Bhagavad Gita

Bhagavad Gita: A Complete Translation

By
Dr. Ramanand Prasad

1

Bhagavad Gita: A Complete Translation

Following translation of the Bhagavad Gita forms part of book Bhagavad Gita and Hinduism, What
Everyone Should Know, by Nilesh Shukla. Reader is strongly urged to read the book before reading the
translation for maximum benefit. Person reading the translation directly, who have had no
background information, is likely to misread.

Bhishma, the mightiest man and the commander-in-chief of the Kaurav army, disabled by Arjun is
lying on the arrows that have pierced his body in the battleground on the tenth day of the eighteen
day war. Upon hearing this bad news from Sanjay, the blind King becomes anxious and asks his
charioteer Sanjay to recount details of the war from the beginning, including how the mightiest man
Bhishma having a boon of dying1 at his own will and who was the commander-in-chief of his superior
armywas defeated in the battlefield. The Bhagavad Gita begins with the inquiry of the blind King.

अथ शर्ीम गव ीता (This is the Shrimad Bhagavad Gita)

In the following translation2, Normal-Italics indicate names of Arjun and Bold-Italics indicate
names of Lord3 Krishna. For ease of understanding simply read all Normal-Italics as “Arjun” and read
all Bold-Italics as “Lord Krishna” in the following translation.

1 Bhishma had a boon that he can choose the time of his death. He could live till he willed to die.
2 Most parts of the translation are taken from the work of Dr. Ram Prasad, founder of the International Gita Society

by their permission. Some parts are translated by the author where certain elaborations were needed for the
target audience.
3 In almost all the translations of the Bhagavad Gita, the word ‘Bhagavan’ is conventionally translated as ‘Lord
Krishna’. Although it conveys the sense, it is inaccurate. The Gita does not mean "Lord krishna" when it employs
the word "Bhagavan". There is a lot of difference between these two words. In Hinduism the God is not ‘Lord’.
Unlike Lord who owns and controls his subjects, Bhagavan or God gives full freedom of action and of thinking to
his subjects but also holds him to the consequences. 'Lord' by definition ‘owns’ the subject and is responsible for
them. Bhagavan is not responsible for the action of His subjects. Krishna has never acted in entire Mahabharat or
even in His life, any time as a ‘Lord’ who owned his subjects. However, the word ‘Lord’ is retained at many places
in this book, for ease of understanding at certain places in the book"

2

1

Arjun-Vishad-Yog

(Lamenting of Arjun)

धृतरा उवाच;
धम्रक्षेतर्े कु रुक्षते र्,े समवते ा ययु तु ्सवः।
मामकाः पाण्डवा वै , िकमकु वरत् सजं य ।।१.१।।
Dhrutarashtra (The Kaurav King) enquired:
Sanjay, please now tell me, in details, what did my people (the Kauravs) and the Pandavs do in the
battlefield? (1.01)

संजय उवाच;
दषृ ्ट्वा तु पाण्डवानीकं , ूढं दयु धनस् तदा।
आचाय्मर ् उपसंगम्य, राजा वचनम् अबर्वीत ।।१.२ ।।

Sanjay said:
After seeing the battle formation of the Pandav’s army, Duryodhan approached his Acharya Guru
Drona and spoke these words: (1.02)

पश्यतै ां पाण्डुपतु र्ाणाम्, आचायर् महत चमूम।्
ूढां दर्पु दपतु र्ेण, तव िशष्यणे धीमता ।।१.३।।

Acharya, behold this mighty army of the Pandavs, arranged in battle formation by your talented
student, the son of Drupad (Dhrustadumna, the chief of Pandav Army)! (1.03)

अतर् शरू ा महषे ्वासा, भीमाज्ुरनसमा यिु ध ।
ययु ुधानो िवराट , दर्पु द महारथ: ।।१.४।।
धृ के तशु ् चिे कतान:, कािशराज वीयरव् ान् ।
परु ूिजत् कु िन्तभोज , शबै ्य नरपङु ्गव: ॥१.५॥
युधामन्यु िवकर्ान्त, उ मौजा वीय्रवान् ।
सौभदर्ो दर्ौपदये ा , सवर् एव महारथा: ॥१.६॥
There are many4 great warriors, valiant men, heroes, and mighty archers. (1.04-06)

अस्माकं तु िविश ा ये, तान् िनबोध ि जो म।
नायका मम सनै ्यस्य, सज्ञाथ्र तान् बर्वीिम ते ।।१.७।।

4 In Sanskrit text there are many names and description of major warriors but omitted here for simplicity.

3

भवान् भीष्म , कण्र , कृ प सिमितजयः।
अ त्थामा िवकण्र , सौमदि स् तथैव च ।।१.८।।

अन्ये च बहवः शरू ा, मदथ्र त्यक्तजीिवताः।
नानाश पर्हणाः सव यु िवशारदाः।।१.९।।
Also there are many5 heroes on my side who have risked their lives for me. I shall name few
distinguished commanders of my army for your information, and said: They are armed with various
weapons, and are skilled in warfare. (1.07-09)

अपयार् ं तद् अस्माकं , बलं भीष्मािभरिक्षतम।्
पया्र ित्वदम् एतेषां, बलं भीमािभरिक्षतम् ।।१.१0।।

अयनेषु च सवषु, यथाभागम् अविस्थताः ।
भीष्मम् एवािभरक्षन्तु भवन्तः सवर् एव िह ।।१.११।।
Our army is invincible, while their army is easy to conquer. Therefore all of you, occupying your
respective positions, protect Bhishma from all sides. (1.10-11)

तस्य संजनयन् हष्,ंर कु रुवृ ः िपतामहः।
िसहनादं िवन ोच्च,ै शङ्खं दध्मौ पर्तापवान् ।।१.१२।।"
The mighty old Kuru Grandfather (Bhishma) roared as a lion and blew his conch loudly, to bring
joy to your son. (1.12)

ततः शङखा भेय्र , पणवानकगोमुखाः।
सहसैवाभ्यहन्यन्त, स शब्दस् तमु लु ोऽभवत् ।।१.१३।।"
Soon after that conches, kettledrums, cymbals, drums, and trumpets were sounded together. The
commotion was tremendous. (1.13)

ततः ते ैर् हयरै ् यकु ्ते , महित स्यन्दने िस्थतौ।
माधवः पाण्डव ैव, िद ौ शङ्खौ पर्दध्मतःु ।।१.१४।।
After that, Madhav and Pandav, seated in a grand chariot yoked with white horses, blew their
celestial conches. (1.14)

पा जन्यं हृषीके शो, दवे द ं धनंजयः।
पौण्डर्ं दध्मौ महाशङख,ं भीमकमा्र वकृ ोदरः ।।१.१५।।

अनन्तिवजयं राजा, कु न्तीपुतर्ो यिु धि रः।
नकु लः सहदवे , सु ोषमिणपुष्पकौ ।।१.१६।।

काश्य परमषे ्वासः, िशखण्डी च महारथः।
धृ ु ो िवराट , सात्यिक ापरािजतः।।१.१७।।

दर्पु दो दर्ौपदये ा , सव्शर ः पिृ थवीपते।
सौभदर् महाबाहुः, शङ्खान् दध्मःु पृथक् पृथक् ।।१. १८।।

5 He named some of the officers of his army in the Sanskrit text but omitted here for simplicity.

4

स ोषो धातर्र ा ाणां, हृदयािन दारयात्ः।
नभ पृिथव चवै , तमु ुलो नुनादयन् ।।१.१९।।
Hrishikesh blew His conch (Conch named as ‘Panchjanya’), Dhananjaya blew his conch (named
‘Devadattam’), Bhim blew his big conch (the ‘Vrukodar’) and all other commanders of various
divisions of the army of Pandavs blew their respective conches. Yudhisthir, Nakul and Sahadev also
blew their conches (named as ‘Anant Vijayam’, ‘Sughosh’ and ‘Mani Pushpak’ respectively).The
tumultuous uproar, resounding through the earth and sky, tore the hearts of your sons. (1.15-19)

अथ विस्थतान् दषृ ्ट्वा, धात्रर ा ान् किपध्वजः।
पर्वृ े श संपात,े धनरु ् उ म्य पाण्डवः ।।१.२०।।

हृषीके शं तदा वाक्यम् इदम् आह महीपत।े ।
Seeing your sons, and the war about to begin with the hurling of weapons; Pandav, whose banner
bore the emblem of Lord Hanuman, took up his bow and spoke these words to Hrishikesh. (1.20-)

अजुनर् उवाच
सेनयोर् उभयोर् मध्ये रथं स्थापय मेऽच्चुत ।।१.२१।।

Arjun said:
Achuta, please stop my chariot between the two armies. (1.21)

यावद् एतान् िनरीक्षऽे ह,ं योद्धकु ामान् अविस्थतान।्
कै र मया सह यो म,् अिस्मन रणसमु मे ।।१.२२।।
Until I behold those who stand here eager for the battle and with whom I must engage in this act
of war. (1.22)

योत्स्यमानान् अवेक्षऽे ह,ं य एतेऽतर् समागताः।
धातरर् ा स्य दबु ्रु रे ्, यु े िपर्यिचकीष्रवः।।१.२३।।
I wish to see those who are willing to serve and appease the evil-minded Kauravs by assembling
here to fight the battle. (1.23)

सजं य उवाच
एवम् उक्तो हृषीके शो, गुडाके शेन भारत ।
सेनयोर् उभयोर् मध्य,े स्थापियत्वा रथो मम् ।।१. २४।।
भीष्मदर्ोणपर्मखु तः, सवषां च महीिक्षताम्।
उवाच पाथ्र पश्यतै ान्, समवेतान् कु रुन् इित।। १.२५।।

Sanjay said to King Dhrutarashtra
As requested by Gudakesh, Hrishikesh placed his chariot, the best among all the chariots, in the
midst of the two armies, at a place directly facing Bhishma (Arjun's grandfather) and Drona (Arjun’s
teacher- Guru) and all other Kings; and then said to Parth: Behold these assembled Kauravs! (1.24-25)

ततर्ापश्यत् िस्थतान् पाथरः् , िपतृन् अथ िपतामहान्
आचायार्न् मातुलान् भर्ातनॄ ,् पतु र्ान् पौतर्ान् सख स् तथा।। १.२६।।
Parth saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and his
other comrades in the army. (1.26)

5

शरु ान् सहु ृद ैव, सने योर् उभयोर् अिप ।
तान् समी य स कौन्तेय:, सवा्नर ् बन्धून् अविस्थतान्॥१.२७॥

कृ पया परयािव ो, िवषीद ् इदम् अबर्वीत् ।
दषृ ्ट्वेमं स्वजनं कृ ष्ण, ययु तु ्सं समपु िस्थतम् ॥१.२८॥

सीदिन्त मम गातर्ािण, मुखं च पिरशषु ्यित ।
वेपथु शरीरे म,े रोमहषर् जायते ॥१.२९॥
After seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two
armies, Kaunteya was overcome with great compassion and sorrowfully spoke these words: Krishna,
seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My
body quivers and my hairs stand on end. (1.27-29)

गाण्डीवं सर्सं ते हस्तात्, त्वक् चवै पिरद ते।
न च शक्नोम्य् अवस्थात,ुं भर्मतीव च मे मन:।। १.३०।।

िनिम ािन च पश्यािम, िवपरीतािन के शव ।
न च शर्ये ोऽनुपश्यािम, हत्वा स्वजनम् आहवे।। १.३१।।
The bow slips from my hand, and my skin intensely burns. My head turns, I am unable to stand
steady, and Keshav, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)

न काङ्क्षे िवजयं कृ ष्ण, न च राज्यं सखु ािन च।
िक नो राज्यने गोिवन्द, िक भोगरै ् जीिवतने वा।।१.३२।।

यषे ाम् अथ कािङ्क्षतं नो, राज्यं भोगाः सखु ािन च।
त इमेऽविस्थता यु ,े पर्ाणासं ् त्यक्त्वा धनािन च।।१.३३।।
I desire neither victory, nor pleasure nor kingdom, Krishna. What is the use of the kingdom, or
enjoyment, or even life, Govind? Because all those for whom we desire kingdom, enjoyments, and
pleasures are standing here for the battle, ready for giving up their lives. (1.32-33)

आचायारः् िपतरः पुतर्ास्, तथवै च िपतामहाः।
मातुलाः शुराः पौतर्ाः, श्यालाः संबिन्धनस् तथा ।।१.३४।।

एतान् न हन्तुम् इच्छािम, तोऽिप मधुसूदन।
अिप तर्ैलोक्यराज्यस्य, हते ोः िक नु महीकृ ते ।।१.३५।।
I do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law,
grandsons, brothers-in-law, and other relatives even if I may be killed by them. Madhusudan, I do not
wish to kill even for the sovereignty of the three worlds, let alone for this earthly kingdom. (1.34-35)

िनहत्य धातर्रा ान् नः, का पर्ीितः स्याज् जनादन्र ।
पापम् एवाशर्येद् अस्मान् हत्वैतान् आतताियनः ।।१.३६।।
Janardan, what pleasure shall we find in killing our cousin brothers? Upon killing these felons we
shall incur sin only. (1.36)

6

तस्यान् नाहार् वयं हन्तुं धातर्रा ान् स्वबान्धवान।्
स्वजनं िह कथं हत्वा, सिु खनः स्याम माधव ।।१.३७।।
Therefore, we should not kill our cousins. Madhav, how can we be happy after killing our
relatives? (1.37)

य प्यते े न पश्यिन्त, लोभोपगतचते सः।
कु लक्षयकृ तं दोष,ं िमतर्दर्ोहे च पातकम् ।।१.३८।।

कथं न ज्ञये म् अस्मािभः, पापाद् अस्मान् िनविततुम।्
कु लक्षयकृ तं दोष,ं पर्पश्यि र् जनादन्र ।।१.३९।।

Though they are blinded by greed, and do not see evil in the destruction of the family, or sin in
being treacherous to friends. Janardan, why should not we, who clearly see evil in the destruction of
the family, think about turning away from this sin? (1.38-39)

कु लक्षये पर्णश्यिन्त, कु लधमाःर् सनातनाः।
धम न े कु लं कृ त् म् अधम ऽिभभवत्यतु ।।१.४०।।
Eternal family traditions and codes of duty (righteousness) are destroyed with the destruction of
the family. And unrighteousness or immorality prevails in the family due to the destruction of family
traditions. (1.40)

अधमा्रिभभवात् कृ ष्ण, पर्दषु ्यिन्त कु लि यः।
ीषु दु ासु वाष्णेयर्ु , जायते वण्रसकं रः ।।१.४१।।
And when unrighteousness and immorality prevails, Krishna, the women of the family become
inadvertently corrupted; when women are corrupted, undesirable and unwanted progeny is born. (1.41)

संकरो नरकायैव, कु लघ्नानां कु लस्य च।
पतिन्त िपतरो षे ां, लु िपण्डोदकिकर्याः ।।१.४२।।
This brings the family and the slayers of the family to hell, because the spirits of their ancestors are
degraded when deprived of ceremonial offerings of love and respect by the undesirable and unwanted
progeny. (1.42)

दोषरै ् एतःै कु ल ानां, वण्सर कं रकारकै ः ।
उत्सा न्ते जाितधमार्ः, कु लधमा्र शा ताः ।।१.४३।।
The everlasting qualities of social order, righteousness and family traditions of those who destroy
their family are ruined by the sinful act of illegitimacy. (1.43)

उत्सतर्कु लधमार्णां, मनुष्याणां जनादन्र ।
नरके ऽिनयतं वासो, भवतीत्यनुशशु र्ुम।।१.४४।।
We have heard, Janardan, people whose family traditions are destroyed dwell in hell for a long
time. (1.44)

अहो बत महत् पापं, कतंरु् विसता वयम्।
यद् राज्यसुखलोभने , हन्तु स्वजनम् उ ताः ।।१.४५।।
Alas! We are ready to commit a great sin by striving to slay our relatives because of greed for the
pleasures of the kingdom. (1.45)

7

यिद माम् अपर्तीकारम,् अश ं श पाणय:।
धात्ररा ा रणे हन्यसु ्, तन् मे क्षमे तरं भवेत् ।।१.४६।।
It would be far better for me if my cousin brothers kill me with their weapons in battle while I am
unarmed and unresisting. (1.46)

संजय उवाच
एवम् उक्तवाऽजन्रु संख्ये, रथोपस्थ उपािवशत।्
िवसृज्य सशरं चापं, शोकसंिवग्नमानसः ।।१.४७।।

Sanjay said:
Having said this in the battlefield and casting aside his bow and arrow, Arjun sat down on the
back seat of the chariot with his mind overwhelmed by sorrow. (1.47)
ॐ तत्सिदित शर्ीम गवि तासूपिनषतसु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजर्ुसंवादे अज्रुनिवषादयोगो नाम पर्थमोऽध्यायः।।
Aum! This is the dialogue between Lord Krishna and Arjun, called the ‘Arjun-Vishad-Yog’ from
the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter one.

