, the doer of mighty deeds, blew the great conch Paundra. ॥१-१५॥

King Yudhishthira, Kunti’s son, blew Anantavijaya,  
and Nakula and Sahadeva blew Sughosha and Manipushpaka. ॥१-१६॥

The supreme archer, the king of Kashi; Shikhandi, the great chariot-warrior;  
Dhrishtadyumna, Virata, and the undefeated Satyaki; ॥१-१७॥

Drupada, the sons of Draupadi, and the mighty-armed son of Subhadra—  
all of them, O lord of the earth, blew their conches separately on every side. ॥१-१८॥

That tremendous sound tore through the hearts of Dhritarashtra’s sons,  
resounding through both sky and earth. ॥१-१९॥

Then the Pandava whose banner bore the monkey, seeing Dhritarashtra’s sons standing in position  
as the clash of weapons was about to begin, raised his bow. ॥१-२०॥

Arjuna said:

O lord of the earth, he then spoke these words to Hrishikesha:  
Place my chariot between the two armies, Achyuta, ॥१-२१॥

so that I may look at those who stand here eager to fight  
and see whom I must fight in this effort of war. ॥१-२२॥

I want to observe those who have gathered here to fight,  
wishing in battle to please the evil-minded son of Dhritarashtra. ॥१-२३॥

Sanjaya said:

Thus addressed by Gudakesha, O Bharata, Hrishikesha  
placed the finest chariot between the two armies, ॥१-२४॥

in front of Bhishma, Drona, and all the rulers of the earth,  
and said, “Partha, look at these Kurus gathered here.” ॥१-२५॥

There Partha saw fathers and grandfathers standing,  
teachers, maternal uncles, brothers, sons, grandsons, and friends, ॥१-२६॥

as well as fathers-in-law and well-wishers in both armies.  
Seeing all his relatives standing there, the son of Kunti, ॥१-२७॥

Arjuna said:

overcome by deepest pity and sinking into despair, spoke these words:  
Krishna, seeing my own people gathered here, eager to fight, ॥१-२८॥

my limbs give way, and my mouth dries up.  
My body trembles, and my hair stands on end. ॥१-२९॥

Gandiva slips from my hand, and my skin burns all over.  
I cannot remain standing, and my mind seems to be spinning. ॥१-३०॥

I see omens of disaster, Keshava,  
and I see nothing good in killing my own people in battle. ॥१-३१॥

I do not desire victory, Krishna, or a kingdom or pleasures.  
What use is a kingdom to us, Govinda? What use are enjoyments or even life? ॥१-३२॥

Those for whose sake we desire a kingdom, enjoyments, and pleasures  
are standing here in battle, having given up their lives and wealth: ॥१-३३॥

teachers, fathers, sons, and grandfathers;  
maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives. ॥१-३४॥

I do not wish to kill them, Madhusudana, even if they kill me—  
not even for sovereignty over the three worlds, much less for the earth. ॥१-३५॥

What joy would be ours after killing Dhritarashtra’s sons, Janardana?  
Only sin would cling to us if we killed these aggressors. ॥१-३६॥

Therefore, we must not kill Dhritarashtra’s sons, our own relatives.  
How could we be happy after killing our own people, Madhava? ॥१-३७॥

Even if they, their minds overcome by greed, do not see  
the wrong caused by destroying a family or the sin of betraying friends, ॥१-३८॥

how could we, who clearly see the wrong caused by destroying a family,  
fail to know that we must turn away from this sin, Janardana? ॥१-३९॥

When a family is destroyed, its ancient family duties perish.  
When dharma is lost, adharma overwhelms the entire family. ॥१-४०॥

When adharma prevails, Krishna, the women of the family become corrupted.  
When the women are corrupted, descendant of Vrishni, a mixing of classes arises. ॥१-४१॥

Such mixing leads both the family’s destroyers and the family itself to hell.  
Their ancestors fall, deprived of the rites offering rice-balls and water. ॥१-४२॥

Through these wrongs of the family’s destroyers, which cause the mixing of classes,  
the lasting duties of birth groups and families are abolished. ॥१-४३॥

We have repeatedly heard, Janardana, that people whose family duties have been abolished  
must live in hell for an indefinite time. ॥१-४४॥

Oh, what a great sin we are resolved to commit!  
Driven by greed for the pleasures of a kingdom, we are prepared to kill our own people. ॥१-४५॥

If Dhritarashtra’s armed sons were to kill me in battle  
while I was unarmed and offered no resistance, that would be better for me. ॥१-४६॥

Sanjaya said:

Having spoken this way on the battlefield, Arjuna sat down on the chariot seat,  
casting aside his bow and arrows, his mind overwhelmed by sorrow. ॥१-४७॥

Om 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 ॥

### Chapter 2 — The Yoga of Knowledge

Om

Salutation to the Supreme Self

Now begins the second chapter.

Sanjaya said:

To him, overwhelmed by compassion,  
his troubled eyes filled with tears and his heart sinking,  
Madhusudana spoke these words. ॥२- १॥

The Blessed Lord said:

Where has this despair come from in this time of crisis?  
It is unworthy of a noble person, does not lead to heaven,  
and brings disgrace, Arjuna. ॥२- २॥

Do not give in to weakness, Partha.  
It does not become you.  
Cast off this petty weakness of heart  
and rise, scorcher of foes. ॥२- ३॥

Arjuna said:

Madhusudana, how can I fight against Bhishma  
and Drona in battle with arrows,  
when they are worthy of my reverence, slayer of foes? ॥२- ४॥

It would be better not to kill these great and honored teachers  
but to live in this world even by begging.  
If I killed these teachers, though they seek wealth and desire,  
the pleasures I enjoyed here would be stained with blood. ॥२- ५॥

We do not know which would be better for us:  
that we should conquer them, or that they should conquer us.  
The sons of Dhritarashtra, after killing whom we would not wish to live,  
stand here before us. ॥२- ६॥

My nature is overcome by the fault of weak pity,  
and my mind is confused about dharma.  
I ask you: tell me decisively what would be best for me.  
I am your disciple. Teach me, for I have taken refuge in you. ॥२- ७॥

I see nothing that could remove this grief  
that is drying up my senses,  
even if I gained a rich and unrivaled kingdom on earth  
and even lordship over the gods. ॥२- ८॥

Sanjaya said:

Having spoken this way to Hrishikesha,  
Gudakesha, the scorcher of foes, said to Govinda,  
“I will not fight,”  
and then fell silent. ॥२- ९॥

Bharata, Hrishikesha, seeming to smile,  
spoke these words to the grieving Arjuna  
between the two armies. ॥२- १०॥

The Blessed Lord said:

You grieve for those who should not be grieved for,  
yet you speak words of wisdom.  
The wise grieve neither for the dead  
nor for the living. ॥२- ११॥

There was never a time when I did not exist,  
nor you, nor these rulers of men;  
and there will never be a time hereafter  
when all of us cease to exist. ॥२- १२॥

Just as the embodied self passes in this body  
through childhood, youth, and old age,  
so it passes into another body.  
A steady person is not confused by this. ॥२- १३॥

Contacts of the senses with their objects, Kaunteya,  
bring cold and heat, pleasure and pain.  
They come and go and do not last.  
Endure them, Bharata. ॥२- १४॥

For the steady person whom these do not disturb,  
best of men,  
and who is the same in pain and pleasure,  
is fit for immortality. ॥२- १५॥

The unreal has no being;  
the real never ceases to be.  
Those who see the truth  
have seen the boundary between them both. ॥२- १६॥

Know that to be indestructible  
by which all this is pervaded.  
No one can bring about the destruction  
of this imperishable reality. ॥२- १७॥

These bodies of the eternal embodied self  
are said to have an end;  
the self is indestructible and immeasurable.  
Therefore fight, Bharata. ॥२- १८॥

Whoever thinks this self is the killer,  
and whoever thinks it is killed,  
both fail to understand.  
It neither kills nor is killed. ॥२- १९॥

It is never born, nor does it ever die.  
Having once existed, it will never cease to be.  
It is unborn, eternal, everlasting, and ancient.  
It is not killed when the body is killed. ॥२- २०॥

Partha, when a person knows this self  
as indestructible, eternal, unborn, and imperishable,  
how can that person cause anyone to be killed,  
or whom can that person kill? ॥२- २१॥

Just as a man casts off worn-out clothes  
and takes up other, new ones,  
so the embodied self casts off worn-out bodies  
and enters other, new ones. ॥२- २२॥

Weapons do not cut it.  
Fire does not burn it.  
Waters do not wet it,  
and wind does not dry it. ॥२- २३॥

It cannot be cut, burned, wetted, or dried.  
It is eternal, present everywhere, stable,  
unmoving, and everlasting. ॥२- २४॥

It is said to be unmanifest, inconceivable,  
and unchangeable.  
Therefore, knowing it to be so,  
you should not grieve. ॥२- २५॥

But even if you think it is continually born  
and continually dies,  
even then, mighty-armed one,  
you should not grieve in this way. ॥२- २६॥

Death is certain for one who is born,  
and birth is certain for one who has died.  
Therefore you should not grieve  
over what cannot be avoided. ॥२- २७॥

Beings are unmanifest in their beginning, Bharata,  
manifest in their middle,  
and unmanifest again at their end.  
Why mourn over this? ॥२- २८॥

One person sees this self as a wonder;  
another speaks of it as a wonder.  
Another hears of it as a wonder,  
yet even after hearing, no one truly knows it. ॥२- २९॥

The embodied self in everyone’s body  
is eternally incapable of being killed, Bharata.  
Therefore you should not grieve  
for any being. ॥२- ३०॥

Considering your own dharma as well,  
you should not waver.  
For a Kshatriya, nothing is better  
than a battle fought according to dharma. ॥२- ३१॥

Happy are the Kshatriyas, Partha,  
who encounter such a battle by chance,  
an open gateway to heaven. ॥२- ३२॥

But if you do not fight  
this battle required by dharma,  
then by abandoning your own dharma and honor,  
you will incur sin. ॥२- ३३॥

People will also speak forever  
of your disgrace.  
For one who has been highly respected,  
disgrace is worse than death. ॥२- ३४॥

The great chariot-warriors will think  
that you withdrew from battle out of fear.  
Those who once held you in high regard  
will come to think little of you. ॥२- ३५॥

Your enemies will say many unspeakable things,  
mocking your ability.  
What could be more painful than that? ॥२- ३६॥

If you are killed, you will attain heaven;  
if you conquer, you will enjoy the earth.  
Therefore rise, Kaunteya,  
resolved to fight. ॥२- ३७॥

Treat pleasure and pain, gain and loss,  
victory and defeat alike.  
Then commit yourself to battle,  
and in this way you will not incur sin. ॥२- ३८॥

This understanding has been explained to you in Sankhya.  
Now hear it as applied in Yoga.  
Joined with this understanding, Partha,  
you will free yourself from the bondage of action. ॥२- ३९॥

In this path no effort is lost,  
and no harmful result arises.  
Even a little of this dharma  
protects one from great fear. ॥२- ४०॥

On this path, joy of the Kurus,  
resolute understanding is single-pointed.  
But the thoughts of the irresolute  
have many branches and are endless. ॥२- ४१॥

The unwise proclaim flowery words,  
delighting in the letter of the Vedas, Partha,  
and declaring that there is nothing else. ॥२- ४२॥

Filled with desire and intent on heaven,  
they speak of rites that bring birth and the fruits of action,  
full of many special ceremonies  
aimed at pleasure and power. ॥२- ४३॥

For those attached to pleasure and power,  
whose minds are carried away by such words,  
resolute understanding does not become established  
in samadhi. ॥२- ४४॥

The Vedas deal with the three qualities of nature.  
Be free from the three qualities, Arjuna.  
Be free from opposites, always established in purity,  
free from concern for acquiring and keeping, and self-possessed. ॥२- ४५॥

Whatever use there is in a well  
when water floods all around,  
that much use there is in all the Vedas  
for a Brahmin who truly knows. ॥२- ४६॥

Your authority is over action alone,  
never over its fruits.  
Do not make the fruits of action your motive,  
and do not become attached to inaction. ॥२- ४७॥

Established in Yoga, perform actions, Dhananjaya,  
abandoning attachment  
and remaining equal in success and failure.  
This equality is called Yoga. ॥२- ४८॥

Action is far inferior  
to the Yoga of understanding, Dhananjaya.  
Seek refuge in understanding.  
Those motivated by results are pitiable. ॥२- ४९॥

One joined with understanding casts off here  
both good and bad deeds.  
Therefore devote yourself to Yoga.  
Yoga is skill in actions. ॥२- ५०॥

For the wise, joined with understanding,  
give up the fruit born of action.  
Freed from the bondage of birth,  
they reach the state beyond all affliction. ॥२- ५१॥

When your understanding crosses beyond  
the tangled mire of delusion,  
you will become indifferent  
to what is yet to be heard and what has been heard. ॥२- ५२॥

When your understanding, confused by conflicting teachings,  
stands unmoving and steady in samadhi,  
then you will attain Yoga. ॥२- ५३॥

Arjuna said:

Keshava, how does one describe a person  
whose wisdom is steady and who is established in samadhi?  
How does one of steady understanding speak?  
How does that person sit, and how does that person move? ॥२- ५४॥

The Blessed Lord said:

