Bhagavad Gita

अहं कर्तरु ् अहं यज्ञः, स्वाधाहम् अहम् औषधम् ।
मन्तर्ोऽहम् अहम् एवाज्यम् अहम् अिग्नर् अहं हुतम् ॥९.१६॥

िपताहम् अस्य जगतो, माता धाता िपतामहः ।
वे ं पिवतर्म् कार, ऋक् साम यजरु ् एव च ॥९.१७॥

गितर् भतार् पर्भुः साक्षी, िनवासः शरणं सहु ृत् ।
पर्भवः पर्लयः स्थान,ं िनधानं बीजम् अ यम् ॥९.१८॥
I am the ritual, I am the sacrifice, I am the offering, (and the offerings to Yajna such as) I am the
herb, I am the mantra, I am the ghee, I am the fire, and I am the oblation. I am the supporter of the
universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable
Aum, and the Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the
friend, the origin, the dissolution, the foundation, the substratum, and the immutable seed. (9.16-18)

तपाम्य् अहम् अहं वष,्ंर िनगृ ाम्य् उत्सृजािम च ।
अमृतं चैव मतृ ्यु , सद् असच् चाहम् अजुर्न ॥९.१९॥
I give heat, I hold water and send as rain. I am immortality as well as death, I am also both the
eternal Absolute and the temporal, O, Arjun. (9.19)

तर्िै व ा मां सोमपाः पतू पापा यज्ञैर् इष्ट्वा स्वगिर् त पर्ाथर्यन्ते ।
ते पुण्यम् आसा सुरेन्दर्लोकम् अ िन्त िद ान् िदिव दवे भोगान् ॥९.२०॥
The doers of the rituals prescribed in the Vedas, the drinkers of the Som10 and whose sins are
cleansed; worship Me by doing good deeds for gaining heaven. As a result of their meritorious deeds
they go to heaven and enjoy celestial sense pleasures. (9.20)

ते तं भकु ्त्वा स्वगर्लोकं िवशालं क्षीणे पणु ्ये मत्यल्र ोकं िवशिन्त ।
एवं तर्यीधमम्र ् अनपु र्पतर्ा गतागतं कामकामा लभन्ते ॥९.२१॥
They return to the mortal world after enjoying the wide world of heavenly pleasures upon
exhaustion of the fruits of their Punya-Karma. Thus following the injunctions of the Vedas, persons
working for the fruit of their actions take repeated birth and death. (9.21)

अनन्याश् िचन्तयन्तो मा,ं ये जनाः पयपरु् ासते ।
तषे ां िनत्यािभयुक्तानां, योगक्षमे ं वहाम्य् अहम् ॥९.२२॥
I personally take care of both spiritual and material welfare of those ever-steadfast devotees who
always selflessly remember and adore Me with single-minded contemplation. (9.22)

10 Som is taken to mean juice or the extract of a creeper or a plant of Som. It is mistakenly identified as some form of
intoxicant similar to alcohol in certain translations. Now the Som is thought to have been either extinct or not
identifiable. Som is repeatedly mentioned in Vedas, leading to conclusion that it was considered important.
Especially it was said to be consumed in large amounts by Agni. It is said to be an invaluable drink used by Devs
and was available in abundance in north and north-west, especially in Kashmir. Author thinks the Som to be an
extract of a plant that helps Yogic process. In present-day Afghanistan, they do have herb by that name and after
boiling, its extract is used as a cure for some illness; it is unsure if it is same as the Vedic Som. It was also an
important drink of ancient Iran, known by Avestan name ‘haoma.’

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यऽे प्य् अन्यदवे ता भक्ता, यजन्ते शर् यािन्वताः ।
तेऽिप माम् एव कौन्तेय, यजन्त्य् अिविधपूवकर् म् ॥९.२३॥
Kaunteya, even those devotees who worship the other deities with faith, they also worship Me,
unceremoniously. (9.23)

अहं िह सवयर् ज्ञाना,ं भोक्ता च पर्भुर् एव च ।
न तु माम् अिभजानिन्त, तत्त्वने ातश् च्यविन्त ते ॥९.२४॥
Because I, the Supreme Being, alone am the enjoyer of all sacrificial services, and Lord of the
universe. But people do not know My true transcendental nature. Therefore, they fall into the repeated
cycles of birth and death. (9.24)

यािन्त दवे वर्ता दवे ान्, िपतनॄ ् यािन्त िपतृवर्ताः ।
भतू ािन यािन्त भतू ेज्या, यािन्त म ािजनोऽिप माम् ॥९.२५॥
Worshippers of the Devs go to the Devs, the worshippers of the ancestors go to the ancestors, and
the worshippers of the ghosts go to the ghosts, and My devotees come to Me. (9.25)

पतर्ं पुष्पं फलं तोय,ं यो मे भक्त्या पर्यच्छितः ।
तद् अहं भक्त्यपु हृतम,् अ ािम पर्यतात्मनः ॥९.२६॥
Whosoever offers Me a leaf, a flower, a fruit, or water with devotion; I accept and wear/eat the
offering of devotion by the pure-hearted. (9.26)

यत् करोिष यद् अ ािस, यज् जुहोिष ददािस यत् ।
यत् तपस्यिस कौन्तये , तत् कु रुष्व मदपणर् म् ॥९.२७॥
Arjun, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever
charity you give, whatever austerity you perform, do all that as an offering unto Me. (9.27)

शभु ाशभु फलयै र् एव,ं मो यसे कमब्र न्धनैः ।
संन्यासयोगयकु ्तात्मा, िवमकु ्तो माम् उपैष्यिस ॥९.२८॥
You shall become free from the bondage—good and bad—of Karma and come to Me by this
attitude of complete renunciation. (9.28)

समोऽहं सवभ्र तू षे ,ु न मे षे ्योऽिस्त न िपर्यः ।
ये भजिन्त तु मां भक्त्या, मिय ते तषे ु चाप्य् अहम् ॥९.२९॥
The Self is present equally in all beings. There is no one hateful or dear to Me. But, those who
worship Me with love and devotion are very close to Me, and I am also very close to them. (9.29)

अिप चते ् सुदरु ाचारो, भजते माम् अनन्यभाक् ।
साधरु ् एव स मन्त ः, सम्यग् विसतो िह सः ॥९.३०॥
Even the most sinful person if resolves to worship Me with single-minded loving devotion, such a
person must be regarded as a saint because of making the right resolution. (9.30)

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िक्षपर्ं भवित धमार्त्मा, श च्छािन्त िनगच्छित ।
कौन्तये पर्ितजानीिह, न मे भक्तः पर्णश्यित ॥९.३१॥
Such a person soon becomes righteous and attains everlasting peace. Kaunteya, be aware, that My
devotee shall never perish or fall down. (9.31)

मां िह पाथ्र पािशर्त्य, यऽे िप स्यःु पापयोनयः।
ि यो वशै ्यास् तथा शूदर्ास,् तऽे िप यािन्त परां गितम् ॥९.३२॥
Anybody and everybody, including businessmen, workers, ladies and sinful, can attain the
Supreme Abode by just surrendering unto Me with loving devotion, O, Parth. (9.32)

िक पुनर् बर्ा णाः पणु ्या, भक्ता राजषर्यस् तथा
अिनत्यम् असुखं लोकम,् इमं भजस्व माम् ॥९.३३॥
Then, isn’t it pointless to state that the wise and devout sages attain the Supreme Being (By
surrendering unto me). Therefore, having obtained this joyless and transitory human life, one should
always worship Me with loving devotion. (9.33)

मन्मना भव म क्तो, म ाजी मां नमस्कु रु।
माम् एवैष्यिस यकु ्त्ववै म् आत्मानं मत्परायणः॥९.३४॥
Always think of Me, be devoted to Me, worship (seek) Me, and bow down to Me. Thus uniting
yourself with Me by setting Me as the supreme goal and the sole refuge, you shall certainly come to
Me. (9.34)
ॐ तत्सिदित शर्ीम गव ीतासपू िनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजनुर् सवं ादे राजिव ाराजगु योगो नाम

नवमोऽध्यायः॥
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Raj-Vidya-Raj-Guhya-
Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Nine.

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10

Vibhuti- Yog

(Manifestation of the Absolute)

शर्ीमभगवानवु ाच
भूय एव महाबाहो, शणृ ु मे परमं वचः।
यत् तऽे हं पर्ीयमाणाय, व यािम िहतकाम्यया ॥१०.१॥

The God spoke
Mahabaho, listen yet again to My supreme word that I shall speak, wishing for your welfare, to you,
who holds me as very dear. (10.01)

न मे िवदःु सरु गणाः, पर्भवं न महषय्र ः।
अहम् आिदर् िह दवे ानां, महष णां च सवश्र ः ॥१०.२॥
Neither the Devs, nor the great sages know My origin, because I am the origin of all celestial
controllers and also of great sages. (10.02)

यो माम् अजम् अनािद च, विे लोकमहे रम।्
असंमूढः स मत्यष,ु सवपर् ापैः पर्मचु ्यते ॥१०.३॥
One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is
considered wise among the mortals, and becomes liberated from all the sins. (10.03)

बुि र् ज्ञानम् असंमोहः, क्षमा सत्यं दमः शमः ।
सखु ं दःु खं भवोऽभावो, भयं चाभयम् एव च ॥ १०.४॥

अिहसा समता तिु स्, तपो दानं यशोऽयशः ।
भविन्त भावा भतू ानां, म एव पथृ िग्वधाः ॥१०.५॥
Reason, discrimination, Self-knowledge, non-delusion, forgiveness, truthfulness, control over the
mind and senses, tranquillity, pleasure, pain, birth, death, fear, fearlessness; nonviolence, equanimity,
contentment, austerity, charity, fame, ill famethese diverse qualities in human beings arise from Me
alone. (10.04-05)

महषयर् ः स पूव, चत्वारो मनवस् तथा।
म ावा मानसा जाता, यषे ां लोक इमाः पर्जाः ॥१०.६॥
Even before seven great sages (Bhrigu etc.), the four (Sanak etc) the ‘mind-children’ of Lord
Brahma and several Manus were created by My will (from My potential energy). All these people in
the world are their progeny. (10.06)

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एतां िवभिू त योगं च, मम यो विे तत्वतः।
सोऽिवकम्पने योगेन, यजु ्यते नातर् सशं यः ॥१०.७॥
One who truly understands My manifestations and yogic powers is united with Me by
unswerving devotion. There is no doubt about it. (10.07)

अहं सवसर् ्य पर्भवो, म ः सवंर् पर्वतरत् े।
इित मत्वा भजन्ते मां बधु ा भावसमिन्वताः ॥१०.८॥
I am the origin of all. Everything emanates from Me. The wise ones, who understand this, adore
Me with love and devotion. (10.08)

मिच्च ा म तपर्ाणा, बोधयन्तः परस्परम् ।,
कथयन्त मां िनत्यं, तुष्यिन्त च रमिन्त च ॥१०.९॥
My devotees remain ever content and delighted. Their minds remain absorbed in Me, and their
lives surrendered unto Me. They always enlighten each other by talking about Me. (10.09)

तषे ां सततयुक्ताना,ं भजतां पर्ीितपूवक्र म।्
ददािम बुि योगं त,ं माम् उपयािन्त ते ॥१०.१०॥
I give the knowledge and understanding of the metaphysical scienceto those who are ever
united with Me and lovingly adore Meby which they come to Me. (10.10)

तेषाम् एवानकु म्पाथ,्र अहम् अज्ञानजं तमः।
नाशयाम्य् आत्मभावस्थो, ज्ञानदीपेन भास्वता ॥१०.११॥
I, who dwell within their inner psyche as consciousness, destroy the darkness born of ignorance
by the shining lamp of transcendental knowledge as an act of compassion for them. (10.11)

अजरुन् उवाच
परं बर्म्ह परं धाम, पिवतर्ं परमं भवान् ।
पुरुषं शा तं िद म्, आिददवे म् अजं िवभमु ् ॥१०.१२॥
आहुस् त्वाम् ऋषयःसव, दवे िषर् नारदस् तथा ।
अिसतो दवे लो ासः, स्वयं चवै बर्वीिष मे ॥१०.१३॥

Arjun said
You are the Supreme Being, the Supreme Abode, the Supreme Purifier, the Eternal Being, the
primal God, the unborn, and the omnipresent. All saints and sages (Sage Narad, Asit, Deval and Vyas)
have thus acclaimed You, and now You, Yourself are also telling it to me. (10.12-13)

सवम्र ् एतद् ऋतं मन्य,े यन् मां वदिस के शव।
न िह ते भगवन् िक्त, िवदरु ् दवे ा न दानवाः ॥१०.१४॥
O, Keshav, I believe all that You have told me to be true. O, Lord, neither the Devs nor the Danavs
(demons) fully understand Your real nature. (10.14)

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स्वयम् एवात्मनात्मान,ं वेत्थ त्वं परु ुषो म।
भतू भावन भूतेश, दवे दवे जगत्पतःे ॥१०.१५॥
O, Creator and Lord of all beings, God of all celestial rulers, the Supreme person, and Lord of the
universe, You alone know Yourself by Yourself. (10.15)

वक्तु म् अहस्र ्य् अशेषणे , िद ा ह्य् आत्मिवभूतयः ।
यािभर् िवभूितिभर् लोकान,् इमांस् त्वं ा ित िस ॥१०.१६॥
Therefore, You alone are able to fully describe Your own divine glorieshe manifestationsby
which You exist pervading all the universe. (10.16)

कथं िव ाम् अहं योिगस,् त्वां सदा पिरिचन्तयन् ।
के षु के षु च भावषे ु, िचन्त्योऽिस भगवन् मया ॥१०.१७॥
How may I know You, O, Bhagavan11, by constant contemplation? In what form of manifestation
are You to be thought of by me? (10.17)

िवस्तरेणात्मन योगं, िवभिू त च जनादन्र ।
भयू ः कथय तृि र् िह, शृण्वतो नािस्त मऽे मतृ म् ॥१०.१८॥
Janardan, explain to me again in more detail, Your yogic power and glory; because I can never be
satiated by hearing Your nectar-like words. (10.18)

शर्ी भगवानवु ाच
हन्त ते कथियष्यािम, िद ा ह्य् आत्मिवभतू यः।
पर्ाधान्यतः कु रुशर्े , नास्त्य् अन्तो िवस्तरस्य मे ॥१०.१९॥

The God Said
Well, Kuru-Shrestha, I shall explain to you My only a few prominent divine manifestations, because
My manifestations are endless. (10.19)

अहम् आत्मा गडु ाके श, सवर्भूताशयिस्थतः ।
अहम् आिद मध्यं च, भूतानाम् अन्त एव च ॥१०.२०॥
Gudakesh, I am the Supreme Spirit (Supersoul) abiding in the inner psyche of all beings. I am also
the creator, maintainer, and destroyeror the beginning, the middle, and the endof all beings.
(10.20)

आिदत्यानाम् अहं िवष्णरु ्, ज्योितषां रिवर् अशं मु ान् ।
मरीिचर् मरुताम् अिस्त, नक्षतर्ाणाम् अहं शशी ॥१०.२१॥
I am the sustainer Lord Vishnu among the children of Aditi, I am the radiant sun among the
luminaries, among the controllers of wind, I am the Marichi (a Dev), I am the moon among the
celestial bodies. (10.21)

11 Lord Krishna has been addressed by Arjun as Bhagavan that means ‘Divine’ and not yet as Bhagavaan, meaning
the God.

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वेदानां सामवदे ोऽिस्म, दवे ानाम् अिस्म वासवः ।
इिन्दर्याणां मन ािस्म, भूतानाम् अिस्म चेतना ॥१०.२२॥
I am the Sama-Ved among the Vedas, I am the Indra among the Devs (Celestial Rulers), I am the
mind among the senses, I am the consciousness in living beings. (10.22)