8

2

Sankhya-Yog

(Transcendental Knowledge)

सजं य उवाच
तं तथा कृ पयािव म्, अशर्ुपूणार्कु लेक्षणम।्
िवषीदन्तम् इदं वाक्यम,् उवाच मधसु दू नः ।।२.१।।

Sanjay said:
Madhusudan spoke these words to Arjun whose eyes were tearful and downcast, and who was
overwhelmed with compassion and despair. (2.01)

शर्ीभगवानवु ाच
कु तस्त्वा कश्मलम् इद,ं िवषमे समपु िस्थतम।्
अनाय्जर ु म् अस्वग्यर्म,् अकीितकरम् अज्नरु ।।२.२।।

The God said:
How has the dejection come to you at this juncture? This is not fit for a person of noble mind and
deeds. It is disgraceful, and it does not lead one to heaven, Arjun. (2.02)

क्लैब्यं मा स्म गमः पाथ,र् नैतत् त्वय्य् उपप ते।
क्षुदर्ं हृदयदौबल्र ्य,ं त्यक्त्वोि परंतप ।।२.३।।
Do not become a coward, Parth, because it does not befit you. Shake off this trivial weakness of
your heart and get up (for the battle), Parantap. (2.03)

अज्रुन उवाच
कथं भीष्यम् अहं सखं ्ये, दर्ोणं च मधसु ूदन।
इषुिभः पर्ितयोत्स्यािम, पूजाहाव्र अिरसदू न ।।२.४।।

Arjun said:
How shall I strike my grandfather, my guru, and all other relatives, who are worthy of my respect,
with arrows in battle, Madhusudan? (2.04)

गुरून् अहत्वा िह महानुभावान् शर्ये ो भौक्तंु भै यम् अपीह लोके ।
हत्वाथ्कर ामांस् तु गरु ुन इहवै भु ीय भोगान् रुिधरपर्िदग्धान् ।।२. ५।।

It would be better, indeed, to live on alms (like a beggar) in this world than to slay these noble
personalities, because by killing them I would enjoy wealth and pleasures that are stained with their
blood. (2.05)

9

न चैति कतरन् नो गरीयो
यद् वा जयमे यिद वा नो जयये ःु ।
यान् इव हत्वा न िजजीिवषामस्
तेऽवािस्थताः पर्मखु े धातर्र ा ाः ।।२.६।।
We do not know which alternative is better for us. Further, whether we shall conquer them or they
will conquer us. Both are meaningless because we, who are those that, do not even wish to live after
killing Kauravs (our cousin brothers) and yet these Kauravs are standing in front of us to fight. (2.06)

कापर्ण्यदोषोपहतस्वभावः
पृच्छािम त्वां धमस्र मं ढू चते ाः।
यच्छर्ेयः स्यान् िनि तं बूिह तन् मे
िशष्यस् तेऽहं शािध मां त्वां पर्पतर्म् ।।२.७।।
My senses are overcome by the weakness of pity, and my mind is confused about duty (Dharma).
Please tell me what is righteous for me. I am your disciple, and I take refuge in You, please guide me. (2.07)

न िह पर्पश्यािम ममापनु ाद्
यच्छोकम् उच्छोकम् उच्छोषणम् इिन्दर्याणाम् ।

अवाप्य भमू ाव् असप म् ऋ ं
राज्यं सुराणाम् अिप चािधपत्यम् ।।२.८।।
I do not perceive that gaining an unrivalled and prosperous kingdom on this earth, or even
lordship over all the Devs (Celestial Controllers) will remove this scorching sorrow that is drying up
my senses. (2.08)

सजं य उवाच
एवम उक्तवा हृषीके श,ं गुडाके शः परंतप ।
न योत्स्य इित गोिवन्दम् उक्त्वा तूष्ण बभवू ह ।।२.९।।

Sanjay said to King Dhrutarashtra:

Gudakesh, after speaking like this (above) to Hrishikesh, the mighty Parantap then clearly told
Govind that he will not fight. And then he fell silent. (2.09)

तम् उवाच हृषीके शः, पर्हसतर्् इव भारत।
सेनयोर् उभयोर् मध्य,े िवषीदन्तम् इदं वचः ।।२.१०।।

O, King of Bha(a)rat (Dhrutarashtra), the Hrishikesh, as if smiling, spoke these words to the
distressed Arjun in the midst of the two armies. (2.10)

शर्ीभगवानुवाच
अशोच्यान् अन्वशोचस् त्व,ं पर्ज्ञावादां भाषसे ।
गतासनू ् अगतासंू , नानुशोिचन्त पिण्डता:।।२.११।।

The God said
You grieve for those who are not worthy of grief, and yet speak words of wisdom. The wise
grieves neither for the living nor for the dead. (2.11)

न त्ववे ाहं जातु नासं, न त्वं नेमे जनािधपाः।
न चैव न भिवष्यामः, सव वयम् अतः परम् ।।२.१२।।
There was never a time when I, you or these monarchs did not exist, nor shall we ever cease to
exist in the future. (2.12)

10

दिे हनोऽिस्मन् यथा दहे ,े कौमार यौवनं जरा ।
तथा दहे ान्तरपर्ाि र्, धीरस् ततर् न मु ित ।।२.१३।।
Just as the soul acquires a childhood body, a youth body, and an old age body during this life;
similarly, the soul acquires another body after death. This should not delude the wise. (2.13)

मातर्ास्पशास्र ् तु कौन्तये, शीतोष्णसुखदःु खदाः ।
आगमापाियनोऽिनत्यास,् तासं ् ितितक्षस्व भारत ।।२.१४।।
Kaunteya, the contacts of the senses with the sense objects give rise to the feelings of heat and
cold, and pain and pleasure. They are transitory and impermanent. Therefore, learn to endure them,
Bharat. (2.14)

यं िह न थयन्त्यते े, पुरुषं पुरुषषभर् ।
समदःु खसखु ं धीरं, सोऽमतृ त्वाय कल्पते ।।२.१५।।
Because a calm (balanced) person who is not afflicted by these sense objects, and is steady in pain
and pleasure becomes fit for Moksha. (2.15)

नासतो िव ते भावो, नाभावो िव ते सतः ।
उभयोर अिप दृ ोऽन्तस्, त्व् अनयोस् तत्त्वदिशिभ ।।२.१६।।
The invisible Spirit (Atma) is eternal, and the visible physical body, is transitory. The reality of
these two is indeed certainly seen by the seers of the truth. (2.16)

अिवनािश तु तद् िवि , यने सव्रम् इदं ततम् ।
िवनाशम् अ यस्यास्य, न कि त् कतुमर् अहिर् त ।।२.१ ७।।
The Spirit by whom this entire universe is pervaded is indestructible. No one can destroy the
imperishable Spirit. (2.17)

अन्तवन्त इमे दहे ा, िनत्यस्योक्ताः शरीिरणः।
अनािशनोऽपर्मेयस्य, तस्पाद् यधु ्यस्व भारत ।।२.१८।।
The physical bodies of the eternal, immutable, and incomprehensible Spirit are perishable,
therefore fight, Bharat. (2.18)

य एनं वेि हन्तारं, य ने ं मन्यते हतम।्
उभौ तौ न िवजानीतो, नायं हिन्त न हन्यते ।।२.१९।।
The one who thinks that the Spirit is a slayer, and the one who thinks the Spirit is slain, both are
ignorant. Because the Spirit neither slays nor is slain. (2.19)

न जायते िमर्यते बा कदािचन्
नायं भतू ्वा भिवता वा न भयू ः ।
अजो िनत्यः शा तोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ।।२.२०।।
The Spirit is neither born nor does it die at any time. It does not come into being, or cease to exist.
It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed.
(2.20)

11

वेदािवनािशनं िनत्यं, य एनम् अजम् अ यम् ।
कथं स पुरुषः पाथर,् कं घातयित हिन्त कम् ।।२.२१।।
Parth, how can a person who knows that the Spirit is indestructible, eternal, unborn, and
immutable, kill anyone or causes anyone to be killed? (2.21)

वासािं स जीणारि् न यथा िवहाय
नवािन गृ ाित नरोऽपरािण।
तथा शरीरािण िवहाय जीणा्नर ्य्
अन्यािन सयं ाित नवािन दहे ी ।।२.२२।।
Just as a person puts on new garments after discarding the old ones; similarly, the living entity or
the individual soul acquires new bodies after casting away the old bodies. (2.22)

ननै ं िछन्दिन्त श ािण, ननै ं दहित पावकः ।
न चनै ं क्लदे यन्त्यापो, न शोषयित मारुतः ।।२.२३।।
अच्छे ोऽयम् अदा ोऽयम,् अक्ले ोऽशोष्य एव च।
िनत्य सवगर् तः स्थाणुर्, अचलोऽयं सनातनः ।।२.२४।।
Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind
does not make it dry. The Spirit cannot be cut, burned, wetted, or dried. It is eternal, all pervading,
unchanging, immovable and Sanatan6. (2.23-24)

अ क्तोऽयम् अिचन्त्योऽयम् अिवकाय ऽयम् उच्यते।
तस्माद् एवं िविदत्वनै ,ं नानुशोिचतमु ् अहि्र स ।।२.२५।।
The Spirit is said to be unexplainable, incomprehensible, and unchanging. Knowing the Spirit as
such you should not grieve. (2.25)

अथ चैनं िनत्यजातं, िनत्यं वा मन्यसे मतृ म्।
तथािप त्वं महाबाहो, नवै ं शोिचतमु ् अहि्र स ।।२.२६।।

जातस्य िह धर्वु ो मतृ ्यरु ्, धर्वु ं जन्म मतृ स्य च।
तस्माद् अपिरहायऽथ, न त्वं शोिचतमु ् अहिर् स ।।२.२७।।
Even if you think that the physical body takes birth and dies perpetually, even then, Mahabaho, you
should not grieve like this. Because death is certain for the one who is born, and birth is certain for the
one who dies. Therefore, you should not lament over the inevitable. (2.26-27)

अ क्तादीिन भतू ािन, क्तमध्यािन भारत।
अ क्तिनधनान्येव, ततर् का पिरदवने ा ।।२.२८।।
All beings exist unmanifest or invisible to our physical eyes before birth and after death. Bharat,
they manifest only between the birth and the death. After death they still remain. So, what is there to
grieve about? (2.28)

6 Sanatan meaning ever true, ever constant or primeval

12

आ य्वर त् पश्यित कि द् एनम्
आ य्वर द् वदित तथवै चान्यः ।

आ यव्र च्चनै म् अन्यः शृणोित
शर्तु ्वाप्यने वेद न चैव कि त् ।।२.२९।।
Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it as
a wonder. Even after hearing about it very few people know what the Spirit is. (2.29)

दहे ी िनत्यम् अवध्योऽय,ं दहे े सवसर् ्य भारत।
तस्मात् सवार्िण भूतािन, न त्वं शोिचतुम् अहि्र स ।।२.३०।।
Bharat, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you
should not mourn for anybody. (2.30)

स्वधम्रम् अिप चावे य, न िवकिम्पतुम् अहि्र स। धम्यािर् यु ाच्छर्ेयोऽन्यत,् क्षितर्यस्य न िव ते ।।२.३१।।
Considering also your own duty (Being Kshatriya) you should not waver like this. Because there is
nothing more auspicious for a Kshatriya than a righteous war. (2.31)

यदचृ ्छया चोपप ,ं स्वग्र ारम् अपावृतम् ।
सुिखनः क्षितर्याः पाथ,र् लभन्ते यु म् ईदशृ म् ।।२.३२।।
Parth, only the fortunate Kshatriya get such an opportunity for an unsought war that is like an
open door to heaven. (2.32)

अथ चेत् त्वम् इमं धम्यं्र संगर्ामं न किरष्यिस ।
ततः स्वधम्ंर कीित च, िहत्वा पापम् अवाप्स्यिस ।।२.३३।।
If you will not fight this righteous war, then you would be failing in your duty, lose your
reputation, and incur sin. (2.33)

अकीित चािप भतू ािन, कथियष्यिन्त तेऽ याय् ।
संभािवतस्य चाकीितर, मरणाद् अितिरच्चते ।।२.३४।।
People will talk about your disgrace forever. To the honoured, the dishonour is worse than death. (2.34)

भयाद् रणाद् उपरत,ं मंस्यन्ते त्वां महारथाः ।
यषे ां च त्वं बहुमतो, भतु ्वा यास्यिस ला वम् ।।२.३५।।
The great warriors will think that you have retreated from the battle out of fear. Those who have
greatly esteemed you will lose respect for you. (2.35)

अवाच्यवादां बहून, विदष्यिन्त तवािहताः।
िनन्दन्तस् तव सामथ्यर्,ं ततो दःु खतरं नु िकम् ।।२.३६।।
Your enemies will speak many unmentionable words and scorn your ability. What could be

more painful to you than this? (2.36)

हतो वा पर्ाप्स्यिस सवग,ंर् िजत्वा वा भो यसे महीम्।
तस्माद् उि कौन्तये , यु ाय कृ तिन यः ।। २.३७।।
Kaunteya, you will go to heaven if killed in the line of duty, or you will enjoy the kingdom on the
earth if victorious. Therefore, get up with a determination to fight. (2.37)

13

सखु दःु खे समे कृ त्वा, लाभालाभौ जयाजयौ ।
ततो यु ाय युज्यस्व, नवै ं पापम् अवाप्स्यािस ।।२.३८।।
Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your
duty. By doing your duty this way you will not incur sin. (2.38)

एषा तऽे िभिहता साखं ्य,े बुि र् योगे त्व् इमां शणृ ु ।
बु या युक्तो यया पाथ,र् कमरब् न्धं पर्हास्यिस ।।२.३९।।
The science (Yog) of transcend-dental knowledge (Sankhya) has been imparted to you, Parth. Now
listen to the science (Yog) of selfless service, endowed with this knowledge you will free yourself from
all Karmic bondage, or sin. (2.39).

नेहािभकर्नाशोऽिस्त, पर्त्यवानो न िव ते ।
स्वल्पम् अप्य् अस्य धमस्र ्य, तर्ायते महतो भयात् ।। २.४०।।
No effort is wasteful and is never lost when doing selfless service and there is no adverse karmic
effect arising out of it. Even a little practice of the Dharma (righteous action or discipline of selfless
service) protects one from the great fears (even those fears such as of repeated birth and death.) (2.40)

ासायाित्मका बिु र्, एके ह कु रुनन्दन।
बहुशाखा ह्य् अनन्ता , बु योऽ वासाियनाम् ।।२.४१।।
A selfless worker has resolute determination for God-realization, but, Kurunandan; the desires of
the one who works to enjoy the fruits of work are endless. (2.41)

याम् इमां वाच,ं पर्वदन्त्य अिवपि तः ।
वदे वादरताः पाथ्र, नान्यद् अस्तीित वािदनः ।।२.४२।।
The misguided ones, who delight in the melodious chanting of the Veda without understanding
the real purpose of the Vedas, think, Parth, as if there is nothing else in the Vedas except the rituals for
the sole purpose of obtaining heavenly abode. (2.42)

कामात्मानः स्वगप्र रा, जन्मकमफ्र लपर्दाम् ।
िकर्यािवशेषबहुला,ं भोगै यर्गित पर्ित ।।२.४३।।
They are dominated by material desires, and consider the attainment of heaven as the highest goal
of life. They engage in specific rites for the sake of prosperity and enjoyment. Rebirth is the result of
their action. (2.43)

भोगै यरप् र्सक्तानां, तयापहतचते साम् ।
वसायाित्मका बिु ः, समाधौ न िवधीयते ।।२.४४।।
The resolute determination of Self-realization is not formed in the minds of those who are
attached to pleasure and power, and whose judgment is obscured by it. (2.44).