When a person completely gives up  
all desires that have entered the mind, Partha,  
and is satisfied in the self by the self alone,  
that person is said to have steady wisdom. ॥२- ५५॥

One whose mind is undisturbed in suffering,  
who has no craving amid pleasures,  
and who is free from attachment, fear, and anger  
is called a sage of steady understanding. ॥२- ५६॥

One who is unattached everywhere  
and, meeting with this or that, pleasant or unpleasant,  
neither delights in it nor hates it—  
that person’s wisdom is firmly established. ॥२- ५७॥

When a person completely withdraws the senses  
from the objects of the senses,  
as a tortoise draws in its limbs from every side,  
that person’s wisdom is firmly established. ॥२- ५८॥

Sense objects withdraw from an embodied person who abstains,  
but the taste for them remains.  
Even that taste withdraws  
when the highest is seen. ॥२- ५९॥

For even when a discerning person strives, Kaunteya,  
the turbulent senses  
violently carry away the mind. ॥२- ६०॥

Restraining them all,  
one should sit disciplined and devoted to me.  
For one whose senses are under control  
has firmly established wisdom. ॥२- ६१॥

When a person dwells on sense objects,  
attachment to them arises.  
From attachment desire is born,  
and from desire anger arises. ॥२- ६२॥

From anger comes delusion;  
from delusion, confusion of memory;  
from the loss of memory, the destruction of understanding;  
and from the destruction of understanding, one is ruined. ॥२- ६३॥

But one who moves among sense objects with the senses,  
free from attraction and aversion,  
with the senses under the self’s control and the self disciplined,  
attains serenity. ॥२- ६४॥

In serenity, all that person’s sufferings  
come to an end.  
For the understanding of one whose mind is serene  
soon becomes firmly established. ॥२- ६५॥

There is no understanding for the undisciplined,  
nor contemplation for the undisciplined.  
Without contemplation there is no peace,  
and without peace, how can there be happiness? ॥२- ६६॥

When the mind follows  
the roaming senses,  
it carries away one’s wisdom  
as the wind carries a boat away on the water. ॥२- ६७॥

Therefore, mighty-armed one, the wisdom of the person  
whose senses are completely restrained  
from the objects of the senses  
is firmly established. ॥२- ६८॥

That which is night to all beings  
is when the self-controlled person is awake.  
That in which beings are awake  
is night to the sage who sees. ॥२- ६९॥

As waters enter the ocean,  
which is ever being filled yet remains unmoving and firmly established,  
so all desires enter such a person.  
That person attains peace, not one who longs for desires. ॥२- ७०॥

The person who abandons all desires  
and moves about without craving,  
free from possessiveness and ego—  
that person attains peace. ॥२- ७१॥

This is the state of Brahman, Partha.  
Having attained it, one is no longer confused.  
Remaining established in it even at the time of death,  
one reaches nirvana in Brahman. ॥२- ७२॥

Om 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 ॥

### Chapter 3 — The Yoga of Action

Om  
Salutations to the Supreme Self

Arjuna said

If you consider understanding superior to action, Janardana,  
then why do you urge me into this dreadful action, Keshava? ॥३- १॥

You seem to confuse my understanding with words that seem mixed.  
Tell me decisively the one path by which I may attain the highest good. ॥३- २॥

The Blessed Lord said

In this world, sinless one, I taught long ago that commitment is of two kinds:  
the discipline of knowledge for those who discern, and the discipline of action for yogis. ॥३- ३॥

A person does not attain freedom from action by not beginning actions,  
nor does one reach perfection merely by renunciation. ॥३- ४॥

No one ever remains without acting even for a moment.  
Everyone is helplessly made to act by the qualities born of nature. ॥३- ५॥

Anyone who restrains the organs of action  
but sits mentally dwelling on the objects of the senses  
is deluded and is called a hypocrite. ॥३- ६॥

But one who controls the senses with the mind, Arjuna,  
and, without attachment, begins the discipline of action through the organs of action, is superior. ॥३- ७॥

Do the action required of you, for action is better than inaction.  
Even the maintenance of your body would not be possible through inaction. ॥३- ८॥

Apart from action done for sacrifice, this world is bound by action.  
Therefore, son of Kunti, perform action for that purpose, free from attachment. ॥३- ९॥

In the beginning, having created creatures together with sacrifice, the Lord of Creatures said:  
“By this you shall flourish. Let this be the fulfiller of your desired wishes. ॥३- १०॥

Nourish the gods with this, and let those gods nourish you.  
Nourishing one another, you will attain the highest good. ॥३- ११॥

Nourished by sacrifice, the gods will give you the enjoyments you desire.  
Whoever enjoys what they give without giving back to them is nothing but a thief. ॥३- १२॥

The good who eat what remains from sacrifice are freed from all offenses.  
But those sinful people who cook only for themselves eat sin. ॥३- १३॥

Living beings arise from food; food arises from rain.  
Rain arises from sacrifice, and sacrifice arises from action. ॥३- १४॥

Know that action arises from Brahman,  
and Brahman arises from the Imperishable.  
Therefore, the all-pervading Brahman is always established in sacrifice. ॥३- १५॥

Whoever here does not follow the cycle set in motion in this way,  
but delights in the senses and lives in sin, lives in vain, Partha. ॥३- १६॥

But the person who delights in the Self,  
is satisfied in the Self,  
and is content in the Self alone  
has nothing that must be done. ॥३- १७॥

Such a person has nothing to gain here from action done  
and nothing to gain from action left undone,  
and depends on no being for any purpose. ॥३- १८॥

Therefore, always perform the action that must be done, without attachment.  
For by performing action without attachment, a person attains the highest. ॥३- १९॥

Indeed, Janaka and others attained complete perfection through action alone.  
You should also act, keeping in view the need to hold the world together. ॥३- २०॥

Whatever an excellent person does, other people do as well.  
Whatever standard that person sets, the world follows. ॥३- २१॥

There is nothing at all that I must do in the three worlds, Partha,  
nor is there anything unattained that I need to attain;  
yet I continue in action. ॥३- २२॥

For if I ever failed to continue tirelessly in action,  
people everywhere would follow my path, Partha. ॥३- २३॥

These worlds would fall into ruin if I did not act.  
I would cause social confusion  
and would destroy these creatures. ॥३- २४॥

Just as the unknowing act with attachment to action, Bharata,  
the knowing person should act without attachment,  
wishing to hold the world together. ॥३- २५॥

The knowing person should not unsettle the understanding of the ignorant who are attached to action.  
Acting with discipline, the knowing person should encourage them in all their actions. ॥३- २६॥

All actions are performed in every way by the qualities of nature.  
But one whose self is deluded by ego thinks, “I am the doer.” ॥३- २७॥

But one who knows the truth about the divisions of qualities and actions, mighty-armed one,  
thinks, “The qualities are acting upon the qualities,”  
and does not become attached. ॥३- २८॥

Those who are completely deluded by the qualities of nature  
become attached to the actions of those qualities.  
One who knows the whole should not disturb those slow-minded people who know only a part. ॥३- २९॥

Surrendering all actions to me, with your mind centered on the Self,  
free from expectation and possessiveness,  
fight without inner distress. ॥३- ३०॥

Those people who constantly follow this teaching of mine,  
with faith and without fault-finding,  
are also freed from actions. ॥३- ३१॥

But those who find fault with this teaching of mine and do not follow it—  
know them to be deluded about all knowledge, mindless and lost. ॥३- ३२॥

Even a person of knowledge acts according to that person’s own nature.  
All beings follow their nature. What will suppression accomplish? ॥३- ३३॥

Attraction and aversion are fixed in relation to each sense and its object.  
One should not come under their control,  
for they are both obstacles on one’s path. ॥३- ३४॥

One’s own duty, though imperfect, is better than another’s duty well performed.  
Death while doing one’s own duty is better; another’s duty is dangerous. ॥३- ३५॥

Arjuna said

Then what drives a person to commit sin, descendant of Vrishni,  
even unwillingly, as though forced into it? ॥३- ३६॥

The Blessed Lord said

It is desire; it is anger, born from the quality of passion.  
It is a great devourer and a great sinner. Know it here as the enemy. ॥३- ३७॥

As fire is covered by smoke,  
as a mirror is covered by dirt,  
and as an embryo is enclosed by the womb,  
so this is covered by that. ॥३- ३८॥

Knowledge is covered by this constant enemy of the one who knows—  
by desire, son of Kunti,  
an insatiable fire. ॥३- ३९॥

The senses, the mind, and the intellect are said to be its dwelling places.  
Through these, it covers knowledge and deludes the embodied being. ॥३- ४०॥

Therefore, first bring the senses under control, best of the Bharatas,  
and then destroy this evil thing,  
which destroys knowledge and direct realization. ॥३- ४१॥

The senses are said to be superior; the mind is superior to the senses.  
The intellect is superior to the mind,  
but he is superior even to the intellect. ॥३- ४२॥

Thus, knowing him who is beyond the intellect  
and steadying the self by the self,  
destroy the enemy in the form of desire, mighty-armed one,  
which is so difficult to overcome. ॥३- ४३॥

Om 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 ॥

### Chapter 4 — The Yoga of Knowledge and Renunciation

Om

Homage to the Supreme Self.

Now, the fourth chapter.

The Blessed Lord said:

I taught this imperishable yoga to Vivasvat.
Vivasvat told it to Manu, and Manu told it to Ikshvaku. ॥४-१॥

Received in this way through a succession of teachers, the royal sages knew it.
But over the vast course of time, this yoga was lost here, scorcher of foes. ॥४-२॥

Today I have taught you that same ancient yoga,
because you are my devotee and my friend. This is indeed the highest secret. ॥४-३॥

Arjuna said:

Your birth was later, while Vivasvat’s birth was earlier.
How am I to understand that you taught this in the beginning? ॥४-४॥

The Blessed Lord said:

Many births of mine have passed, and many of yours, Arjuna.
I know them all, but you do not, scorcher of foes. ॥४-५॥

Though I am unborn, with an imperishable self, and though I am the Lord of beings,
I govern my own nature and come into being through my own power of manifestation. ॥४-६॥

Whenever dharma declines, descendant of Bharata,
and adharma rises, then I bring myself into being. ॥४-७॥

To protect the good, to destroy evildoers,
and to establish dharma, I come into being age after age. ॥४-८॥

Whoever truly knows the divine nature of my birth and action
does not take birth again after leaving the body, but comes to me, Arjuna. ॥४-९॥

Free from attachment, fear, and anger, absorbed in me and taking refuge in me,
many, purified by the discipline of knowledge, have come to my state of being. ॥४-१०॥

In whatever way people approach me, I respond to them in that same way.
People follow my path in every way, son of Pritha. ॥४-११॥

Wanting success in their actions, people sacrifice to the gods here,
for success born of action comes quickly in the human world. ॥४-१२॥

I created the fourfold social order according to divisions of qualities and actions.
Though I am its maker, know me as the imperishable non-doer. ॥४-१३॥

Actions do not stain me, nor do I desire the fruit of action.
Whoever knows me in this way is not bound by actions. ॥४-१४॥

Knowing this, those who sought liberation in ancient times also performed action.
Therefore, you too must act, as the ancients did long ago. ॥४-१५॥

What is action? What is inaction? Even the wise are confused about this.
I will explain action to you, knowing which you will be freed from evil. ॥४-१६॥

One must understand action, and one must understand wrong action.
One must also understand inaction. The course of action is hard to understand. ॥४-१७॥

Whoever sees inaction in action and action in inaction
is wise among human beings, united in yoga, and has accomplished all action. ॥४-१८॥

The wise call that person learned whose every undertaking
is free from desire and self-serving intention, and whose actions are burned in the fire of knowledge. ॥४-१९॥

Abandoning attachment to the fruit of action, always content and dependent on nothing,
even when fully engaged in action, that person does nothing at all. ॥४-२०॥

Without expectation, with mind and self controlled, and having given up every possession,
one incurs no guilt while performing only the action needed to sustain the body. ॥४-२१॥

Content with whatever comes by chance, beyond the pairs of opposites, and free from envy,
the same in success and failure, one is not bound even while acting. ॥४-२२॥

For one whose attachment is gone, who is liberated, whose mind is established in knowledge,
and who acts for sacrifice, action dissolves completely. ॥४-२३॥

The ladle is Brahman; the offering is Brahman;
it is offered by Brahman into the fire that is Brahman.
Brahman alone is to be reached by one absorbed in Brahman in every act. ॥४-२४॥

Some yogis perform sacrifice directed solely to the gods.
Others offer sacrifice itself, through sacrifice, into the fire of Brahman. ॥४-२५॥

Some offer the senses, such as hearing, into the fires of restraint.
Others offer the objects of the senses, such as sound, into the fires of the senses. ॥४-२६॥

Others offer all the actions of the senses and all the actions of the vital breaths
into the fire of the yoga of self-control, kindled by knowledge. ॥४-२७॥

Some sacrifice material goods, some sacrifice through austerity, and others through yoga.
Ascetics of strict vows also sacrifice through self-study and knowledge. ॥४-२८॥

Some offer the prana breath into the apana breath, and others the apana breath into the prana breath.
Restraining the movements of prana and apana, they are devoted to breath control. ॥४-२९॥

Others, regulating their food, offer the vital breaths into the vital breaths.
All these know sacrifice, and their impurities have been destroyed by sacrifice. ॥४-३०॥

Those who eat the immortal remainder of sacrifice go to eternal Brahman.
This world does not belong to one who does not sacrifice—how then could the other world, best of the Kurus? ॥४-३१॥

In this way, many kinds of sacrifice are spread out in the mouth of Brahman.
Know that they are all born of action. Knowing this, you will be liberated. ॥४-३२॥

The sacrifice of knowledge is better than a sacrifice made of material things, scorcher of foes.
All action without exception culminates in knowledge, son of Pritha. ॥४-३३॥

Understand this through humble prostration, thorough questioning, and service.
Those who possess knowledge and see the truth will teach that knowledge to you. ॥४-३४॥

Knowing it, you will never again fall into delusion like this, son of Pandu.
Through it, you will see all beings completely within yourself and also within me. ॥४-३५॥

Even if you are the greatest sinner among all sinners,
you will cross over all evil solely by the boat of knowledge. ॥४-३६॥

Just as a blazing fire reduces firewood to ashes, Arjuna,
so the fire of knowledge reduces all actions to ashes. ॥४-३७॥

Nothing here purifies like knowledge.
One perfected in yoga finds it within oneself in time. ॥४-३८॥

A person with faith, devoted to it and with the senses controlled, gains knowledge.
Having gained knowledge, that person soon reaches supreme peace. ॥४-३९॥

But the ignorant, the faithless, and the doubting person perishes.
For the doubting person, there is neither this world, nor the next, nor happiness. ॥४-४०॥

Actions do not bind one who has renounced action through yoga,
whose doubts have been cut away by knowledge, and who is self-possessed, winner of wealth. ॥४-४१॥

Therefore, with the sword of knowledge, cut away this doubt of yours,
born of ignorance and lodged in your heart.
Stand firm in yoga and rise, descendant of Bharata. ॥४-४२॥

Om. 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 ॥

### Chapter 5 — The Yoga of Renunciation

Om

Salutations to the Supreme Self.