रुदर्ाणां शंकरश् चािस्म, िव शे ो यक्षरक्षसाम् ।
वसनू ां पावकश् चािस्म, मेरुः िशखािरणाम् अहम् ॥१०.२३॥
I am Lord Shiv among the Rudras, I am the Kuber (the God of wealth) from among the Yakshas
and Rakshas’, I am the fire god, and among the mountains, I am the Meru Mountain. (10.23)

परु ोधसां च मुख्यं मा,ं िवि पाथर् बहृ स्पितम् ।
सने ानीनाम् अहं स्कन्दः, सरसाम् अिस्म सागरः ॥१०.२४॥
Parth, I am the Brihaspati (God’s priest) among the priests, and among the army generals, I am
Skanda, (the army general of the Devs), I am the ocean among the bodies of water. (10.24)

महष णां भगृ रु ् अह,ं िगराम् अस्म्य् एकम् अक्षरम्।
यज्ञानां जपयज्ञोऽिस्म, स्थावराणां िहमालयः ॥१०.२५॥
Among the great sages, I am Bhrigu, I am the monosyllable cosmic sound, Aum (Om), among the
words; Among the Yog of chanting, I am the chanting of mantra, among the unmovables, I am the
Himalaya. (10.25)

अ त्थः सवक्रृ ्षाणा,ं दवे ष णां च नारदः ।
गन्धावा्रणां िचतर्रथः, िस ानां किपलो मुिनः ॥१०.२६॥
I am the Peepal tree among the trees, Narad among the sages, Chitrarath among the Gandharvas,
and among the great geniuses I am Kapil muni. (10.26)

उच्चःै शर्वसम् अ ानां, िवि माम् अमृतो वम् ।
ऐरावतं गजने ्दर्ाणां, नराणां च नरािधपम् ॥१०.२७॥

आयधु ानाम् अहं वजर्ं धेननू ाम् अिस्म कामधकु ् ।
पर्जनश् चािस्म कन्दप्ःर , सपार्णाम् अिस्म वासिु कः ॥१०.२८॥
Among horses, I am Uchhaishrava. Know Me as the Airavat12 among the Elephants and the Kings
among the men. I am Vajra, (the thunderbolt) among the weapons, Kama-Dhenu among the cows, I
am the Cupid for procreation and Vasuki among the snakes. (10.27-28)

अनन्तश् चािस्म नागाना,ं वरुणो यादसाम् अहम।्
िपतृणाम् अय्रमा चािस्म, यमः संयमताम् अहम् ॥१०.२९॥

पर्ह्लादश् चािस्म दतै ्याना,ं कालः कलयताम् अहम्।
मगृ ाणां च मगृ ने ्दर्ोऽह,ं वैनतेय पिक्षणाम् ॥१०.३०॥
Among the Cobras, I am Anant (‘Shesh-Naag’), among beings of water, I am the water-god Varun-
Dev, among the ancestors (Pitru) I am Pitru by name ‘Aryama’ and among the controller who limit, I

12 Airavat is said to be a kind of elephant who has (or had) multiple trunks.

57

am the God of Death. Among Daityas, I am Prahalad, I am the time, I am the lion among the beasts,
and the Eagle, the king of birds among birds. (10.29-30)

पवनः पवताम् अिस्म, रामः श भृताम् अहम् ।
झषाणां मकरश् चािस्म, ोतसाम् अिस्म जाह्नवी ॥१०.३१॥
I am the wind among the purifiers, and Lord Rama among the warriors. I am the crocodile among
the marine-lives, and the holy Ganges river among the rivers. (10.31)

सगा्रणाम् आिदर् अन्त , मध्यं चैवाहम् अजुनर् ।
अध्यात्मिव ा िव ानां, वादः पर्वदताम् अहम् ॥१०.३२॥
I am the beginning, the middle, and the end of all creation, Arjun. Among the knowledge I am
knowledge of the supreme Self. I am logic of the logician. (10.32)

अक्षराणाम् अकारोऽिस्म, न् ः सामािसकस्य च ।
अहम् एवाक्षयः कालो, धाताहं िव तोमखु ः ॥१०.३३॥
I am the letter ‘A13’ among the alphabets. I am the dual compound among the compounded words.
I am the endless time. I am the sustainer, and I am omniscient. (10.33)

मृत्युः सवर्हर ाहम,् उ व भिवष्यताम् ।
कीितः शर्ीर् वाक् च नारीणां, स्मृितर् मेधा धिृ त क्षमा ॥१०.३४॥
I am the all devouring death, and also the origin of the future. I am the fame, prosperity, speech,
memory, intellect, resolve, and forgiveness in women. (10.34)

बहृ त्साम तथा सा ा,ं गायतर्ी छन्दसाम् अहम् ।
मासानां माग्रशीष ऽहम्, ऋतनू ां कु समु ाकरः ॥१०.३५॥
In the SamaVedic hymns I am the Bruhatsaam and among the mantras I am Gayatri-Mantra.
Among the months, I am Margashirsh month (November-December) and I am the spring among the
seasons. (10.35)

ूतं छलयताम् अिस्म, तेजस् तेजिस्वनाम् अहम् ।
जयोऽिस्म वसायोऽिस्म, सत्त्वां सत्त्ववताम् अहम् ॥१०.३६॥
I am gambling of the cheats; splendour of the splendid; victory of the victorious; resolution of the
resolute; and goodness of the good. (10.36)

वृष्णीनां वासदु वे ोऽिस्म, पाण्डवानां धनंजयः ।
मुनीनाम् अप्य् अहं ासः, कवीनाम् उशना किवः ॥१०.३७॥
दण्डो दमयताम् अिस्म, नीितर् अिस्म िजगीषताम् ॥१०.३७॥

मौनं चैवािस्म गु ानां, ज्ञानं ज्ञानवताम् अहम् ॥१०.३८॥
I am Krishna among the Vrishni Clan, Arjun among the Pandavs, Vyas among the sages and
Ushan (also famous as Guru Shukracharya, Teacher of the Rakshasas) among the philosophers. I am

13 Not the English alphabet ‘A’, but the consonant pronounciation of ‘A’, which unfailingly gets automatically
pronounced while uttering any alphabet by everyone in every language of the world.

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the power of the rulers, the statesmanship of the seekers of victory. I am silence among the mysteries,
and the Self-knowledge of the knowledgeable. (10.37-38)

यच् चािप सवर्भतू ानां, बीजं तद् अहम् अज्ुरन।
न तद् अिस्त िवना यत् स्यान, मया भतू ं चराचरम् ॥१०.३९॥
I am the origin of all beings, Arjun. There is nothing, animate or inanimate, that can exist without
Me. (See also 7.10 and 9.18) (10.39)

नान्तोऽिस्त मम िद ाना,ं िवभूतीनां परंतप ।
एष तू ेशतः पर्ोक्तो, िवभतू रे ् िवस्तरो मया ॥१०.४०॥
There is no end of My divine manifestations, Parantap. This is only a brief description by Me of the
extent of My divine manifestations. (10.40)

यद् यद् िवभिू तमत् सत्त्व,ं शर्ीमद् ऊिजतम् एव वा ।
तत् तद् एवावगच्छ त्व,ं मम तेजोऽशसभं वम् ॥१०.४१॥
Whatever is endowed with glory, brilliance, and power; know that to be a manifestation of a very
small fraction of My splendour. (10.41)

अथवा बहुनैतेन, िक ज्ञातेन तवाजरन् ।
िव भ्याहम् इदं कृ त् म,् एकांशने िस्थतो जगत् ॥१०.४२॥
What is the need for this detailed knowledge, Arjun? I continually support the entire universe by a
very small fraction of My divine power. (10.42)
ऊँ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशा े शर्ी कृ ष्णाजुन्र संवादे

िवभिू तयोगो नाम दशमोऽध्यायः॥
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Vibhuti-Yog’ from the
ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter Ten.

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11

Vishwa-Rup-Darshan-Yog

(Vision of the Cosmic Form)

अजरुन् उवाच
मदनुगर्हाय परम,ं गु म् अध्यात्मसंिज्ञतम् ।
यत् त्वयोक्तं वचस् तने , मोहोऽयं िवगतो मम ॥११.१॥

Arjun said
My illusion is dispelled by the profound words of wisdom You spoke—out of compassion
towards—me about the supreme secret of Spirit. (11.01)

भवाप्ययौ िह भतू ानां, शर्ुतौ िवस्तरशो मया ।
त्व ः कमलपतर्ाक्ष, माहात्म्यम् अिप चा यम् ॥११.२॥
Kamalpatraksh, I have heard from You in detail about the origin and dissolution of beings, and
Your immutable glory. (11.02)

एवम् एतद् यथात्थ त्वम,् आत्मानं परमे र ।
दर् ुम् इच्छािम ते रुपम,् ऐ रं पुरुषो म ॥११.३॥
You are as You have said, the Parameshwar (God), yet I wish to see Your divine cosmic form, O,
Purushottam, the Supreme Being. (11.03)

मन्यसे यिद तच् छक्य,ं मया दर् ुम् इित पर्भो ।
योगे र ततो मे त्व,ं दस्यर ात्मानम् अ यम् ॥११.४॥
Prabho (God), if You think it is possible for me to see Your universal-form, then, Yogeshwar14
(God), show me Your immutable complete eternal form. (11.04)

शर्ीभगवानुवाच
पश्य मे पाथ्र रुपािण, शतशोऽथ सह श: ।
नानािवधािन िद ािन, नानवणाक्र ृ तीिन च ॥११.५॥
पश्यािदत्यान् वसून् रुदर्ान्, अि नौ मरुतस् तथा ।
बहून्य् अदृ पवू ािर् ण, पश्या यार्िण भारत ॥११.६॥
इहकै स्थं जगत् कृ त् ं, पश्या सचराचरम् ।
मम दहे े गुडादशे , यच् चान्यद् दर् ुम् इच्छािस ॥११.७॥

14 Yogeshwar literally means, God of the Yogis. The word is used here to indicate the God in His full Glory

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The God Said
Parth, behold My hundreds and thousands of multifarious divine forms of different colours and
shapes. Behold, Bharat, all the celestial beings, and many wonders never seen before. Also behold
Gudakesh, the entire creationanimate, inanimate, and whatever else you like to seeall at one place in
My body. (11.05-07)

न तु मां शक्यसे दर् ुम,् अनने ैव स्वचक्षषु ा ।
िद ं ददािम ते चक्षुः, पश्य मे योगम् ऐ रम् ॥११.८॥
But, you are not able to see Me with your physical eye; therefore, I give you the divine eye to see
My majestic power and glory. (11.08)

सजयं उवाच
एवम् उक्त्वा ततो राजन्, महायोगे रो हिरः ।
दसय्र ामास पाथाय्र , परमं रुपम् ऐ रम् ॥११.९॥

Sanjay said
King Dhritarashtra, having said this; Great Yogeshwar, the great Lord of the mystic power of yog,
the Hari (God Vishnu), revealed His supreme majestic form to Parth. (11.09)

अनेकवक्तर्नयनम,् अनेकाद्भुतदशरन् म् ।
अनके िद ाभरणं, िद ानके ो तायुधम् ॥११.१०॥

िद माल्याम्बरधरं िद गन्धानलु ेपनम।्
सवार् यरम् यं दवे म,् अनन्तं िव तोमखु म् ॥११.११॥
Arjun saw the Lord with many mouths and eyes, and many visions of marvel, with numerous
divine ornaments, and holding many divine weapons. Wearing divine garlands and apparel, anointed
with celestial perfumes and ointments, full of all wonders, the limitless God with faces on all sides.
(11.10-11)

िदिव सूय्सर ह स्य, भवदे ् यगु पद् उित्थता ।
यिद भाः सदशृ ी सा स्याद,् भासस् तस्य महात्मनः ॥११.१२॥
If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would not
resemble the splendor of that exalted being. (11.12)

ततर्कै स्थं जगत् कृ त् ,ं पर्िवभक्तम् अनके धा ।
अपश्यद् दवे दवे स्य, शरीरे पाण्डवस् तदा ॥११.१३॥
Pandav saw the entire universe, having several different descriptions divided in many ways, but
standing as all in One, and One in all in the transcendental body of Krishna. (11.13)

ततः स िवस्मयािव ो, हृ रोमा धनजं यः ।
पर्णम्य िशरसा दवे ं, कृ ता िलर् अभाषत ॥११.१४॥
Having seen the cosmic form of the Lord, Dhananjaya was filled with wonder; and his hairs
standing on end, bowed his head to the Lord and prayed with folded hands. (11.14)

अजन्रु उवाच
पश्यािम दवे ांस् तव दवे दहे े
सवा्ंसर ् तथा भूतिवशषे संघान।्

61

बर् ाणम् ईशं कमलासनस्थम्
ऋष सवार्न् उरगाशं ् िद ान ॥११.१५॥

Arjun said
O, Lord, I see in Your body all Devs, Gods, supernatural controllers, and multitude of beings,
sages, and celestials. (11.15)

अनेकबाहूदरववतर्नते र्ं पश्यािम त्वां सवत्र ोऽनन्तरूपम्।
नान्तं न मध्यं न पनु स् तवािद पश्यािम िव े र िव रुप ॥११.१६॥
O, Vishweshvar (O, Lord of the universe), I see You everywhere with infinite form, with many
arms, stomachs, faces, and eyes. O, Lord of the Universe, in Your Universe-Form, I see neither your
beginning nor the middle nor the end. (11.16)

िकरीिटनं गिदनं चिकर्णं च तेजोरािश सवरत् ो दीि मन्तम।्
पश्यािम त्वां दिु नरी यं समन्ता दी ानलाक्र िु तम् अपर्मेयम् ॥११.१७॥
I see You with Your crown, club, discus; and a mass of radiance, difficult to behold, shining all
around like the immeasurable brilliance of the sun and the blazing fire. (11.17)

त्वम् अक्षरं परमं वेिदत ं त्वम् अस्य िव स्य परं िनधानम् ।
त्वम् अ यः शा तधमगर् ो ा सनातनस् त्वं परु ुषो मतो मे ॥११.१८॥
I believe You are the Supreme Being to be realized. You are the ultimate resort of the universe. You
are the Spirit, and protector of the Sanatan (eternal) order (Dharma). (11.18)

अनािदमध्यान्तम् अनन्तवीयमर् ्अनन्तबाहुं शिशसयू न्र ते र्म् ।
पश्यािम त्वां दी हुताशवक्तर्ं

स्वतजे सा िव म् इदं तपन्तम् ॥११.१९॥
I see You with infinite power, without beginning, middle, or end; with many arms, with the sun
and the moon as Your eyes, with Your mouth as a blazing fire scorching the universe with Your
radiance. (11.19)

ावापिृ थ ोर इदम् अन्तरं िह ा ं त्वयकै े न िदश सवाः्र ।
दषृ ्ट्वाद्भतु ं रूपम् उगर्ं तवदे ं लोकतर्यं पर् िथतं महात्मन् ॥११.२०॥
O, Lord, You pervade the entire space between heaven and earth in all directions. Seeing Your
marvellous and terrible form, the three worlds are trembling with fear. (11.20)

अमी िह त्वां सुरसंघा िवशिन्त के िचद् भीताः पर् लयो गृणिन्त ।
स्वस्तीत्य् उक्तवा महिषिस संघाः स्तुविन्त त्वां स्तुितिभः पषु ्कलािभः ॥११.२१॥
Hosts of supernatural rulers enter into You. Some with folded hands sing Your names and glories
in fear. A multitude of perfected beings hail and adore You with abundant praises. (11.21)