तर्ैगणु ्यिवषया वदे ा, िन गै ुण्यो भवाजरु्न ।
िन नर् ् ो िनत्यस वस्थो, िनय गक्षेम आत्मवान् ।।२.४५।।
Vedas deal with 3-modes (Satva-goodness, Rajas-passion, and Tamas-ignorance) of material
Nature. Become free from pairs of opposites; be ever balanced and unconcerned with the thoughts of
acquisition and preservation. Rise above these 3- modes, and be Atma (Self)-conscious, O, Arjun. (2.45)

14

यावानथ्र उदापान,े सवरत् ः सपं ्लुतोदके ।
तावान् सवषु वदे षे ु, बर्ा णस्य िवजानतः ।।२.४६।।
To a Self-realized person the Vedas are as useful as a small reservoir of water when the water of a
huge lake becomes available. (2.46)

कमण्र ्यवे ािधकारस्त,े मा फलषे ु कदाचन ।।
मा कम्फर लहते ुर् भरू ् मा ते सङ्गोऽस्त्व् अकमिर् ण ।।२.४७।।
You have control over doing the work or duty only, but have no control over the results. Do not
become desirous of the fruits of work nor remain inactive or non-working (2.47)

योगस्थः कु रु कमार्िण, सङ्गं त्यक्त्वा धनंजय।
िसद्ध्यिसद्ध्योः समो भतू ्वा, समत्वं उच्यते ।।२.४८।।
Do your work or duty to the best of your ability, Dhananjaya, abandoning worry and selfish
attachment to the results, and remaining equanimous in both success and failure is known as the Yog.
(The selfless service is a yogic practice that brings peace and equanimity of mind). (2.48)

दरू ेण वरं कम,्र बुि योगाद् धनजं य ।
बु ौ शरणाम् अिन्वच्छ, कृ पणाः फलेहतवः ।।२.४९।।
Work done with selfish motives is inferior by far to the selfless service. Therefore, be a selfless
worker, Dhananjaya. Those who work only to enjoy the fruits of their labour are verily unhappy,
because one has no control over the results. (2.49)

बिु यकु ्तो जहातीह, उभे सकु ृ तदषु ्कृ ते ।
तस्माद् योगाय युज्यस्व, योगः कमसर् ु कौशलम्।।२.५०।।
Intelligently, you give up both the good and the bad (work and auto-consequently their fruits),
become eager for Yog by treating them equally (in the sense of giving them up). Such Karma-Yog is the
smart escape from the (‘shackling’ effects) of Karma
(A Karma-Yogi or the selfless person becomes free from both vice and virtue in this life itself.
Therefore, strive for selfless service. Working to the best of one’s abilities without becoming selfishly
attached to the fruits of work is called Karma-Yog.) (2.50)

कम्रजं बिु युक्ता िह, फलं त्यक्त्वा मनीिषणः ।
जन्मबन्धिविनमकरु् ्ताः, पदं गच्छन्त्य् अनामयम् ।।२.५१।।
Karma-Yogis are freed from the bondage of rebirth by becoming balanced, renouncing the selfish
attachment to the fruits of all work, and attain blissful divine state of Moksha. (2.51)

यदा ते मोहकिलल,ं बुि र् िततिरष्यित।
तदा गन्तािस िनवद,ं शर्ोत स्य शर्तु स्य च ।।२.५२।।
When your intellect will completely pierce the veil of confusion, then you will become indifferent
to what has been heard and what is to be heard from the scriptures. (2.52)

15

शर्ुितिवपर्ितपतर्ा ते, यदा स्थास्यित िन ला ।
समाधावचला बिु स्, तदा योगम् अवाप्स्यिस ।।२.५३।।
When your intellect, that is confused by the conflicting opinions and the ritualistic doctrines, shall
stay steady and firm on concentration of the Supreme Being, then you shall attain union with the
Supreme. (2.53)

अजनरु् उवाच
िस्थतपर्ज्ञस्य का भाषा, समािधस्थस्य के शव ।
िस्थतधीः िक पर्भाषेत, िकम् आसीत वर्जेत िकम् ।।२.५४।।

Arjun said:
Keshav, what are the marks of an enlightened person whose intellect is steady? What does a
person of steady intellect think and talk about? How does such a person behave with others, and live
in this world? (2.54)

शर्ीभगवानवु ाच
पर्जहाित यदा कामान्, सवार्न् पाथ्र मनोगतान।्
आत्मन्येव् आत्मना तु ः, िस्थतपर्ज्ञस् तदोच्यते ।।२.५५।।

The God said
Parth, when one is completely free from all desires of the mind and is self-satisfied then one is
called an enlightened person. (2.55)

दःु खेष्व् अनिु ग्नमनाः, सुखषे ु िवगतस्पहृ ः ।
वीरागभयकर्ोधः िस्थतधीर् मुिनर् उच्यते ।।२.५६।।
A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is
completely free from attachment, fear, and anger, is called an enlightened sage of steady intellect.
(2.56)

यः सवत्र र्ानिभ हे स,् तत् तत् पर्ाप्य शभु ाशुभम् ।
निभनन्दित न िे , तस्य पर्ज्ञा पर्िति ता ।।२.५७।।
The mind and intellect of a person becomes steady who is not attached to anything and who is
neither elated by getting desired results, nor perturbed by undesired results. (2.57)

यदा संहरते चायं, कू म ऽङगानीव सवशर् ः।
इिन्दर्याणीिन्दर्ाथभ्यस, तस्य पर्ज्ञा पर्िति ता ।।२.५८।।
When one can completely withdraw the senses from the sense objects just as a tortoise withdraws
its limbs into the shell, then the intellect of such a person is considered steady. (2.58)

िवषया िविनवतन्र ्त,े िनराहारस्य दिे हनः।
रसवज्ंर रसोऽ स्य, परं दषृ ्ट्वा िनवतत्र े ।।२.५९।।
The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving
for sense enjoyment still remains. This subtle craving also completely disappears from the one who
knows the Supreme Being. (2.59)

16

यततो िप कौन्तेय, परु ुषस्य िवपि तः।
इिन्दर्यािण पर्माथीिन, हरिन्त पर्सभं मनः ॥२.६०॥
Restless senses, Kaunteya, forcibly carry away the mind of even a wise person striving for
perfection. (2.60)

तािन सवा्िर ण संयम्य, यकु ्त आसीत मत्परः ।
वशे िह यस्यिे न्दर्यािण, तस्य पर्ज्ञा पर्िति ता ।।२.६१।।
One should fix one’s mind on God with loving contemplation after bringing the senses under
control. One’s intellect becomes steady when one’s senses are under complete control. (2.61)

ध्यायतो िवषयान् पुसं : सङ्गस् तेषपू जायते ।
सङ्गात् संजायते कामः, कामात् कर्ोधोऽिभजायते ।।२.६२।।
One develops attachment to sense objects by thinking about sense objects. Desire for sense objects
comes from attachment to sense objects, and anger comes from interruptions to fulfilment of desires.
(2.62)

कर्ोधाद् भवित समं ोहः, समं ोहात् स्मिृ तिवभर्मः ।
स्मिृ तभर्शं ाद् बुि नाशो, बिु नाशात् पर्णश्यित ।।२.६३।।
Delusion or wild idea arises from anger. The mind is bewildered by delusion. Memory is
destroyed when the mind is bewildered. Reason and intellect is destroyed by loss of memory and with
destruction of intellect, one falls down from the righteous path. (2.63)

राग षे िवयकु ्तै स्तु, िवषयान् इिन्दर्यै रन् ।
आत्मवश्यरै ् िवधये ात्मा, पर्ादम् अिधगच्छित ।।२.६४।।
A disciplined person, even though enjoying sense objects but with senses that are under control
and free from attachments and aversions, attains tranquillity. (2.64)

पर्सादे सव्दर ःु खाना,ं हािनर् अस्योपजायते ।
पर्सतर्चते सो ाश,ु बिु ः पयव्र ित ते ।।२.६५।।
All sorrows are destroyed upon attainment of tranquillity. The intellect of such a tranquil person
soon becomes completely steady and united with the Supreme. (2.65)

नािस्त बुि र् अयुक्तस्य, न चायकु ्तस्य भावना ।
न चाभावयतः शािन्तर्, अशान्तस्य कु तः सुखम् ।।२.६६।।
There is neither Self-knowledge, nor Self-perception to those who are not united with the
Supreme. Without Self-perception there is no peace, and without peace there can be no happiness.
(2.66)

इिन्दर्याणां िह चरतां यन् मनोऽनुिवधीयते।
तदस्य हिरत पर्ज्ञा,ं वायुर्, नावम् इवाम्भिस ।।२.६७।।
Because the mind, when controlled by the roving senses, steals away the intellect as a storm takes
away a boat on the sea from its destinationthe spiritual shore of peace and happiness. (2.67)

17

तस्माद् यस्य महाबाहो, िनगृहीतािन सव्शर ः ।
इिन्दर्याणीिन्दर्याथभ्यास् तस्य पर्ज्ञा पर्िति ता ।।२.६८।।
Therefore, Mahabaho, one’s intellect becomes steady whose senses are completely withdrawn from
the sense objects. (2.68)

या िनशा सवभ्र तू ानां, तस्यां जागित संयमी ।
यस्यां जागर्ित भतू ािन , सा िनशा पश्यतो मनु ोः।।२.६९।।
A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for
the yogi who sees when all others are wakeful. (Enlightened one is actively pursuing things that
ignorants do not pursue and does not go after things that are pursued by ignorant.) (2.69)
आपूयरम् ाणम् अचलपर्ित ं समुदर्म् आपः पर्िवशिन्त य त।् त त् कामा यं पर्िवशिन्त सव स शािन्तम् आ ोित न कामकामी

।।२.७०।।
One attains peace, within whose mind all desires dissipate without creating any mental
disturbance, as river waters enter the full ocean without creating any disturbance. One who desires
material objects is never peaceful. (2.70)

िवहाय कामान् यः सवा्नर ,् पुमां रित िनःस्पहृ ः ।
िनम्रमो िनरहकं ारः, स शािन्तम् अिधगच्छित ।।२.७१॥
One who abandons all desires, and becomes free from longing and the feeling of 'I' and 'my',
attains peace. (2.71)

एषा बर्ाही िस्थितः पाथ्र, ननै ां पर्ाप्य िवमु ित।
िस्थत्वाऽस्याम् अन्तकालऽे िप, बर् िनणामर् ् ऋच्छित ।।२.७२॥
Parth, this is the superconscious state of mind. Attaining this state, one is no longer deluded.
Gaining this state, even at the end of one’s life, a person becomes one with the Absolute and attains
Brahma-Nirvan (Liberation or Moksha). (2.72)
ॐ तत्सिदित शर्ीम गव ीतासिू नषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजनु ्सर वं ादे सांख्ययोगो नाम ि तीयोऽध्यायः ।।
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Sankhya-Yog’ from the
ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter two.

18

3

Karma-Yog

(Path of Service)

अजनु ्र उवाच
ज्यायसी चते ् कमरण् स् ते, मता बिु र् जनादन्र ।
तत् िक कमि्र ण घोरे मा,ं िनयोजयिस के शव ।।३.१।।

ािमशर्णे वे वाक्यने , बुि मोहयसीव मे ।
तद् एकं वद िनि त्य, यने शर्ये ोऽहम् आ ुयाम् ।।३.२।।

Arjun asked
If You consider that acquiring transcendental knowledge is better than working, Janardan, then
why do You want me to engage in this horrible war? You seem to confuse my mind by conflicting
words. Tell me, decisively, one thing by which I may attain the Supreme. (3.01-02)

शर्ीभगवानवु ाच
लोके ऽस्मन् ि िवधा िन ा, पुरा पर्ोक्ता मयाऽन ।
ज्ञानयोगेन साखं ्यानां, कम्रयोगेन योिगनाम् ।।३.३।।

The God said
In this world I have stated a two-fold path of spiritual discipline in the past. The path of Self-
knowledge (Jnan-Yog) for the contemplative ones and the path of unselfish work (Selfless Service,
Karma-Yog) for other seekers. (3.03)

न कम्रणाम् अनारम्भान्, नैष्कम्यरं् पुरुषोऽ तु े ।
न च संन्यसनाद् एव, िसि समिधगच्छित ।।३.४।।

न िह कि त् क्षणमिप,जातु ित त्य् अकमकर् ृ त।्
कायतर् े ह्य् अवशः कम्,र सवः्र पर्कृ ितजैर् गुणैः ।।३.५।।
One does not attain freedom from the ‘shackling’ bondage of Karma by merely abstaining from
work. No one attains perfection by merely giving up work, because no one can remain actionless even
for a moment. Everyone is driven to action—helplessly indeed—by the forces of Nature. (3.04-05)

कम्िर न्दर्यािण सयं म्य, य आस्ते मनसा स्मरन् ।
इिन्दर्याथा्रन् िवमूढात्मा, िमथ्याचारः स उच्यते ।।३.६।।
Anyone, who restrains the senses but mentally dwells upon the sense objects, is called a pretender.
(3.06)

19

यस् त्व् इिन्दर्यािण मनसा,िनयम्यारभतऽे जन्रु ।
कमिन्दर्यःै कमय्र ोगम,् असक्तः स िविशष्यते ।।३.७।।
The one who controls the senses by the trained and purified mind and intellect, and engages the
organs of action to selfless service, Karma-Yog is, Arjun, considered superior. (3.07)

िनयतं कु रु कम्र त्व,ं कमर् ज्यायो ह्य् अकमणर् ः।
शरीरयातर्ािप च ते, न पर्िस येद् अकम्णर ः ।।३.८।।
Perform your obligatory duty, because working is indeed better than sitting idle. Even the
maintenance of your body would not be possible without work. (3.08)

यज्ञाथा्तर ् कम्णर ोऽन्यतर्, लोकोऽयं कमर्बन्धनः ।
तदथर्ं कम्र कौन्तये , मुक्तसङ्ग समाचर ।।३.९।।
Work other than those done as a selfless service (Yajna) shackles human beings. Therefore,
Kaunteya, becoming free from selfish attachment to the fruits of work, do your duty efficiently as a
service to Me. (3.09)

सहयज्ञाः पर्जाः सृष्ट्वा, पुरोवाच पर्जापितः ।
अनने पर्सिवष्यध्वम,् एष वोऽस्त्व् इ कामधकु ् ।।३.१०।।
In the beginning Lord Prajapati (Lord Brahma, the creator among the trinity of Gods) created
human beings by selfless service (Yajna) and said: By selflessly serving (by Yajna) each other you shall
prosper and the sacrificial service (Yajna) shall fulfil all your desires. (3.10)

दवे ान् भावयतानेन, ते दवे ा भावयन्तु वः।
परस्परं भावयन्तः, शर्ेय परम् अवाप्स्यथ ।।३.११।।
Nourish the Devs7 with selfless service (Yajna), and they will nourish you. Thus nourishing one
another you shall attain the Supreme goal. (3.11)

इ ान् भोगान् िह वो दवे ा, दास्यन्ते यज्ञभािवताः।
तरै ् द ान् अपर्दायभै ्यो, यो भुङ्क्ते स्तने एव सः ।।३.१२।।
The Devs, served by selfless service (Yajna), will give you all desired objects. One who enjoys the
gift of Devs without sharing with others is, indeed, a thief. (3.12)

यज्ञिश ािशनः सन्तो, मचु ्यन्ते सवि्र किल्बषःै ।
भु ते ते त्व् अ ं पापा, ये पचन्त्यात्मकारणात् ।।३.१३।।
The righteous ones who eat after feeding others (the food that remains balance after feeding
others described as ‘balance remaining food after Yajna,) are freed from all sins, but the impious who
cook food only for themselves without first offering to God, or sharing with others verily eat sin. (3.13)

7 Celestial Controllers or the Devs; are essence of air, rain, seas, earth, and similar hundreds of others that ‘control’
the happenings around us.