Arjuna said:

Krishna, you praise the renunciation of actions  
and then again the yoga of action.  
Tell me with certainty which one of these is better. ॥५- १॥

Renunciation and the yoga of action  
both bring the highest good.  
But of the two, the yoga of action is better  
than the renunciation of action. ॥५- २॥

Know that the person who neither hates nor desires  
is always a renunciant.  
For one who is free from opposing pairs, mighty-armed Arjuna,  
is easily released from bondage. ॥५- ३॥

The immature, not the wise, speak of Sankhya and yoga  
as separate from each other.  
Anyone firmly established in even one of them  
rightly gains the fruit of both. ॥५- ४॥

The state attained by the followers of Sankhya  
is also reached by the followers of yoga.  
Whoever sees Sankhya and yoga as one  
truly sees. ॥५- ५॥

But renunciation, mighty-armed Arjuna,  
is difficult to attain without yoga.  
A sage joined to yoga  
quickly reaches Brahman. ॥५- ६॥

Joined to yoga, purified in self,  
self-mastered, with the senses conquered,  
and with the self become the self of all beings,  
one is not stained even while acting. ॥५- ७॥

“I do not do anything at all,”  
the one joined to yoga who knows the truth should think,  
while seeing, hearing, touching, smelling, eating,  
walking, sleeping, and breathing; ॥५- ८॥

while speaking, releasing, grasping,  
opening the eyes, and closing the eyes—  
understanding that the senses  
are operating among the objects of the senses. ॥५- ९॥

One who acts after placing all actions in Brahman  
and abandoning attachment  
is not stained by sin,  
just as a lotus leaf is not stained by water. ॥५- १०॥

With the body, mind, understanding,  
and even with the senses alone,  
yogis perform action, abandoning attachment,  
for the purification of the self. ॥५- ११॥

One joined to yoga, abandoning the fruit of action,  
attains lasting peace.  
One not joined to yoga, attached to the fruit  
through the force of desire, is bound. ॥५- १२॥

Mentally renouncing all actions,  
the self-controlled embodied one lives happily  
in the city of nine gates,  
neither acting nor causing action. ॥५- १३॥

The Lord creates neither agency  
nor actions for the world,  
nor the connection between action and its fruit.  
It is nature that operates. ॥५- १४॥

The all-pervading One takes on  
neither anyone’s sin nor anyone’s good deed.  
Knowledge is covered by ignorance;  
because of this, living beings are deluded. ॥५- १५॥

But for those whose ignorance of the self  
has been destroyed by knowledge,  
their knowledge, like the sun,  
reveals that Supreme Reality. ॥५- १६॥

Their understanding fixed on That, their self identified with That,  
established in That and devoted to That,  
they go to the state from which there is no return,  
their impurities swept away by knowledge. ॥५- १७॥

The wise see with equal vision  
a learned and humble Brahmin, a cow, an elephant,  
a dog,  
and even one who cooks dogs. ॥५- १८॥

Even here, rebirth is conquered  
by those whose minds are established in equality.  
For Brahman is equal and without defect;  
therefore they are established in Brahman. ॥५- १९॥

One should not rejoice on obtaining what is pleasant,  
nor be disturbed on obtaining what is unpleasant.  
With steady understanding, free from confusion,  
the knower of Brahman is established in Brahman. ॥५- २०॥

With the self unattached to external contacts,  
one finds within the self the happiness that is there.  
With the self joined to Brahman through yoga,  
one enjoys inexhaustible happiness. ॥५- २१॥

For pleasures born from contact  
are nothing but sources of suffering.  
They have a beginning and an end, son of Kunti;  
the wise do not delight in them. ॥५- २२॥

One who is able, here in this very life,  
before release from the body,  
to endure the force arising from desire and anger—  
that person is joined to yoga and is happy. ॥५- २३॥

One whose happiness is within, whose delight is within,  
and whose light is also within—  
that yogi, having become Brahman,  
attains the peace of Brahman. ॥५- २४॥

The seers whose impurities have faded away  
attain the peace of Brahman.  
Their doubts are cut away, they are self-controlled,  
and they delight in the welfare of all beings. ॥५- २५॥

For ascetics who are free from desire and anger,  
whose minds are controlled and who know the self,  
the peace of Brahman  
is present on every side. ॥५- २६॥

Keeping external contacts outside,  
and fixing the gaze between the eyebrows,  
making the inward and outward breaths equal  
as they move within the nostrils; ॥५- २७॥

with senses, mind, and understanding controlled,  
the sage wholly devoted to liberation,  
from whom desire, fear, and anger have departed—  
such a person is always free. ॥५- २८॥

Knowing me as the enjoyer of sacrifices and austerities,  
the great Lord of all worlds,  
and the friend of all beings,  
one attains peace. ॥५- २९॥

Om 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 ॥

### Chapter 6 — The Yoga of Meditation

Om

Salutation to the Blessed Supreme Self

The Blessed Lord said

One who performs the work that must be done without depending on its fruit  
is both a renunciant and a yogi—not one who merely gives up the sacred fire or ceases to act. ॥६- १॥

What they call renunciation, know that to be yoga, O Pandava.  
For no one becomes a yogi without renouncing self-willed intentions. ॥६- २॥

For the sage who wishes to rise into yoga, action is said to be the means.  
For that same sage once established in yoga, stillness is said to be the means. ॥६- ३॥

When one is attached neither to the objects of the senses nor to actions,  
and has renounced all intentions, one is then said to be established in yoga. ॥६- ४॥

One should lift oneself by oneself and not let oneself sink.  
For the self alone is one’s friend, and the self alone is one’s enemy. ॥६- ५॥

The self is the friend of one who has conquered the self by the self.  
But for one without self-mastery, that very self remains hostile, like an enemy. ॥६- ६॥

For one who has conquered the self and become completely peaceful, the Supreme Self is firmly established  
amid cold and heat, pleasure and pain, and also honor and dishonor. ॥६- ७॥

A yogi satisfied by knowledge and direct realization, steady as an anvil, with the senses conquered,  
regarding a clod of earth, a stone, and gold as equal, is said to be united. ॥६- ८॥

One whose understanding is equal toward a well-wisher, friend, enemy, neutral person, mediator, hateful person, and relative,  
and also toward the virtuous and the sinful, is distinguished above others. ॥६- ९॥

A yogi should constantly discipline the self while staying in solitude,  
alone, with mind and self controlled, free from expectation and possessions. ॥६- १०॥

In a clean place, one should set up a firm seat for oneself,  
neither too high nor too low, covered with cloth, antelope skin, and kusha grass, one over another. ॥६- ११॥

There, making the mind one-pointed and controlling the activity of mind and senses,  
one should sit on that seat and practice yoga for purification of the self. ॥६- १२॥

Holding the body, head, and neck straight, motionless and steady,  
one should gaze at the tip of one’s own nose without looking around in any direction. ॥६- १३॥

With the self peaceful and fear gone, established in the vow of celibacy,  
one should control the mind, keep the mind on me, and sit united, devoted to me. ॥६- १४॥

Always disciplining the self in this way, the yogi whose mind is controlled  
reaches peace, the highest nirvana, which abides in me. ॥६- १५॥

Yoga is not for one who eats too much, nor for one who does not eat at all.  
It is not for one who habitually sleeps too much, nor for one who stays awake too much, Arjuna. ॥६- १६॥

For one whose food and recreation are regulated, whose efforts in work are regulated,  
and whose sleep and waking are regulated, yoga becomes the destroyer of sorrow. ॥६- १७॥

When the disciplined mind rests in the Self alone,  
free from longing for every desire, one is then said to be united. ॥६- १८॥

As a lamp standing in a windless place does not flicker—this is the remembered comparison  
for the yogi whose mind is controlled and who practices the yoga of the self. ॥६- १९॥

When the mind, restrained through the practice of yoga, comes to rest,  
and when, seeing the Self by the self, one is satisfied in the Self; ॥६- २०॥

when one knows that absolute happiness which is grasped by the understanding and lies beyond the senses,  
and, established there, does not move away from reality; ॥६- २१॥

when, having gained it, one considers no other gain greater than it,  
and, established in it, is not shaken even by deep sorrow; ॥६- २२॥

one should know that severance from union with sorrow by the name “yoga.”  
That yoga must be practiced with determination and with a mind free from discouragement. ॥६- २३॥

Completely abandoning all desires born from intentions, without exception,  
and restraining the whole group of senses on every side by the mind alone, ॥६- २४॥

one should gradually come to rest, little by little, through an understanding held firm by resolve.  
Making the mind rest in the Self, one should think of nothing at all. ॥६- २५॥

Wherever the restless and unsteady mind wanders away,  
one should restrain it from there and bring it under the control of the Self alone. ॥६- २६॥

For the highest happiness comes to this yogi whose mind is peaceful,  
whose passion has become quiet, who is stainless and has become Brahman. ॥६- २७॥

Always disciplining the self in this way, the yogi, freed from stain,  
easily enjoys the boundless happiness of contact with Brahman. ॥६- २८॥

With the self united through yoga and seeing equally everywhere,  
one sees the Self present in all beings and all beings present in the Self. ॥६- २९॥

One who sees me everywhere and sees everything in me—  
I am never lost to that person, nor is that person ever lost to me. ॥६- ३०॥

One who worships me as dwelling in all beings and remains established in oneness—  
however that yogi may live, that yogi lives in me. ॥६- ३१॥

One who, using oneself as the measure, sees equally everywhere, Arjuna,  
whether in pleasure or in pain—that yogi is considered the highest. ॥६- ३२॥

Arjuna said

This yoga of equality that you have taught, Madhusudana—  
because of the mind’s restlessness, I do not see how it can remain steady. ॥६- ३३॥

For the mind is restless, Krishna, turbulent, powerful, and stubborn.  
I consider controlling it as extremely difficult as controlling the wind. ॥६- ३४॥

The Blessed Lord said

Without doubt, mighty-armed one, the mind is restless and difficult to control.  
Yet it is brought under control through practice and nonattachment, son of Kunti. ॥६- ३५॥

My view is that yoga is difficult to attain for one whose self is uncontrolled.  
But one who strives with the self under control can attain it by the proper means. ॥६- ३६॥

Arjuna said

One who does not persevere but is endowed with faith, whose mind strays from yoga  
without attaining full perfection in yoga—what destination does that person reach, Krishna? ॥६- ३७॥

Fallen away from both, does that person perish like a broken cloud,  
without support, mighty-armed one, bewildered on the path to Brahman? ॥६- ३८॥

You should completely cut away this doubt of mine, Krishna.  
For no one other than you can rightly be the one who removes this doubt. ॥६- ३९॥

The Blessed Lord said

Partha, there is no destruction for that person either here or hereafter.  
For no one who does good ever comes to a bad end, my son. ॥६- ४०॥

Having reached the worlds of those who have done meritorious deeds and lived there for many lasting years,  
one who fell away from yoga is born in the home of pure and prosperous people. ॥६- ४१॥

Or that person is born into a family of wise yogis.  
Such a birth as this is indeed far more difficult to obtain in this world. ॥६- ४२॥

There one regains the connection with the understanding acquired in a former body,  
and from there strives once again for full perfection, delight of the Kurus. ॥६- ४३॥

For by that very former practice, one is carried forward even against one’s will.  
Even one who merely seeks to know yoga passes beyond Brahman in the form of sacred sound. ॥६- ४४॥

But the yogi who strives with effort, whose faults have been purified,  
and who has reached perfection through many births, then reaches the supreme destination. ॥६- ४५॥

The yogi is higher than ascetics and is considered higher even than those who possess knowledge.  
The yogi is also higher than those devoted to action. Therefore become a yogi, Arjuna. ॥६- ४६॥

And among all yogis, the one who, with the inner self absorbed in me,  
has faith and worships me is considered by me to be the most fully united. ॥६- ४७॥

Om 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 sixth chapter, called “The Yoga of Self-Control.” ॥ ६ ॥

### Chapter 7 — The Yoga of Knowledge and Realization

Om

Salutations to the glorious Supreme Self.