रुदर्ािदत्या वसवो ये च साध्या िव ऽे ि नौ मरुतश् चोष्मपा ।
गन्धवरय् क्षासुरिस संघा वीक्षन्ते त्वां िविस्मताश् चवै सव ॥११.२२॥

रुपं महत् ते बहुवक्तर्नेतर्ं महाबाहो बहुबाहूरुपादम् ।
बहूदरं बहुदं ाकरालं दषृ ्ट्वा लोकाः पर् िथतास् तथाऽहम् ॥११.२३॥
All the celestial beings amazingly gaze at You. Seeing your infinite form with many mouths, eyes,
arms, thighs, feet, stomachs, and many fearful tusks; the worlds are trembling with fear and so do I,
Mahabaho. (11.22-23)

62

नभःस्पृशं दी म् अनके वण्ंर ा ाननं दी िवशालनते र्म् ।
दषृ ्ट्वा िह त्वां पर् िथतान्तरात्मा धिृ त न िवन्दािम शमं च िवष्णो ॥११.२४॥
I am disturbed and find neither peace nor courage, Vishno, after seeing Your effulgent and
colourful form touching the sky, and Your wide open mouth with large shining eyes. (11.24)

दं ाकरालािन च ते मखु ािन दृ ववै कालानलसि भािन ।
िदशो न जाने ने लभे च शमर् पर्सीद दवे शे जगि वास ॥११.२५॥
I lose my sense of direction and find no comfort after seeing Your mouths with fearful teeth
glowing like the fires of cosmic dissolution. Have mercy on me! O, Devesh the Lord of celestial rulers,
and refuge of the universe. (11.25)

अमी च त्वां धतृ रा स्य पुतर्ाः सव सहवे ाविनपालसघं ैः
भीष्मो दर्ोणः सतू पतु र्स् तथासौ सहास्मदीयैर् अिप योधमुख्यःै ॥११.२६॥

वक्तर्ािण ते त्वरमाणा िवशिन्त दं ाकरालािन भयानकािन ।
के िचद् िवलग्ना दशनान्तरेषु संदशृ ्यन्ते चूिणतैर् उ माङ्गै ॥११.२७॥
All my cousin brothers, along with the hosts of other kings and warriors of the other side, together
with chief warriors on our side, are also quickly entering into Your fearful mouths with terrible teeth.
Some are seen caught in between the teeth with their heads crushed. (11.26-27)

यथा नदीनां बहवोऽम्बुवगे ाः समुदर्म् एवािभमुखा दर्विन्त ।
तथा तवामी नरलोकवीरा िवशिन्त वक्तर्ाण्य् अिभिवज्वलिन्त ॥११.२८॥
These warriors of the mortal world are entering Your blazing mouths as many torrents of the
rivers enter into the ocean. (11.28)

यथा पर्दी ं ज्वलनं पतङ्गा िवशिन्त नाशाय समृ वेगाः ।
तथवै नाशाय िवशिन्त लोकास् तवािप वक्तर्ािण समृ वगे ः ॥११.२९॥
All these people are rapidly rushing into Your mouths for destruction as moths rush with great
speed into the blazing flame for destruction. (11.29)

लेिल से गर्समानः समन्ताल् लोकान् समगर्ान् वदनैर् ज्वलि ः ।
तजे ोिभर् आपूयर् जगत् समगर्ं भासस् तवोगर्ाः पर्तपिन्त िवष्णो ॥११.३०॥
You are licking up all the worlds with Your flaming mouths, swallowing them from all sides. Your
powerful radiance is filling the entire universe with effulgence and burning it, O, Vishno (O, God
Vishnu). (11.30)

आख्यािह मे को भवान् उगर्रुपो नमोऽस्ते ते दवे वर पर्सीद ।
िवज्ञातमु ् इच्छािम भवन्तम् आ ं न िह पर्जानािम तव पर्विृ म् ॥११.३१॥
Tell me, who are You in such a fierce form? My salutations to You, O, Deva-Var (O, God), the best
of all celestial rulers, be merciful! I wish to understand You, O, Adyam, (O, God), Pimal Being, because
I do not know Your mission. (11.31)

शर्ीभगवानवु ाच
कालोऽिस्म लोकक्षयकृ त् पर्वृ ो लोकान् समाहतमरु् ् इह पर्वृ ः ।
ऋतेऽिप त्वां न भिवष्यिन्त सव यऽे विस्थताः पर्त्यनीके षु योधाः ॥११.३२॥

63

The God said
I am death, the mighty destroyer of the world. Currently, I am occupied in destruction of all these
people. Even without your participation in the war, all the warriors standing arrayed in the opposing
armies shall cease to exist. (11.32)

तस्मात् त्वम् उ ि यशो लभस्व िजत्वा शतर्नु ् भङु व राज्यं समु म् ।
मयवै तै े िनहताः पवू रम् ् एव िनिम मातर्ं भव स सािचन् ॥११.३३॥
Therefore, you get up and attain glory. Conquer your enemies, and enjoy a prosperous kingdom. I
have already destroyed all these warriors. You become only an instrument. (11.33)

दर्ोणं च भीष्मं च जयदर्थं च
कण्ंर तथान्यान् अिप योधवीरान् ।
मया हतांस् त्वं जिह मा िथ ा
यधु ्यस्व जेतािस रणे सप ान् ॥११.३४॥
Kill all these great warriors who are already killed by Me. Do not fear. You will certainly conquer
the enemies in the battle; therefore, fight! (11.34)

सजं य उवाच
एतच् छु त्वा वचनं के शवस्य
कृ ता िलर् वपे मानः िकरीटी ।
नमस्कृ त्वा भयू एवाह कृ ष्णा
सगद्ग्दं भीतभीतः पर्णम्य ॥११.३५॥

Sanjay said

Having heard these words of Keshav; Arjun, his crown on the head, trembling with folded hands,
prostrated with fear and spoke to Krishna in a choked voice. (11.35)

अजरु्न उवाच
स्थाने हृषीके श तव पर्कीत्यार् जगत् पर्हृष्यत्य् अनुरज्यते च ।

रक्षािं स भीतािन िदशो दर्विन्त
सव नमस्यिन्त च िस संघाः ॥११. ३६॥

Arjun said
Rightly so, Hrishikesh, the world delights and rejoices in singing your glory, the terrified demons
flee in all directions and the hosts of sages bow to You in adoration. (11.36)

कस्माच् च ते न नमरे न् महात्मन्
गरीयसे बर् णोऽप्य् आिदकतर् ।

अनन्त दवे ेश जगि वास
त्वम् अक्षरं सद् असत् तत्परं यत् ॥११.३७॥
Why should they notO, great soulbow to You, the original creator who is even greater than
the creator of material worlds? O, infinite Lord, O, God of all celestial rulers, O, abode of the universe,
You are both Eternal and Temporal, and the Supreme Being that is beyond Eternal and Temporal.
(11.37)

त्वम् आिददवे ः परु ुषः परु ाणस्
त्वम् अस्य िव स्य परं िनधानम् ।
वे ािस वे ं च परं च धाम त्वया ततं िव म् अनन्तरुप ॥११.३८॥

64

You are the primal God, the most ancient Person. You are the ultimate resort of the entire universe.
You are the knower, the object of knowledge, and the Supreme Abode. You, O, Lord of the infinite
form, pervade the entire universe. (11.38)

वायुर् यमोऽिगर्र् वरुणः शशाङकः पर्जापितस् त्वं पर्िपतामह ।
नमो नमस्तऽे स्तु सहसर्कृ त्वः पनु भूयोऽिप नमो नमस्ते ॥११.३९॥
You are the controller of death, the fire, the wind, the water god, the moon god, and the creator, as
well as the father of the creator. Salutations to You a thousand times, and again and again salutations
to You. (11.39)

नमः पुरस्ताद् अथ पृ तस् ते नमोऽस्तु ते सवर्त एव सवर् ।
अनन्तवीयार्िमतिवकर्मस् त्वं सव्रं समा ोिष ततोऽिस सवर्ः ॥११.४०॥
My salutations to You from all sides O, Lord, my obeisance to You from all sides. You are infinite
valour and the boundless might. You pervade everything, and, therefore, You are everywhere and in
everything. (11.40)

सखेित मत्वा पर्सभं यद् उक्तं हे कृ ष्ण हे यादव हे सखिे त ।
अजानता मिहमानं तवेदं मया पर्मादात् पर्णयने वािप ॥११.४१॥
Considering You merely as a friend, and not knowing Your greatness, I have inadvertently
addressed You as ‘Krishna’, ‘Yadav’, and ‘friend’ merely out of affection or carelessness. (11.41)

यच् चावहासाथम्र ् असत्कृ तोऽिस िवहारश्य्यासनभोजनषे ु ।
एकोऽथवाप्य् अच्युत तत्समक्षं तत् क्षामये त्वाम् अहम् अपर्मये म् ॥११.४२॥
In whatever way I may have insulted You in jokes; while playing, reposing in bed, sitting, or at
meals; when alone, or in front of others; Achuta, the immeasurable One, I implore You for forgiveness.
(11.42)

िपतािस लोकस्य चराचरस्य त्वम् अस्य पजू ्य गरु ुर् गरीयान ।
न त्वत्स्यमोऽस्त्य् अभ्यिधकः कु तोऽन्यो लोकतर्यऽे प्य् अपर्ितमपर्भाव ॥११.४३॥
You are the father of this animate and inanimate world, and the greatest guru to be worshipped.
No one is even equal to You in the three worlds; how can there be one greater than You? O, Being of
incomparable glory. (11.43)

तस्मात् पर्णम्य पर्िणधाय कायं पर्सादये त्वाम् अहम् ईशम् ई म् ।
िपतवे पतु र्स्य सखवे सख्युः िपर्यः िपर्यायाहिर् स दवे सोढुम् ॥११.४४॥
Therefore, O, adorable Lord, I seek Your mercy by bowing down and prostrating my body before You.
Bear with me as a father to his son, as a friend to a friend, and as a husband to his wife, O, Lord. (11.44)

अदृ पवू र्ं हृिषतोऽिस्म दषृ ्ट्वा भयेन च पर् िथतं मनो मे ।
तद् एव मे दशरय् दवे रुपं पर्सीद दवे ेश जगि वास ॥११.४५॥
Beholding that which has never been seen before delights me, and yet my mind is tormented with
fear. Therefore, O, God of celestial rulers, the refuge of the universe, have mercy on me; and show me
your Lord Vishnu’s normal four-armed form. (11.45)

िकरीिटनं गिदनं चकर्हस्तम्
इच्छािम त्वां दर् ुम् अहं तथवै ।

तेनैव रुपणे चतुभज्ुर ने
सहसर्बाहो भव िव मतू ॥११.४६॥

65

I wish to see You with a crown, holding mace and discus in Your hands. Therefore, O, Lord with
thousand arms and universal form, please appear in the four-armed form. (11.46)

शर्ीभगवानुवाच
मया पर्स ेन तवाजनरु् दे ं
रुपं परं दिशतम् आत्मयोगात् ।
तजे ोमयं िव म् अनन्तम् आ ं
यन् मे त्वदन्यने न दृ पूवम्र ् ॥११.४७॥

The God Said
Arjun, being pleased with you I have shown you, through My own yogic powers, this particular
supreme, shining, universal, infinite, and primal form of Mine that has never been seen before by
anyone other than you. (11.47)

न वदे यज्ञाध्ययनरै ् न दानैर् न च िकर्यािभर् न तपोिभर् उगर्ैः ।
एवरं ुपः शक्य अहं नृलोके दर् ु ं त्वदन्येन कु रुपर्वीर ॥११.४८॥
Kurupravir, neither by study of the Vedas, nor by sacrifice, nor by charity, nor by rituals, nor by severe
austerities, can I be seen in this cosmic form by any one other than you in this human world. (11.48)

मा ते था मा च िवमढू भावो दषृ ्ट्वा रुपं घोरम् ईदङृ ्ममेदम् ।
पते भीः पर्ीतमनाः पुनस् त्वं तद् एव मे रुपम् इदं पर्पश्य ॥११.४९॥
Do not be perturbed and confused by seeing such a terrible form of Mine as this. With fearless and
cheerful mind, now behold My four-armed form. (11.49)

सजं य उवाच
इत्य् अजनरु् ं वासुदवे स् तथोक्त्वा स्वकं रुपं दशरय् ामास भयू ः ।
आ ासयामास च भीतम् एनं भतू ्वा पुनः सौम्यवपुर् महात्मा ॥११.५०॥

Sanjay said
After speaking like this to Arjun, Vaasudev revealed His four-armed form. And then assuming His
pleasant human form, Lord Krishna, the Great One, consoled Arjun who was terrified. (11.50)

अजुरन् उवाच
दषृ ्ट्वेदं मानुषं रुप,ं तव सौम्यं जनादनर् ।
इदानीम् अिस्म संवृ ः, सचते ाः पर्कृ ित गतः ॥११.५१॥

Arjun said
Janardan, seeing this lovely human form of Yours, I have now become tranquil and I am normal
again. (11.51)

शर्ीभगवानवु ाच
सदु दु श्र र्म् इदं रुप,ं दृ वानिस यन् मम ।
दवे ा अप्य् अस्य रुपस्य, िनत्यं दशन्र कािङ्क्षणः ॥११.५२॥

The God said
This four-armed form of Mine that you have seen is very difficult, indeed, to see. Even Devs, the
celestial controllers are ever longing to see this form. (11.52)

66

नाहं वेदरै ् न तपसा, न दानेन न चेज्यया ।
शक्य एवंिवधो दर् ु,ं दृ वानिस मां यथा ॥११.५३॥
This four-armed form of Mine that you have just seen cannot be seen even by study of the Vedas,
or by austerity, or by acts of charity, or by the performance of rituals. (11.53)
भकत्या त्व् अनन्यया शक्य, अहम् एवंिवधोऽजनुर् ।
ज्ञातंु दर् ु ं च त वेन, पर्वे ु ं च परंतप ॥॥११.५४॥
However, Arjun, through single-minded devotion alone, I can be seen in this form and Parantap,
can be known in essence, and also can be reached. (11.54)

मत्कम्कर ृ न् मत्परमो, म क्तः सङ्गविजतः ।
िनवरः सवरभ् ूतेषु, यः स माम् एित पाण्डव ॥११.५५॥
The one who does all works as if being done for Me, and to whom I am the Supreme goal; who is
my devotee, who has no attachment, and is free from enmity towards any being; attains Me, Pandav.
(11.55)
ॐ तत्सिदित शर्ीम गव ीतासपू िनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाज्नरु संवादे िव रुपदश्रनयोगो नाम
एकादशोऽध्यायः॥
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Vishwa-Rup-Darshan-
Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Eleven.

67

12

Bhakti Yog

(Path of Devotion)

अजन्रु उवाच
एवं सततयुक्ता य,े भक्तास् त्वां पय्ुरपासते ।
ये चाप्य् अक्षरम् अ क्तं , तेषां के योगिव मा: ॥१२.१।

Arjun Asked
Those ever steadfast devotees who worship the personal aspect of God ‘Saguna-Sakar15’ (with
form akin to Idol or symbol worship, lending shape and quality to God), and others who worship the
impersonal aspect, or the ‘Nirguna-Nirakar,16 (formless, akin to Idol-less, symbol-less worship)
Absolute; which of these has the best knowledge of yog? (12.01)

शर्ीभगवानवु ाच
मय्य् आवशे ्य मनो ये मा,ं िनत्ययुक्ता उपासते ।
शर् या परयोपते ास,् ते मे यकु ्ततमा मताः ॥१२.२॥

The God Said
Those ever steadfast devotees who worship with supreme faith by fixing their mind on a personal
form of God, I consider them to be mine and the best yogis. (12.02)

ये त्व् अक्षरम् अिनदश्यम् अ क्तं पयुरप् ासते ।
सवर्तर्गम् अिचन्त्यं च, कू टस्थम् अचलं धर्वु म् ॥१२.३॥

संिनयम्यिे न्दर्यगर्ाम,ं सव्तर र् समबु यः ।
ते पर्ा वु िन्त माम् एव सवभ्र तू िहते रताः ॥१२.४॥
But those others (Idol-less Worshippers) who worship the unchangeable, the inexplicable, the
invisible, the omnipresent, the inconceivable, the unchanging, the immovable, and the formless
impersonal aspect of God; restraining all the senses, even-minded under all circumstances, engaged in
the welfare of all creatures, also attain Me (God). (12.03-04)

क्लशे ोऽिधकतरस् तेषाम्, अ क्तासक्तचेतसाम् ।
अ क्ता िह गितर् दःु ख,ं दहे वि र् अवाप्यते ॥१२.५॥

15 ‘Sagun-Sakar’ literally means ‘with qualities and shape’ that is size, shape, temperament etc. Idol worship is
‘Sagun-Sakar’ worship.