20

अ ाद् भविन्त भतू ािन, पजर्न्याद् अ ंसभवः ।
यज्ञाद् भवित पज्नर ्यो, यज्ञः कमर्समु वः ।।३.१४।।

कम्र बर् ो वं िवि , बर् ाक्षरसमु वम।्
तस्मात् सव्गर तं बर् , िनत्यं यज्ञे पर्िति तम् ।।३.१५।।
The living beings are made from food grains; grain production becomes possible by rain; the rain
happens from the self-less work (Yajna of Sun and Water) and Yajna, the self-less work happens by
serving (selflessly).
Know that this selfless service emanates from Vedas, and Vedas come from imperishable (God).
Therefore, all pervading God always resides in the Yajna (Selfless service). (3.14-15)

एवं पर्वितत चकर्ं , नानवु तरय् तीह यः ।
अघायुर् इिन्दर्यारामो, मोघं पाथ्र स जीवित ।।३.१६।।
Parth, thus set in motion this wheel, the one who does not follow (does not help to keep the wheel
of creation in motion) by sacrificial duty (Selfless service), and rejoices (only) in selfish sense-
pleasures, that sinful person lives in vain. (3.16)

यस् त्वात्मरिततर् एव स्याद,् आत्मतृ मानवः ।
आत्मन्यवे च सतं ु स्, तस्य कायं्र न िव ते ।।३.१७।।

नैव तस्य कृ तने ाथ , नाकृ तेनेह क न।
न चास्य सव्रभतू षे ,ु कि द् अथ्र पाशर्यः ।।३.१८।।
The one who rejoices the Supreme Being, who is delighted with the Supreme Being, and who is
content with the Supreme Being alone, for such a Self-realized person there is no duty. Such a person
has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not
depend on anybody, except God, for anything. (3.17-18)

तस्माद् असक्तः सततं, कायर्ं कम्र समाचर ।
असक्तो ाचरन् कम,र् परम् आ ोित पूरुषः ।।३.१९।।
Always perform your duty efficiently and without any selfish attachment to the results, because
by doing work without attachment one attains the Supreme. (3.19)

कम्रणैव िह सिं सि म्, आिस्थता जनकादयः ।
लोकसगं र्हमवे ािप, संपश्यन् कतरु्म् अहि्र स ।।३.२०।।
King Janak and others attained perfection of Self-realization by selfless service (Karma-Yog) alone.
You should also perform your duty with a view to guide people, and for the welfare of the society. (3.20)

यद् यद् आचरित शर्े तस,् तत् तद् एवेतरो जनः ।
स यत् पर्माणं कु रुते, लोकस् तद् अनवु त्रते ।।३.२१।।
Because whatever leaders (great, well-known or noble persons) do, others follow. Whatever
standard they set up, the people follow that. (3.21)

21

न मे पाथार्िस्त कत्र ,ं ितर्षु लोके षु िकचन।
नानवात्म् अवा ं, वत्र एव च कम्रिण ।।३.२२।।
Parth, there is nothing in the three worlds that should be done by Me, nor there is anything
unobtained that I should obtain, yet I engage in action. (3.22)

यिद हं न वतय,ं जातु कमरण् ्यतिन्दर्तः ।
मम वत्मानर् ुवतरन् ्त,े मनुष्याः पाथ्र सवर्शः ।।३.२३।।

उत्सीदये ुर् इमे लोका, न कु यांर् कम्र चदे ् अहम् ।
सकं रस्य च कतार् स्याम,् उपहन्याम् इमाः पर्जाः ।।३.२४।।
Because, if I do not engage in action relentlessly, Parth, people would follow My path in everyway.
These worlds would perish if I do not work, and I shall be the cause of confusion and destruction of all
these people. (3.23-24)

सक्ताः कम्रण्य् अिव ासं ो, यथा कु व्रिन्त भारत ।
कु यार्द् िव ांस् तथासक्तश,् िचकीष्रुर ् लोकसंगर्हम् ।।३.२५।।
As the ignorant works with attachment to the fruits of work, the wise who is desirous of welfare of
the society should work in the same (intense) way, Bharat, but without attachment for the fruits of the
work. (3.25)

न बिु भेदं जनयेद,् अज्ञानां कमस्र ङिगनाम्।
जोषयेत् सवरक् माि्र ण, िव ान् यकु ्तः समाचरन् ।।३.२६।।
The wise should not unsettle the mind of the ignorant ones who are attached to the fruits of work,
but the enlightened one should inspire others into selfless work by performing all works efficiently
without selfish attachment (3.26)

पर्कृ तेः िकर्यमाणािन, गणु ैः कमारि् ण सवर्शः ।
अहकं ारिवमढू ात्मा, कतारह् म् इित मन्यते ।।३.२७।।
The forces of Nature do all the works. But due to delusion of ignorance people assume themselves
to be the doers. (3.27)

तत्त्विवत् तु महाबहो, गणु कमर्िवभागोः।
गणु ा गणु षे ु वत्नर ्त, इित मत्वा न सज्जते ।।३.२८।।
The one who knows the truth, Mahabaho; about the role of the forces of Nature in getting work
done does not become attached to the work. Such a person knows that it is the forces of Nature that
get their work done by using our organs as their instruments. (3.28)

पर्कृ तरे ् गुणसंमढू ाः, सज्जन्ते गणु कमसर् ु ।
तान् अकृ त् िवदो मन्दान् कृ त् िवन् न िवचालयते ् ।।३.२९।।
But those who are deluded by the ‘illusive power’ the ‘Maya’ of Nature become attached to the
works done by the forces of Nature. The wise should not disturb the mind of the ignorant whose
knowledge is imperfect. (3.29)

22

मिय सवारि् ण कमािर् ण, संन्यस्याध्यात्मचते सा ।
िनराशीर् िनममर् ो भतू ्वा, युध्यस्व िवगतज्वरः ।।३.३०।।
With concentration of mind, do your duty dedicating all works to Me (God). In a spiritual frame of
mind free from desire, attachment, and mental grief go ahead with the war. (3.30)

ये मे मतम् इदं िनत्यम,् अनुित िन्त मानवाः।
शर् ावन्तोऽनसयू न्तो, मचु ्यन्ते तेऽिप कम्िर भः ।।३.३१।।

ये त्वेतद् अभ्यसूयन्तो, नानुित िन्त मे मतम्।
सव्रज्ञानिवमढू ासं ् तान,् िवि न ान् अचते सः ।।३.३२।।
Those who always practice this teaching of Mine—with faith and are free from cavil—become free
from the bondage of Karma. But those who carp at this teaching and do not practice it, consider them
to be ignorant, senseless, and strayed (lost) from the path of liberation. (3.31-32)

सदशृ ं चे ते स्वस्याः, पर्कृ तेर् ज्ञानवान् अिप ।
पर्कृ ित यािन्त भतू ािन, िनगर्हः िक किरष्यित ।।३.३३।।
All beings follow their nature. Even the wise act according to their own nature. What, then, is the
purpose of (your) resisting? (3.33)

इिन्दर्यस्यिे न्दर्यस्याथ, राग षे ौ विस्थतौ ।
तयोर् न वशम् आगच्छेत,् तौ स्य पिरपिन्थनौ ।।३.३४।।
Attachments and aversions for the sense objects remain in the senses. One should not come under
the control of these two, because they are two major stumbling blocks, indeed, on one’s path of Self-
realization. (3.34)

शर्ये ान् स्वधम िवगुणः, परधमा्रत् स्वनिु तात।्
स्वधम िनधनं शर्ये ः, परधम भयावहः ।।३.३५।।
One’s natural duty, however inferior it may be appering, is better than superior looking unnatural
duty. Even death in carrying out one’s natural work is better than the unnatural work (because the
unnatural duty pushes the doer into the dangers of missing his true destiny and produces too much
unwarranted stress). (3.35)

अजन्रु उवाच
अथ के न पर्यकु ्तोऽय,ं पापं चिरत परू ुषः ।
अिनच्छ ् अिप वाष्णय, बलाद् इव िनयोिजतः ।।३.३६।।

Arjun said:
Varshneya, what impels one to commit sin as if unwillingly and forced against one’s will? (3.36)

शर्ीभगवानुवाच
काम एष कर्ोध एष, रजोगुणसमु वः।
महाशनो महापाप्मा, िव यने म् इह विै रणम् ।।३.३७

The God spoke:
It is the lust born out of passion that becomes anger when obstructed. Lust is insatiable and is a
great evil. Know this as the enemy. (3.37)

23

धमू ने ािवर्यते विह्नर्, यथादश मलने च ।
यथोल्बने ावतृ ो गभरस् ,् तथा तने ेदम् आवतृ म् ।।३.३८।।

आवतृ ं ज्ञानम् एतेन, ज्ञािननो िनत्यवैिरणा।
कामरुपेण कौन्तये , दषु ्पूरेणानलेन च ।।३.३९।।
As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion; similarly,
Kaunteya, Self-knowledge gets covered by different degrees of this insatiable lust, the eternal enemy of
the wise. (3.38-39)
इिन्दर्यािण मनो बुि र्, अस्यािध ानम् उच्यत।े
एतैर् िवमोहयत्य् एष, ज्ञानम् आवृत्य दिे हनम् ।।३.४०।।
The senses, the mind, and the intellect are said to be the abode of lust; with these it deludes a
person by veiling the Self-knowledge. (3.40)
तस्मात् त्वम् इिन्दर्याण्यादौ, िनयम्य भरतषरभ् ।
पाप्मानं पर्जिह ेन्, ज्ञानिवज्ञाननाशनम् ॥३.४१॥
Therefore, Bharatarshabh, by controlling the senses first, kill this devil of material desire that
destroys Self-knowledge and Self-realization. (3.41)
इिन्दर्यािण पराण्याहुर्, इिन्दर्येभ्यः परं मनः ।
मनसस् तु परा बिु र्, यो बु ःे परतस् तु सः ।।३.४२।।
The senses are said to be superior to the body, the mind is superior to the senses, the intellect is
superior to the mind, transcendental knowledge is superior to the intellect, and the Self is superior to
transcendental knowledge. (3.42)
एवं बु ःे परं बदु ्ध्वा, ससं ्तभ्यात्मानम् आत्मना ।
जिह शतर्ंु महाबाहो, कामरुपं दरु ासदम् ।।३.४३।।
Mahabaho, thus, knowing the Atma (Self) to be superior to the intellect, and controlling the mind
by the intellect that is purified by spiritual practices, one must kill this mighty enemy, lust. (3.43)
ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजरुन् संवादे कमय्र ोगो नाम ततृ ीयोऽध्यायः।।
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Karma-Yog’ from the
ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter three.

24

4

Jnan-Karma-Sanyas-Yog

(Path of Renunciation with Knowledge)

शर्ीभगवानवु ाच
इमं िववस्वते योगं, पर्ोक्तवान् अहम् अ यम् ।
िववस्वान् मनवे पर्ाह, मनरु ् इ वाकवऽे बर्वीत् ।।४.१।।

The God Spoke:
I taught this Karma-Yog, the eternal science of right action, to King Vivasvan (Sun-God). Vivasvan
taught it to (his son) Manu. Manu taught it to Ikshvaku. (4-01)

एवं परम्परापर्ा म्, इमं राजषरय् ो िवदःु ।
स कालेनहे महता, योगो न ः परंतप ।।४.२।।
स एवायं मया तऽे , योगः पर्ोक्तः परु ातनः।
भक्तोऽिस मे सखा चेित, रहस्यं ेतद् उ मम् ।।४.३।।
Thus handed down in succession the saintly Kings knew this science of proper action (Karma-Yog).
After a long time this science was lost from this earth. Today I have described the same ancient science to
you, because you are my sincere devotee and friend. This science is a supreme secret indeed. (4.02-03)

अजरुन् उवाच
अपरं भवतो जन्म, परं जन्म िववस्वतः ।
कथम् एतद् िवजानीया,ं त्वम् आदौ पर्ोक्तवान् इित ।।४.४।।

Arjun Spoke:
You were born later, but Vivasvan (the Sun) was born in ancient time. How am I to understand
that You taught this science in the beginning of the creation? (4.04)

शर्ीभगवानुवाच
बहूिन मे तीतािन, जन्मािन तव चाजन्रु ।
तान्यहं वदे सवािर् ण, न त्वं वेत्थ परंतप ।।४.५।।

The God Said:
Both you and I have taken many births. I remember them all, Parantap, but you do not remember.
(4.05)

अजोऽिप सतर्् अ ात्मा, भूतनाम् ई रोऽिप सन।्
पर्कृ ित स्वाम् अिध ाय् , संभवाम्यात्ममायया ।।४.६।।
Though I am eternal, immutable, and the Lord of all beings, yet I manifest Myself by controlling
the material Nature using My own divine potential energy (Maya). (4.06)

25

यदा यदा िह धम्रस्य, ग्लािनर् भवित भारत ।
अभ्यतु ्थानम् अधमस्र ्य, तदात्मानं सजृ ाम्यहम्।।४.७।।

पिरतर्ाणाय साधूंना, िवनाशाय च दषु ्कृ ताम् ।
धम्रससं ्थापनाथाय्र ,सभं वािम युगे यगु े ।।४.८।।
Whenever there is a decline of Dharma (Righteousness) and a predominance of Adharma
(Unrighteousness), Bharat, I manifest Myself. I appear from time to time for protecting the good, for
transforming the wicked, and for establishing the righteousness (Dharma). (4.07-08)

जन्म कम्र च मे िद म,् एवं यो विे तत्त्वतः ।
त्यक्त्वा दहे ं पुनज्रन्म, नैित माम् एित सोऽजन्ुर ।।४.९।।
The one who truly understands My transcendental appearance and activities of creation,
maintenance, and dissolution attains My Supreme Abode and is not born again after leaving this body,
Arjun. (4.09)

वीतरागभयकर्ोधा, मन्मया माम् उपािशर्ताः ।
बहवो ज्ञानतपसा, पतू ा म ावम् आगताः ।।४.१०।।
Many who have become free from attachment, fear, anger, have attained salvation by taking refuge
in Me, by becoming fully absorbed in My thoughts, and by getting purified by the fire of Self-
knowledge. (4.10)

ये यथा मां पर्प न्ते, तासं ् तथैव भजाम्यहम् ।
मम वत्मा्रनवु तरन् ्ते, मनषु ्याः पाथर् सवर्शः ।।४.११।।
With whatever motive people worship Me, Parth, I fulfil their desires accordingly. People worship
Me (follow Me) with different motives. (4.11)

काङ्क्षन्तः कमण्र ां िसि , यजन्त इह दवे ताः ।
िक्षपर्ं िह मानुषे लोके , िसि र् भवित कमजर् ा ।।४.१२।।
Those who long for success in their work here on the earth worship the celestial controllers (Devs).
Success in work comes quickly in this human-world. (4.12)

चातुवर्ण्यं्र मया सृ ,ं गणु कम्िर वभागशः ।
तस्य कतार्रम् अिप मा,ं िव य् अकतारर् म् अ यम् ।।४.१३।।
I created the four divisions of human society based on aptitude and vocation. Though I am the
author of this system of the division of labour, one should know that I do nothing directly and I am
eternal. (4.13)

न मां कमािर् ण िलम्पिन्त, न मे कम्रफले स्पृहा ।
इित मां योऽिभजानाित, कम्रिभर् न स बध्यते ।।४.१४।।
Works do not bind Me, because I have no desire for the fruits of work. The one who fully under-
stands and practices this truth is also not bound by Karma. (4.14)

26

एवं ज्ञात्वा कृ तं कम,्र पवर अिप मुमकु ्षिु भः ।
कु रु कमव तस्मात् त्व,ं पवू ः पूव्रतरं कृ तम् ।।४.१५।।
The ancient seekers of Liberation-Salvation also performed their duties with this understanding.
Therefore, you should do your duty as the ancients did. (4.15)

िक कमर् िकम् अकमित, कवयोऽप्य् अतर् मोिहताः ।
तत् ते कम्र पर्व यािम, यज् ज्ञात्वा मो यसेऽशभु ात् ।।४.१६।।
Even the wise ones are confused about what is action and what is inaction. Therefore, I shall
clearly explain what action is, knowing that one shall attain Moksha and be liberated from the
undesirable cycle of birth and death. (4.16)

कम्णर ो ािप बो ,ं बो ं च िवकमर्णः ।
अकमणर् बो ,ं गहना कम्रणो गितः ।।४.१७।।
The true nature of action is very difficult to understand. Therefore, one should know the nature of
attached action, the nature of detached action, and also the nature of forbidden action. (4.17)