The Blessed Lord said:

With your mind attached to me, Partha, practicing yoga and taking refuge in me,
hear how you will know me completely and without doubt. ॥७- १॥

I will tell you this knowledge, together with realized understanding, in full.
Once you know it, nothing more remains here to be known. ॥७- २॥

Among thousands of people, perhaps one strives for perfection.
Even among those who strive and attain perfection, perhaps one knows me as I truly am. ॥७- ३॥

Earth, water, fire, air, space, mind, understanding,
and ego—these form my nature divided eight ways. ॥७- ४॥

But know that beyond this lower nature I have another, a higher nature,
which becomes the living self, mighty-armed one, and by which this world is sustained. ॥७- ५॥

Understand that all beings have these two natures as their womb.
I am the origin of the whole world and also its dissolution. ॥७- ६॥

There is nothing at all higher than me, Dhananjaya.
All this is strung on me like clusters of jewels on a thread. ॥७- ७॥

I am the taste in water, son of Kunti, and the radiance in the moon and sun.
I am Om in all the Vedas, sound in space, and manly vigor in men. ॥७- ८॥

I am the pure fragrance in the earth and the brilliance in fire.
I am life in all beings and austerity in those who practice austerity. ॥७- ९॥

Know me, Partha, as the eternal seed of all beings.
I am the understanding of those who understand and the brilliance of the brilliant. ॥७- १०॥

I am the strength of the strong, free from craving and attachment.
And in all beings I am desire that does not conflict with dharma, bull of Bharata. ॥७- ११॥

Whatever states arise from goodness, passion, or darkness,
know that they come from me alone. Yet I am not in them; they are in me. ॥७- १२॥

Deluded by these states made from the three qualities, this whole world
does not recognize me, who am beyond them and imperishable. ॥७- १३॥

For this divine Maya of mine, made from the qualities, is hard to cross.
Those who take refuge in me alone cross over this Maya. ॥७- १४॥

Evildoers, the deluded, and the lowest among people do not take refuge in me.
Their knowledge has been taken away by Maya, and they have embraced a demonic disposition. ॥७- १५॥

Four kinds of virtuous people worship me, Arjuna:
the distressed, the seeker of knowledge, the seeker of gain, and the one who knows, bull of Bharata. ॥७- १६॥

Among them, the one who knows, always joined to me and devoted to me alone, excels.
For I am exceedingly dear to the one who knows, and that person is dear to me. ॥७- १७॥

All these people are noble, but I consider the one who knows to be my very self.
For that person, disciplined in self, is established in me alone as the unsurpassed goal. ॥७- १८॥

At the end of many births, one who possesses knowledge takes refuge in me,
knowing, “Vasudeva is everything.” Such a great soul is very rare. ॥७- १९॥

Those whose knowledge has been carried away by various desires take refuge in other deities.
They follow one practice after another, constrained by their own nature. ॥७- २०॥

Whichever form a devotee wishes to worship with faith,
I make that person’s faith in that very form unwavering. ॥७- २१॥

Joined with that faith, the devotee seeks to worship that form
and obtains from it the desired things that I alone have in fact granted. ॥७- २२॥

But the fruit gained by those of little understanding comes to an end.
Worshipers of the gods go to the gods; my devotees also come to me. ॥७- २३॥

Those without understanding think that I, the unmanifest, have come into manifestation.
They do not know my supreme nature, which is imperishable and unsurpassed. ॥७- २४॥

Veiled by Yoga-Maya, I am not manifest to everyone.
This deluded world does not recognize me as unborn and imperishable. ॥७- २५॥

I know the beings that have passed, those now present, and those still to come, Arjuna.
But no one knows me. ॥७- २६॥

Because of the delusion of opposites arising from desire and hatred, Bharata,
all beings fall into complete delusion at birth, scorcher of foes. ॥७- २७॥

But those virtuous people whose wrongdoing has come to an end,
freed from the delusion of opposites, worship me with firm vows. ॥७- २८॥

Those who take refuge in me and strive for freedom from old age and death
know Brahman, the whole reality of the inner self, and all action. ॥७- २९॥

Those who know me together with what concerns beings, what concerns the gods,
and what concerns sacrifice know me even at the time of death, with minds joined to me. ॥७- ३०॥

“Om, That, the Real”—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 seventh chapter, named “The Yoga of Knowledge and Realized Understanding.” ॥ ७ ॥

### Chapter 8 — The Yoga of the Imperishable Absolute

Om

Salutations to the Supreme Self

Arjuna said:

What is that Brahman? What is the Self? What is action, Supreme Person?
And what is called the realm of beings? What is called the realm of the gods? ॥८- १॥

Who and how is the one who presides over sacrifice here in this body, Madhusudana?
And at the time of departure, how are you to be known by those whose minds are disciplined? ॥८- २॥

The Blessed Lord said:

The imperishable is the supreme Brahman. One’s own nature is called the Self.
The outpouring that brings about the arising of beings is called action. ॥८- ३॥

The perishable state is the realm of beings, and the Person is the realm of the gods.
I alone am the one who presides over sacrifice here in the body, best of embodied beings. ॥८- ४॥

Whoever leaves the body at the final moment while remembering me alone
enters my state. There is no doubt about this. ॥८- ५॥

Whatever state a person remembers when leaving the body at the end,
that very state he reaches, son of Kunti, having always been shaped by that state. ॥८- ६॥

Therefore, remember me at all times, and fight.
With your mind and understanding offered to me, you will come to me alone, without doubt. ॥८- ७॥

With a mind disciplined by repeated practice of yoga and not straying elsewhere,
one reaches the divine Supreme Person by continually contemplating him, Partha. ॥८- ८॥

Whoever remembers the Seer, the ancient one, the ruler,
smaller than the smallest,
the sustainer of all, whose form is beyond thought,
sun-colored and beyond the darkness— ॥८- ९॥

At the time of departure, with an unwavering mind,
joined with devotion and with the power of yoga,
properly fixing the life breath between the eyebrows,
he reaches that divine Supreme Person. ॥८- १०॥

I will briefly tell you of that goal which the knowers of the Vedas call imperishable,
which ascetics free from desire enter,
and desiring which they practice celibacy. ॥८- ११॥

Restraining all the gates,
confining the mind within the heart,
placing one’s life breath at the crown of the head,
and established in yogic concentration— ॥८- १२॥

Whoever departs while leaving the body,
uttering “Om,” the single syllable that is Brahman, and remembering me,
reaches the supreme destination. ॥८- १३॥

For the yogi who always and constantly remembers me,
whose mind goes to no other, and who is continually united with me,
I am easy to reach, Partha. ॥८- १४॥

Having reached me, the great souls who have attained supreme perfection
do not undergo another birth in this impermanent home of suffering. ॥८- १५॥

From the world of Brahma downward, all worlds are subject to return, Arjuna.
But after reaching me, son of Kunti, there is no further birth. ॥८- १६॥

Those people who know day and night
know that Brahma’s day lasts for a thousand ages
and that his night ends after a thousand ages. ॥८- १७॥

At the arrival of day, all manifest beings arise from the unmanifest.
At the arrival of night, they dissolve into that very thing called the unmanifest. ॥८- १८॥

This same multitude of beings comes into existence again and again and dissolves.
Helplessly, Partha, it dissolves when night arrives and arises when day arrives. ॥८- १९॥

But beyond that unmanifest is another unmanifest state, eternal,
which does not perish when all beings perish. ॥८- २०॥

It is called the unmanifest and the imperishable; they call it the supreme destination.
Having reached it, people do not return. That is my supreme abode. ॥८- २१॥

That Supreme Person, Partha, is reached through undivided devotion.
All beings dwell within him, and all this is pervaded by him. ॥८- २२॥

I will now tell you the times at which departing yogis
go either to nonreturn or to return, best of the Bharatas. ॥८- २३॥

Fire, light, daytime, the bright fortnight, and the six months of the sun’s northward course:
departing then, those who know Brahman go to Brahman. ॥८- २४॥

Smoke, night, the dark fortnight, and the six months of the sun’s southward course:
departing then, the yogi reaches the moon’s light and returns. ॥८- २५॥

These two paths, the bright and the dark, are held to be the world’s eternal paths.
By one, a person goes and does not return; by the other, a person returns again. ॥८- २६॥

No yogi who knows these two paths is ever confused, Partha.
Therefore, remain joined to yoga at all times, Arjuna. ॥८- २७॥

The yogi who knows all this goes beyond every meritorious result
prescribed for the Vedas, sacrifices, austerities,
and gifts,
and reaches the supreme, original place. ॥८- २८॥

Om 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॥

### Chapter 9 — The Yoga of Royal Knowledge and Royal Mystery

Om

Homage to the glorious Supreme Self

The Blessed Lord said

To you, who do not find fault, I will now declare this deepest secret:
knowledge together with realization, knowing which you will be freed from evil. ॥९- १॥

This is the king of knowledge, the king of secrets, the highest purifier,
directly realizable, in accord with dharma, very easy to practice, and imperishable. ॥९- २॥

People who have no faith in this dharma, O Scorcher of Foes,
do not reach me but return to the path of death and rebirth. ॥९- ३॥

This whole universe is pervaded by me in my unmanifest form.
All beings dwell in me, but I do not dwell in them. ॥९- ४॥

And yet beings do not dwell in me. Behold my sovereign yoga!
My Self sustains beings without dwelling in them and brings all beings into existence. ॥९- ५॥

Just as the great wind, moving everywhere, always remains in space,
so all beings remain in me. Understand it in this way. ॥९- ६॥

All beings, O son of Kunti, enter my own nature
at the end of an eon, and at the beginning of an eon I send them forth again. ॥९- ७॥

Taking command of my own nature, I send forth again and again
this entire multitude of beings, helpless under nature’s control. ॥९- ८॥

But these actions do not bind me, O Dhananjaya.
I remain as one indifferent, unattached to those actions. ॥९- ९॥

Under my supervision, nature gives birth to all that moves and does not move.
Because of this, O son of Kunti, the universe turns through its cycles. ॥९- १०॥

Fools scorn me when I take on a human body,
not knowing my higher nature as the great Lord of beings. ॥९- ११॥

Their hopes are futile, their actions are futile, and their knowledge is futile; they lack discernment.
They have taken on the deluding nature of rakshasas and asuras. ॥९- १२॥

But the great souls, O Partha, who have taken on the divine nature,
worship me with undivided minds, knowing me as the imperishable source of beings. ॥९- १३॥

Always proclaiming my glory, striving, and firm in their vows,
bowing to me with devotion, they worship me in constant union. ॥९- १४॥

Others too, worshiping through the sacrifice of knowledge, worship me
as one, as distinct, and in many forms, facing in every direction. ॥९- १५॥

I am the Vedic rite; I am the sacrifice; I am the ancestral offering; I am the healing herb.
I am the mantra; I alone am the clarified butter; I am the fire; I am what is offered. ॥९- १६॥

I am the father of this universe, the mother, the sustainer, and the grandfather.
I am what is to be known, the purifier, the syllable Om, and also the Rig, Sama, and Yajur Vedas. ॥९- १७॥

I am the goal, the supporter, the Lord, the witness, the dwelling, the refuge, and the friend.
I am the origin, the dissolution, the foundation, the repository, and the imperishable seed. ॥९- १८॥

I give heat; I withhold the rain and release it.
I am immortality and also death; I am being and nonbeing, O Arjuna. ॥९- १९॥

Those who know the three Vedas, drink Soma, and are purified of sin,
worship me with sacrifices and seek the way to heaven.
Having reached the holy world of Indra, king of the gods,
they enjoy in heaven the divine pleasures of the gods. ॥९- २०॥

After enjoying that vast world of heaven,
when their merit is exhausted, they enter the mortal world.
Thus, following the dharma of the three Vedas
and desiring pleasures, they obtain repeated coming and going. ॥९- २१॥

Those people who think of no other and worship me completely—
for them, who are always joined to me, I provide what they need and protect what they have. ॥९- २२॥

Even those devotees of other deities who worship them filled with faith
are actually worshiping me alone, O son of Kunti, though not in the prescribed way. ॥९- २३॥

For I alone am the enjoyer and Lord of all sacrifices.
But they do not know me as I truly am, and therefore they fall away. ॥९- २४॥

Those devoted to the gods go to the gods; those devoted to the ancestors go to the ancestors.
Worshipers of spirits go to the spirits, and those who sacrifice to me come to me. ॥९- २५॥

Whoever offers me with devotion a leaf, a flower, a fruit, or water—
I accept that devoted offering from one whose self is disciplined. ॥९- २६॥

Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give,
and whatever austerity you practice, O son of Kunti, do that as an offering to me. ॥९- २७॥

In this way you will be freed from the bonds of action and from their good and bad results.
With your self joined to the yoga of renunciation, you will be liberated and come to me. ॥९- २८॥