16 ‘Nirgun-Nirakar’ literally means without quality and without shape. ‘Nirgun-Nirakar’ worship is idol-less
worship.

68

Self-realization is more difficult for (Idol-less Worshippers) those who fix their mind on the
impersonal, unmanifest, and formless Absolute; because, comprehension of the unmanifest by
embodied beings is attained with difficulty. (12.05)

ये तु सवािर् ण कमा्रिण, मिय संन्यस्य मत्पराः ।
अनन्यने वै योगेन, मां ध्यायन्त उपासते ॥ १२.६॥

तषे ाम् अहं समु ता,र् मृत्युसंसारसागरात् ।
भवािम निचरात् पाथ,्र मय्य् आविे शतचते साम् ॥१२.७॥
For those who worship the Supreme with unswerving devotion as a personal deity (idol) of their
choice, offer all actions to Me, intent on Me as the Supreme, and meditate on Me; Parth, I swiftly
become their saviorfrom the world that is the ocean of death and transmigrationwhose thoughts
are set on My personal form. (12.06-07)

मय्येव मन आधत्स्व, मिय बिु िनवशे य ।
िनविसष्यिस मय्यवे , अत ऊध्वर्ं न सशं य ॥१२.८॥
Therefore, focus your mind on Me, and let your intellect dwell upon Me alone through meditation
and contemplation. Thereafter you shall certainly attain Me. (12.08)

अथ िच ं समाधात,ंु न शक्नोिष मिय िस्थरम् ।
अभ्यासयोगेन ततो, माम् इच्छा ंु धनजं य ॥१२.९॥
If you are unable to focus your mind steadily on Me, then long to attain Me by practice (of any
other spiritual discipline; such as a ritual, or deity worship that suits you), Dhanajaya. (12.09)

अभ्यासेऽप्य् असमथ ऽिस, मत्कमप्र रमो भव ।
मदथ्मर ् अिप कमार्िण, कु व्नर ् िसि म् अवाप्स्यिस ॥१२.१०॥
If you are unable even to do any spiritual discipline, then be intent on performing your duty just
for Me. You shall attain perfection by doing your prescribed duty for Me — without any selfish
motive—just as an instrument to serve and please Me. (12.10)

अथतै द् अप्य् अश्क्तोऽिस, कतंरु् म ोगम् आिशर्तः ।
सवकर् मफ्र लत्याग,ं ततः कु रु यतात्मवान् ॥१२.११॥
If you are unable to do your duty for Me, then just surrender unto Me, and renounce the
attachment to, and the anxiety for, the fruits of all work—by learning to accept all results as God's
grace—with equanimity. (12.11)

शर्ेयो िह ज्ञानम् अभ्यासाज्, ज्ञानाद् ध्यानं िविशष्यते ।
ध्यानात् कम्रफलत्यागस्, त्यागाच् छािन्तर् अनन्तरम् ॥१२.१२॥
The transcendental knowledge of scriptures is better than mere ritualistic practice; meditation is
better than scriptural knowledge; renunciation of selfish attachment to the fruits of work (Karma-yog)
is better than meditation; peace immediately follows renunciation of selfish motives. (12.12)

अ े ा सवभ्र तू ाना,ं मतै र्ः करुण एव च ।
िनम्रमो िनरहकं ारः, समदःु खसुखः क्षमी ॥१२.१३॥

69

संतु सततं योगी, यतात्मा दढृ िन यः ।
मय्य् अिपतमनोबिु र्, यो म क्तः स मे िपर्यः ॥१२.१४॥
One who does not hate any creature, who is friendly and compassionate, free from the notion of ‘I’
and ‘my’, even-minded in pain and pleasure, forgiving; and who is ever content, who has subdued the
mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, who is
devoted to Me, is dear to Me. (12.13-14)

यस्मान् नोि जते लोको, लोकान् नोि जते च यः ।
हषार्मषर्भयो गे रै ् मकु ्तो यः स च मे िपर्यः ॥१२.१५॥
The one by whom others are not agitated and who is not agitated by others, who is free from joy,
envy, fear, and anxiety, is also dear to Me. (12.15)

अनपके ्षः शिु चर् दक्ष, उदासीनो गत थः ।
सवारर् म्भपिरत्यागी, यो म क्तः स मे िपर्यः ॥१२.१६॥
One who is desireless, pure, wise, impartial, and free from anxiety; who has renounced the
doership in all undertakings; such a devotee is dear to Me. (12.16)

यो न हृष्यित न िे , न शोचित न काङ्क्षित ।
शभु ाशुपिरत्यागी, भिक्तमान् यः स मे िपर्यः ॥१२.१७॥
One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and
the evil, and is full of devotion; is dear to Me. (12.17)

समः शतर्ौ च िमतर्े च, तथा मानापमानयोः ।
शीतोष्णसखु द:ु खेषु, समः सङ्गिवविजतः ॥१२.१८॥

तलु ्यिनन्दास्तिु तर् मौनी, संतु ो येन के निचत् ।
अिनके त: िस्थरमितर्,भिक्तमान् मे िपर्यो नर: ॥१२.१९॥
The one who remains the same towards friend or foe, in honour or disgrace, in heat or cold, in
pleasure or pain; who is free from attachment; who is indifferent to censure or praise; who is quiet,
and content with whatever he or she has; unattached to a place, a country, or a house; equanimous,
and full of devotionthat person is dear to Me. (12.18-19)

ये तु धम्यारम् तृ म् इदं यथोक्तं पयपु्र ासते ।
शर् धाना मत्परमा, भक्तास् तेऽतीव मे िपर्याः ॥१२.२०॥
But those faithful devotees, who set Me as their supreme goal and follow the above mentioned
nectar of moral values are very dear to Me. (12.20)

ॐ तत्सिदित शर्ीम गव ीतासपू िनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजन्रु सवं ादे भिक्तयोगो नाम ादशोऽध्यायः॥
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Bhakti Yog’ from the
ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Twelve.

70

13

Kshetra-Kshetrajna-Vibhag-Yog

(Field and its Knower)

शर्ीभगवानवु ाच
इदं शरीरं कौन्तये क्षते र्म् इत्य् अिभधीयते ।
एतद् यो वेि तं पर्ाहुः, क्षेतर्ज्ञ इित ति दः ॥१३.१॥

The God Said
Kaunteya, this physical body, may be called the ‘field’ and one who knows the field is called the
‘knower of the field’ (or Spirit) by the seers of truth. (13.01)

क्षते र्ज्ञं चािप मां िवि , सव्कर ्षेतर्ेषु भारत ।
क्षेतर्क्षेतर् योर् ज्ञान,ं यत् तज् ज्ञानं मतं मम ॥१३.२॥
Bharat, know Me to be the ‘knower of the field’ of all the bodies and the knowledge that the ‘field’
and its ‘knower’ are two different entities is the true understanding considered by Me to be the
transcendental knowledge. (13.02)

तत् क्षेतर्ं यच् च यादकृ ् च, यि कािर यत यत् ।
स च यो यत्पर्भाव , तत् समासेन मे शणृ ु ॥१३.३॥
What that ‘field’ is, what it is like, what its transformations are, where its source is, who that
‘knower’ is, and what his abilities are, hear all these from Me in brief. (13.03)

ऋिषिभर् बहुधा गीतं, छन्दोिभर् िविवध:ै पृथक् ।
बर् सतू र्पदै ैव, हतै मु ि र, िविनि तःै ॥१३.४॥
The seers have separately described (the field and its knower) in different ways in the Vedic
hymns, and also in the conclusive and convincing verses of other scriptures. (13.04)

महाभूतान्य् अहकं ारो, बिु र् अ क्तम् एव च ।
इिन्दर्यािण दशैकं च, प चेिन्दर्यगोचराः ॥१३.५॥

इच्छा षे ः सुखं दःु खं, संघात ते ना धृितः ।
एतत् क्षते र्ं समासेन, सिवकारम् उदाहृतम् ॥१३.६॥
The five primary materials (Panch-Mahabhut), ‘I’-consciousness or ego, intellect, Maya (Delusion),
ten organs, one mind, five senses and desire, hatred, pleasure, pain, the physical body, consciousness,
patience and resolvethus is the entire field been briefly described with its transformations. (13.05-06)

अमािनत्वम् अदिम्भत्वम् अिहसा क्षािन्तर् आजव्र म् ।
आचाय पासनं शोच,ं स्थयै रम् ् आत्मिविनगर्हः ॥१३.७॥

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इिन्दर्याथषु वरै ाग्यम,् अनहकं ार एव च ।
जन्ममतृ ्यजु रा ािध-दःु खदोषानुदशन्र म् ॥१३.८॥
Humility, modesty, non-violence, forgiveness, honesty, service to guru, purity of thought, word
and deed, steadfastness, self-control; and aversion towards sense objects, absence of ego, constant
reflection on pain and suffering inherent in birth, old age, disease, and death; (13.07-08)

असिक्तर् अनिभष्वङ्ग, पुतर्दारगहृ ािदषु ।
िनत्यं च समिचत्त्वम,् इ ािन ोपपि षु ॥१३.९॥

मिय चानन्ययोगेन, भिक्तर् अ िभचािरणी ।
िविवक्तदशे सिे वत्वम् अरितर् जनसंसिद ॥१३.१०॥

अध्यात्मज्ञानिनत्यत्व,ं तत्त्वज्ञानाथदर् शरन् म् ।
एतज् ज्ञानम् इित पर्ोक्तम् अज्ञानं यद् अतोऽन्यथा ॥१३.११॥
Detachment, non-fondness with son, wife, and home; unfailing equanimity upon attainment of
the desirable and the undesirable; and unswerving devotion to Me through single-minded
contemplation, taste for solitude, distaste for social gatherings and gossips; steadfastness in acquiring
the knowledge of Spirit, and seeing the omnipresent Supreme Being everywherethis is said to be
knowledge. That which is contrary to this is ignorance. (13.09-11)

ज्ञेयं यत् तत् पर्व यािम, यज् ज्ञात्वाऽमतृ म् अ ुते ।
अनािदमत् परं बर् , न सत् तन् नासद् उच्यते ॥१३.१२॥
I shall fully describe the object of knowledge. By knowing this, one attains immortality
(Liberation). The beginning-less Supreme Being is said to be neither eternal, nor temporal. (13.12)

सव्तर ःपािणपादं तत्, सवत्र ोऽिक्षिशरोमखु म् ।
सव्रतःशर्िु तमल् लोके , सवरम् ् आवतृ ्य ित ित ॥१३.१३॥
The Spirit has His hands, feet, eyes, head, mouth, and ears everywhere, because He is all-pervading
and omnipresent. (13.13)

सविन्दर्यगणु ाभासं, सविन्दर्यिवविजतम् ।
असक्तं सव्रभृच् चैव, िनग्रणु ं गुणभोक्तृ च ॥१३.१४॥
He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the
sustainer of all; devoid of the three modes of material Nature, and yet the enjoyer of the modes of
material Nature by becoming a living entity. (13.14)

बिहर् अन्त भतू ानम्, अचरं चरम् एव च ।
सू मत्वात् तद् अिवज्ञये ,ं दरू स्थं चािन्तके च तत् ॥१३.१५॥
He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because
of His subtlety. And because of His omnipresence, He is very near residing in one’s inner psyche; as
well as far awayin the Supreme Abode. (13.15)

अिवभक्तं च भूतषे ,ु िवभक्तम् इव च िस्थतम् ।
भूतभतृर् च तज् ज्ञये ं, गर्िसष्णु पर्भिवष्णु च ॥१३.१६॥
He is undivided, and yet appears to exist as if divided in beings. He is the object of knowledge,
and appears as the creator, sustainer, and destroyer of all beings. (13.16)

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ज्योितषाम् अिप तज् ज्योितस्, तमसः परम् उच्यते ।
ज्ञानं ज्ञेयं ज्ञानगम्य,ं हृिद सव्रस्य िवि तम् ॥१३.१७॥
The Supreme Being is the source of all lights. He is said to be beyond darkness of ignorance. He is
the Self-knowledge, the object of Self-knowledge, and seated in the inner psyche as consciousness of
all beings, He is to be realized by Self-knowledge. (13.17)

इित क्षते र्ं तथा ज्ञान,ं ज्ञेयं चोक्तं समासतः ।
म क्त एतद् िवज्ञाय, म ावायोपप ते ॥१३.१८॥
Thus the ‘field’ as well as the knowledge and the object of knowledge have been briefly described
by Me. Having understood this, My devotee attains My Supreme Abode. (13.18)

पर्कृ ित परु ुषं चैव, िव य् अनादी उभाव् अिप ।
िवकारां गुणां वै , िवि पर्कृ ितसंभवान् ॥१३.१९॥

कायकर् रणकतरतृ् ्व,े हते ःु पर्कृ ितर् उच्यते ।
पुरुषः सखु दःु खानां, भोक्तृ त्वे हते रु ् उच्यते ॥१३.२०॥
Know that both the material Nature (Prakriti) and the Spiritual Being (Purusha) are beginning-
less. All manifestations and three dispositions of mind and matter, called modes, are born of material
Nature (Prakriti). Material Nature (Prakriti) is said to be the cause of production of physical body and
organs of perception and action. Purusha (Spirit or Consciousness) is said to be the cause of
experiencing pleasures and pains. (13.19-20)

पुरुषः पर्कृ ितस्थो िह, भङु क्ते पर्कर्ितजान् गुणान् ।
कारणं गणु सङगोऽस्य, सदस ोिनजन्मसु ॥१३.२१॥
Spiritual Being (Purusha) enjoys three modes of material Nature (Prakriti) by associating with the
material Nature (Prakriti). Attachment to the three modes of material Nature (Prakriti) due to
ignorance caused by previous Karma is the cause of birth of living entity in good and evil wombs.
(13.21)

उपदर् ानमु न्ता च, भतार् भोक्ता महे रः ।
परमात्मेित चाप्य् उक्तो, दहे ऽे िस्मन् परु ुषः परः ॥१३.२२॥
The Spirit (Purusha) in the body is the witness, the guide, the supporter, the enjoyer, and the
controller. (13.22)

य एव विे पुरुषं, पर्कृ ित च गुणःै सह ।
सव्थर ा वतमर् ानोऽिप, न स भयू ोऽिभजायते ॥१३.२३॥
They who truly understand Spirit (Purusha) and the material Nature (Prakriti) with its three
modes are not born again regardless of their way of life. (13.23)

ध्यानने ाित्मन पश्यिन्त, के िचद् आत्मानमात्मना ।
अन्ये सांख्यने योगेन, कमय्र ोगने चापरे ॥१३.२४॥
Some perceive the Atma (Supersoul) in their inner psyche through mind and intellect that have
been purified either by meditation or by metaphysical knowledge (Jnan-Yog) or by selfless service
(Karma-Yog). (13.24)