कम्णर ्य् अकमर् यः पश्येद,् अकम्िर ण च कमर् यः ।
स बुि मान् मनषु ्यषे ु, स युक्तः कृ त् कम्कर ृ त् ।।४.१८।।
The one who sees inaction (of Self) in action (of body), and action (of Self) in inaction (of body), is
a wise person. Such a person is a yogi and has accomplished everything. (4.18)

यस्य सव समारम्भाः, कामसकं ल्पविजताः ।
ज्ञानािग्नदग्धकमाणर् ं, तम् आहुः पिण्डतं बुधाः ।।४.१९।।
A person, whose desires have become selfless by being roasted in the fire of Self-knowledge, is called
a sage by the wise. (4.19)

त्यक्त्वा कमफर् लासङगं, िनत्यतृ ो िनराशर्यः ।
कम्णर ्य् अिभपर्वृ ोऽिप, नैव िकिचत् करोित सः ।।४.२०।।
The one who has abandoned selfish attachment to the fruits of work, and remains ever content
and dependent on no one but God, such a person though engaged in activity does ‘nothing’ at all, and
incurs no Karmic reaction. (4.20)

िनराशीर् यतिच ात्मा, त्यक्तसव्रपिरगर्हः ।
शारीरं के वलं कम,्र कु वनर् ् ना ोित िकिल्बषम् ।।४.२१।।
The one who is free from desires, whose mind and senses are under control, and who has renounced
all his proprietorship, does not incur sin—the Karmic reaction—by doing bodily action. (4.21)

यदचृ ्छालाभसतं ु ो, न् ातीतो िवमत्सरः ।
समः िस ाव् अिस ौ च, कृ त्वािप न िनबध्यते ।।४.२२।।
A Karma-Yogi who is content with whatever gain comes naturally, who is unaffected by pairs of
opposites, and free from envy, equanimous in success and failure is not bound-shackled by Karma.
(4.22)

27

गतसङ्गस्य मकु ्तस्य, ज्ञानाविस्थतचेतसः ।
यज्ञायाचरतः कम्,र समगर्ं पर्िवलीयते ।।४.२३।।
All Karmic bonds (shackles) of a Karma-Yogi who is free from attachment, whose mind is fixed in
Self-knowledge, and who does Yajna (Selfless work as a service to the Lord)—dissolves away (4.23)

बर् ापरण् ं बर् हिवर, बर् ाग्नौ बर् णा हुतम् ।
बर् वै तेन गन्त ं, बर् कम्रसमािधन ॥४.२४॥
The Brahm, the Brahman, the Spirit shall be realized by the one who considers everything as a
manifestation, or an act, of the Brahm, the Brahman or the Spirit. (4.24)

दवै म् एवापरे यज्ञं योिगनः पयुर्पासत।े
बर् ाग्नाव् अपरे यज्ञं , यज्ञने वै ोपजहु ्वित ।।४.२५।।

शर्ोतर्ादीनीिन्दर्याण्य् अन्य,े संयमािग्नषु जुह्वित ।
शब्दादीन् िवषयान् अन्य,े इिन्दर्यािग्नषु जहु ्वित ।।४.२६।।

सवाणर् ीिन्दर्यकमाि्र ण, पर्ाणकमा्िर ण चापरे ।
आत्मसंयमयोगागर्ौ, जुह्वित ज्ञानदीिपते ।।४.२७।।

दर् यज्ञास् तपोयज्ञा, योगयज्ञास् तथापरे।
स्वाध्यायज्ञानयज्ञा , यतयः सिं शतवर्ताः ।।४.२८।।
Some yogis perform the Yajna (service of worship) to Devs, while others study scriptures for Self-
knowledge. Some restrain their senses and give up their sensual pleasures (Yog of sense restraint).
Others perform breathing and other yogic exercises. Some give charity and offer their wealth as a
sacrifice (Yajna using own Wealth). And some toil in the study of the Self (Yajna using knowledge of
the Self). (4.25-28)

अपाने जहु ्वित पर्ाणं पर्ाणऽे पानं तथापरे ।
पर्ाणापानगती रूद्ध्वा, पर्ाणायामपरायणाः ।।४.२९।।
Those who are engaged in yogic practices, reach the breathless state of trance by offering
inhalation into exhalation (by Purak Pranayam) and exhalation into inhalation (by Rechak Pranayam)
as a sacrifice. (4.29)

अपरे िनयताहाराः, पर्ाणान् पर्ाणषे ु जुह्वित।
सवऽप्येते यज्ञिवदो, यज्ञक्षिपतकल्मषाः ।।४.३0।।
Others restrict their diet and offer their inhalations as sacrifice into their inhalations (by Kumbhak
Pranayam). All these people are the knowers of Yajna (sacrifice), and are purified by their Yajna
(sacrifice). (4.30)

यज्ञिश ामृतभजु ो, यािन्त बर् सनातनम् ।
नायं लोकोऽस्त्य् अयज्ञस्य, कु तोऽन्यः कु रूस म ।।४.३१।।
Those who perform selfless service (Yajna) obtain the nectar of Self-knowledge as a result of their
sacrifice and attain the Supreme Being. Kurusattam, even this world is not a happy place for the non-
sacrificer, how can the other worlds be? (4.31)

28

एवं बहुिवधा यज्ञा, िवतता बर् णो मखु ।े
कमरज् ान् िवि तान् एवं ज्ञात्वा िवमो यसे ।।४.३२।।
Many types of spiritual disciplines are described in the Vedas. Know that all of them are the action
of body, mind, and senses prompted by the forces of Nature. Understanding this, one shall attain
Moksha. (4.32)

शर्ये ान् दर् मयाद् यज्ञाज,् ज्ञानयज्ञः परंतप ।
सव्रं कमारि् खलं पाथ,्र ज्ञाने पिरसमाप्यते ।।४.३३।।
Acquiring transcendental knowledge is superior to any material sacrifice such as giving charity.
Because, Parantap, purification of mind and intellect that eventually leads to the dawning of
transcendental knowledge and Self-realization is the sole (ultimate) purpose of any spiritual action.
(4.33)

तद् िवि पर्िणपातेन, पिरपर् ेन सेवया ।
उपदे यिन्त ते ज्ञान,ं ज्ञािननस् तत्त्चदिशन: ।।४.३४।।
Acquire this transcendental knowledge from a Self-realized master by humble reverence, by
sincere inquiry, and by service. The empowered ones, who have realized the Truth, will teach you.
(4.34)

यज् ज्ञात्वा न पनु र् मोहम,् एवं यास्यिस पाण्डव ।
यने भतू ान्य् अशषे ेण, दर् यस्य् आत्मन्य् अथो मिय ।।४.३५।।
After knowing the transcen-dental science, Pandav, you shall not again become deluded like this.
With this knowledge you shall see the entire creation within your own higher Self, and thus within
Me. (4.35)

अिप चेद् अिस पापेभ्यः, सवभ्यः पापकृ मः।
सवरं् ज्ञानप्लवेनवै , वृिजनं सतं िरष्यिस ।।४.३६।।
Even if one is the most sinful of all sinners, one shall yet cross over the ocean of sin by the raft of
Self-knowledge alone. (4.36)

यथधै ािं स सिम ोऽिग्नर्, भस्मसात् कु रुतेऽजुर्न ।
ज्ञानािग्नः सवरक् मािर् ण, भस्मसात् कु रुते तथा ।।४.३७।।
As the blazing fire reduces wood to ashes; similarly, the fire of Self-knowledge reduces all bonds
of Karma to ashes, Arjun. (4.37)

न िह ज्ञानने सदशृ ं, पिवतर्म् इह िव ते ।
तत् स्वयं योगसिं स ः, कालने ात्मिन िवन्दित ।।४.३८।।
Verily, there is no purifier in this world like the true knowledge of the Supreme Being. One
discovers this knowledge within, naturally, in course of time when one’s mind is cleansed of
selfishness by Karma-yog. (4.38)

29

शर् ावाँल् लभते ज्ञान,ं तत्परः संयतिे न्दर्यः ।
ज्ञानं लब्ध्वा परां शािन्तम् अिचरेणािधगच्छित ।।४.३९।।
The one who has faith, is sincere in yogic practices, and has control over the mind and senses
gains this transcendental knowledge. Having gained this knowledge, one quickly attains supreme
peace (Liberation). (4.39)

अज्ञ ाशर् धान संशयात्मा िवनश्यित ।
नायं लोकोऽिस्त न परो , न सुखं सशं यात्मनः ।।४.४०।।
The irrational, the faithless, and the ever-uncertain (doubting) perishes (gets mis-directed). There
is neither this world, nor the world beyond, nor happiness for the uncertain (doubting). (4.40)

योगसंन्यस्तकमाण्र ,ं ज्ञानसंिछतर्संशयम् ।
आत्मवन्तं न कमा्रिण, िनब िन्त धनंजय ।।४.४१।।
To a Jnan-Karma-Sanyas Yogi; the work does not bind (shackle); a person who has renounced
work done by him by renouncing the fruits of work through Karma-Yog, and whose confusion with
regard to body and Spirit is completely destroyed by the application of Self-knowledge, Dhananjay.
(4.41)

तस्माद् अज्ञानसंभूतं, हृत्स्थं ज्ञानािसनात्मनः ।
िछत्त्वनै ं सशं यं योगम् आित ोि भारत ।।४.४२।।
Therefore, Bharat, cut the ignorance-born confusion with regard to body and Spirit by the sword of
Self-knowledge, resort to Karma-Yog, and get up. (4.42)
ॐ तत्स्यािदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजनुर् संवादे ज्ञानकमसर् नं ्यासयोगो नाम

चतथु ऽध्याय।।
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Gnyan-Karma-Sanyas-
Yog’ from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter four.

30

5

Karma-Sanyas Yog

(Path of Renunciation)

अजुरन् उवाच
सनं ्यासं कम्रणां कृ ष्ण, पुनर् योगं च शंसिस ।
यच्छर्ेय एतयोर् एकं , तन् मे बर्ूिह सिु नि तम् ।।५.१।।

Arjun asked
Krishna, You praise the path of Renunciation with Knowledge (Jnyan-Karma-Sanyas-Yog), and
also the path of performance of selfless service (Karma-Yog). Tell me, definitely, which one is the better
of the two paths. (5.01)

शर्ीभगवानवु ाच
सनं ्यासः कमर्यो , िनःशर्ये सकराव् उभौ ।
तयोस् तु कम्सर नं ्यासात,् कम्रयोगो िविशष्यते ।।५.२।।

The God Said
The path of Renunciation with Self-knowledge (Gnyan-Karma-Sanyas-Yog) and the path of selfless
service (Karma-Yog) both lead to the supreme goal. But, of the two, the path of selfless service (Karma-
Yog) is superior to path of Renunciation with Self-knowledge, because it is easier to practice. (5.02)

ज्ञेयः स िनत्यसंन्यासी, यो न िे न काङ्क्षित ।
िन नर् ् ो िह महाबाहो, सुखं बन्धात् पर्मचु ्यते ।।५.३।।
A person should be considered a true renunciant who has neither attachment nor aversion for
anything. One is easily liberated from Karmic bondage by becoming free from attachment and
aversion. (5.03)

साखं ्ययोगौ पृथग्बाला: पर्वदिन्त न पिण्डताः ।
एकम् अप्य् आिस्थतः सम्यग्, उभयोर् िवन्दते फलम् ।।५.४।।
The ignorant—not the wise—consider the path of Self-knowledge and the path of selfless service
(Karma-Yog) as different from each other. The person, who has truly mastered one, gets the benefits of
both. (5.04)

यत् साखं ्यैः पर्ाप्यते स्थानं तद् योगरै ् अिप गम्यते ।
एकं सांख्यं च योगं च, यः पश्यित स पश्यित ।।५.५।।
Whatever goal a renunciant reaches, a Karma-Yogi also reaches the same goal. Therefore, the one
who sees the path of renunciation and the path of unselfish work as the same really sees. (5.05)

31

सनं ्यासस् तु महाबहो, दःु खम् आ मु ् अयोगतः।
योगयुक्तो मुिनर् बर् , निचरेणािधगच्छित ।।५.६।।
But, true renunciation, Mahabaho, is difficult to attain without Karma-Yog. A sage equipped with
Karma-yog quickly attains liberation. (5.06)

योगयुक्तो िवशु ात्मा, िविजतात्मा िजतिे न्दर्यः,
सव्रभतू ात्मभूतात्मा , कु वर्तर्् अिप न िलप्यते ।।५.७।।
A Karma-Yogi, whose mind is pure, whose mind and senses are under control, and who sees one
and the same Spirit in all beings, is not shackled by Karma though engaged in work. (5.07)

नवै िकिचत् करोमीित, यकु ्तो मन्येत तत्त्विवत् ।
पश्यन् शणृ ्वन् स्पशृ ञ् िजघर् ,् अश् ् गच्छन् स्वपञ् सन,् ॥५.८॥

पर्लपन् िवसृजन् गृ ,उिन्मषन् िनिमष ् अिप ।
इिन्दर्याणीिन्दर्याथषु, वतनर् ्त इित धारयन्॥५.९॥
The wise who knows the truth thinks: “I do nothing at all.” In seeing, hearing, touching, smelling,
eating, walking, sleeping, breathing; and speaking, giving, taking, as well as opening and closing the
eyes, the wise believes that only the senses are operating upon their objects. (5.08-09)

बर् ण्य् आधाय कमाि्र ण, सङ्गं त्यक्त्वा करोित यः।
िलप्यते न स पापेन, प पतर्म् इवाम्भसा ।।५.१०।।
One who does all work as an offering to Brahm (God)—abandoning selfish attachment to
results—remains untouched by Karmic reaction or sin as a lotus leaf never gets wet by water. (5.10)

कायेन मनसा बदु ्ध्या, के वलैर् इिन्दर्यरै ् अिप ।
योिगनः कमर् कु विर् न्त, सङ्गं त्यक्त्वात्मशु ये ।।५.११।।
The Karma-Yogis perform actionwithout selfish attachmentwith their body, mind, intellect,
and senses only for the purification of their mind and intellect. (5.11)

यकु ्तः कमफ्र लं त्यक्त्त्वा, शािन्तम् आ ोित नैि कीम्।
अयुक्तः कामकारेण, फले सक्तो िनबध्यते ॥५.१२॥
A Karma-Yogi attains Supreme Bliss by abandoning attachment to the fruits of work; while others,
who are attached to the fruits of work, become bound by selfish work. (5.12)

सव्कर मा्रिण मनसा, सनं ्यस्यास्ते सखु ं वशी ।
नव ारे पुरे दहे ी, नवै कु व्रन् न कारयन् ।।५.१३।।
A person, who has completely renounced the fruits of all works, dwells happily in the City of
Nine Gates (Human Body has nine openings; City of nine gates means a human body), neither
performing nor directing action. (5.13)

न कत्तरृ ्वं न कमािर् ण, लोकस्य सजृ ित पर्भुः ।
न कम्फर लसंयोग,ं स्वभावस् तु पर्वतरत् े ।।५.१४।।
God neither creates the urge for action, nor the feeling of doership, nor the attachment to the
results of action in people. The powers of material Nature do all these. (5.14)

32

नाद े कस्यिचत् पाप,ं न चैव सुकृ तं िवभुः ।
आज्ञानने ावृतं ज्ञान,ं तेन मु िन्त जन्तवः ।।५.१५।।
God does not take the responsibility for the good or evil deeds of anybody. The veil of ignorance
covers the Self-knowledge; thereby people become deluded. (5.15)

ज्ञानने तु तद अज्ञान, यषे ां नािशतम् आत्मनः ।
तेषाम् आिदत्यवज् ज्ञानं, पर्काशयित तत् परम् ।५.१६।।
Transcendental knowledge destroys the ignorance of the Spirit and reveals the Supreme Being just
as the sun reveals the beauty of objects of the world. (5.16)

तद्बदु ्ध्यस् तदात्मानस,् तितर् ास् तत्परायणाः ।
गच्छन्त्य् अपनु राविृ , ज्ञानिनधरू्तकलम्षाः ।।५.१७।।
Persons, whose mind and intellect are totally merged in the Supreme Being, who are firmly
devoted to the Supreme, who have God as their supreme goal and sole refuge, and whose impurities
are destroyed by the knowledge of the self, do not take birth again. (5.17)