I am equal toward all beings. No one is hateful or dear to me.
But those who worship me with devotion are in me, and I am also in them. ॥९- २९॥

Even if a person of extremely bad conduct worships me with undivided devotion,
he must be regarded as righteous, for he has resolved rightly. ॥९- ३०॥

He quickly becomes a person of dharma and attains lasting peace.
Know for certain, O son of Kunti: my devotee never perishes. ॥९- ३१॥

For those who take complete refuge in me, O Partha, even if they are of sinful birth—
women, Vaishyas, and Shudras—they too attain the highest goal. ॥९- ३२॥

How much more, then, holy Brahmins and devoted royal sages!
Having entered this transient and joyless world, worship me. ॥९- ३३॥

Let your mind be on me; be devoted to me; sacrifice to me; bow to me.
Having thus joined your self to me and made me your highest goal, you will come to me alone. ॥९- ३४॥

Om Tat Sat. Thus, in the glorious Bhagavad Gita Upanishads, in the knowledge of Brahman, in the scripture of yoga,
in the dialogue between Shri Krishna and Arjuna, ends the ninth chapter, entitled “The Yoga of Royal Knowledge and the Royal Secret.” ॥९॥

### Chapter 10 — The Yoga of Divine Glories

Om

Salutations to the Supreme Self

The Blessed Lord said:

Once again, mighty-armed one, hear my supreme word,
which I will speak to you, because you are dear to me and I desire your good. ॥१०- १॥

Neither the hosts of gods nor the great seers know my origin,
for in every way I am the source of the gods and the great seers. ॥१०- २॥

Whoever knows me as unborn, without beginning,
and the great Lord of the worlds,
is undeluded among mortals and is freed from all sins. ॥१०- ३॥

Understanding, knowledge, freedom from confusion, patience, truthfulness, self-control, calmness,
pleasure, pain, coming into being, ceasing to be, fear, and also fearlessness; ॥१०- ४॥

nonviolence, impartiality, contentment, austerity, generosity, fame, and disgrace—
these various states of beings arise from me alone. ॥१०- ५॥

The seven ancient great seers, and likewise the four Manus,
were born from my mind and shared in my nature; from them came these creatures in the world. ॥१०- ६॥

Whoever truly knows this divine power and yoga of mine
is united through unwavering yoga. Of this there is no doubt. ॥१०- ७॥

I am the source of everything; everything proceeds from me.
Understanding this, the wise worship me, filled with devotion. ॥१०- ८॥

Their minds fixed on me, their lives given over to me,
enlightening one another and always speaking about me,
they are content and delighted. ॥१०- ९॥

To those who are always united with me and worship me with love,
I give that yoga of understanding by which they come to me. ॥१०- १०॥

Out of compassion for them alone, dwelling within their being,
I destroy the darkness born of ignorance with the shining lamp of knowledge. ॥१०- ११॥

Arjuna said:

You are the supreme Brahman, the supreme abode, the supreme purifier,
the eternal, divine Person, the first God, unborn and all-pervading. ॥१०- १२॥

All the seers declare you to be so, as does the divine seer Narada,
and Asita, Devala, and Vyasa; and you yourself tell me this. ॥१०- १३॥

I accept as true everything you tell me, Keshava.
For neither the gods nor the Danavas know your manifestation, Blessed Lord. ॥१०- १४॥

You alone know yourself through yourself, Supreme Person,
source of beings, Lord of beings, God of gods, Lord of the universe. ॥१०- १५॥

You should tell me completely of your divine manifestations,
by which you pervade these worlds and remain in them. ॥१०- १६॥

How may I know you, yogi, by constantly contemplating you?
And in which particular forms should I contemplate you, Blessed Lord? ॥१०- १७॥

Tell me again in detail of your yoga and your divine manifestations, Janardana,
for I never have enough of hearing your nectar. ॥१०- १८॥

The Blessed Lord said:

Very well, I will tell you of my divine manifestations,
but only the chief ones, best of the Kurus, for there is no end to their extent. ॥१०- १९॥

I am the Self, Gudakesha, dwelling in the hearts of all beings.
I am the beginning, the middle, and also the end of beings. ॥१०- २०॥

Among the Adityas I am Vishnu; among lights I am the radiant sun.
Among the Maruts I am Marichi; among the constellations I am the moon. ॥१०- २१॥

Among the Vedas I am the Sama Veda; among the gods I am Vasava.
Among the senses I am the mind; among beings I am consciousness. ॥१०- २२॥

Among the Rudras I am Shankara; among Yakshas and Rakshasas I am the lord of wealth.
Among the Vasus I am Pavaka; among mountain peaks I am Meru. ॥१०- २३॥

Among priests, Partha, know me as the chief priest, Brihaspati.
Among commanders I am Skanda; among bodies of water I am the ocean. ॥१०- २४॥

Among the great seers I am Bhrigu; among spoken sounds I am the single syllable Om.
Among sacrifices I am the sacrifice of recitation; among immovable things I am the Himalayas. ॥१०- २५॥

Among all trees I am the ashvattha; among the divine seers I am Narada.
Among the Gandharvas I am Chitraratha; among the perfected ones I am the sage Kapila. ॥१०- २६॥

Among horses, know me as Uchchaihshravas, born from the nectar.
Among lordly elephants I am Airavata; among human beings I am the king. ॥१०- २७॥

Among weapons I am the thunderbolt; among cows I am Kamadhuk.
As the cause of procreation I am Kandarpa; among serpents I am Vasuki. ॥१०- २८॥

Among Nagas I am Ananta; among water-dwellers I am Varuna.
Among the ancestors I am Aryaman; among those who restrain I am Yama. ॥१०- २९॥

Among the Daityas I am Prahlada; among those who reckon I am time.
Among wild animals I am the lion; among birds I am the son of Vinata. ॥१०- ३०॥

Among purifiers I am the wind; among those who bear weapons I am Rama.
Among fish I am the Makara; among rivers I am the Jahnavi. ॥१०- ३१॥

Of creations I am the beginning, the end, and also the middle, Arjuna.
Among branches of knowledge I am knowledge of the Self; among those who debate I am reasoned argument. ॥१०- ३२॥

Among letters I am the letter A; among compounds I am the dual compound.
I alone am inexhaustible time, and I am the ordainer whose faces are everywhere. ॥१०- ३३॥

I am death, which takes away everything, and the arising of those yet to be.
Among feminine qualities I am fame, prosperity, speech, memory, intelligence, resolve, and patience. ॥१०- ३४॥

Among Sama hymns I am the Brihat-Saman; among poetic meters I am the Gayatri.
Among months I am Margashirsha; among seasons I am the flower-bearing spring. ॥१०- ३५॥

Among those who deceive I am gambling; among the radiant I am radiance.
I am victory; I am determination; among those endowed with goodness I am goodness. ॥१०- ३६॥

Among the Vrishnis I am Vasudeva; among the Pandavas I am Dhananjaya.
Among sages I am Vyasa; among poets I am the poet Ushanas. ॥१०- ३७॥

Among those who discipline I am the rod of punishment; among those seeking victory I am sound policy.
Among secrets I am silence; among those who possess knowledge I am knowledge. ॥१०- ३८॥

Whatever is the seed of all beings, that too I am, Arjuna.
No moving or unmoving being can exist without me. ॥१०- ३९॥

There is no end to my divine manifestations, scorcher of foes.
What I have told you is only a brief indication of the extent of my manifestations. ॥१०- ४०॥

Whatever being possesses divine power, splendor, or might,
understand that to have arisen from a portion of my radiance. ॥१०- ४१॥

But what need have you to know all these details, Arjuna?
Supporting this entire universe with one portion of myself, I remain. ॥१०- ४२॥

Om 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 ॥

### Chapter 11 — The Yoga of the Vision of the Universal Form

Om

Salutations to the Supreme Self

Arjuna said

For my benefit, you have spoken the supreme secret teaching called knowledge of the Self.
Through those words, this delusion of mine has vanished. ॥११- १॥

For I have heard from you in detail of the arising and passing away of beings,
and also of your imperishable greatness, O Lotus-Eyed One. ॥११- २॥

It is just as you have described yourself, O Supreme Lord.
I wish to see your sovereign form, O Supreme Person. ॥११- ३॥

If you think that I am able to see it, O Lord,
then, O Lord of Yoga, show me your imperishable Self. ॥११- ४॥

The Blessed Lord said

Behold my forms, Partha, in their hundreds and thousands,
divine, of many kinds, and of many colors and shapes. ॥११- ५॥

Behold the Adityas, the Vasus, the Rudras, the two Ashvins, and the Maruts.
Behold many wonders never seen before, O Bharata. ॥११- ६॥

Behold here and now the entire moving and unmoving universe,
gathered together in one place within my body, Gudakesha, and whatever else you wish to see. ॥११- ७॥

But you cannot see me with these ordinary eyes of yours.
I give you divine sight. Behold my sovereign Yoga. ॥११- ८॥

Sanjaya said

Having spoken in this way, O King, Hari, the great Lord of Yoga,
showed Partha his supreme sovereign form. ॥११- ९॥

It had countless mouths and eyes and countless wondrous appearances,
countless divine ornaments and countless raised divine weapons. ॥११- १०॥

It wore divine garlands and garments and was anointed with divine fragrances.
It was the infinite God, filled with every wonder, with faces turned in every direction. ॥११- ११॥

If the light of a thousand suns
were to rise at once in the sky,
that light might resemble
the radiance of that Great Being. ॥११- १२॥

Then the Pandava saw the entire universe,
divided into its many parts yet gathered in one place,
within the body
of the God of gods. ॥११- १३॥

Then Dhananjaya, filled with wonder,
his hair standing on end,
bowed his head to God, joined his palms,
and spoke. ॥११- १४॥

Arjuna said

O God, within your body I see all the gods,
and also all the different hosts of beings.
I see Brahma, the lord seated upon the lotus,
all the seers, and the divine serpents. ॥११- १५॥

I see you with countless arms, bellies, mouths, and eyes,
your infinite form extending everywhere.
I see no end, no middle,
and no beginning to you, O Lord of the Universe, O Universal Form. ॥११- १६॥

I see you crowned, bearing a mace and a discus,
a mass of splendor shining in every direction.
All around, you are difficult to look upon,
blazing like burning fire and the sun, immeasurable. ॥११- १७॥

You are the imperishable, the supreme reality to be known.
You are the highest resting place of this universe.
You are the deathless guardian of the eternal Dharma.
I understand you to be the everlasting Person. ॥११- १८॥

I see you without beginning, middle, or end,
with infinite power and countless arms,
with the moon and sun as your eyes and blazing fire as your mouth,
heating this whole universe with your own radiance. ॥११- १९॥

You alone fill the space between heaven and earth
and all the directions.
Seeing this wondrous and terrible form of yours,
the three worlds tremble in fear, O Great One. ॥११- २०॥

These hosts of gods are entering you.
Some, terrified, praise you with joined palms.
The hosts of great seers and perfected beings cry, “May all be well!”
and praise you with abundant hymns. ॥११- २१॥

The Rudras, Adityas, Vasus, Sadhyas,
Vishvadevas, the two Ashvins, Maruts, and Ushmapas,
and the hosts of Gandharvas, Yakshas, Asuras, and Siddhas
all gaze upon you in amazement. ॥११- २२॥

Seeing your immense form, with its many mouths and eyes,
many arms, thighs, and feet, O Mighty-Armed One,
many bellies, and many terrifying tusks,
the worlds tremble, and so do I. ॥११- २३॥

Seeing you touching the sky, blazing in many colors,
with gaping mouths and huge, burning eyes,
my innermost self trembles.
I find neither courage nor peace, O Vishnu. ॥११- २४॥

Simply seeing your mouths, terrifying with their tusks
and resembling the fires of Time,
I no longer know the directions and can find no safety.
Be gracious, O Lord of gods, O Abode of the Universe. ॥११- २५॥

All these sons of Dhritarashtra
are entering you together with the hosts of earthly kings,
as are Bhishma, Drona, and that son of the charioteer,
along with the foremost warriors on our side. ॥११- २६॥

They rush into your mouths,
terrible and fearsome with their tusks.
Some are seen caught between your teeth,
their heads crushed to powder. ॥११- २७॥

As the many rushing currents of rivers
flow swiftly toward the ocean,
so these heroes of the human world
enter your fiercely blazing mouths. ॥११- २८॥

As moths, with increasing speed, fly
into a blazing fire for their destruction,
so too, with increasing speed, these worlds
enter your mouths for their destruction. ॥११- २९॥

Licking your lips and devouring all the worlds
from every side with your blazing mouths,
you fill the entire universe with your radiance.
Your fierce rays scorch it, O Vishnu. ॥११- ३०॥

Tell me who you are in this terrible form.
Salutations to you, O Highest God. Be gracious.
I wish to know you, the Primal One,
for I do not understand your purpose. ॥११- ३१॥

The Blessed Lord said

I am Time, grown mighty, the destroyer of worlds,
now engaged in wiping out these peoples.
Even without you, none of the warriors
arrayed in the opposing armies will remain. ॥११- ३२॥

Therefore arise, win glory,
conquer your enemies, and enjoy a prosperous kingdom.
They have already been killed by me.
Be merely the instrument, O Savyasachin. ॥११- ३३॥

Drona, Bhishma, Jayadratha, Karna,
and the other heroic warriors have already been killed by me.
Strike them down. Do not be distressed.
Fight, and you will conquer your enemies in battle. ॥११- ३४॥