73

अन्ये त्व् एवम् अजानन्तः शर्ुत्वान्यभे ्य उपासते ।
तऽे िप चािततरन्त्य् एव, मतृ ्युं शर्ुितपरायणाः ॥१३.२५॥
Others, however, do not know the Yogs of meditation, knowledge, devotion, and work; but they
perform deity worship with faith as mentioned in the scriptures by the saints and sages. They also
transcend death by virtue of their firm faith to what they have heard. (13.25)

यावत् संजायते िकिचत्, सत्त्वं स्थावरजङ्गमम् ।
क्षते र्क्षते र्ज्ञसंयोगात्, तद् िवि भरतषर्भ ॥१३.२६॥
Whatever is born, Bharatarshabh, whatever is animate or inanimate; know them to be created from
the union of Spirit (Kshetragnya) and matter (Kshetra). (13.26)

समं सवषु भतू ेषु, ित न्तं परमे रम् ।
िवनश्यत्स्व् अिवन्श्यन्त,ं यः पश्यित स पश्यित ॥१३.२७॥
The one who sees the same eternal Supreme Lord dwelling as Spirit equally within all mortal
beings truly sees. (13.27)

समं पश्यन् िह सवत्र र्, समविस्थतम् ई रम् ।
न िहनस्त्य् आत्मनात्मान,ं ततो याित परां गितम् ॥१३.२८॥
When one beholds one and the same Lord existing equally in every being, one does not injure
anybody; because one considers everything as one’s own self. And thereupon attains the Supreme
Abode. (13.28)

पर्कृ त्यैव च कमािर् ण, िकर्यमाणािन सवश्र ः ।
यः पश्यित तथात्मानम्, अकतार्र ं स पश्यित ॥१३.२९॥
The one who perceives that all works are done by the powers of material Nature (Prakriti) truly
understands, and thus does not consider oneself as the doer. (13.29)

यदा भूतपथृ ग्भावम,् एकस्थम् अनुपश्यित ।
तत एव च िवस्तारं, बर् सपं ते तदा ॥१३.३०॥
The moment one discovers diverse variety of beings and their different ideas abiding in One, and
coming out from ‘That’ alone, one attains the Supreme Being. (13.30)

अनािदत्वान् िनगरुण् त्वात्, परमात्मायम् अ यः ।
शरीरस्थोऽिप कौन्तेय, न करोित न िलप्यते ॥१३.३१॥
Kaunteya, because of being beginning-less and unaffectable by three modes of material Nature
(Prakriti), the eternal Supersoul (Paramatma)even though dwelling in the body as a living
entityneither does anything nor becomes tainted. (13.31)

यथा सवरग् तं सौ म्याद,् आकाशं नोपिलप्यते ।
सव्तर र्ाविस्थतो दहे ,े तथात्मा नोपिलप्यते ॥१३.३२॥
Just as the all-pervading space is not tainted because of its subtlety; similarly, the Spirit abiding in
all bodies is not tainted. (13.32)

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यथा पर्काशयत्य् एकः, कृ त् ं लोकम् इमं रिवः ।
क्षेतर्ं क्षेतर्ी तथा कृ त् ं, पर्काश्यित भारत ॥१३.३३॥
Bharat, just as one sun illuminates the entire world; similarly, Spirit (‘Kshetri’) gives life to the
‘entire field’ or ‘all fields’ (creation or ‘Kshetra’). (13.33)

क्षेतर्क्षेतर्ज्ञयोर् एवम,् अन्तरं ज्ञानचक्षुषा ।
भूतपर्कृ ितमोक्षं च, ये िवदरु ् यािन्त ते परम् ॥१३.३४॥
Those who perceive—with the eye of Self-knowledge—the difference between the creation (body,
the ‘Kshetra’) and the creator (or the Spirit, ‘Kshetrajna’) as well as know the technique of Moksha of
the living entity from the trap of divine illusory energy (Maya), attain the Supreme. (13.34)
ॐ तत्सिदित शर्ीम गव ीतासपू िनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजन्रु सवं ादे क्षेतर्क्षते र्ज्ञिवभागयोगो नाम

तर्योदशोऽध्यायः॥
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Kshetra-Kshetragnya-
Vibhag-Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Thirteen.

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14

Guna-Treya-Vibhag Yog

(Three-Modes of Material Nature)

शर्ीभगवानुवाच
परं भयू ः पर्व यािम, ज्ञानानां ज्ञानम् उ मम् ।
यज् ज्ञात्वा मनु यः सव, परां िसि म् इतो गताः ॥१४.१॥

The God Said
I shall further explain to you that supreme knowledge, the best of all knowledge, knowing that all
the sages have attained supreme perfection (Liberation). (14.01)

इदं ज्ञानम् उपािशर्त्य, मम साधम्यरम् ् आगताः ।
सगऽिप नोपजायन्त,े पर्लये न थिन्त च ॥१४.२॥
They who have taken refuge in this transcendental knowledge attain unity with Me; and are
neither born at the time of creation, nor afflicted at the time of dissolution. (14.02)

मम योिनर् महद् बर् , तिस्मन् गभर्ं दधाम्य् अहम् ।
संभवः सवर्भूताना,ं ततो भवित भारत ॥१४.३॥

Bharat, my material Nature (‘Mahad-Brahma’-Prakriti) is the womb of creation wherein I place the
seed of Consciousness from which all beings are born. (14.03)

सवयर् ोिनषु कौन्तये , मूत्यर : सभवं िन्त या:।
तासां बर् महद् योिनर, अहं बीजपर्द: िपता ॥१४.४॥
Kaunteya, whatever forms are produced in all different wombs, the material Nature is their body-
giving mother; and I am (Spirit or Consciousness) is the life-giving father. (14.04)

सत्त्वं रजस् तम इित, गणु ाः पर्कृ ितसंभवाः ।
िनब िन्त महाबाहो, दहे े दिे हनम् अ यम् ॥१४.५॥
Mahabaho, with ‘Satva’ (Goodness), ‘Rajas’ (Passion), and ‘Tamas’ (inertia); these three modes or
‘ropes’, the material Nature (Prakriti) fetters the eternal individual soul to the body. (14.05)

ततर् सत्त्वं िनमलर् त्वात्, पर्काशकम् अनामयम् ।
सखु सङ्गेन ब ाित, ज्ञानसङ्गने चानघ ॥१४.६॥
Of these, the mode of ‘Satva’, the goodness is illuminating and good, because it is pure. The mode
of goodness fetters the living entity by attachment to happiness and knowledge, O, sinless, Anagh.
(14.06)

रजो रागात्मकं िवि , तृष्णासङ्ग्समु वम ।
तन् िनब ाित कौन्तये , कम्रसङ्गेन दिे हनम् ॥१४.७॥

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Kaunteya, know that the mode of ‘Rajas’, the passion is characterized by intense craving for sense
gratification, and is the source of material desire and attachments. The mode of passion (Rajas) binds
the living entity by attachment to action and the fruits of work. (14.07)

तमस् त्व् अज्ञानजं िवि , मोहनं सवरद् िे हनाम् ।
पर्मादलस्यिनदर्ािभस,् तन िनब् ाित भारत ॥१४.८॥
Know, Bharat, that the mode of ‘Tamas’, the inertia or the ignorancethe deluder of living
entityis born of inertia. The mode of ignorance binds living entity by carelessness, laziness, and
excessive sleep. (14.08)

सत्त्वं सुखे स यित, रजः कमरि् ण भारत ।
ज्ञानम् आवृत्य तु तमः, पर्मादे सन यत्य् उत ॥१४.९॥
Bharat, the mode of goodness (Satva) attaches one to happiness, the mode of passion (Rajas)
attaches one to action, and the mode of ignorance (Tamas) veils the knowledge and attaches one to
laziness, sleep and negligence. (14.09)

रजस् तमश् चािभभूय, सत्त्वं भवित भारत ।
रज: सत्त्वं तम ैव, तम: सत्त्वं रजस् तथा ॥१४.१०॥
Bharat, Goodness (Satva) prevails by suppressing passion (Rajas) and ignorance (Tamas); passion
(Rajas) prevails by suppressing goodness (Satva) and ignorance (Tamas); and ignorance (Tamas) prevails by
suppressing goodness (Satva) and passion (Rajas), (14.10)

सवर् ारेषु दहे ऽे िस्मन्, पर्काश उपजायते ।
ज्ञानं यदा तदा िवधाद,् िववृ ं सत्त्वम् इत्यं उत ॥१४.११॥
When the light of Self-knowledge glitters all the senses in the body, then it should be known that
goodness (Satva) is predominant. (14.11)

लोभः पर्वृि र् आरम्भः, कमर्णाम् अशमः स्पहृ ा ।
रजस्य् एतािन जायन्ते, िववृ े भरतष्भर ॥१४.१२॥
Bharatarshabh, when passion (Rajas) is predominant; greed, activity, undertaking of selfish works,
restlessness, and excitement arise. (14.12)

अपर्काशोऽपर्वृि , पर्मादो मोह एव च।
तमस्य् एतािन जायन्त,े िववृ े कु रूनन्दन ॥१४.१३॥
Kurunandan, when inertia (Tamas) is predominant; ignorance, inactivity, carelessness, and
delusion arise. (14.13)

यदा सत्त्वे पर्व े त,ु पर्लयं याित दहे भतृ ् ।
तदो मिवदां लोकान्, अमलान् पर्ितप ते ॥१४.१४॥
One who dies during the dominance of goodness (Satva) goes to heaventhe pure world of
knowers of the Supreme. (14.14)

रजिस पर्लयं गत्वा, कमरस् िङ्गषु जायते ।
तथा पर्लीनस् तमिस, मूढयोिनषु जायते ॥१४.१५॥

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When one dies during the dominance of passion (Rajas), one is reborn among those who are very
actively attached to actions; and dying under mode of ignorance (Tamas), one is reborn as insensitive
lower creatures. (14.15)

कमरण् ः सुकृ तस्याहुः, साित्त्वकं िनमर्लं फलम् ।
रजसस् तु फलं दःु खम्, अज्ञानं तमसः फलम् ॥१४.१६॥
The fruit of good (Satvic) action is said to be pure, untainted and beneficial, the fruit of passionate
(Rajasik) action is pain, and the fruit of ignorant (Tamasik) action is laziness and ignorance. (14.16)

सत्त्वात् स ायते ज्ञान,ं रजसो लोभ एव च ।
पर्मादोमोहौ तमसो, भवतोऽज्ञानाम् एव च ॥१४.१७॥
Self-knowledge arises from mode of goodness (Satva); greed arises from mode of passion (Rajas);
and negligence, delusion, and slowness of mind arise from the mode of ignorance (Tamas). (14.17)

ऊध्वर्ं गच्छिन्त सत्त्वस्था, मध्ये ित िन्त राजसाः ।
जघन्यगणु वृि स्था, अधो गच्छिन्त तामसाः ॥१४.१८॥
They who are established in goodness (Satva) go to heaven; passionate (Rajas) persons are reborn
in the mortal world; and the insipid ones, abiding in the mode of ignorance (Tamas), go to lower
world, (or take birth as lower creatures depending on the degree of their ignorance.) (14.18)

नान्यं गणु भे ्यः कतार्रं, यदा दर् ानु पश्यित ।
गणु भे ्य परं विे , म ावं सोऽिधगच्छित ॥१४.१९॥
When visionaries perceive no doer other than the powers of the Supreme Beingthe modes of
material Nature; and know That which is above and beyond these modes; then they attain Liberation.
(14.19)

गुणान् एतान् अतीत्य तर्ीन्, दहे ी दहे समु वान् ।
जन्ममृत्यजु राद:ु खैर्, िवमकु ्तोऽमृतम् अ तु े ॥१४.२०॥
When one rises above the three modes (Satva-Rajas-Tamas) of material Nature (Prakriti) that
originate in the body, one attains immortality, Moksha or salvation, and is freed from the pains of
birth, old age, and death. (14.20)

अजन्ुर उवाच
कै र् िलङ्गसै ् तर्ीन् गुणान् एतान् अतीतो भवित पर्भो ।
िकमाचारः कथं चतै ास् तर्ीन् गुणान् अितवतर्ते ॥१४.२१॥

Arjun said,
What are the marks of those who have transcended the three modes (Satva-Rajas-Tamas) of
material Nature (Prakriti), and what is their conduct? How does one transcend these three modes of
material Nature, O, Prabho? (14.21)

शर्ीभगवानवु ाच
पर्काशं च पर्विृ च मोहम् एव च पाण्डव ।
न िे सपं र्वृ ािन, न िनवृ ािन काङ्क्षित ॥१४.२२॥

उदासीनवद् आसीनो, गणु रै ् यो न िवचाल्यते ।
गुणा वत्नर ्त इत्य् एव, योऽवित ित नङे ्गते ॥१४.२३॥

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The God said
One who neither hates the presence of enlightenment, activity, and delusion; nor desires for them
when they are absent; who remains like a witness without being affected by the modes of material
Nature; and stays firmly attached to the Lord without wavering thinking that the modes of material
Nature only are operating. (14.22-23)

समदु ःु खसखु ः स्वस्थः, समलो ाश्मका नः ।
तलु ्यािपर्यािपर्यो धीरस्, तुल्यिनन्दात्मसंस्तुितः ॥१४.२४॥

मानापमानयोस् तुल्यस्, तुल्यो िमतर्ािरपक्षयोः ।
सवार्रम्भपिरत्यागी, गुणातीतः स उच्यते ॥१४.२५॥
The one who depends on the Lord and is indifferent to pain and pleasure; to whom a clod, a
stone, and gold are alike; to whom the dear and the unfriendly are alike; who is of firm mind, who is
calm in censure and in praise, and the one who is indifferent to honour and disgrace, who is impartial
to friend and foe, and who has renounced the sense of doershipis said to have transcended the
modes of material Nature. (14.24-25)

मां च योऽ िभचारेण, भिक्तयोगेन सेवते ।
स गुणान् समतीत्यैतान्, बर् भयू ाय कल्पते ॥१४.२६॥
The one who offers service to Me with love and unswerving devotion transcends three modes of
material Nature, and becomes fit for Liberation. (14.26)

बर् णो िह पर्ित ाम्, अमृतस्या यस्य च ।
शा तस्य च धम्सर ्य, सखु स्यैकािन्तकस्य च ॥१४.२७॥
Because, I am the basis (or source) of the immortal Spirit, of everlasting cosmic order (Dharma),
and of the absolute bliss. (14.27)
ॐ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजनर्ु संवादे गणु तर्यिवभागयोगो नाम

चतुदशर् ोऽध्यायः॥
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Guna-Treya-Vibhag Yog’
from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Fourteen.