िव ािवनयसंप े, बर्ा णे गिव हिस्तिन ।
शिु न चैव पाके च, पिण्डयताः समदिशनः ।।५.१८।।
An enlightened person—by perceiving God in all—looks at a learned person, an insensitive
person (handler of corpses), even a cow, an elephant, or a dog with an equal eye. (5.18)

इहवै तरै ् िजतः सग , यषे ां साम्ये िस्थतं मनं।
िनद षं िह समं बर् , तस्माद् बर् िण ते िस्थताः ।।५.१९।।
Everything has been accomplished in this very life by the one whose mind is set in equality. Such a
person has realized the Supreme Being, because the Supreme Being is flawless and impartial. (5.19)

न पर्हृष्यते ् िपर्यं पर्ाप्य, नोि जते ् पर्ाप्य चािपर्यम्।
िस्थरबिु र् असंमूढो, बर् िवद् बर् िण िस्थतः ।।५.२०।।
One who neither rejoices on obtaining what is pleasant, nor grieves on obtaining the unpleasant;
one who has a steady mind, who is undeluded, and who is a knower of the Supreme Being, such a
person eternally abides with the Supreme Being. (5.20)

बा स्पशष्व् असक् ात्मा, िवन्दत्यात्मिन यत् सखु म् ।
स बर् योगयुक् ात्मा, सुखम् अक्षयम् अ तु े ।।५.२१।।
Such a person who is in union with the Supreme Being becomes unattached to external sensual
pleasures by discovering the joy of the Self through contemplation, and enjoys transcendental bliss.
(5.21)

ये िह ससं ्पशज्र ा भोगा, दःु खयोनय एव ते।
आ न्तवन्तः कौन्तये , न तषे ु रमते बुधः ।।५.२२।।
Sensual pleasures are verily the source of misery, and have a beginning and an end. Therefore,
Kaunteya, the wise does not rejoice in sensual pleasures. (5.22)

33

शक्नोतीहवै यः सोढुं, पर्ाक् शरीरिवमोक्षणात् ।
कामकर्ोधो वं वेग,ं स यकु ्तः स सखु ी नरः ।।५.२३।।
One who is able to withstand the impulse of lust and anger before leaving his body (in current life,
before dying) is a yogi, and a happy person. (5.23)

योऽन्तः सुखोऽन्तरारमस,् तथान्तर् ज्योितर् एव यः।
स योगी बर् िनवाण्र ं, बर् भूतोऽिधगच्छित ।।५.२४।।
One who finds happiness with the Supreme Being, who rejoices Supreme Being within, and who
is illuminated by Self-knowledge; such a yogi attains Brahm-Nirvan (Liberation or Moksha), and goes
to the Supreme Being. (5.24)

लभन्ते बर् िनवाणर् म्, ऋषयः क्षीणकल्मषाः ।
िछ धै ा यतात्मानः, सव्भर तू िहते रताः ।।५.२५।।
Seers, whose sins (or imperfections) are destroyed, whose doubts have been dispelled by Self-
knowledge, whose minds are disciplined, and who are engaged in the welfare of all beings, attain
Brahm-Nirvan, the Supreme Being. (5.25)

कामकर्ोधिवयकु ्तानां, यतीनां यतचेतसाम् ।
अिभतो बर् िनवा्णर ,ं वत्तर े िविदतात्मनाम् ।।५.२६।।
Those who are free from lust and anger, who have subdued the mind and senses, and who have
known the Self, easily attain Brahm-Nirvan. (5.26)

स्पशान्र ् कृ त्वा बिहर् बा ांश,् चक्षुशचवै ान्तरे भर्वु ोः ।
पर्ाणापानौ समौ कृ त्वा, नासाभ्यन्तरचािरणौ ।।५.२७।।

यतिे न्दर्यमनोबुि र्, मिु नर् मोक्षपरायणः ।
िवगतचे ्छाभयकर्ोधो, यः सदा मकु ्त एव सः ।।५.२८।।
A sage is verily liberated by renouncing all sense enjoyments, fixing the eyes and the mind (at an
imaginary black dot) between the eye brows, equalizing the breath moving through the nostrils by using
yogic techniques (Pranayam), keeping the senses, mind, and intellect under control, having Moksha,
salvation as the prime goal, and by becoming free from lust, anger, and fear. (5.27-28)

भोक्तारं यज्ञपसा,ं सवलर् ोकमहे रम् ।
सहु ृदं सवर्भूतानां , ज्ञात्वा मां शािन्तम् ऋच्छित ।।५.२९।।
My devotee attains peace by knowing the Supreme Being as the enjoyer of Yajna (sacrifices) and
Tapa (austerities), as the great Lord of the entire universe, and as the friend of all beings. (5.29)

ॐ तत्सिदित शर्ीम व ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाज्ुरनसंवादे कमरस् नं ्यासयोगो नाम प मोऽध्यायः ।।
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Karma-Sanyas Yog’

from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter five.

34

6

Atma-Sanyam-Yog

(Path of Self-Control)

शर्ीभगवानुवाच
अनािशर्तः कमफ्र लं, काय्ंर कमर् करोित यः।
स संन्यासी च योगी च, न िनरिग्नर् न चािकर्यः ।।६.१।।

The God said
One who performs the prescribed (natural) duty without seeking its fruit for personal enjoyment
is a renunciant and a Karma-Yogi. One does not become a renunciant merely by not lighting the fire,
and one does not become a yogi merely by abstaining from work. (6.01)

यं सनं ्यास् इित पर्ाहुर्, योगं तं िवि पाण्डव ।
न ह्य् असंन्यस्तसंकल्पो, योगी भवित क न ।।६.२।।
Pandav, renunciation (Sanyas) is same as Karma-Yog. Because, no one becomes a Karma-Yogi who
has not renounced the selfish motives (desires, and plans) behind an action. (6.02)

आरुरुक्षोर् मनु रे ् योग,ं कम्र कारणम् उच्यते ।
योगारुढस्य तस्यवै , शमः कारणम् उच्यते ।।६.३।।

यदा िह नेिन्दर्याथषु, न कमर्स्व् अनुषज्जते ।
सव्सर कं ल्पसनं ्यासी, योगारुढस् तदोच्यते ।।६.४।।
For the wise, who seeks to attain yog of meditation, or the equanimity of mind, Karma-Yog is said
to be the means. For the one who has attained yog, the equanimity becomes the means of Self-
realization. A person is said to have attained yogic perfection when he or she has no desire for sensual
pleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.03-04)

उ रेद् आत्मात्मानं, नात्मानम् अवसादयेत् ।
आत्मैव ात्मनो बन्धुर्, आत्मैव िरपरु ् आत्मनः ।।६.५।।

बन्धरु ् आत्मात्मनस् तस्य यने ात्मवै ात्मना िजतः ।
अनात्मनस् तु शतर्तु ्व,े वततात्मैव शतर्ुवत् ।।६.६।।
One must elevate and not degrade oneself by one’s own mind. The mind alone is one’s friend as
well as one’s enemy. The mind is the friend of those who have control over it, and the mind acts like an
enemy for those who do not control it. (6.05-06)

िजतात्मनः पर्शान्तस्य, परमात्मा समािहतः ।
शीतोष्णसुखदःु खेषु, तथा मानापमानयोः ।।६.७।।
One who has control over mind and senses is tranquil in heat and cold, in pleasure and pain, and
in honour and dishonour, and remains ever steadfast with the Supreme Self. (6.07)

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ज्ञानिवज्ञानतृ ात्मा, कू टस्थो िविजतेिन्दर्यः।
युक्त इत्यचु ्यते योगी, समलो ाश्मका नः ।।६.८।।
A person is called yogi who has both Self-knowledge and Self-realization, who is equanimous,
who has control over the mind and senses, and to whom a clod, a stone, and gold are the same. (6.08)

सुहृिन्मतर्ायदरु् ासीन-मध्यस्थ षे ्यबन्धुषु ।
साधुष्व् अिप च पापेष,ु समबिु र् िविशष्यते ।।६.९।।
A person is considered superior who is impartial towards companions, friends, enemies, neutrals,
arbiters, haters, relatives, saints, and sinners. (6.09)

योगी यु ीत सततम्, आत्मानं रहिस िस्थतः ।
एकाकी यतिच ात्मा, िनराशीय् अपिरगर्हः ।।६.१०।।
A yogi, seated in solitude and alone, should constantly try to contemplate on a mental picture or
just the majesty of the Supreme Being after bringing the mind and senses under control, and becoming
free from desires and proprietorship. (6.10)

शुचौ दशे े पर्ित ाय, िस्थरम् आसनम् आत्मनः ।
नात्यिु च्छर्तं नाितनीचं, चैलािजनकु शो रम् ।।६.११।।

ततर्ैकागर्ं मनः कृ त्वा,यतिच ेिन्दर्यिकर्यः ।
उपिवश्यासने यञु ्ज्याद,् योगमात्मिवशु ये ।।६.१२।।
One should sit on his or her own firm seat that is neither too high nor too low, covered with grass,
a deerskin, and a cloth, one over the other, in a clean spot. Sitting there in a comfortable position and
concentrating the mind on God, controlling the thoughts and the activities of the senses, one should
practice meditation for self-purification. (6.11-12)

समं कायिशरोगर्ीवं धारय ् अचलं िस्थरः ।
संपर्े य नािसकागर्ं स्व,ं िदश ानवलोकयन् ।।६.१३।।

पर्शान्तात्मा िवगतभीर्, बर् चािरवर्ते िस्थतः ।
मनः संयम्य मच्च ो, यकु ्त आसीत मत्परः ।।६.१४।।
One should sit by holding the waist, spine, chest, neck, and head erect, motionless and steady; fix
the eyes and the mind steadily on the front of the nose, without looking around; make your mind
serene and fearless, practice celibacy; have the mind under control, think of Me, and have Me as the
Supreme goal. (6.13-14)

यु ज ् एवं सदात्मान,ं योगी िनयतमानसः ।
शािन्त िनवा्रणपरमा,ं मत्ससं ्थाम् अिधगच्छित ।।६.१५।।
Thus, by always practising to keep the mind fixed on Me, the yogi whose mind is subdued attains
peace of Nirvan (Moksha, Liberation) and comes to Me. (6.15)

नात्य तस् तु योगोऽिस्त, न चकै ान्तम् अन तः ।
न चाित स्व शीलस्य, जागर्तो नैव चाज्नरु ।।६.१६।।
This yog is not possible, Arjun, for the one who eats too much, or who does not eat at all; who
sleeps too much or too little. (6.16)

36

युक्ताहारिवहारस्य, यकु ्तचे स्य कम्रसु ।
यकु ्तस्व ावबोधस्य, योगो भवित दःु खहा ।।६.१७।।
The yog of meditation destroys all sorrow for the one who is moderate in eating, recreation,
working, sleeping, and waking. (6.17)

यदा िविनयतं िच म्, आत्मन्य् एवावित ते ।
िनःस्पहृ ः सवक्र ामभे ्यो, युक्त इत्य् उच्यते तदा ।।६.१८।।
A person is said to have achieved yog, the union with the Spirit, when the perfectly disciplined
mind becomes free from all desires, and gets completely united with the Supreme. (6.18)

यथा दीपो िनवातस्थो, नङे ्गते सोपमा स्मृता ।
योिगनो यतिच स्य, यु तो योगम् आत्मनः ।।६.१९।।
A lamp in a spot sheltered by the Spirit from the wind of desires does not flicker. This simile is
used for the subdued mind of a yogi practising meditation on the Supreme. (6.19)

यतर्ोपरमते िच ं, िनरु ं योगसेवया।
यतर् चवै ात्मनात्मानं, पश्य ् आत्मिन तषु ्यित ।।६.२०।।
When the mind disciplined by the practice of meditation becomes steady, one becomes content
with the Supreme by beholding the Spirit of God with his own purified intellect or Atma. (6.20)

सुखम् आत्मयिन्तकं यत् तद,् बिु गर्ा म् अतीिन्दर्यम्।
विे यतर् न चैवायं, िस्थतश् चलित तत्त्वतः ।।६.२१।।
One feels infinite bliss that is perceivable only through the intellect, and is beyond the reach of the
senses. After realizing the Absolute Reality, one is never separated from it. (6.21)

यं लब्ध्वा चापरं लाभ,ं मन्यते नािधकं ततः ।
यिस्मन् िस्थतो न दःु खने , गरु ुणािप िवचाल्यते ।।६.२२।।
After Self-realization, one does not regard any other gain superior to it. Established in Self-
realization, one is not moved even by the greatest calamity. (6.22)

तं िव ाद् दःु खसंयोग-िवयोगं योगसिं ज्ञतम् ।
स िन येन योक्त ो, योगोऽिनिवण्णचेतसा ।।६.२३।।
The state of severance of union with sorrow is called yog. This yog should be practised with firm
determination, and without any mental reservation. (6.23)

सकं ल्पपर्भवान् कामासं ,् त्यक्त्वा सवानर् ् अशेषतः।
मनसैवेिन्दर्यगर्ामं िविनयम्य समन्ततः ।।६.२४।।

शनःै शनैर् उपरमेद,् बदु ्ध्या धृितगृहीतया ।
आत्मसंस्थं मनः कृ त्वा, न िकिचद् अिप िचन्तयेत् ।।६.२५।।
One gradually attains tranquillity of mind by totally abandoning all selfish desires, completely
restraining the senses from the sense objects by the intellect, and keeping the mind fully absorbed in
the Supreme by means of a well-trained and purified intellect and thinking of nothing else. (6.24-25)

37

यतो यतो िन रित, मन लम् अिस्थरम् ।
ततस् ततो िनयम्यैतद,् आत्मन्यवे वशं नयेत् ।।६.२६।।
Wheresoever this restless and unsteady mind wanders away, one should gently bring it back to the
reflection of God. (6.26)

पर्शान्तमसं ेनं, योिगनं सुखम् उ मम् ।
उपैित शान्तरजस,ं बर् भूतम् अकल्मषम् ।।६.२७।।
Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are under
control, and who is free from faults. (6.27)

यु ् एवं सदात्माम,ं योगी िवगतकल्मषः।
सखु ने बर् संस्पशमर् ् अत्यन्तं सखु म् अ ुते ।।६.२८।।
Such a sinless yogi, who constantly engages his or her mind and intellect with the Brahm
(Supreme), easily enjoys the infinite bliss of contact with The Spirit. (6.28)

सव्भर ूतस्थम् आत्मान,ं सव्रभतू ािन चात्मिन ।
ईक्षते योगयकु ्तात्मा, सवरत् र् समदशर्नः ।।६.२९।।
A yogi, who is in union with the Supreme Being, sees every being with an equal eye because of
perceiving the omnipresent Supreme being abiding in all beings, and all beings abiding in the
Supreme Being. (6.29)

यो मां पश्यित सव्तर र्, सव्ंर च मिय पश्यित ।
तस्याहं न पर्णश्यािम, स च मे न पर्णश्यित ।।६.३०।।
Those who perceive Me in everything, and behold everything in Me, are not separated from Me,
and I am not separated from them. (6.30)

सव्रभूतिस्थतं यो मा,ं भजत्य् एकत्वम् आिस्थतः ।
सवथ्र ा वतमर् ानोऽिप, स योगी मिय वतरत् े ।।६.३1।।
The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode of
living. (6.31)

आत्मौपम्येन सवर्तर्, समं पश्यित योऽज्रुन।
सुखं वा यिद वा द:ु खं, स योगी परमो मत:॥६.३२॥
One is considered the best yogi who regards every being like one’s own self, and who can feel the
pain and pleasures of others as one’s own, Arjun. (6.32)

अजरुन् उवाच
योऽयं योगस् त्वया पर्ोक्तः, साम्येन मधुसूदन ।
एतस्याहं न पश्यािम, चञ्लत्वात् िस्थित िस्थराम् ।।६.३३।।

च लं िह मनः कष्ण, पर्मािथ बलवद् दढृ म् ।
तस्याहं िनगर्हं मन्य,े वायोर् इव सदु षु ्करम् ।।६.३४।।

Arjun spoke
Madhusudan, You have said that the yoga of meditation is characterized by the equanimity of
mind, but due to restlessness of mind I do not perceive the steady state of mind. Because the mind,