Sanjaya said

Hearing these words of Keshava,
the crowned Arjuna joined his palms and trembled.
Bowing before Krishna, he spoke again,
his voice faltering, terrified, and bending low. ॥११- ३५॥

Arjuna said

Rightly, Hrishikesha, the world rejoices
and grows devoted when your glory is proclaimed.
The terrified Rakshasas flee in every direction,
and all the hosts of Siddhas bow before you. ॥११- ३६॥

And why should they not bow to you, O Great One,
who are greater even than Brahma, the primal creator?
O Infinite One, Lord of gods, Abode of the Universe,
you are the imperishable, beyond both being and nonbeing. ॥११- ३७॥

You are the first God, the ancient Person.
You are the supreme resting place of this universe.
You are the knower, what is to be known, and the highest abode.
You pervade the universe, O Infinite Form. ॥११- ३८॥

You are Vayu, Yama, Agni, Varuna, and the Moon.
You are Prajapati and the great-grandfather.
Salutations, a thousand salutations to you!
Again and yet again, salutations, salutations to you! ॥११- ३९॥

Salutations to you from the front and from behind!
Salutations to you from every side, O All!
Your power is infinite and your might immeasurable.
You encompass everything, and therefore you are everything. ॥११- ४०॥

Thinking of you as my friend, I rashly addressed you:
“O Krishna! O Yadava! O friend!”
I did not know this greatness of yours
and spoke through carelessness or affection. ॥११- ४१॥

If I treated you disrespectfully in jest,
while playing, resting, sitting, or eating,
whether alone with you or in the presence of others,
I ask your forgiveness for all this, O Immeasurable One. ॥११- ४२॥

You are the father of this moving and unmoving world.
You are its object of worship and its greatest teacher.
No one is equal to you; how then could anyone be greater,
even in the three worlds, O One of unequaled power? ॥११- ४३॥

Therefore, bowing down and laying my body before you,
I seek the grace of you, the worshipful Lord.
As a father bears with his son, a friend with a friend,
and a beloved with the beloved, so should you bear with me, O God. ॥११- ४४॥

I rejoice at seeing what has never been seen before,
yet my mind trembles with fear.
Show me that former form of yours, O God.
Be gracious, O Lord of gods, O Abode of the Universe. ॥११- ४५॥

I wish to see you as before,
crowned, bearing the mace, with the discus in your hand.
Take that very four-armed form,
O Thousand-Armed One, O Form of the Universe. ॥११- ४६॥

The Blessed Lord said

Because I am gracious to you, Arjuna,
I have shown you through my own Yoga this supreme form of mine,
radiant, universal, infinite, and primal,
which no one before you has ever seen. ॥११- ४७॥

Not through the Vedas, sacrifices, study, gifts,
rituals, or fierce austerities
can I be seen in this form in the human world
by anyone other than you, O foremost of the Kurus. ॥११- ४८॥

Do not be distressed or bewildered
at seeing this terrible form of mine.
Free from fear and with a joyful mind,
look once again upon that former form of mine. ॥११- ४९॥

Sanjaya said

Having spoken in this way to Arjuna,
Vasudeva again showed him his own familiar form.
The Great One took on his gentle appearance once more
and comforted the frightened Arjuna. ॥११- ५०॥

Arjuna said

Seeing this gentle human form of yours, Janardana,
I have now regained my composure;
my awareness has returned, and I am myself again. ॥११- ५१॥

The Blessed Lord said

This form of mine that you have seen is extremely difficult to behold.
Even the gods constantly long to see this form. ॥११- ५२॥

Neither through the Vedas, nor through austerity,
nor through giving, nor through worship
can I be seen in the way
that you have seen me. ॥११- ५३॥

But through undivided devotion, Arjuna,
I can be known in this form, truly seen,
and entered into,
O Scorcher of Foes. ॥११- ५४॥

The one who does my work, regards me as supreme,
is devoted to me, is free from attachment,
and bears no hostility toward any being—
that person comes to me, O Pandava. ॥११- ५५॥

Om 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 ॥

### Chapter 12 — The Yoga of Devotion

Om  
Salutations to the Supreme Self

Arjuna said:

Those devotees who, always steadfast in this way, worship you,  
and those who worship the imperishable and unmanifest—which of them know yoga best? ॥१२- १॥

The Blessed Lord said:

Those who fix their minds on me and worship me, always steadfast,  
endowed with supreme faith—I consider them the most accomplished in yoga. ॥१२- २॥

But those who worship the imperishable, indefinable, and unmanifest,  
the all-pervading, inconceivable, unchanging, unmoving, and constant— ॥१२- ३॥

controlling the whole group of senses, even-minded everywhere,  
and devoted to the welfare of all beings—they too reach me alone. ॥१२- ४॥

The difficulty is greater for those whose minds are attached to the unmanifest,  
for the unmanifest goal is reached with difficulty by embodied beings. ॥१२- ५॥

But those who surrender all actions to me, regard me as supreme,  
and worship me by meditating on me with undivided yoga— ॥१२- ६॥

for those whose minds have entered into me, O Partha,  
I soon become the rescuer from the ocean of death and rebirth. ॥१२- ७॥

Fix your mind on me alone; place your understanding in me.  
Then you will dwell in me alone from that time onward. There is no doubt. ॥१२- ८॥

But if you are unable to fix your mind steadily on me,  
then seek to reach me through the yoga of repeated practice, O Dhananjaya. ॥१२- ९॥

If you are also incapable of repeated practice, make action for me your highest aim.  
Even by performing actions for my sake, you will attain perfection. ॥१२- १०॥

But if you are unable to do even this while taking refuge in my yoga,  
then, with yourself controlled, renounce the fruits of all actions. ॥१२- ११॥

Knowledge is indeed better than repeated practice; meditation is superior to knowledge.  
Renunciation of the fruits of action is better than meditation; from renunciation, peace follows immediately. ॥१२- १२॥

One who hates no being, who is friendly and compassionate,  
free from possessiveness and ego, equal in pain and pleasure, and forgiving— ॥१२- १३॥

always content, disciplined in yoga, self-controlled, and firm in resolve,  
with mind and understanding offered to me—that devotee of mine is dear to me. ॥१२- १४॥

One by whom the world is not disturbed and who is not disturbed by the world,  
who is free from elation, resentment, fear, and agitation—that person too is dear to me. ॥१२- १५॥

One who is free from expectations, pure, capable, impartial, and free from distress,  
who has renounced every undertaking—that devotee of mine is dear to me. ॥१२- १६॥

One who neither rejoices nor hates, neither grieves nor desires,  
who renounces both good and bad, and is full of devotion—that person is dear to me. ॥१२- १७॥

One who is the same toward enemy and friend, and likewise in honor and dishonor,  
the same in cold and heat, pleasure and pain, and free from attachment— ॥१२- १८॥

equal in blame and praise, silent, content with whatever comes,  
without a fixed home, steady in mind, and full of devotion—that person is dear to me. ॥१२- १९॥

But those devotees who faithfully follow this nectar of dharma just as it has been taught,  
full of faith and holding me as supreme—they are exceedingly dear to me. ॥१२- २०॥

Om 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 ॥

### Chapter 13 — The Yoga of the Field and the Knower of the Field

Om

Salutation to the Supreme Self

The Blessed Lord said:

This body, Kaunteya, is called the field.
Those who know this call the one who knows it the knower of the field. ॥१३- १॥

And know Me as the knower of the field in all fields, Bharata.
Knowledge of the field and the knower of the field—that is what I consider knowledge. ॥१३- २॥

What that field is, what it is like, how it changes, and from what it arises;
and who the knower is and what his powers are—hear this from Me in brief. ॥१३- ३॥

This has been sung in many ways by the seers,
separately in various sacred hymns, and also in the conclusive, reasoned statements of the Brahma Sutras. ॥१३- ४॥

The five great elements, the sense of “I,” the intellect, and the unmanifest;
the ten senses and the one mind, and the five objects of the senses; ॥१३- ५॥

desire, hatred, pleasure, pain, the bodily aggregate, consciousness, and resolve—
this, in brief, is said to be the field together with its changes. ॥१३- ६॥

Humility, freedom from pretence, nonviolence, patience, honesty;
service to a teacher, purity, steadiness, and self-control; ॥१३- ७॥

detachment from the objects of the senses, and freedom from the sense of “I”;
clear recognition of the suffering and fault in birth, death, old age, and disease; ॥१३- ८॥

nonattachment and freedom from clinging to children, spouse, home, and the like;
and constant evenness of mind when pleasant or unpleasant things occur; ॥१३- ९॥

unfailing devotion to Me through single-minded Yoga;
a preference for solitary places and no delight in crowds of people; ॥१३- १०॥

constancy in knowledge of the Self, and insight into the purpose of knowledge of truth—
this is declared to be knowledge. Whatever is contrary to this is ignorance. ॥१३- ११॥

I will now explain what is to be known, knowing which one attains immortality:
the beginningless Brahman, which has Me as the Supreme, is said to be neither being nor nonbeing. ॥१३- १२॥

It has hands and feet everywhere, eyes, heads, and faces everywhere;
it has ears everywhere in the world and remains enveloping everything. ॥१३- १३॥

It appears through the functions of all the senses, yet is free from all the senses;
it is unattached, yet supports everything; it is beyond the qualities, yet experiences the qualities. ॥१३- १४॥

It is outside and inside all beings; it is unmoving and also moving.
Because it is subtle, it cannot be known; it is far away and also near. ॥१३- १५॥

It is undivided among beings, yet appears to stand divided.
It is to be known as the supporter of beings, their devourer, and their source. ॥१३- १६॥

It is the light even of lights and is said to be beyond darkness.
It is knowledge, what is to be known, and what is reached through knowledge, dwelling in the heart of everyone. ॥१३- १७॥

Thus the field, knowledge, and what is to be known have been stated in brief.
Knowing this, My devotee becomes fit to attain My state. ॥१३- १८॥

Know that nature and the conscious being are both without beginning.
And know that all changes and qualities arise from nature. ॥१३- १९॥

Nature is said to be the cause of the body, the senses, and their activity.
The conscious being is said to be the cause of the experience of pleasure and pain. ॥१३- २०॥

For the conscious being, dwelling in nature, experiences the qualities born of nature.
Attachment to these qualities is the cause of its births in good and bad wombs. ॥१३- २१॥

The supreme conscious being in this body is also called the observer, the consenter,
the supporter, the experiencer, the Great Lord, and the Supreme Self. ॥१३- २२॥

Whoever thus knows the conscious being and nature together with the qualities,
however that person may live, is not born again. ॥१३- २३॥

Some see the Self within themselves, through the self, by meditation;
others see it through the Yoga of Sankhya, and still others through the Yoga of action. ॥१३- २४॥

Yet others, not knowing in this way, hear from others and worship.
They too certainly cross beyond death, devoted to what they have heard. ॥१३- २५॥

Whatever being comes into existence, whether unmoving or moving,
know that it arises from the union of the field and the knower of the field, best of the Bharatas. ॥१३- २६॥

Whoever sees the Supreme Lord dwelling equally in all beings,
imperishable among those that perish—that person truly sees. ॥१३- २७॥

For, seeing the Lord equally present everywhere,
one does not harm the Self through the self, and therefore reaches the highest goal. ॥१३- २८॥

Whoever sees that all actions are performed entirely by nature,
and that the Self is not the doer—that person truly sees. ॥१३- २९॥

When one sees the separate existence of beings as resting in the One,
and sees their expansion from that alone, then one attains Brahman. ॥१३- ३०॥

Because this Supreme Self is beginningless and beyond the qualities, it is imperishable.
Though dwelling in the body, Kaunteya, it neither acts nor is stained. ॥१३- ३१॥

Just as all-pervading space, because of its subtlety, is not stained,
so the Self, though present everywhere in the body, is not stained. ॥१३- ३२॥

Just as the one sun illuminates this entire world,
so the owner of the field illuminates the entire field, Bharata. ॥१३- ३३॥

Those who, with the eye of knowledge, understand this distinction between the field and the knower of the field,
and liberation from the nature of beings—they reach the Supreme. ॥१३- ३४॥

Om 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, named “The Yoga of the Distinction Between the Field and the Knower of the Field.” ॥ १३ ॥

### Chapter 14 — The Yoga of the Three Qualities

Om

Salutations to the Supreme Self.