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15

Purushottam Yog

(The Supreme Being)

शर्ीभगवानवु ाच
ऊध्वमर् लू म् अधःशाखम,् अ त्थं पर्ाहुर् अ यम् ।
छन्दािं स यस्य पणािर् न, यस् तं वदे स वेदिवत् ॥१५.१॥

The God said
The universe may be compared to an eternal tree that has its origin (or root) up (in the Supreme
Being) and its branches below (in the cosmos). The Vedic hymns are the leaves of this tree. One who
understands this tree is a knower of the Vedas. (15.01)

अध ोध्वर् पर्सतृ ास् तस्य शाखा
गणु पर्वृ ा िवषयपर्वालाः
अध मूलान्य् अनुसंततािन

कमान्र ुबन्धीिन मनुष्यलोके ॥१५.२॥
The branches of this eternal tree are spread all over the cosmos. The tree is nourished by the
energy of material Nature; sense pleasures are its sprouts; and its roots of ego and desires stretch
below in the human world causing Karmic bondage. (15.02)

न रुपम् अस्यहे तथोपलभ्यते।
नान्तो न चािदर् न च संपर्ित ा।

अ त्थम् एंन सिु वरुढमलू म्
असड्गश णे ढृढेन िछत्त्वा ॥१५.३॥

ततः पदं तत् पिरमािगत
यिस्मन् गता न िनवत्िर न्त भूयः।

तम् एव चा ं परु ुषं पर्प े
यतः पर्वृि ः पर्सतृ ा पुराणी ॥१५.४॥
The beginning, the end, or the real form of this tree is not perceptible on the earth. Having cut the
firm rootsthe desiresof this tree by the mighty axe of Self-knowledge and detachment, one should
seek that Supreme Abode reaching where one does not come back to the mortal world again. One
should be always thinking: “In that very Primal Person I take refuge from which this Primal
Manifestation comes forth.” (15.03-04)

िनमारन् मोहा िजतसड्गदोषा
अध्यात्मिनत्या िविनवृ कामाः।

न् रै ् िवमुक्ताः सुखद:् खसंज्ञैर्
गच्छन्त्य् अमढू ाः पदम् अ यं तत् ॥१५.५॥
Those who are free from egotism and delusion, who have conquered the evil of attachment, who
are constantly dwelling in the Supreme Being, with all lust completely stilled, who are free from
dualities of pleasure and pain; such wise ones reach My Supreme Abode. (15.05)

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न तद् भासयते सूय , न शशाड्को न पावकः।
यद् गत्वा न िववतर्न्त,े तद् धाम परमं मम ॥१५.६॥
The sun does not illumine My Supreme Abode, or the moon, or the fire. Having reached there
people attain permanent liberation (Mukti), and do not come back to this temporal world. (15.06)

ममैवांशो जीवलोके , जीवभतू ः सनातनः।
मनःष ानीिन्दर्याणी, पर्कृ ितस्थािन कषिर् त ॥१५.७॥
The individual soul (Jiva, Jivatma) in the body of living beings is Me, or say, the integral part of
the universal Spirit, or consciousness. The individual soul associates with the six sensory faculties of
perception and activates them. (15.07)

शरीरं यद् अवा ोित, यच् चाप्य् उत्कर्ामती रः।
गृहीत्वतै ािन सयं ाित, वायरु ् गन्धान् इवाशयात् ॥१५.८॥
Just as the air takes aroma from the flower; similarly, the individual soul takes the six sensory
faculties from the physical body it casts off during death to the new physical body it acquires in
reincarnation. (15.08)

शर्ोतर्ं चक्षःु स्पशनर् ं च, रसनं घर्ाणाम् एव च।
अिध ाय मन ायं, िवषयान् उपसेवते ॥१५.९॥
उत्कर्ामन्तं िस्थतं वािप, भू ानं व गणु ािन्वतम।्
िवमढू ा नानुपश्यिन्त, पश्यिन्त ज्ञानचक्षुषः ॥१५.१०॥
The living entity enjoys sense pleasures using six sensory faculties of hearing, touch, sight, taste,
smell, and mind. The ignorant cannot perceive living entity departing from the body, or staying in the
body and enjoying sense pleasures by associating with the material body. But those who have the eye
of Self-knowledge can see it. (15.09-10)

यतन्तो योिगन नै ं, पश्यन्त्य् आत्मन्य् अविस्थतम।्
यतन्तोऽप्य् अकृ तात्मानो, ननै ं पश्यन्त्य् अचते सः ॥१५.११॥
The yogis, striving for perfection, behold the living entity abiding in their inner psyche as
consciousness; but the ignorant whose inner psyche is not pure, cannot perceive Him even though
striving. (15.11)

यद् आिदत्यगतं तेजो, जगद् भासयतऽे िखलम्।
यच् चन्दर्मिस यच् चाग्नौ तत् तेजो िवि मामकम् ॥१५.१२।।
The light energy that coming from the sun illumines the whole world; and that in the moon, and
in the fire; know that light to be Mine. (15.12).

गाम् आिवश्य च भतू ािन, धारयाम्य् अहम् ओजसा।
पुष्णािम चौषधीः सवार्ः, सोमो भतू ्वा रसात्मकः ॥१५.१३॥
Entering the earth, I support all beings with My energy; becoming the sap-giving moon, I nourish
all the plants. (15.13)

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अहं वै ानरो भतू ्वा, पर्ािणनां दहे म् आिशर्तः।
पर्ाणापानसमायक्तः, पचाम्य् अ ं चतिु वधम् ॥१५.१४॥
Becoming the digestive fire, I remain in the body of all living beings; uniting with vital breaths or
bioimpulses, I digest all types of food; and (15.14)

सवसर् ्य चाहं हृिद सिं निव ो म ः समृितर् ज्ञानम् अपोहनं च।
वदे ै सवर् अहम् एव वे ो वदे ान्तकृ द् वदे िवद् एव चाहम् ॥१५.१५॥
I am seated in the inner psyche of all beings. The memory, Self-knowledge, and the removal of
doubts and wrong notions about God come from Me. I am verily that which is to be known by the
study of all the Vedas. I am, indeed, the author and its knower. (15.15)

ाव् इमौ पुरुषौ लोके , क्षर ाक्षर एव च।
क्षरः सवारि् ण भतू ािन, कू टस्थोऽक्षर उच्यते ॥१५.१६॥
There are two entities in the cosmos the changeable Temporal Beings, and the unchangeable
Eternal Being (Spirit). All created beings are subject to change, but the Spirit does not change. (15.16)

उ मः पुरुषस् त्व् अन्यः, परमात्मेत्य् उदाहृतः।
यो लोकतर्यम् आिवश्य, िवभत्य्र अ य ई रः ॥११.१७॥
The Supreme Being is beyond boththe Temporal Beings and the Eternal Being. He is also called
the Absolute Reality that sustains both the Temporal and the Eternal by pervading everything. (15.17)

यस्मात् क्षरम् अतीतोऽहम्, अक्षराद् अिप चो मः।
अतोऽिस्म लोके वेदे च, पर्िथतः परु ुषो मः ॥१५.१८॥
Because the Supreme Being is beyond both Temporal and Eternal; therefore, He is known in this
world and in the scriptures as the Supreme Being (Absolute Reality, Truth, Supersoul). (15.18)

यो माम् एवम् असमं ढू ो, जानाित पुरुष ोमम।्
स सव्िर वद् भजित मां, सव्भर ावेन भारत ॥१५.१९॥
The wise one, who truly understands the Supreme Being, Bharat, knows everything and worships
Him wholeheartedly. (15.19)

इित गु तमं शा म्, इदम् उक्तं मयाऽनघ।
एतद् बुद्ध्वा बिु मान् स्यात,् कृ तकृ त्य भारत ॥१५.२०॥
Bharat, thus this most secret transcendental science of the Absolute has been explained by Me.
Having understood this, one becomes fulfilled and enlightened. (15.20)

ऊँ तत्सिदित शर्ीम गव ीतासपू िनषत्सु बर् िव ायां योगशासर्े शर्ीकृ ष्णाजरुन् सवं ादे पुरुषो मयोगो नाम
प दशोऽध्यायः ॥

Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Purushottam Yog’ from
the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Fifteen.

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16

Daiv-Asur-Sampad-Vibhag-Yog

(Divine and Demonic Qualities)

शर्ीभगवानुवाच
अभयं सत्त्वसंशिु र् ज्ञानयोग विस्थितः।
दानं दम यज्ञ , स्वाध्यायस् तप आज्वर म् ॥१६.१॥
अिहसा सत्यम् अकर्ोधस,् त्यागः शािन्तर् अपशै ुनम।्
दया भतू ेष्व् अलोलपु्त्व,ं मादवर् ं हर्ीर् अचापलम् ॥१६.२॥
तेजः क्षमा धृितः शौचम,् अदर्ोहो नाितमािनता।
भविन्त सपं दं दवै ीम,् अभीजातस्य भारत ॥१६.३॥

The God said
Fearlessness, purity of inner psyche, perseverance in the yog of Self-knowledge, charity, sense
restraint, sacrifice (selfless service, Yajna), study of the Self (Swadhyay, by study of scriptures), austerity,
honesty; non-violence, truthfulness, absence of anger, renunciation, equanimity, abstaining from back-
biting or malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence
of fickleness, splendour, forgiveness, fortitude, cleanliness, absence of malice, and absence of egotism—
these are, Bharat, some of the qualities of those endowed with divine virtues.(16.01-03)

दम्भो दप ऽभीमान , कर्ोधः पारुष्यम् एव च।
अज्ञानं चािभजातस्य, पाथर् सपं दम् आसरु ीम् ॥१६.४॥
Parth, the marks of those who are born with demonic qualities are: Hypocrisy, arrogance, egotism,
anger, harshness, and ignorance. (16.04)

दवै ी संपद् िवमोक्षाय, िनबन्धायासरु ी मता।
मा शुचः सपं दं दवै ीम,् अिभजातोऽिस पाण्डव ॥१६.५॥
Divine qualities lead to Liberation (Moksha), the demonic qualities are said to be for bondage. Do
not grieve, Pandav, you are born with divine qualities. (16.05)

ौ भूतसग लोके ऽिस्मन्, दवै आसरु एव च।
दवै ो िवस्तरशः पर्ोक्त, आसुरं पाथर् मे शणृ ु ॥१६.६॥
There are only two kinds of human beings in this world: The divine (Daivi), the wise; and the
demonic, the ignorant (Asuric). The divine has been described at length, Parth, now hear from Me
about the demonic. (16.06)

पर्विृ च िनविृ च, जना न िवदरु ् आसरु ाः।
न शौचं नािप चाचारो, न सत्यं तेषु िव ते ॥१६.७॥

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Persons of demonic nature do not know in which activity to engage and from which activity to
disengage. They do not know what to do and what not to do. They neither have purity nor good
conduct nor truthfulness. (16.07)

असत्यम् अपर्ित ं ते, जगद् आहुर् अनी रम।्
अपरस्परसभं ूत,ं िकम् अन्यत् कामहतै कु म् ॥१६.८॥
They say: The world is unreal, without a substratum, without a God, and without an order. Sexual
union of man and woman alone and nothing else causes the world. (16.08)

एतां दिृ म् अव भ्य, न ात्मानोऽल्पबु यः।
पर्वन्त्य् उगर्कमाण्र ः, क्षयाय जगतोऽिहताः ॥१६.९॥
Adhering to this wrong view, these degraded souls—with small intellect and cruel deeds—are
born as enemies for the destruction of the world. (16.09)

कामम् आिशर्त्य दषु ्पूरं, दम्भमानमदािन्वताः।
मोहद् गहृ ीत्वाऽस ाहान,् पर्वतन्र ्तऽे शिु चवर्ताः ॥१६.१०॥
Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to
delusion; corrupted, they act with impure motives. (16.10)

िचन्ताम् अपिरमेयां च, पर्लयान्ताम् उपािशर्ताः ।
कामेपभोगपरमा, एतावद् इित िनि ताः ॥१६.११॥
Obsessed with endless anxiety lasting until death, considering sense gratification as their highest
aim, convinced that sense pleasure is everything; (16.11)

आशापाशशतैर् ब ाः, कामकर्ोधपरायणाः।
ईहन्ते कामभोगाथमर् ,् अन्यायने ाथस्र यान् ॥१६.१२॥
Bound by hundreds of ties of desire and enslaved by lust and anger; they strive to obtain wealth
by unjust means for the fulfilment of sensual pleasures. They think: (16.12)

इदम् अ मया लब्धम्, इमं पर्ात्स्ये मनोरथम्।
इदम् अस्तीदम् अिप म,े भिवष्यित पुनर् धनम् ॥१६.१३॥
This has been gained by me today, I shall fulfil this desire, I have this much wealth, and will have
more wealth in the future; (16.13)

असौ मया हतः शतर्ुर्, हिनष्ये चापरान् अिप।
ई रोऽहम् अहं भोगी, िस ोऽहं बलवान् सखु ी ॥१६.१४॥
That enemy has been slainned by me, and I shall slay others also. I am in control (like the Lord). I
am the enjoyer. I am successful, powerful, and happy; (16.14)

आ ोऽिभजनवान् अिस्म, कोऽन्योऽिस्त स्दशृ ो मया।
य ये दास्यािम मोिदष्य, इत्य् अज्ञानिवमोिहताः ॥१६.१५॥
I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice (Yajna ritual—
not the selfless ones but for fulfilment of desires), I shall give charity, and I shall rejoice. Thus deluded
by ignorance; (16.15)

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अनके िच िवभर्ान्ता, मोहजालसमावतृ ाः।
पर्सक्ताः कामभोगषे ,ु पतिन्त नरके ऽशचु ौ ॥१६.१६॥
Bewildered by many fancies; entangled in the net of delusion; addicted to the enjoyment of
sensual pleasures; they fall into a foul hell. (16.16)

आत्मसभं ािवताः स्तब्धा, धनमानमदािवन्ताः ।
यजन्ते नामयज्ञैस् त,े दम्भेनािविधपूव्रकम् ॥१६.१७॥
Self-conceited, stubborn, filled with pride and intoxication of wealth; they perform service (Yajna)
only in name, for show, and not according to scriptural injunction. (16.17)

अहकं ारं बलं दप,र्ं कामं कर्ोधं च संिशर्ताः ।
माम् आत्मपरदहे षे ,ु पर्ि षन्तोऽभ्यसूयकाः ॥१६.१८॥
These malicious people cling to egoism, power, arrogance, lust, and anger; and hate Me who
dwells in their own bodies and those of others. (16.18)

तान् अहं ि षतः कर्ू रान,् संसारेषु नराधामान।्
िक्षपाम्य् अजसर्म् अशभु ान,् आसरु ीष्व् एव योिनषु ॥१६.१९॥
I hurl these haters, cruel, sinful, and mean people into the cycles of rebirth in the womb of demons
again and again. (16.19)

आसरु योिनस् आप ा, मूढा जन्मिन जन्मिन।
माम् अपर्ाप्यवै कौन्तये , ततो यान्त्य् अधमां गितम् ॥१६.२०॥
Kaunteya, entering the wombs of demons birth after birth, the deluded ones sink to the lowest hell
without ever attaining Me (until their minds change for the better by the causeless mercy of the Lord).
(16.20)

ितर्िवधं नरकस्यदे ,ं ारं नाशनम् आत्मनः।
कामः कर्ोधस् तथा लोभस,् तस्माद् एतत् तर्यं त्यजते ् ॥१६.२१॥
Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of the
individual. Therefore, one must learn to give up these three. (16.21)

एतरै ् िवमुक्तः कौन्तेय, तमो ारैस् ितर्िभर नरः।
आचरत्य् आत्मनः शर्ये स्, ततो याित परागं ितम् ॥१६.२२॥
One who is liberated from these three gates of hell, Kaunteya, does what is best for him or her, and
consequently attains the Supreme Abode. (16.22)

यः शा िविधम् उत्सजृ ्य, वतत्र े कामकारतः।
न स िसि म् अवा ोित, न सखु ं न परां गितम् ॥१६.२३॥
One, who acts under the influence of his or her desires, disobeying scriptural injunctions, neither
attains perfection nor happiness, nor the Supreme Abode. (16.23)

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तस्माच् छा ं पर्माणं त,े कायाकर् ाय्र विस्थतौ।
ज्ञात्वा शा िवधानोक्तं , कमर् कतुम्र ् इहाहिर् स ॥१६.२४॥
Therefore, let the scripture be your authority in determining what should be done and what
should not be done. You should perform your duty following the scriptural injunction. (16.24)
ऊँ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशा े शर्ीकृ ष्णाजरु्नसंवादे दवै ासुरसपं ि भागयोगो नाम

षोडशोऽध्यायः॥
Aum! This was the dialogue between Lord Krishna and Arjun, called the ‘Daiv-Asur-Sampad-
Vibhag-Yog’ from the ever-true Upanishad that is the Shrimad Bhagavad Gita, Chapter Sixteen.

