Bhagavad Gita

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 ॥

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 ॥

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 ॥

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 actiondoes 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 inactionis wise among human beings, united in yoga, and has accomplished all action. ॥४-१८॥

The wise call that person learned whose every undertakingis 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 breathsinto 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 ॥

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 ॥

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 ॥

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 worlddoes 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 formand 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 deathknow 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 ॥

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 aloneenters 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 perfectiondo 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 nightknow that Brahma’s day lasts for a thousand agesand 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 yogisgo 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 resultprescribed 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॥

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 natureat 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 againthis 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 meas 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 Vedasand 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 faithare 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॥

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 mineis 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 ॥

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 sunswere to rise at once in the sky,that light might resemblethe 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 bodyof 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 earthand 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 Siddhasall 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 tusksand 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 Dhritarashtraare 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 riversflow swiftly toward the ocean,so these heroes of the human worldenter your fiercely blazing mouths. ॥११- २८॥

As moths, with increasing speed, flyinto a blazing fire for their destruction,so too, with increasing speed, these worldsenter your mouths for their destruction. ॥११- २९॥

Licking your lips and devouring all the worldsfrom 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 warriorsarrayed 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 rejoicesand 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 yoursand 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 austeritiescan I be seen in this form in the human worldby anyone other than you, O foremost of the Kurus. ॥११- ४८॥

Do not be distressed or bewilderedat 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 moreand 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 worshipcan I be seen in the waythat 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 ॥

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 ॥

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 ॥

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॥

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 treewith the strong sword of nonattachment— ॥१५- ३॥

then one must seek that placewhich those who reach never return from.I take refuge in that very primal Personfrom 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 beingsand draws to itself the senses that dwell in nature,with the mind as the sixth. ॥१५- ७॥

When the lord takes on a bodyand 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 himwhen 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 themselvesand lack discernment do not see him. ॥१५- ११॥

The radiance within the sunthat 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 worldsand sustains them. ॥१५- १७॥

Because I transcend the perishableand am higher even than the imperishable,I am celebrated in the world and in the Vedaas the Supreme Person. ॥१५- १८॥

Whoever, free from delusion, knows Me in this wayas the Supreme Personknows 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 wiseand 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 ॥

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 desireattains 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॥

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॥

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॥