38

indeed, is very unsteady, turbulent, powerful, and obstinate, Krishna. I think restraining the mind is as
difficult as restraining the wind. (6.33-34)

शर्ीभगवानुवाच
असशं यं महाबाहो, मनो दिु नगर्हं चलम् ।
अभ्यासेन तु कौन्तये , वरै ाग्येण च गृ ते ।।६.३५।।

The God said
Undoubtedly, Mahabaho, the mind is restless and difficult to restrain, but it is subdued (controlled)
by any constant vigorous spiritual practice such as meditation with perseverance, and by detachment,
O, Kaunteya. (6.35)

असयं तात्मना योगो, इित मे मितः ।
वश्यात्मना तु यतता, शक्योऽवा मु ् उपायतः ।।६.३६।।
In My opinion, yog is difficult for the one whose mind is not subdued. However, yog is attainable
by the person of subdued mind by striving through proper means. (6.36)

अजुरन् उवाच
अयितः शर् योपते ो, योगाच् चिलतमानसः ।
अपर्ाप्य योगसिं सि , कां गित कृ ष्ण गच्छित ।।६.३७।।

Arjun said
The faithful who deviates from the path of meditation and fails to attain yogic perfection due to
unsubdued mind — what is the destination of such a person, O, Krishna? (6.37)

किच्चन् नोभयिवभर् श,् िछतर्ाभर्म् इव नश्यित।
अपर्ित ो महाबाहो,िवमढू ो बर् णः पिथ ।।६.३८।।
Do they not perish like a dispersing cloud, Mahabaho, having lost both the heavenly and the
worldly pleasures, supportless and bewildered on the path of Self-realization? (6.38)

एतन् मे संशयं कृ ष्ण, छे ुम् अहसर् ्य् अशेषतः।
त्वदन्यः सशं यस्यास्य, छे ा न ह्य् उपप ते ।।६.३९।।
Krishna, only You are able to completely dispel this doubt of mine. Because there is none, other
than You, who can dispel this doubt. (6.39)

शर्ीभगवानुवाच
पाथर् नैवहे नामतु र्, िवनाशस् तस्य िव ते ।
न िह कल्याणकृ त् कि द,् दगु रि् त तात गच्छित ।।६.४०।।

The God said
There is no destruction, Parth, for a yogi either here or hereafter. A transcendentalist is never put to
grief, my dear friend. (6.40)

पर्ाप्य पणु ्यकृ तां लोकान,् उिषत्वा शा तीः समाः ।
शुचीनां शर्ीमतां गहे ,े योगभर् ोऽिभजायते ।।६.४१।।

39

अथवा योिगनाम् एव, कु ले भवित धीमताम् ।
एति दलु भर् तरं, लोके जन्म यद् ईदशृ म् ।।६.४२।।
The less evolved unsuccessful yogi is reborn in the house of the pious and prosperous after
attaining heaven and living there for many years. The highly evolved unsuccessful yogi (does not go to
heaven, but) is definitely born in a spiritually advanced family. A birth like this is very difficult,
indeed, to obtain in this world. (6.41-42)

ततर् तं बुि सयं ोगं, लभते पौवद्र िे हकम्।
यतते च ततो भयू ः संिस ौ कु रुनन्दन ।।६.४३।।
There he or she regains the knowledge acquired in the previous life, and strives again to achieve
perfection, O, Kurunandan. (6.43)

पवू ाभ्र ्यासेन तेनैव, िहर्यते ह्य् अवशोऽिप सः ।
िजज्ञासुर् अिप योगस्य, शब्दबर् ाितवतरत् े ।।६.४४।।
The unsuccessful yogi is instinctively carried towards God by virtue of the impressions of yogic
practices of previous lives. Even the inquirer of yog the union with God surpasses those who perform
Vedic rituals. (6.44)

पर्य ाद् यतमानस् त,ु योगी सशं ु िकिल्बषः।
अनके जन्मसिं स स्, ततो याित परां गितम् ।।६.४५।।
The yogi, who diligently strives, becomes completely free from all imperfections after gradually
perfecting through many incarnations, and reaches the Supreme Abode. (6.45)

तपिस्वभ्योऽिधको योगी, ज्ञािनभ्योऽिप मतोऽिधककः।
किमभ्यश् चािधको योगी, तस्माद् योगी भवाजुन्र ।।६.४६।।
The yogi, who is devoted to meditation, is superior to the ascetics. The yogi is superior to the
Vedic scholars. The yogi is superior to the ritualists. Therefore, Arjun, be a yogi. (6.46)

योिगनाम् अिप सवषां, म तने ान्तरात्मना।
शर् ावान् भजते यो मा,ं स मे यकु ्ततमो मतः ।।६.४७।।
And I consider the yogi-devotee who lovingly contemplates on Me with supreme faith, and whose
mind is ever absorbed in Me to be the best of all the yogis. (6.47)
ॐतत्सिदित शर्ीम गव ीतासपू िनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजरुन् सवं ादे आत्मसंयमयोगो नाम ष ोऽध्यायः।।
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Atma-Sainyam-Yog’
from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter Six.

40

7

Jnan-Vijnan-Yog

(Self-Knowledge and Enlightenment)

शर्ीभगवानुवाच
मय्य् आसक्तमनाः पाथ,्र योगं यु न् मदाशर्यः ।
असशं यं समगर्ं मा,ं यथा ज्ञास्यिस तच्छृ णु ॥७.१।।

The God said
Parth, listen how you shall know Me completely and without any doubt, with your mind absorbed
in Me, taking refuge in Me, and performing yogic practices (of meditation). (7.01)

ज्ञानं तऽे हं सिवज्ञानम् इदं व याम्य् अशषे तः।
यज् ज्ञात्वा नहे भयोऽन्यज,् ज्ञात म् अविशष्यते ।।७.२।।
I shall impart you knowledge (Self-knowledge) together with enlightenment, after comprehending
that, nothing worthier remains anymore to be known in this world. (7.02)

मनषु ्याणां सहसर्षे ु, कि द् यतित िस ये।
यतताम् अिप िस ाना,ं कि न् मां विे तत्त्वतः ।।७.३।।
Scarcely one out of thousands of persons strive for perfection of Self-realization. Scarcely one
among those successful strivers truly understands Me. (7.03)

भूिमर् आपोऽनलो वायःु , खं मनो बुि र् एव च ।
अहं कार इतीयं म,े िभ ा पर्कृ ितर् अ धा ॥७.४॥
The earth, water, fire, air, space, the mind, intellect and ego are the eightfold division of My
material (‘Apara-Prakriti’) energy. (7.04)

अपरेयम् इतस् त्व् अन्या,ं पर्कृ ित िवि मे पराम।्
जीवभूतां महाबहो, ययदे ं धायत्र े जगत् ।।७.५।।
This is My material Nature (‘Apara-Prakriti’). My other Nature (‘Para-Prakriti’) is the Spirit by
which this entire universe is sustained, Mahabaho. (7.05)

एत ोनीिन भूतािन, सवाणर् ीत्य् उपधारय ।
अहं कृ त् स्य जगतः, पर्भवः पर्लयस् तथा ।।७.६।।
Know that all creatures have evolved from this two-fold energy; and I (the Supreme Spirit) am the
source of origin as well as dissolution of the entire universe. (7.06)

41

म ः परतरं नान्यत्, िकिचद् अिस्त धनजं य ।
मिय सवर्म् इदं पर्ोत,ं सतू र्े मिणगणा इव ।।७.७।।
There is nothing higher than Me (the Supreme Being), Dhananjaya. Everything in the universe is
strung on Me (the Supreme Being), like jewels are strung on the thread of a necklace. (7.07)

रसोऽहम् अप्सु कौन्तेय, पर्भािस्म शिशसूय्रयोः ।
पर्णवः सवरव् ेदषे , शब्दः खे पौरुषं नषृ ु ।।७.८।।
पुण्यो गन्धः पिृ थ ां च, तजे ािस्म िवभावसौ ।
जीवनं सवभ्र ूतेषु, तपश् चािस्म तपिस्वषु ।।७.९।
Kaunteya, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred
syllable Aum in all the Vedas, the word (sound or vibration) in the space-ether, and potency in human
beings. I am the sweet fragrance of the earth. I am the heat in the fire, the life in all living beings, and
the austerity in the ascetics. (7.08-09)

बीजं मां सवभर् तू ानां िवि पाथर् सनातनम् ।
बिु र् बिु मताम् अिस्म, तेजस् तजे िस्वनाम् अहम् ।।७.१0।।

बलं बलवतां चाह,ं कामरागिवविजतम् ।
धमािर् वरु ो भतू षे ु, कामोऽिस्म भरतष्भर ।।७.११।।
Parth, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent, and
the brilliance of the brilliant. I am the strength of the strong who is devoid of selfish attachment. I am
the desire, the lust that is in accord with Dharma (Duty or service), Bharatarshabh, in the human
beings. (7.10-11)

ये चवै साित्त्वका भावा, राजसास् तामसा ये ।
म एविे त तान् िवि , न त्व् अहं तेषु ते मिय ।।७.१२।।
Know that three modes of material Nature Satvic (goodness), Rajasic) (passion), and Tamasic
(ignorance) also emanate from Me. I am not dependent on, or affected by, the modes of material
Nature; but the modes of material Nature are dependent on Me. (7.12)

ितर्िभर् गणु मयरै ् भावैर्, एिभः सवरम् ् इदं जगत् ।
मोिहतं नािभजानाित, माम् एभ्यः परम् अ यम् ।।७.१३।।
Whole world, deluded by various aspects of these three modes of material Nature; do not know
Me, who is eternal and above these modes. (7.13)

दवै ी एषा गणु मयी, मम माया दरु त्यया ।
माम् एव ये पर्प न्ते, मायाम् एतां तरिन्त ते ।।७.१४।।
This divine power (Maya) of Mine, consisting of three states of matter or mind, is very difficult to
see through (difficult to overcome). Only those who seek Me, who surrender unto Me, swim easily
across this Maya (the divine illusion). (7.14)

42

न मां दषु ्कृ ितनो मूढाः, पर्प न्ते नराधमाः ।
माययापहृतज्ञाना, आसरु ं भावम् आिशर्ताः ।।७.१५।।
The evil doers, the ignorant, the insensitive persons who are attached to demonic nature, and
whose power of discrimination (between good and bad) is muddled due to (their lack of interest in
understanding of) Maya, (the divine illusive power), do not worship or seek Me. (7.15)

चतुिवधा भजन्ते मा,ं जनाः सकु ृ ितनोऽजर्ुन ।
आत िजज्ञासुर् अथाथर् , ज्ञानी च भरतषरभ् ।।७.१६।।
Four types of people who are ‘Punya8-Shali’, virtuous ones, worship or seek Me, Arjun. The
distressed, the seekers of Self-knowledge, the seekers of wealth, and the enlightened ones,
Bharatarshabh, who have experienced the Supreme Being. (7.16)

तेषां ज्ञानी िनत्ययुक्त, एकभिक्तर् िविशष्यते ।
िपर्यो िह ज्ञािननोऽत्यथर्म् अहं स च मम िपर्यः ।।७.१७।।
Among them the enlightened devotee, who is ever united with Me and whose devotion is single-
minded, is the best. Because I am very dear to the enlightened, and the enlightened is very dear to Me.
(7.17)

उदाराः सवर् एवतै ,े ज्ञानी त्व् आत्मैव मे मतम्।
आिस्थतः स िह युक्तात्मा, माम् एवानु मां गितम् ।।७.१८।।
All these seekers are, indeed, noble. But, I regard the enlightened devotee as My very Self, because
the one with steadfast mind on Me, abides in My Supreme Abode. (7.18)

बहूनां जन्मनाम् अन्ते ज्ञानवान् मां पर्प ते ।
वासदु वे ः सवमर् ् इित, स महात्मा सदु लु रभ् ः ।।७.१९।।
After many births the enlightened one resorts to Me by realizing that everything is, indeed, My (or
Supreme Being’s) manifestation. Such a great soul is very rare. (7.19)

कामैस् तसै ्तैर् हृतज्ञानाः, पर्प ऽे न्यदवे ता:।
तं तं िनयमम् आस्थाय, पर्कृ त्या िनयताः स्वया ।।७.२०।।
Persons, whose discernment has been carried away by various desires impelled by their Karmic
impression, resort to celestial controllers (Devs) and practice various different religious rites. (7.20)

यो यो यां यां तनुं भक्तः, शर् यािचतमु ् इच्छित ।
तस्य तस्याचलां शर् ा,ं ताम् एव िवदधाम्य् अहम् ।।७.२१।।

स तया शर् या यकु ्तस,् तस्याराधनम् ईहत।े
लभते च ततः कामान्, मयैव िविहतान् िह तान् ।।७.२२।।
Whosoever desires to worship whatever deity—using any name, form, and method—with faith, I
make their faith steady in that very deity. Endowed with steady faith they worship that deity, and
obtain their wishes through that deity. Those wishes are, indeed, granted only by Me (Supreme
Being). (7.21-22)

8 ‘Punya’ is Sanskrit antonym of ‘sin’. English language does not have an appropriate antonym. ‘Punya-shali’ means
the person who has done a lot of Punya deeds, such as charities, helping others in many ways etc.

43

अन्तवत् तु फलं तेषां। तद् भवत्य् अल्पमेधसाम्।
दवे ान् दवे यजो यािन्त, म क्ता यािन्त माम् अिप ।।७.२३।।
Such material gains of these less intelligent human beings are temporary. The worshipers of Devs
go to Devs, but My devotees certainly come to Me. (7.23)

अ क्तं िक्तम् आपतर्,ं मन्यन्ते माम् अबु यः।
परं भावम् अजानन्तो, ममा यम् अनु मम् ।।७.२४।।

नाहं पर्काशः सवसर् ्य, योगमायासमावृतः।
मढू ोऽयं नािभजानाित, लोको माम् अजम् अ यम् ।।७.२५।।
The ignorant ones—unable to understand My immutable, incomparable, incomprehensible, and
transcendental form—assume that I, the Supreme Being, is a form or a body. Concealed by My divine
illusion power (Maya), I do not reveal Myself to such ignorants who do not know and understand My
unborn, eternal, and transcendental form and personality. (7.24-25)

वदे ाहं समतीतािन, वत्रमानािन चाजनर्ु ।
भिवष्यािण च भतू ािन, मां तु वदे न क न ।।७.२६।।
I know, Arjun, the beings of the past, of the present, and those of the future, but no one really
knows Me. (7.26)

इच्छा षे समुत्थने , न् मोहने भारत ।
सव्रभतू ािन संमोह,ं सग यािन्त परंतप ।।७.२७।।
यषे ां त्व् अन्तगतं पाप,ं जनानां पणु ्यकमणर् ाम् ।
ते न् मोहिनमकरु् ्ता, भजन्ते मां दढृ वर्ताः ।।७.२८।।
Bharat, all beings in this world are in utter ignorance due to delusion of pairs of opposites born of
likes and dislikes. But, Parantapa, persons of “Punya-Karma’ (persons of unselfish deeds), whose
Karma or sin has come to an end, become free from the delusion of pairs of opposites (likes-dislikes)
and worship Me with firm resolve. (7.27-28)

जरामरणमोक्षाय, माम् आिशर्त्य यतिन्त य।े
ते बर् तद् िवदःु कृ त् म् अध्यात्मं कम्र चािखलम् ।।७.२९।।
Those who strive for freedom from the cycles of birth, old age, and death —by taking refuge in
God —fully comprehend the true nature and powers of the Supreme. (7.29)

सािधभूतािधदवै ं मा,ं सािधयज्ञं च ये िवदःु ।
पर्याणकालऽे िप च मां िवदरु ् यकु ्तचेतसः ।।७.३०।।
The steadfast persons, who know Me alone as the basis of allthe Mortal Beings, Temporal
Beings, and the Eternal Being even at the time of death, attain Me. (7.30)

ॐ तत्सिदित शर्ीम गव ीतासपू िनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजर्ुनसवं ादे ज्ञानिवज्ञानयोगो नाम स मोऽध्यायः ।।
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Jnan-Vijnan-Yog’ from

the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Seven.