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17

Shraddha-Treya-Vibhag-Yog

(Three-Fold Faith)

अजन्रु उवाच
ये शा िविधम् उत्सृज्य, यजन्ते शर् यािन्वताः।
तषे ां िन ा तु का कृ ष्ण, सत्त्वम् आहो रजस् तमः ॥१७.१॥

Arjun said

What is the mode of devotion of those who perform spiritual practices with faith but without
following the scriptural injunctions, O, Krishna? Is it in the mode of goodness (Satva), passion (Rajas),
or ignorance (Tamas)? (17.01)

शर्ीभगवानवु ाच
ितर्िवधा भवित शर् ा, दिे हनां सा स्वभावजा ।
साित्त्वकी राजसी चैव, तामसी चेित तां शृणु ॥१७.२॥

The God said
The natural faith of embodied beings is of three kinds: Goodness (Satvic), Passion (Rajasic) and
Ignorance (Tamasik). Now hear about these from Me. (17.02)

सत्त्वानरु ुपा सव्रस्य, शर् ा भवित भारत।
शर् ामयोऽयं पुरुषो, यो यच्छर् तः स एव सः ॥१७.३॥
Bharat, the faith of each is in accordance with one’s own natural disposition that is governed by
Karmic impressions. A person is known by the faith. One can become whatever one wants to be, if one
constantly contemplates on the object of desire with faith. (17.03)

यजन्ते साित्त्वका दवे ान्, यक्षरक्षािं स राजसाः।
पर्ते ान् भुतगणाशं ् चान्य,े यजन्ते तामसा जनाः ॥१७.४॥
Persons in the mode of goodness (Satva) worship Devs (celestial controllers); those in the mode of
passion (Rajas) worship Yakshas (Supernatural Rulers) and demons; and those in the mode of
ignorance (Tamas) worship various ghosts. (17.04)

अशा िविहतं घोरं, तप्यन्ते ये तपो जनाः।
दम्भाहकं ारसंयकु ्ताः, कामरागबलािन्वताः ॥१७.५॥

कषर्यन्तः शरीरस्थ,ं भूतागर्ामम् अचेतसः।
मां चैवान्तःशरीरस्थ, तान् िवद्ध्य् आसरु िन यान् ॥१७.६॥
They who practice severe austerities without following the prescription of the scriptures; who are
full of hypocrisy and egotism; who are impelled by the force of desire and attachment; who senselessly

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torture the elements in their body and also Me who dwells within the body, know these ignorant
persons to be of demonic nature. (17.05-06)

आहारस् त्व् अिप सवरस् ्य, ितर्िवधो भवित िपर्यः।
यज्ञस् तपस् तथा दानं, तेषां भदे म् इमं शणृ ु ॥१७.७॥
The food preferred by all of us is also of three types. So are the sacrifice (Yaजna), austerity, and
charity (donations). Now hear the distinction between them. (17.07)

आयःु सत्त्ववबलारोग्य-सुखपर्ीितिववधनर् ाः।
रस्याः ि ग्धाः िस्थरा हृ ा, आहाराः साित्त्वकिपर्याः ॥१७.८॥
The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth,
substantial, and nutritious. Persons in the mode of goodness (Satva) like such foods. (17.08)

कट्वम्ललवणात्यषु ्ण-ती णरुक्षिवदािहनः।
आहारा राजसस्ये ा, दःु खशोकामयपर्दाः ॥१७.९॥
Foods that are very bitter, sour, salty, hot, pungent, dry, and burning; and cause pain, grief, and
disease; are liked by persons in the mode of passion (Rajas). (17.09)

यातयामं गतरसं, पिू त पय्ुिर षतं च यत्।
उिच्छ म् अिप चामधे ्यं, भोजनं तामसिपर्यम् ॥१७.१०॥
The foods liked by people in the mode of ignorance (Tamas) are those that are stale, having
perverted juice, putrid, unnatural, rotten, discarded or partly-eaten-by-others (‘Uchhista’), or the foods
that are unholy and impure. (17.10)

अफलाकिङ्क्षिभर् यज्ञो, िविधदृ ो य इज्यते।
य म् एवेित मनः, समाधाय स साित्त्वकः ॥१७.११॥
Yajna, the Selfless service enjoined by the scriptures, and performed without the desire for the fruit,
with a firm intent, belief and conviction that it is a duty, is in the mode of goodness (Satvic). (17.11)

अिभसन्धाय तु फलं, दम्भाथ्रम् अिप चैव यत।्
इज्यते भरतशर्े , तं यज्ञं िवि राजसम् ॥१७.१२॥
Yajna (what should have been a Selfless service) that is performed only for show, and aiming for
fruit, know that to be in the mode of passion (Rajasic), O Bharatshrestha. (17.12)

िविधहीनम् असृ ा ,ं मन्तर्हीनम् अिदक्षणम।्
शर् ािवरिहतं यज्ञ,ं तामसं पिरचक्षते ॥१७.१३॥
Yajna (what should have been a Selfless service) that is performed without following the scripture,
in which no food is distributed, which is devoid of mantra, faith, and gift, is said to be in the mode of
ignorance (Tamasic). (17.13)

दवे ि जगुरुपर्ाज्ञ-पजू नं शौचम् आजव्र म्।
बर् चय्मर ् अिहसा च, शारीरं तप उच्यते ॥१७.१४॥
The worship of Devs, the Celestial Controllers, the priest, guru, and the wise; purity, honesty,
celibacy, and non-violence; these are said to be the austerity of deed. (17.14)

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अनु गे करं वाक्य,ं सत्यं िपर्यिहतं च यत।्
स्वाध्यायाभ्यसनं चैव, वा यं तप उच्चयते ॥१७.१५॥
Speech that is non-offensive, truthful, pleasant, beneficial, and is used for Swadhyay (the regular
Study of the Self by study of scriptures) is called the austerity of word. (17.15)

मनःपर्सादः सौम्यत्व,ं मौनम् आत्मिविनगर्हः।
भावसशं ुि र इत्य् एतत,् तपो मानसम् उच्यते ॥१७.१६॥
The serenity of mind, gentleness, equanimity, self-control, and the purity of thoughtthese are
called the austerity of thought. (17.16)

शर् या परया त ं, तपस् तत् ितर्िवधं नरैः ।
अफलाकािङ्क्षिभर् यकु ्तै ः, साित्त्वकं पिरचक्षते ॥१७.१७॥
The above mentioned threefold austerity (of thought, word, and deed) practised by yogis with
supreme faith, without a desire for the fruit, is said to be Satvic, in the mode of goodness. (17.17)

सत्कारमानपूजाथ,रं् तपो दम्भने चवै यत् ।
िकर्यते तद् इह पर्ोक्तं , राजसं चलम् अधर्ुवम् ॥१७.१८॥
Austerity that is performed for gaining respect, honor, reverence, and for the sake of show that
yields an uncertain and temporary result is said to be Rajasic, in the mode of passion. (17.18)

मूढगर्ाहणे ात्मनो यत,् पीडया िकर्यते तपः।
परस्योत्सादनाथर्ं वा, तत् तामसम् उदाहृतम् ॥१७.१९॥
Austerity performed with foolish stubbornness, or with self-torture, or for harming others, is
declared to be Tamasic, in the mode of ignorance. (17.19)

दात म् इित यद् दान,ं दीयतऽे नुपकािरणे।
दशे े काले च पातर्े च, तद् दानं साित्त्वक स्मृतम् ॥१७.२०॥
Charity (donations) that is given as a matter of duty, to a deserving candidate who is not expected
to do anything in return, done at the right place and time, is considered to be Satvic, the charity in the
mode of goodness. (17.20)

यत् तु पर्त्यपु काराथ,र्ं फलम् उि श्य वा पुनः ।
दीयते च पिरिक्ल ,ं तद् दानं राजसं स्मतृ म् ॥१७.२१॥
Charity that is given unwillingly, or to get something in return, or looking for some fruit, is said to
be Rajasic, in the mode of passion. (17.21)

अदशे काले यद् दानम्, अपातर्ेभ्य दीयत।े
असत्कृ तम् अवज्ञातं, तत् तामसम् उदाहृतम् ॥१७.२२॥
Charity that is given at a wrong place and time, and to unworthy persons; or without paying
respect to the receiver or with ridicule, is said to be Tamasic, in the mode of ignorance. (17.22)

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ऊँ तत् सद् इित िनदशो, बर् णस् ितर्िवधः स्मृतः।
बर्ा णास् तने वदे ा , यज्ञा िविहताः परु ा ॥१७.२३॥
‘Aum’, ‘Tat’, ‘Sat,’ these three words are shown to be the names of God, calling them, in the
beginning of the universe, the Brahma had created all people, Vedas, Yajnas etc. (17.23)

तस्माद् ओम् इत्य् उदाहृत्य, यज्ञदानतपःिकर्याः ।
पर्वत्रन्ते िवधानोक्ताः, सततं बर् वािदनाम् ॥१७.२४॥
Therefore, acts of Yajna (sacrifice), charity, and austerity prescribed in the scriptures are always
commenced by uttering any one of the many names of God such as Aum, by the knowers of the
Supreme. (17.24)

तद् इत्य् अनिभसधं ाय, फलं यज्ञतपःिकर्याः ।
दानिकर्या िविवधाः, िकर्यन्ते मोक्षकािङ्क्षिभः ॥१७.२५॥
The seekers of salvation perform various types of Yajna (sacrifice), charity, and austerity by
uttering ‘Tat’ (He is all) without seeking a reward. (17.25)

स ावे साधुभावे च, सद् इत्य् एतत् पर्यजु ्यते ।
पर्शस्ते कमर्िण तथा, सच्छब्दः पाथ्र युज्यते ॥१७.२६॥
The word ‘Sat’ (Truth) is used in the sense of Reality, and goodness. The word Truth is also used
for an auspicious act, Parth. (17.26)

यज्ञे तपिस दाने च, िस्थितः सद् इित चोच्यते ।
कमर् चवै तदथ य,ं सद् इत्य् एवाभीधीयते ॥१७.२७॥
Faith in Yajna (sacrifice), charity, and austerity is also called Truth. The selfless service for the sake
of the Supreme is verily termed as Truth. (17.27)

अशर् या हुतं दं ,ं तपस् त ं कृ तं च यत्।
असद् इत्य् उच्यते पाथ,्र न च तत् पर्ेत्य नो इह ॥१७.२८॥
Parth, whatever is done without faithwhether it is Yajna (sacrifice), charity, austerity, or any
other actis useless. It has no value here or hereafter. (17.28)
ऊँ तत्सिदित शर्ीम गव ीतासूपिनषत्सु बर् िव ायां योगशा े शर्ीकृ ष्णाजरुन् संवादे शर् ातर्िवभागयोगे नाम

स दशोऽध्यायः॥
Aum! This was the dialogue between Lord Krishna and Arjun called the ‘Shraddha-Treya-Vibhag-
Yog’ from the ever-true Upanishad, that is the Shrimad Bhagavad Gita, Chapter Seventeen.

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18

Moksha-Sanyas-Yog

(Liberation through Renunciation)

अजुरन् उवाच
संन्यासस्य महाबाहो, तत्त्वम् इच्छािम वेिदतमु ।्
त्यागस्य च हृषीके श, पथृ क् के िशिनषूदन ॥१८.१॥

Arjun said
I wish to know the nature of renunciation (Sanyas) and that of sacrifice (Tyag), and the difference
between the two, O, Hrishikesh-Mahabaho-Keshinishudan. (18.01)

शर्ीभगवानुवाच
काम्यानां कमारण् ां न्यास,ं सनं ्यासं कवयो िवदःु ।
सवकर् मरफ् लत्याग,ं पर्ाहुस् त्यागं िवचक्षणाः ॥१८.२॥

The God said
The sages define renunciation (Sanyas) as abstaining from all work for personal profit. The wise
define sacrifice (Tyag) as the sacrifice of, and the freedom from, the selfish attachment to the fruits of
all work. (18.02)

त्याज्यं दोषवद् इत्य् एके कमर् पर्ाहुर् मनीिषणः।
यज्ञदानतपःकम्र, न त्याज्यम् इित चापरे ॥१८.३॥
Some philosophers say that all work is full of faults and should be given up, while others say that
acts of sacrifice (Tyag), charity, and austerity should not be abandoned. (18.03)

िन यं शृणु मे ततर्, त्यागे भरतस म ।
त्यागो िह पुरुष ाघर्, ितर्िवधः संपर्कीिततः ॥१८.४॥
Bharatsattam, listen to My conclusion about sacrifice (Tyag). The sacrifice (Tyag) is said to be of
three types. (18.04)

यज्ञदानतपःकमर्, न त्याज्यं कायमर् ् एव तत्।
यज्ञो दानं तप ैव, पावनािन मनीिषणाम् ॥१८.५॥
Acts of selfless service (Yajna), charity, and austerity should not be abandoned, but should be
performed, because selfless-service, charity, and austerity are the purifiers of the wise. (18.05)

एतान्य् अिप तु कमारि् ण, सङ्गं त्यक्तवा फलािन च ।
कतर् ानीित म पाथ,्र िनि तं मतम् उ मम् ॥१८.६॥
Parth, even these obligatory works should be performed without attachment to the fruits. This is
My definite supreme advice. (18.06)

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िनयतस्य तु संन्यास कमरण् ो नोपप ते।
मोहात् तस्य पिरत्यागस,् तामसः पिरकीिततः ॥१८.७॥
Sacrificing (Tyag) by giving up one's duty is not proper. The abandonment of obligatory work is
due to delusion, and is declared to be Tamasik, in the mode of ignorance. (18.07)

दःु खम् इत्मेव यत् कम्र, कायक्लशे भयात् त्यजते ।्
स कृ त्वा राजसं त्यागं, नैव त्यागफलं लभेत् ॥१८.८॥
One who abandons or gives up (Tyag) duty merely because it is difficult, or because of fear of
bodily trouble, does not get the benefits of sacrifice by performing such a sacrifice (Tyag) in the mode
of passion (Rajasic). (18.08)

कायमर् ् इत्येव यत् कम्,र िनयतं िकर्यतेऽजनरु् ।
सङ्गं त्यक्त्त्वा फलं चैव, स त्यागः साित्त्वको मतः ॥१८.९॥
Arjun, obligatory work performed as duty, renouncing selfish attachment to the fruit, is alone
regarded to be sacrifice (Tyag) in the mode of goodness (Satvic). (18.09)

न षे ् ् अकु शलं कम,्र कु शले नानुषज्जत।े
त्यागी सत्त्वसमािव ो, मेधावी िछ सशं यः ॥१८.१०॥
The one who neither hates a disagreeable work, nor is attached to an agreeable work, is considered
a renunciant (Tyagi), imbued with the mode of goodness, intelligent, and free from all doubts about
the Supreme Being. (18.10)

न िह दहे भृता शक्य,ं त्यक्तुं कमा्णर ्य् अशषे तः।
यस् तु कम्रफलत्यागी, स त्यागीत्य अिभधीयते ॥१८.११॥
Human beings cannot completely abstain from work. Therefore, the one who completely
renounces the selfish attachment to the fruits of all works is considered a renunciant (Tyagi). (18.11)

अिन म् इ ं िमशर्ं च, ितर्िवधं कमरण् ः फलम्।
भवत्य् अत्यािगनां पर्ते ्य, न तु सनं ्यािसनां क्विचत् ॥१८.१२॥
The threefold fruit of works—desirable, undesirable, and mixedaccrues after death to the one
who is not a renunciant (Tyagi), but never to a Tyagi. (18.12)