The Blessed Lord said:

I will again declare the supreme knowledge,  
the highest of all forms of knowledge.  
Knowing it, all the sages have gone from here  
to the highest perfection. ॥१४- १॥

Taking refuge in this knowledge,  
they have attained the same nature as me.  
They are not born even when creation begins,  
nor do they suffer when dissolution comes. ॥१४- २॥

The great Brahman is my womb;  
in it I place the embryo.  
From that comes the birth of all beings,  
O Bharata. ॥१४- ३॥

Whatever forms arise in all wombs,  
O son of Kunti,  
the great Brahman is their womb,  
and I am the father who gives the seed. ॥१४- ४॥

Sattva, rajas, and tamas are the qualities  
that arise from nature.  
They bind the imperishable embodied one  
within the body, O mighty-armed one. ॥१४- ५॥

Of these, sattva, because it is pure,  
is illuminating and free from affliction.  
It binds through attachment to happiness  
and attachment to knowledge, O sinless one. ॥१४- ६॥

Know that rajas has the nature of passion  
and arises from craving and attachment.  
It binds the embodied one through attachment to action,  
O son of Kunti. ॥१४- ७॥

But know that tamas is born from ignorance  
and deludes all embodied beings.  
It binds through carelessness, laziness, and sleep,  
O Bharata. ॥१४- ८॥

Sattva binds one to happiness,  
and rajas to action, O Bharata.  
But tamas, covering knowledge,  
binds one to carelessness as well. ॥१४- ९॥

Sattva prevails by overpowering rajas and tamas,  
O Bharata.  
Rajas prevails by overpowering sattva and tamas,  
and tamas by overpowering sattva and rajas. ॥१४- १०॥

When light and knowledge arise  
at all the gates of this body,  
then one should know  
that sattva has increased. ॥१४- ११॥

Greed, activity, the undertaking of actions,  
restlessness, and longing—  
these arise when rajas has increased,  
O best of the Bharatas. ॥१४- १२॥

Darkness, inactivity,  
carelessness, and delusion—  
these arise when tamas has increased,  
O joy of the Kurus. ॥१४- १३॥

When the bearer of the body meets death  
while sattva is predominant,  
he reaches the pure worlds  
of those who know the highest. ॥१४- १४॥

Meeting death while rajas prevails,  
he is born among those attached to action.  
Likewise, dying while tamas prevails,  
he is born in the wombs of deluded beings. ॥१४- १५॥

They say that the fruit of good action  
is pure and characterized by sattva.  
But the fruit of rajas is suffering,  
and the fruit of tamas is ignorance. ॥१४- १६॥

From sattva knowledge arises,  
and from rajas, greed.  
From tamas arise carelessness and delusion,  
as well as ignorance. ॥१४- १७॥

Those established in sattva rise upward;  
those characterized by rajas remain in the middle.  
Those characterized by tamas, established in the workings  
of the lowest quality, go downward. ॥१४- १८॥

When the seer recognizes no agent  
other than the qualities,  
and knows what is beyond the qualities,  
he attains my state. ॥१४- १९॥

Passing beyond these three qualities  
from which the body arises,  
the embodied one is freed from the sufferings  
of birth, death, and old age, and attains immortality. ॥१४- २०॥

Arjuna said:

By what signs is one known  
who has passed beyond these three qualities, Lord?  
How does such a person behave,  
and how does he pass beyond these three qualities? ॥१४- २१॥

The Blessed Lord said:

He does not hate illumination, activity, or delusion  
when they arise, O son of Pandu,  
nor does he long for them  
when they cease. ॥१४- २२॥

Sitting like one who is indifferent,  
he is not disturbed by the qualities.  
Knowing, “The qualities alone are at work,”  
he remains steady and does not waver. ॥१४- २३॥

He is the same in suffering and happiness, established in himself,  
and regards a lump of earth, a stone, and gold alike.  
He is steady, the same toward what is pleasant and unpleasant,  
and the same in blame and praise of himself. ॥१४- २४॥

He is the same in honor and dishonor,  
and the same toward the sides of friend and enemy.  
He has abandoned every undertaking;  
such a person is said to have passed beyond the qualities. ॥१४- २५॥

And whoever serves me  
through unwavering devotional discipline  
passes completely beyond these qualities  
and becomes fit to be Brahman. ॥१४- २६॥

For I am the foundation of Brahman,  
of the immortal and imperishable,  
of the eternal Dharma,  
and of absolute happiness. ॥१४- २७॥

Om 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॥

### Chapter 15 — The Yoga of the Supreme Person

Om

Salutations to the revered Supreme Self.

They speak of an imperishable Ashvattha tree,
with its roots above and branches below.
The Vedic hymns are its leaves.
Whoever knows this tree is a knower of the Veda. ॥१५- १॥

Its branches spread below and above,
nourished by the qualities, with sense objects as their tender shoots.
Its roots also extend downward,
binding through action in the human world. ॥१५- २॥

Its form is not perceived here as it truly is;
it has no end, no beginning, and no firm foundation.
Having cut down this deeply rooted Ashvattha tree
with the strong sword of nonattachment— ॥१५- ३॥

then one must seek that place
which those who reach never return from.
I take refuge in that very primal Person
from whom this ancient activity flowed forth. ॥१५- ४॥

Free from pride and delusion, having conquered the fault of attachment,
constantly devoted to the inner Self, with desires turned away,
freed from the opposites known as pleasure and pain,
the undeluded reach that imperishable place. ॥१५- ५॥

Neither the sun, nor the moon, nor fire illumines it.
Those who reach it never return.
That is My supreme abode. ॥१५- ६॥

A part of Me alone, eternal,
becomes a living soul in the world of living beings
and draws to itself the senses that dwell in nature,
with the mind as the sixth. ॥१५- ७॥

When the lord takes on a body
and also when he leaves it,
he carries these senses with him,
as the wind carries scents from their resting places. ॥१५- ८॥

Taking his place in the ear, the eye, the sense of touch,
the tongue, the nose, and the mind,
he experiences the objects of the senses. ॥१५- ९॥

The deluded do not perceive him
when he leaves, remains, or experiences, joined with the qualities.
Those who have the eye of knowledge see him. ॥१५- १०॥

Striving yogis see him dwelling within themselves.
But even though they strive, those who have not disciplined themselves
and lack discernment do not see him. ॥१५- ११॥

The radiance within the sun
that illumines the whole world,
and that which is in the moon and in fire—
know that radiance to be Mine. ॥१५- १२॥

Entering the earth,
I sustain all beings with My strength.
Becoming Soma, whose nature is sap,
I nourish all plants. ॥१५- १३॥

Becoming the universal fire,
I dwell in the bodies of living beings.
Joined with the inward and outward breaths,
I digest the four kinds of food. ॥१५- १४॥

I am seated in the heart of everyone.
From Me come memory, knowledge, and their loss.
I alone am to be known through all the Vedas;
I am the author of Vedanta and the knower of the Vedas. ॥१५- १५॥

There are these two Persons in the world:
the perishable and the imperishable.
All beings are the perishable;
the unchanging is called the imperishable. ॥१५- १६॥

But there is another, the Supreme Person,
proclaimed as the Supreme Self:
the imperishable Lord who enters the three worlds
and sustains them. ॥१५- १७॥

Because I transcend the perishable
and am higher even than the imperishable,
I am celebrated in the world and in the Veda
as the Supreme Person. ॥१५- १८॥

Whoever, free from delusion, knows Me in this way
as the Supreme Person
knows all and worships Me with his whole being,
O Bharata. ॥१५- १९॥

Thus I have taught this most secret teaching,
O sinless one.
Understanding this, a person becomes wise
and has fulfilled all that must be done, O Bharata. ॥१५- २०॥

Om 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 ॥

### Chapter 16 — The Yoga of Divine and Demonic Destinies

Om

Salutations to the Supreme Self

The Blessed Lord said:

Fearlessness, purity of mind, steadfastness in the yoga of knowledge,
giving, self-control, sacrifice, sacred study, austerity, and honesty— ॥१६- १॥

Nonviolence, truthfulness, freedom from anger, renunciation, calmness, refraining from slander,
compassion for all beings, freedom from greed, gentleness, modesty, and steadiness— ॥१६- २॥

Vigor, forgiveness, fortitude, purity, freedom from malice, and absence of excessive pride:
these belong to one born with the divine endowment, Bharata. ॥१६- ३॥

Hypocrisy, arrogance, self-importance, anger, harshness,
and ignorance belong to one born with the demonic endowment, Partha. ॥१६- ४॥

The divine endowment is regarded as leading to liberation, and the demonic to bondage.
Do not grieve, Pandava; you were born with the divine endowment. ॥१६- ५॥

There are two kinds of created beings in this world: the divine and the demonic.
The divine has been described at length. Now hear from me about the demonic, Partha. ॥१६- ६॥

Demonic people do not know when to act or when to refrain from action.
Neither purity, nor proper conduct, nor truth is found in them. ॥१६- ७॥

They say that the world is unreal, without foundation, and without a Lord,
not born through mutual union—what else but caused by desire? ॥१६- ८॥

Holding firmly to this view, ruined in themselves and limited in understanding,
these harmful people arise, performing fierce deeds for the destruction of the world. ॥१६- ९॥

Taking refuge in desire that can never be satisfied, filled with hypocrisy, pride, and arrogance,
grasping false ideas through delusion, they act with impure vows. ॥१६- १०॥

Taking refuge in immeasurable anxiety that lasts until death,
they regard the enjoyment of desires as supreme, convinced that this is all there is. ॥१६- ११॥

Bound by hundreds of snares of hope, devoted to desire and anger,
they strive to accumulate wealth unjustly for the enjoyment of their desires. ॥१६- १२॥

“This has been gained by me today; I will obtain this desire as well.
This wealth is mine, and still more wealth will be mine in the future. ॥१६- १३॥

That enemy has been killed by me, and I will kill the others too.
I am the lord; I am the enjoyer. I am successful, powerful, and happy. ॥१६- १४॥

I am wealthy and high-born. Who else is equal to me?
I will sacrifice, I will give, and I will rejoice”—thus they are deluded by ignorance. ॥१६- १५॥

Confused by many thoughts, surrounded by a net of delusion,
and deeply attached to the enjoyment of desires, they fall into impure hell. ॥१६- १६॥

Self-important, stubborn, and filled with the pride and arrogance of wealth,
they perform sacrifices that are sacrifices in name only, hypocritically and without following the prescribed rule. ॥१६- १७॥

Taking refuge in egoism, power, arrogance, desire, and anger,
these malicious people hate me in their own bodies and in the bodies of others. ॥१६- १८॥

Those hateful, cruel, impure people, the lowest of humanity,
I continually hurl through the cycles of rebirth into demonic wombs alone. ॥१६- १९॥

Entering demonic wombs, deluded birth after birth,
they never reach me, Kaunteya, and from there they go to an even lower state. ॥१६- २०॥

This threefold gate of hell brings ruin to the self:
desire, anger, and greed. Therefore, one should abandon these three. ॥१६- २१॥

Freed from these three gates of darkness, Kaunteya,
a person does what is good for the self and then reaches the highest destination. ॥१६- २२॥

One who rejects the rule of scripture and acts under the force of desire
attains neither perfection, nor happiness, nor the highest destination. ॥१६- २३॥

Therefore, let scripture be your authority in determining what should and should not be done.
Having understood the action prescribed by the rules of scripture, you should act here accordingly. ॥१६- २४॥

Om. 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॥

### Chapter 17 — The Yoga of the Threefold Division of Faith

Om  
Salutations to the Supreme Self

Arjuna said:

Those who set aside the scriptural rule  
but worship filled with faith—  
what is their standing, Krishna:  
sattva, rajas, or tamas? ॥१७- १॥

The Blessed Lord said:

The faith of embodied beings is of three kinds,  
arising from their own nature:  
sattvic, rajasic, and tamasic.  
Hear about it. ॥१७- २॥

Everyone’s faith conforms to their inner nature,  
O descendant of Bharata.  
A person is made of faith;  
whatever one’s faith is, that is what one is. ॥१७- ३॥

Sattvic people worship the gods;  
rajasic people worship yakshas and rakshasas;  
other people, who are tamasic,  
worship ghosts and hosts of spirits. ॥१७- ४॥

Those people who practice harsh austerities  
not prescribed by scripture,  
filled with hypocrisy and pride,  
driven by desire, attachment, and force— ॥१७- ५॥

senselessly tormenting the group of elements within the body,  
and also me, dwelling within the body—  
know them to be  
of demonic resolve. ॥१७- ६॥

The food each person likes  
is also of three kinds,  
and so are sacrifice, austerity, and giving.  
Hear now the distinction among them. ॥१७- ७॥

Foods that increase life, vitality, strength,  
health, happiness, and satisfaction,  
and that are juicy, rich, nourishing, and pleasing,  
are dear to sattvic people. ॥१७- ८॥

Foods that are bitter, sour, salty, excessively hot,  
sharp, dry, and burning  
are desired by rajasic people  
and bring pain, grief, and illness. ॥१७- ९॥

Food that has been left too long, has lost its taste,  
is putrid or stale,  
and food that is leftover or impure  
is dear to tamasic people. ॥१७- १०॥

A sacrifice offered according to the prescribed rule  
by those who do not seek its fruit,  
with the mind resolved, “It must be offered,”  
is sattvic. ॥१७- ११॥

But a sacrifice offered with the fruit in view,  
or also for show—  
know that sacrifice to be rajasic,  
O best of the Bharatas. ॥१७- १२॥

A sacrifice without the prescribed rule, in which no food is given,  
without sacred formulas and without a priestly gift,  
and devoid of faith,  
is said to be tamasic. ॥१७- १३॥

Honoring the gods, the twice-born, teachers, and the wise;  
purity, sincerity,  
celibacy, and nonviolence—  
these are called austerity of the body. ॥१७- १४॥

Speech that causes no distress,  
that is truthful, pleasing, and beneficial,  
together with the regular practice of sacred recitation,  
is called austerity of speech. ॥१७- १५॥

Serenity of mind, gentleness, silence,  
self-control,  
and purity of intention—  
these are called austerity of mind. ॥१७- १६॥

When these three kinds of austerity are practiced  
with supreme faith by disciplined people  
who do not seek their fruit,  
they are said to be sattvic. ॥१७- १७॥