44

8

Akshar-Brahm Yog

(The Eternal Spirit)

अजुन्र उवाच
िक तद् बर् िकम् अध्याय,ं िक कम्र पुरुषो म।
अिधभतू ं च िक पर्ोक्तम्, अिधदवै ं िकम् उच्यते ।।८.१।।

अिधयज्ञः कथं कोऽतर्, दहे ऽे िस्मन् मधसु दू न ।
पर्याणकाले च कथं। ज्ञये ोऽिस िनयतात्मिभः ।।८.२।।

Arjun Said
Purushottam, who is the Brahm, the Eternal Being or the Spirit? What is the Adhyatma, the nature
of the Eternal Being? What is Karma? Who are the ‘Adhi-bhut’, the mortal beings? And who are Adhi-
Daivik, the Temporal Beings? Who is the ‘Adhi-Yajna’, the Supreme Being, and how does He dwell in
the body? How can You, the Supreme Being, be remembered at the time of death by those who have
control over their minds, O Madhusudan? (8.01-02)

शर्ीभगवानुवाच
अक्षरं बर् परम,ं स्वभावोऽध्यात्मम् उच्यते ।
भतू भावो वकरो, िवसगरः् कमस्र िं ज्ञतः ।।८.३।।

The God Said
The eternal and immutable Spirit of the Supreme Being is also called Eternal Being or the Spirit
the Brahm. The inherent power of cognition and desire of Eternal Being (Spirit) is called the nature of
Eternal Being, the Adhyatma. The creative power of Eternal Being (or Spirit) that causes manifestation
of the living entity is called Karma. (8.03)

अिधभतू ं क्षरो भावः, परु ुष ािधदवै तम् ।
अिधयज्ञोऽहम् एवातर्, दहे े दहे भतृ ां वर ।।८.४।।
Those who are created and are perishing are the ‘Adhi-bhut.’ Various expansions of the Supreme
Being, also called Temporal Beings (Devs etc.) or Divine Beings, are the ‘Adhi-Daivik’. I (The Supreme
Being) also reside inside the physical bodies as the divine Controller (Adhi-Yajna, the giver of the
fruits of Karma). (8.04)

अन्तकाले च माम् एव, स्मरन् मकु ्त्वा कलेवरम् ।
यः पर्याित स म ाव,ं याित नास्त्य् अतर् सशं यः ।।८.५।।
The one, who remembers Me (the Supreme Being) exclusively even while leaving the body at the
time of death, attains Me (the Supreme Abode); there is no doubt about it. (8.05)

45

यं यं वािप स्मरन् भाव,ं त्यजत्य् अन्ते कलेवरम् ।
तं तं एविै त कौन्तये , सदा त ावभािवतः ।।८.६।।
Or, whatever objects he remembers at the time of leaving the body (on dying) those objects he
attains. Because, Kaunteya, always he has thought of those objects (during his life). (Thought of
whatever object prevails during one's lifetime, one remembers only that object at the end of life and
achieves it.) (8.06)

तस्मात् सवषु कालषे ,ु माम् अनसु ्मर युध्य च ।
मय्य् अिपतमनोबिु र्, माम् एवषै ्यस्य् असंशयम् ।।८.७।।
Therefore, always remember Me and do your duty, even war. You shall certainly attain Me if your
mind and intellect are ever focused on Me. (8.07)

अभ्यासयोगयकु ्ते न, चते सा नान्यगािमना ।
परमं परु ुषं िद ,ं याित पाथान्र ुिचन्तयन् ।।८.८।।
Parth, by contemplating on Me with an unwavering mind that is disciplined by the practice of
meditation, one attains the Supreme Being. (8.08)

किव पुराणम् अनशु िसतारम् अणोर् अणीयासं म् अनुस्मरेद् यः ।
सवसर् ्य धातारम् अिचन्तयरूपम् आिदत्यवणंर् तमस्यः परस्तात् ।।८.९।।।

पर्याणकाले मनसाचलेन भक्त्या युक्तो योगबलने चवै ।
भर्वु ोर् मध्ये पर्ाणाम् आवशे ्य सम्य्क स तं परं परु ुषम् िद म् ।।८.१०।।
One who meditates on the Supreme Being—as the omniscient, the oldest, the controller, smaller
than the smallest and bigger than the biggest, the sustainer of everything, the inconceivable, the self-
luminous like the sun, and transcendental (or beyond the material reality) at the time of death with
steadfast mind and devotion by making the flow of bioimpulses rise up to the middle of the eye brows
by the power of yogic practices (concentration and meditation); one attains the Supreme Being. (8.09-10)

यद् अक्षरं वदे िवदो वदिन्त िवशिन्त यद् यतयो वीतरागाः ।
यद् इच्छन्तो बर् चयर्ं चरिन्त तत् ते पदं संगर्हणे पर्वक्षे ।।८.११।।
Now I shall briefly explain the process to attain the Supreme Abode that the knowers of the Veda
call immutable; into which the ascetics, freed from attachment, enter; and desiring which people lead
a life of celibacy. (8.11)

सवर् ारािण सयं म्य, मनो हृिद िनरुध्य च ।
मछू ्य्र आधायात्मनः पर्ाणम्, आिस्थयो योगधारणाम् ।।८.१२।।

ओम् इत्य् एकाक्षरं बर् , ाहरन् माम् अनसु ्मरन् ।
यः पर्याित त्यजन् दहे ,ं स याित परमां गितम् ।।८.१३।।
At the time when one leaves the physical body (death), one attains the Supreme by controlling all
the senses; focusing the mind on God, and the bioimpulses (Pran) in the cerebrum; engaged in yogic
practice; meditating on Me and uttering ‘Aum’ the sacred monosyllable sound power of Spirit.
(8.12-13)

46

अनन्यचेताः सततं, यो मां स्मरित िनत्यशः ।
तस्याहं सुलभः पाथ,्र िनत्ययुक्तस्य योिगनः ॥८.१४॥
I am easily attainable, Parth, by that ever steadfast devotee who always thinks of Me and whose
mind does not go elsewhere. (8.14)

माम् उपेत्य पनु जरन् ्म, दःु खालयम् अशा तम् ।
ना वु िन्त महात्मानः। संिसि परमां गताः ॥८.१५॥
After attaining Me, the great souls do not incur rebirth in this miserable transitory world, because
they have attained the highest perfection. (8.15)

आबर् भुवनाल् लोकाः, पुनरावितनोऽज्रुन ।
माम् उपेत्य तु कौन्तये , पनु जनर् ्म न िव ते ॥८.१६॥
The dwellers of all the different worlds up to and including the world of the creator are subject to
the miseries of repeated birth and death. But, after attaining Me, O, Arjun, one does not take birth
again. (8.16)

सहसर्युगपयनर् ्तम्, अहर् यद् बर् णो िवदःु ।
राितर् यगु सहसर्ान्तां, तेऽहोरातर्िवदो जनाः ॥८.१७॥
Those who know that the duration of creation lasts 4.32 billion years and that the duration of
destruction also lasts 4.32 billion years, they are the knowers of the cycles of creation and destruction.
(8.17)

अ क्ताद् क्तयः सवारः् , पर्भवन्त्य् अहरागमे ।
रात्र्यागमे पर्लीयन्ते, ततर्ैवा क्तसजं ्ञके ॥८.१८।।
All manifestations come out of the primary material Nature during the creative cycle, and they
merge into the primary material Nature during the destructive cycle. (8.18)

भतू गर्ामः स एवायं, भूत्वा भूत्वा पर्लीयते ।
रात्र्यागमेऽवशः पाथ,र् पर्भवत्य् अहरागमे ॥८.१९।।
The same multitude of beings come into existence, slave to their ignorance and nature, again and
again and disappears, inevitably, at the arrival of the destructive cycle and reappear at the arrival of
the creative cycle. (8.19)

परस् तस्मात् तु भावोऽन्यो, ऽ क्तोऽ क्तात् सनातनः।
यः स सवषु भतू ेषु, नश्यत्सु न िवनश्यित ॥८.२०॥
अ क्तोऽक्षर इत्य् उक्तस् तम् आहुः परमां गितम् ।
यं पर्ाप्य न िनवतरन् ्ते, तद धाम परमं मम ॥८.२१॥

There is another eternal (Sanatan) transcendental existence higher than the changeable material
Naturecalled Eternal Being or Spirit that does not perish when all created beings perish. This is also
called the Supreme Abode. Those who attain the Supreme Abode do not take birth again. (8.20-21)

47

परु ुषः स परः पाथ,्र भक्त्या लभ्यस् त्व् अनन्यया ।
यस्यान्तःस्थािन भतू ािन, यने सवर्म् इदं ततम् ।।८.२२।।
This Supreme Abode, Parth, is attainable by unswerving devotion to Me within which all beings
exist, and by which the entire universe is pervaded. (8.22)

यतर् काले त्व् अनावृि म,् आविृ चैव योिगनः ।
पर्याता यािन्त तं काल,ं व यािम भरतषभर् ॥८.२३॥
Bharatarshabh, now I shall describe different paths departing by which, during death, the yogis do
or do not come back. (8.23)

अिग्नर् ज्योितर् अहः शकु ्लः, षण्मासा उ रायणम् ।
ततर् पर्याता गच्छिन्त, बर् बर् िवदो जनाः ॥८.२४॥
Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the
sun—departing by the path of these celestial controllers (Devs), yogis who know the Spirit (Brahm)
attain the Supreme. (8.24)

धूमो राितर्स् तथा कृ ष्णः, षण्मासा दिक्षणायनम् ।
ततर् चान्दर्मसं ज्योितर्, योगी पर्ाप्य िनवत्तर े ॥८.२५॥
Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun—
departing by these paths of these celestial controllers (Devs), the righteous person attains heaven and
comes back to earth. (8.25)

शुक्लकृ ष्णे गती ते े, जगतः शा ते मत।े
एकया यात्य् अनावृि म,् अन्यायवततर् े पनु ः ॥८.२६॥
The path of Light and Dark9 are the only two eternal paths in the world. The path of light leads to
salvation (Liberation, Moksha) and the path of dark leads to rebirth. (8.26)

नतै े सतृ ी पाथर् जानन्, योगी मु ित क न ।
तस्मात् सवषु कालषे ु, योगयुक्तो भवाजु्रन ॥८.२७॥
Knowing these two paths, Arjun, a yogi is not bewildered at all. Therefore, be a yogi, resolute at all
times in keeping attached your mind to the Supreme Being. (8.27)

वदे षे ु यज्ञषु तपःसु चैव दानषे ु यत् पुण्यफलं पर्िद म ।
अत्येित तत् सवमर् ् इदं िविदत्वा योगी परं स्थानम् उपैित चा म् ॥८.२८।।
One with this knowledge goes beyond getting the benefits of the study of the Vedas, performance
of Yajna (sacrifices), Tapa (austerities), and charities; and attains Liberation with determination. (8.28)

ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाज्रुनसवं ादे अक्षरबर् योगो नाम अ मोऽध्यायः ॥
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Akshar-Brahm-Yog’

from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Eight.

9 Path of light is known as “Devayan Marg” or “Shukla-Gati” and the path of dark is known as “Pitru Marg” or
“Krishna-Gati.”

48

9

Raj-Vidya-Raj-Guhya-Yog

(Supreme Knowledge and the Big Mystery)

शर्ीभगवानवु ाच
इदं तु ते गु तम,ं पर्व याम्य् अन्सूयवे ।
ज्ञानं िवज्ञानसिहतं यज् ज्ञात्वा मो यसऽे शुभात् ॥९.१॥

The God said
I shall reveal to you, who do not disbelieve, the most profound secret transcendental knowledge
together with transcendental experience. Having known this you will be freed from the shackles of the
miserable worldly existence. (9.01)

राजिव ा राजगु ं, पिवतर्म् इदम् उ मम् ।
पर्त्यक्षावगमं धम्यं,्र सुसखु ं कतुरम् ् अ यम् ॥९.२॥
Royal among the knowledge, this Self-knowledge is the king of all knowledges, is the most secret,
is very sacred, it can be perceived by instinct, conforms to righteousness (Dharma), is very easy to
practice, and is timeless. (9.02)

अशर् धानाः पुरुषा, धमस्र ्यास्य परंतप ।
अपर्ाप्य मां िनवत्रन्ते, मृत्युसंसारवत्म्िर न ॥९.३॥
Parantap, those who have no faith in this knowledge do not attain Me, and follow the cycle of birth
and death. (9.03)

मया ततम् इदं सवर,्ं जगद् अ क्तमिू तना ।
मत्स्थािन सवभ्र तू ािन, न चाहं तेष्व् अविस्थतः ॥९.४॥
This entire universe is an expansion of Mine. All beings depend on Me (like a chain depends on
gold, and the milk products depend on milk). I do not depend on them. (9.04)

न च मत्स्थािन भतू ािन, पश्य मे योगम् ऐ रम् ।
भतू भृन् न च भतू स्थो, ममात्मा भतू भावनः ॥९.५॥
Look at the power of My divine mystery. In reality, I, the sustainer and creator of all beings, and
yet do not depend on them, and am not ‘attached’ in them. (9.05)

यथाकाशिस्थतो िनत्य,ं वायुः सवत्र र्गो महान्।
तथा सवाि्र ण भतू ािन, मत्स्थानीत्य् उपधारय ॥९.६॥
Perceive that all beings remain in Me—without any contact or without producing any effect—as
the mighty wind, moving everywhere, eternally remains in space. (9.06)

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सवभ्र ूतािन कौन्तेय, यािन्त मािमकाम् ।
कल्पक्षये पुनस् तािन, कल्पादौ िवसजृ ाम्य् अहम् ॥९.७॥
All beings merge into My primary material Nature (Prakriti) at the end of ‘Maha-Kalp’, Kaunteya,
and I create them again at the beginning of the next cycle. (9.07)

पर्कृ ित स्वाम् अव भ्य, िवसृजािम पुनः पनु ः ।
भतू गर्ामम् इमं कृ त् म,् अवशं पर्कृ तेर् वशात् ॥९.८॥
I create the entire multitude of beings, which are under the influence of their own natures, again and
again with the help of My material Nature (Prakriti). (9.08)

न च मां तािन कमारि् ण, िनब िन्त धनंजय।
उदासीनवाद् आसीनम,् असक्तं तेषु कम्रसु ॥९.९॥
These acts of creation do not bind Me, Dhananjay, because I remain indifferent and unattached to
those acts. (9.09)

मयाध्यक्षेण पर्कृ ितः, सयू ते सचारचरम् ।
हते ुनानने कौन्तये , जगद् िवपिरवतरत् े ॥९.१०॥
Kaunteya, under My supervision, the material Nature (Prakriti) creates all animate and inanimate
objects and thus the creation keeps on going. (9.10)

अवजानिन्त मां मढू ा, मानुष तनुम् आिशर्तम् ।
परं भावम् अजानन्तो, मम भतू महे रम् ॥९.११॥

मोघाशा मोघकमा्णर ो, मोघज्ञाना वचे ेतसः ।
राक्षसीम् आसरु चैव, पर्कृ ित मोिहन िशर्ताः ॥९.१२॥
The ignorant persons despise Me when I appear in human form, because they do not know My
transcendental nature as the great Lord of all beings, and take Me for an ordinary human being. They
are unable to recognize Me, because they have false hopes, false actions, and false knowledge; and
possess delusive qualities of fiends and demons. (9.11-12)

महात्मानस् तु मां पाथ,्र दवै पर्कृ ितम् आिशर्ताः ।
भजन्त्य् अनन्यमनसो, ज्ञात्वा भतू ािदम् अ यम् ॥९.१३॥
But great souls, Parth, who possess divine qualities, know Me as immutable; as the material and
efficient cause of creation, and worship Me single-mindedly with loving devotion. (9.13)

सततं कीतय्र न्तो मां, यतन्त दढृ वर्ताः ।
नमस्यन्त मां भक्त्या, िनत्ययुक्ता उपासते ॥९.१४॥
Persons of firm resolve seek (worship) Me with ever-steadfast devotion by always reciting My
glories, striving to attain Me, and prostrating before Me with love and devotion. (9.14)

ज्ञानयज्ञेन चाप्य् अन्य,े यजन्तो माम् उपासते ।
एकत्वने पथृ क्त्वने , बहुधा िव तोमखु म् ॥९.१५॥
Some seek (worship) Me by acquiring the knowledge of God. Others worship the infinite as the
One in all (or non-dual), as the master of all (or dual), and in various other ways. (9.15)

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