प ैतािन महाबाहो, कारणािन िनबोध म।े
साखं ्ये कृ तान्ते पर्ोक्तािन, िस ये सव्कर णामर् ् ॥१८.१३॥

अिध ानं तथा कतार,् करणं च पथृ िग्वधम्।
िविवधा पथृ क्चे ा, दवै ं चवै ातर् प मम् ॥१८.१४॥
Learn from Me, Mahabaho, the five causes, as described in the Sankhya doctrine, for the
accomplishment of all actions. They are: 1) The physical body, the seat of Karma; 2) the modes of
material Nature, 3) the doer; 4) the eleven organs of perception and action, the instruments; various
bio-impulses; and 5) the fifth is the luck17 (Daivam). (18.13-14)

17 Luck is said to be outcome of one’s own Karma done in past, even in past births

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शरीरवाङ्नोिभर् यत,् कमर् पर्ारभते नरः।
न्याय्यं वा िवपरीतं वा, प ैते तस्य हते वः ॥१८.१५॥
Whatever action, whether right or wrong, one performs by thought, word, and deed; these are its
five causes. (18.15)

ततर्वै ं सित कतारर् म्, आत्मानं के वलं तु यः।
पश्यत्य् अकृ तबिु त्वान्, न स पश्यित दमु र्ितः ॥१८.१६॥
Therefore, the ignorant one who considers one’s body or the soul as the sole agent due to
imperfect knowledge does not understand. (18.16)

यस्य नाहकं ृ तो भावो, बिु र् यस्य न िलप्यते।
हत्वािप स इमालँ ् लोकान,् न हिन्त न िनबध्यते ॥१८.१७॥
The one who is free from the notion of doership, and whose intellect is not polluted by the desire
to reap the fruit; even after slaying these people, he or she neither slays nor is bound by the act of
killing. (18.17)

ज्ञानं ज्ञेयं पिरज्ञाता, ितर्िवधा कम्रचोदना
करणं कम्र कतित, ितर्िवधा: कमर्सगर्ंह:।।१८.१८
The subject, the object, and the knowledge of the object are the threefold driving force to an action.
The eleven organs; the act, and the agent or the modes of material Nature are the three components of
action. (18.18)

ज्ञानं कम्र च कतार् च, ितर्धवै गणु भदे तः ।
पर्ोच्यते गुणसखं ्याने, यथावच् छृ णु तान्य् अिप ॥१८.१९॥
Knowledge, action, and doer (agent) are said to be of three types according to Sankhya doctrine.
Hear duly about these also. (18.19)

सवर्भूतषे ु येनैकं , भावम् अ यम् ईक्षते।
अिवभक्तं िवभक्ते ष,ु तज् ज्ञान िवि साित्वकम् ॥१८.२०॥
The knowledge by which one sees a single immutable Reality in all beings as undivided in the
divided; such knowledge is in the mode of goodness (Satva). (18.20)

पृथक्त्वने तु यज् ज्ञानं, नानाभावान् पृथिग्वधान।्
विे सवषु भुतेषु, तज् ज्ञानं िवि राजसम।् ।१८.२१।।
The knowledge by which one sees different realities of various types among all beings as separate
from one another; consider that knowledge to be in the mode of passion (Rajas). (18.21)

यत् तु कृ त् वद् एकिस्मन, काय सक्तम् अहतै ुकम।्
अतत्त्वाथवर् द् अल्पं च, तत् तामसम् उदाहृतम् ॥१८.२२॥
The irrational, baseless, and worthless knowledge by which one clings to one single effect (such as
the body or any other selected thing) as if it is everything; such knowledge is declared to be in the
mode of darkness of ignorance (Tamas). (18.22)

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िनयतं सङ्गरिहतम्, अराग षे तः कृ तम् ।
अफलपर्पे ्सनु ा कम्र, यत् तत् साित्त्वकम् उच्यते ॥१८.२३॥
The obligatory duty performed without likes and dislikes, and without selfish motives and
attachment to enjoy the fruit, is said to be in the mode of goodness (Satva). (18.23)

यत् तु कामेप्सुना कम,र् साहकं ारेण वा पुनः ।
कर्यते बहुलायास,ं तद् राजसम् उदाहृतम् ॥१८.२४॥
Action performed with ego, with selfish motives, and with too much effort; is declared to be in the
mode of passion (Rajas). (18.24)

अनबु न्धं क्षयं िहसाम्, अनवे य च पौरुषम्।
मोहाद् आरभ्यते कम,र् यत् तत् तामसम् उच्यते ॥१८.२५॥
Action that is undertaken because of delusion; disregarding consequences, loss, injury to others,
as well as one’s own ability is said to be in the mode of ignorance (Tamas). (18.25)

मकु ्तसङ्गोऽनहवं ादी,धतृ ्युसाहसमिन्वतः।
िसद्ध्यिसद्ध्योर् िनिवकारः, कता्र साित्त्वक उच्यते ॥१८.२६॥
The doer who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm,
and unperturbed in success or failure is called good (Satvic). (18.26)

रागी कमरफ् लपर्पे ्सुर, लुब्धो िहसात्मकोऽशुिचः ।
हषर्शोकािन्वतः कता्र, राजसः पिरकीिततः ॥१८.२७॥
The doer who is impassioned, attached to the fruits of their work, greedy, violent, impure, and is
affected by joy and sorrow is called passionate (Rajasic). (18.27)

अयुक्तः पर्कृ तः स्तब्ध:, शठो नषै ्कृ ितकोऽलसः।
िवषादी दीघ्रसूतर्ी च, कतार् तामस उच्यते ॥१८.२८॥
The undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating agent
is called ignorant (Tamasic). (18.28)

बु रे ् भदे ं धतृ ेश् चवै , गुणतस् ितर्िवधं शृणु।
पर्ोच्यमानम् अशषे णे , पथृ क्त्वने धनजं य ॥१८.२९॥
Now hear Dhananjay, the threefold division of intellect and resolve, based on modes of material
Nature, as explained by Me fully and separately. (18.29)

पर्विृ च िनवृि च, कायार्काय्र भयाभये।
बन्धं मोक्षं च या वे , बिु ः सा पाथर् साित्त्वकी ॥१८.३०॥
Parth, the intellect by which one understands the path of work and the path of renunciation, right
and wrong action, fear and fearlessness, bondage and liberation, that intellect is in the mode of
goodness (Satva). (18.30)

यया धममर् ् अधमर्ं च, काय्ंर चाकायरम् ् एव च।
अयथावत् पर्जानाित, बुि ः सा पाथ्र राजसी ॥१८.३१॥

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Parth, the intellect by which one cannot distinguish between righteousness (Dharma) and
unrighteousness (Adharma), and right and wrong action; that intellect is in the mode of passion
(Rajas). (18.31)

अधमरं् धम्मर ् इित या, मन्यते तमासावतृ ा।
सवाथ्र ा्नर ् िवपरीतां , बुि ःसा पाथ्र तामसी ॥१८.३२॥
The intellectwhen covered by ignoranceaccepts unrighteousness (Adharma) as righteousness
(Dharma), Parth, and thinks everything to be that which it is not, is in the mode of ignorance (Tamas).
(18.32)

धृत्या यया धारयते, मनःपर्ाणिे न्दर्यिकर्याः।
योगेना िभचािरण्या, धिृ तः सा पाथ्र साित्त्वकी ॥१८.३३॥
The resolve by which one manipulates the functions of the mind, Prana (bio-impulses), and senses
for God-realization, only that resolve is in the mode of goodness (Satva), O, Parth (Arjun). (18.33)

यया तु धम्कर ामाथा्नर ्, धृत्या धाय्तर ऽे ज्रुन।
पर्सङ्गने फलाकाङ्क्षी, धृितः सा पाथ्र राजसी ॥१८.३४॥
Arjun, the resolve by which a person, craving for the fruits of work, clings to duty, accumulating
wealth, and, Parth, enjoyment with great attachment; that resolve is in the mode of passion (Rajas).
(18.34)

यया स्व ं भयं शोकं , िवषादं मदम् एव च।
न िवमु ित दमु धा, धिृ तः सा पाथ्र तामसी ॥१८.३५॥
The resolve by which a dull person does not give up sleep, fear, grief, despair, and carelessness;
that resolve is in the mode of ignorance (Tamas), O, Parth. (18.35)

सखु ं त्व् इदान ितर्िवध,ं शणृ ु मे भरतषरभ् ।
अभ्यासाद् रमते यतर्, दःु खान्तं च िनगच्छित ॥१८.३६॥
And now hear from Me, Bharatarshabh, about the threefold pleasure. The pleasure one enjoys from
spiritual practice results in cessation of all sorrows. (18.36)

यत् तद् अगर्े िवषम् इव, पिरणामऽे मतृ ोपमम्।
तत् सुखं साित्वकं पर्ोक्तम,् आत्मबिु पर्सादजम् ॥१८.३७॥
The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the
grace of Self-knowledge, and is in the mode of goodness (Satva). (18.37)

िवषयिे न्दर्यसंयोगाद,् यत् तद् अगर्ेऽमृतोपमम।्
पिरणामे िवषम् इव, तत् सखु ं राजसं स्मतृ म् ॥१८.३८॥
Sensual pleasures appear as nectar in the beginning, but become poison in the end; such pleasures
are in the mode of passion (Rajas). (18.38)

यद् अगर्े चानबु न्धे च, सुखं मोहनम् आत्मनः।
िनदर्ालस्यपर्मादोत्थ,ं तत् तामसम् उदाहृतम् ॥१८.३९॥

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Pleasure that confuses a person in the beginning and in the end; which comes from sleep, laziness,
and carelessness; such pleasure is said to be in the mode of ignorance (Tamas). (18.39)

न तद् अिस्त पिृ थ ां वा, िदिव दवे षे ु वा पुनः।
सत्वं पर्कृ ितजरै ् मकु ्तं , यद् एभीः स्यात् ितर्िभर् गणु ःै ॥१८.४०॥
There is no being, either on the earth or among the Devs, the celestial controllers in the heaven,
who can remain free from these three modes of material Nature. (18.40)

बर्ा णक्षितर्यिवशां, शदू र्ाणां च परंतप।
कमािर् ण पर्िवभक्तािन, स्वभावपर्भवरै ् गणु ैः ॥१८.४१॥
Parantap, the activities (Karma, work, profession) of ‘Brahmin’, ‘Kshatriya’, ‘Vaishya’ and ‘Shudra’
has been classified based on the qualities inherent to peoples’ nature and their make up. (The division
of human labor is made to base on human abilities and tendencies।) (18.41)

शमो दमस् तपः शौच,ं क्षािन्तर् आजवर् म् एव च।
ज्ञानं िवज्ञानम् आिस्तक्यं, बर् कमर् स्वभावजम् ॥१८.४२॥
The natural activity-karma-profession-duty of a ‘Brahmin’ is to work for acquiring serenity, self
control, austerity, purity, patience, honesty, knowledge, transcendental knowledge, transcendental
experience, and belief in God. (18.42)

शौयंर् तेजो धृितर् दा यं, यु े चाप्य् अपलायनम्।
दानम् ई रभाव , क्षातर्ं कमर् स्वभावजम् ॥१८.४३॥
Heroism, vigour, firmness, dexterity, not fleeing from battle, charity and leadership are the natural
activity-karma-profession-duty of ‘Kshatriya’. (18.43)

कृ िषगौर यवािणज्यं, वैश्यकमर् स्वभावजम् ।
पिरचयातर् ्मकं कमर,् शदू र्स्यािप स्वभावजम् ॥१८.४४॥
Cultivation, cattle rearing, business, trade, finance, and industry are the natural activity-karma-
profession-duty of the Vaishya. Serving others is the natural activity-karma-profession-duty of
‘Shudra’. (18.44)

स्वे स्वे कमरण् ्य् अिभरतः, सिं सि लभते नरः।
स्वकमर्िनरतः िसि यथा िवन्दित तच् छृ णु ॥१८.४५॥
One can attain the highest perfection by devotion to one’s natural work. Listen to Me how one
attains perfection while engaged in one’s natural work. (18.45)

यतः पर्विृ र् भतू ानां, ये सवम्र ् इदं ततम्।
स्वकमर्णातम् अभ्यच्य्र, िसि िवन्दित मानवः ॥१८.४६॥
One attains perfection by worshipping the Supreme Beingfrom whom all beings originate, and
by whom all this universe is pervadedthrough performance of one’s natural duty. (18.46)

शर्ेयान् स्वधम िवगणु ः, परधामार्त् स्वनुि तात् ।
स्वभाविनयतं कम्र, कु वन्र ् ना ोित िकिल्बषम् ॥१८.४७॥

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One’s own inferior (appearing) natural work is better than doing superior looking unnatural work
(of others). One who does the work ordained by one’s inherent nature, without any selfish motive,
incurs no sin (or Karmic reaction). (18.47)

सहजं कमर् कौन्तये , सदोषम् अिप न त्यजेत।्
सवा्ररम्भा िह दोषणे , धमू ेनािग्नर् इवावृताः ॥१८.४८॥
One’s natural work, even though defective, should not be abandoned; because all undertakings
have some or other defects (faults) hidden in them, just as fire is covered by smoke, O, Kaunteya.
(18.48)

असक्तबुि ः सव्रतर्, िजतात्मा िवगतस्पहृ ः।
नैष्कम्यरि् सि परमा,ं संन्यासने ािधगच्छित ॥१८.४९॥
The person whose mind is always free from selfish attachment, who has won over his mind and
senses, and who is free from desires attains the supreme perfection of freedom from the bondage of
Karma by renouncing selfish attachment to the fruits of work. (18.49)

िसि पर्ा ो यथो बर् , तथा ोित िनबोध मे ।
समासेनैवकौन्तये , िन ा ज्ञानस्य या परा ॥१८.५०॥
Learn from Me briefly, Kaunteya, how one who has attained such perfection, or the freedom from
the bondage of Karma, attains Supreme Being, the goal of transcendental knowledge. (18.50)

बदु ्ध्या िवशदु ्ध्या युक्तो, धतृ ्यात्मानं िनयम्य च।
शब्दादीन् िवषयासं ् त्याक्त्वा, राग षे ौ ुदस्य च ॥१८.५१॥

िविवक्तसवे ी लघ्वाशी, यतवाक्कायमानसः ।
ध्यानयोगपरो िनत्यं, वैराग्यं समुपािशर्तः ॥१८.५२॥

अहकं ारं बलं दप,्रं कामं कर्ोधं पिरगर्हम।्
िवमचु ्य िनम्मर ः शान्तो, बर् भयू ाय कल्पते ॥१८.५३॥
Endowed with purified intellect, having patiently controlled mind, with firm resolve, turning
away from words, sound and other objects of the senses, giving up likes and dislikes; living in
solitude, eating lightly, controlling the mind, speech, and organs of action, ever absorbed in yog of
meditation, taking refuge in detachment; and after relinquishing egotism, violence, pride, lust, anger,
and proprietorship; one becomes peaceful, free from the notion of ‘I, me, and my’, and fit for attaining
oneness with the Supreme Being. (18.51-53)

बर् भतू ः पर्स ात्मा, न शोचित न काङ्क्षित।
समः सवषु भतु ेषु, म िक्त लभते पराम॥् १८.५४॥
Absorbed in the Supreme Being, the serene one neither grieves nor desires; becoming impartial to
all beings, one obtains the highest devotional love for God. (18.54)

भक्त्या माम् अिभजानाित, यावान् यश् चािस्म तत्त्वतः।
ततो माम् तत्त्वतो ज्ञात्वा, िवशते तदनन्तरम् ॥१८.५५॥
By devotion one truly understands what and who I am in essence. Having known Me in essence,
one immediately merges with Me. (18.55)

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