Austerity practiced for respect, honor, and reverence,  
and also out of hypocrisy,  
is declared here to be rajasic,  
unstable and impermanent. ॥१७- १८॥

Austerity practiced with deluded stubbornness,  
by tormenting oneself,  
or for the purpose of destroying another,  
is declared to be tamasic. ॥१७- १९॥

A gift given with the thought, “It should be given,”  
to one who cannot repay it,  
at the proper place and time and to a worthy recipient,  
is remembered as sattvic giving. ॥१७- २०॥

But a gift given in expectation of repayment,  
or with some fruit in view,  
and given reluctantly,  
is remembered as rajasic giving. ॥१७- २१॥

A gift given at the wrong place or time,  
to unworthy recipients,  
without respect and with contempt,  
is declared to be tamasic. ॥१७- २२॥

“Om Tat Sat” is remembered  
as the threefold designation of Brahman.  
By it, the brahmins, the Vedas, and sacrifices  
were established in ancient times. ॥१७- २३॥

Therefore, after uttering “Om,”  
acts of sacrifice, giving, and austerity prescribed by the rules  
are always begun  
by those who speak of Brahman. ॥१७- २४॥

Uttering “Tat,” and without aiming at the fruit,  
acts of sacrifice and austerity  
and various acts of giving are performed  
by those who seek liberation. ॥१७- २५॥

“Sat” is used to mean true being  
and also goodness.  
Likewise, the word “Sat” is used for a praiseworthy action,  
Partha. ॥१७- २६॥

Steadfastness in sacrifice, austerity, and giving  
is also called “Sat,”  
and action performed for their sake  
is likewise called “Sat.” ॥१७- २७॥

Whatever offering is made, gift is given,  
austerity is practiced, or action is performed without faith  
is called “Asat,” Partha;  
it has no value either after death or here. ॥१७- २८॥

Om 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॥

### Chapter 18 — The Yoga of Liberation through Renunciation

Om

Salutation to the Supreme Self

Arjuna said:

Mighty-armed one, I wish to know distinctly the true nature of renunciation  
and of relinquishment, Hrishikesha, slayer of Keshi. ॥१८- १॥

The Blessed Lord said:

The wise understand renunciation as laying down actions done for desired results.  
The discerning call the relinquishment of all fruits of action “relinquishment.” ॥१८- २॥

Some thinkers say that action should be relinquished because it is flawed,  
while others say that acts of sacrifice, giving, and austerity should not be relinquished. ॥१८- ३॥

Hear my definite judgment about relinquishment, best of the Bharatas.  
For relinquishment, tiger among men, is declared to be of three kinds. ॥१८- ४॥

Acts of sacrifice, giving, and austerity should not be relinquished; they must indeed be done.  
Sacrifice, giving, and austerity are purifying for the wise. ॥१८- ५॥

But even these actions must be performed  
after giving up attachment and their fruits. This, Partha, is my firm and highest judgment. ॥१८- ६॥

Renunciation of prescribed action is not proper.  
Relinquishing it out of delusion is declared to be dark. ॥१८- ७॥

If one relinquishes an action merely because it is painful, from fear of bodily hardship,  
one makes a passionate relinquishment and does not obtain the fruit of relinquishment. ॥१८- ८॥

When a prescribed action is performed simply because it must be done, Arjuna,  
with attachment and its fruit relinquished, that relinquishment is considered clear. ॥१८- ९॥

The relinquisher who is filled with clarity, intelligent, and free from doubt  
neither hates disagreeable action nor clings to agreeable action. ॥१८- १०॥

For one who bears a body cannot completely relinquish all actions.  
But one who relinquishes the fruit of action is called a relinquisher. ॥१८- ११॥

The fruit of action is threefold: unwanted, wanted, and mixed.  
After death it comes to those who do not relinquish, but never to renouncers. ॥१८- १२॥

Learn from me, mighty-armed one, these five causes  
declared in the final teaching of Sankhya for the accomplishment of every action. ॥१८- १३॥

The basis, the agent, the various kinds of instruments,  
the many distinct activities, and the divine factor as the fifth. ॥१८- १४॥

Whatever action a person begins with body, speech, and mind,  
whether right or contrary, these five are its causes. ॥१८- १५॥

This being so, whoever sees the self alone as the agent,  
because of an untrained understanding, does not truly see; that person’s judgment is poor. ॥१८- १६॥

One who has no sense of “I am the doer,” and whose understanding is not stained,  
does not kill and is not bound, even when killing all these people. ॥१८- १७॥

Knowledge, the object of knowledge, and the knower are the threefold impulse to action.  
The instrument, the action, and the agent are the threefold components of action. ॥१८- १८॥

Knowledge, action, and the agent are each divided into three according to the qualities of nature.  
This is taught in the analysis of the qualities. Hear these correctly as well. ॥१८- १९॥

The knowledge by which one sees a single, imperishable reality in all beings,  
undivided among the divided—know that knowledge to be clear. ॥१८- २०॥

But the knowledge that sees in all beings  
many distinct realities of different kinds—know that knowledge to be passionate. ॥१८- २१॥

But knowledge that clings to one single effect as though it were the whole,  
without reason, without grasping the truth, and narrow—that is declared dark. ॥१८- २२॥

An action that is prescribed, free from attachment, and done without attraction or aversion  
by one who does not seek its fruit is called clear. ॥१८- २३॥

But an action performed by one who seeks desires or acts with egotism,  
and which involves great effort, is declared passionate. ॥१८- २४॥

An action begun in delusion, without considering its consequences, loss, harm,  
or one’s own ability, is called dark. ॥१८- २५॥

An agent who is free from attachment and does not speak egotistically,  
who is endowed with resolve and energy and unchanged in success or failure, is called clear. ॥१८- २६॥

An agent who is attached, seeks the fruit of action, is greedy, harmful, and impure,  
and is subject to joy and grief, is declared passionate. ॥१८- २७॥

An agent who is undisciplined, crude, stubborn, deceitful, malicious, and lazy,  
who is gloomy and procrastinating, is called dark. ॥१८- २८॥

Hear now the threefold distinction of understanding and resolve according to the qualities,  
explained fully and separately, Dhananjaya. ॥१८- २९॥

The understanding that knows engagement and withdrawal, what should and should not be done,  
fear and fearlessness, bondage and liberation—that understanding, Partha, is clear. ॥१८- ३०॥

The understanding by which one incorrectly recognizes both right and wrong,  
and what should and should not be done—that understanding, Partha, is passionate. ॥१८- ३१॥

The understanding that, covered by darkness, regards wrong as right  
and sees every matter in reverse—that understanding, Partha, is dark. ॥१८- ३२॥

The unwavering resolve by which one holds steady, through discipline,  
the activities of the mind, life-breath, and senses—that resolve, Partha, is clear. ॥१८- ३३॥

But the resolve by which one holds fast to duty, desire, and wealth  
through attachment and with longing for their fruits—that resolve, Partha, is passionate. ॥१८- ३४॥

The resolve by which a person of poor judgment does not let go of sleep, fear, grief,  
despair, and arrogance—that resolve, Partha, is dark. ॥१८- ३५॥

Now hear from me the three kinds of happiness, best of the Bharatas:  
the happiness in which one comes to delight through practice and reaches the end of suffering. ॥१८- ३६॥

That which is like poison at first but like nectar in the end  
is declared clear happiness, born from the serenity of understanding the self. ॥१८- ३७॥

That which arises from contact between the senses and their objects, and is like nectar at first  
but like poison in the end, is remembered as passionate happiness. ॥१८- ३८॥

That happiness which deludes the self both at first and in its consequence,  
arising from sleep, laziness, and carelessness, is declared dark. ॥१८- ३९॥

There is no being on earth, or again among the gods in heaven,  
that is free from these three qualities born of nature. ॥१८- ४०॥

The actions of Brahmins, Kshatriyas, Vaishyas, and Shudras, scorcher of foes,  
are divided according to the qualities arising from their own nature. ॥१८- ४१॥

Calmness, self-control, austerity, purity, patience, uprightness,  
knowledge, realized knowledge, and faith are the natural work of a Brahmin. ॥१८- ४२॥

Courage, vigor, resolve, skill, not fleeing in battle,  
generosity, and the disposition to rule are the natural work of a Kshatriya. ॥१८- ४३॥

Farming, protection of cattle, and trade are the natural work of a Vaishya.  
Work consisting of service is also the natural work of a Shudra. ॥१८- ४४॥

A person devoted to one’s own work attains complete success.  
Hear how one devoted to one’s own work finds perfection. ॥१८- ४५॥

By worshipping through one’s own work Him from whom beings arise  
and by whom all this is pervaded, a human being finds perfection. ॥१८- ४६॥

One’s own duty, though imperfect, is better than another’s duty performed well.  
Doing the work determined by one’s own nature, one does not incur sin. ॥१८- ४७॥

One should not abandon the work born with one’s nature, Kaunteya, even if it has faults.  
For every undertaking is covered by faults, as fire is covered by smoke. ॥१८- ४८॥

With understanding unattached everywhere, the self mastered, and craving gone,  
one attains through renunciation the supreme perfection of freedom from action. ॥१८- ४९॥

Learn from me briefly, Kaunteya, how one who has attained perfection then reaches Brahman,  
the supreme culmination of knowledge. ॥१८- ५०॥

Joined with purified understanding, controlling oneself with resolve,  
abandoning sense objects such as sound, and casting aside attraction and aversion; ॥१८- ५१॥

living in solitude, eating lightly, controlling speech, body, and mind,  
constantly devoted to the discipline of meditation, and taking refuge in detachment; ॥१८- ५२॥

giving up egotism, force, arrogance, desire, anger, and possessiveness,  
free from the sense of “mine” and at peace, one becomes fit for being Brahman. ॥१८- ५३॥

Having become Brahman, serene in self, one neither grieves nor desires.  
Equal toward all beings, one gains supreme devotion to me. ॥१८- ५४॥

Through devotion one truly knows me—how great I am and who I am.  
Then, having truly known me, one enters me immediately afterward. ॥१८- ५५॥

Even while always performing every action, one who takes refuge in me  
attains, through my grace, the eternal and imperishable state. ॥१८- ५६॥

Mentally renouncing all actions into me, regarding me as supreme,  
taking refuge in the discipline of understanding, keep your mind always fixed on me. ॥१८- ५७॥

With your mind fixed on me, you will cross all difficulties through my grace.  
But if, out of egotism, you will not listen, you will perish. ॥१८- ५८॥

If, taking refuge in egotism, you think, “I will not fight,”  
this resolve of yours is false. Your nature will compel you. ॥१८- ५९॥

Bound by your own work born from your nature, Kaunteya,  
you will helplessly do even what, through delusion, you do not wish to do. ॥१८- ६०॥

The Lord stands in the heart of all beings, Arjuna,  
causing all beings to revolve by his power of illusion, as though mounted on a machine. ॥१८- ६१॥

Go to him alone for refuge with your whole being, Bharata.  
Through his grace you will attain supreme peace and the eternal dwelling. ॥१८- ६२॥

Thus I have taught you knowledge more secret than the secret.  
Reflect on it completely, and then do as you wish. ॥१८- ६३॥

Once more, hear my supreme word, the most secret of all.  
You are deeply loved by me; therefore I will tell you what is good for you. ॥१८- ६४॥

Keep your mind on me, be devoted to me, sacrifice to me, and bow to me.  
You will come to me alone. I promise you this truly, for you are dear to me. ॥१८- ६५॥

Abandoning all duties, come to me alone for refuge.  
I will free you from all sins. Do not grieve. ॥१८- ६६॥

You must never speak this to one without austerity or devotion,  
nor to one unwilling to listen, nor to one who finds fault with me. ॥१८- ६७॥

Whoever teaches this supreme secret among my devotees,  
having established supreme devotion to me, will come to me alone without doubt. ॥१८- ६८॥

Among human beings, no one does anything dearer to me than that person,  
nor will anyone else on earth be dearer to me. ॥१८- ६९॥

And whoever studies this righteous dialogue between us—  
I consider myself worshipped by that person through the sacrifice of knowledge. ॥१८- ७०॥

Even the person who listens with faith and without fault-finding  
will be freed and attain the blessed worlds of those whose actions are virtuous. ॥१८- ७१॥

Have you heard this, Partha, with a focused mind?  
Has your delusion born of ignorance been destroyed, Dhananjaya? ॥१८- ७२॥

Arjuna said:

My delusion is destroyed, and I have regained my understanding through your grace, Achyuta.  
I stand firm, my doubts gone. I will do as you say. ॥१८- ७३॥

Sanjaya said:

Thus I heard this wondrous, hair-raising dialogue  
between Vasudeva and the great-hearted Partha. ॥१८- ७४॥

Through Vyasa’s grace I heard this supreme and secret discipline  
directly from Krishna, Lord of Discipline, as he himself explained it. ॥१८- ७५॥

King, as I remember again and again this wondrous  
and sacred dialogue between Keshava and Arjuna, I rejoice again and again. ॥१८- ७६॥

And as I remember again and again that utterly wondrous form of Hari,  
great amazement comes over me, King, and I rejoice again and again. ॥१८- ७७॥

Where Krishna, Lord of Discipline, is, and where Partha, the bow-bearer, is,  
there are fortune, victory, prosperity, and firm justice. This is my conviction. ॥१८- ७८॥

Om 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॥