Bhagavad Gita
By Vyasa
English Translation By HinduMonastery.com
[Public Domain]
[Translated with the help of Ai. Not verified with the Source after translation. It may contain errors and wrong verse numbers]
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Chapter 1: The Despair of Arjuna
(Arjuna Viṣāda Yogaḥ)
Dhritarashtra said:
On the holy field, the field of the Kurus, gathered together and eager for war, what did my people and the sons of Pandu do, O Sanjaya?
Sanjaya said:
Then King Duryodhana, after observing the Pandava army drawn up for battle, approached his teacher, Drona, and spoke these words.
"Behold, O Teacher, this great army of the sons of Pandu, arrayed by your wise disciple, the son of Drupada."
"Here are heroes, mighty archers, equal in battle to Bhima and Arjuna: Yuyudhana, Virata, and Drupada, the great chariot-warrior."
"Dhrishtaketu, Chekitana, and the valiant King of Kashi; Purujit, Kuntibhoja, and Shaibya, the best among men."
"The courageous Yudhamanyu, the valiant Uttamaujas, the son of Subhadra, and the sons of Draupadi—all of them, indeed, great chariot-warriors."
"But know, O best of the twice-born, who are the most distinguished among us, the leaders of my army. I name them for your recognition."
"Yourself, Bhishma, Karna, and Kripa, victorious in battle; Ashvatthama, Vikarna, and also the son of Somadatta."
"And many other heroes who have risked their lives for my sake, armed with various weapons and missiles, all skilled in warfare."
"Inadequate is that army of ours protected by Bhishma, while adequate is this army of theirs protected by Bhima."
"Therefore, all of you, standing in your respective positions on all fronts, must protect Bhishma above all."
To cheer him, the glorious grandsire, the elder of the Kurus, roared loudly like a lion and blew his conch.
Then conches, kettledrums, tabors, drums, and horns suddenly blared forth, and the sound was tumultuous.
Then, seated in a great chariot yoked with white horses, Madhava (Krishna) and the son of Pandu (Arjuna) blew their divine conches.
Hrishikesha (Krishna) blew the Panchajanya, Dhananjaya (Arjuna) blew the Devadatta, and Vrikodara (Bhima), of formidable deeds, blew his great conch, the Paundra.
King Yudhishthira, the son of Kunti, blew the Anantavijaya; Nakula and Sahadeva blew the Sughosha and Manipushpaka.
The King of Kashi, an excellent archer, Shikhandi, the great chariot-warrior, Dhrishtadyumna, Virata, and the unconquered Satyaki;
Drupada and the sons of Draupadi, O Lord of the Earth, and the mighty-armed son of Subhadra, all blew their conches, each his own.
That tumultuous sound, resounding through heaven and earth, tore the hearts of the sons of Dhritarashtra.
Then, seeing the sons of Dhritarashtra arrayed against him, as the clash of weapons was about to begin, the son of Pandu (Arjuna), whose banner bore the emblem of a monkey, raised his bow.
And, O Lord of the Earth, he spoke this word to Hrishikesha (Krishna): "Place my chariot, O Achyuta (the infallible one), between the two armies."
"So that I may observe these men arrayed and eager for battle, with whom I must contend in this undertaking of war."
"I wish to see those who have gathered here, ready to fight, desiring to please the evil-minded son of Dhritarashtra in battle."
Sanjaya said:
Thus addressed by Gudakesha (Arjuna), O Bharata, Hrishikesha (Krishna) placed the finest of chariots between the two armies.
In front of Bhishma, Drona, and all the rulers of the world, He said: "O Partha, behold these Kurus assembled here."
There, Partha saw standing: fathers and grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and companions.
And fathers-in-law and friends as well, in both the armies. Seeing all these kinsmen standing arrayed, the son of Kunti,
Arjuna said:
Filled with overwhelming compassion and despairing, spoke thus: "O Krishna, seeing my own kinsmen present and eager for war,"
"My limbs grow weak, my mouth is drying up, a tremor runs through my body, and my hair stands on end."
"The Gandiva bow slips from my hand, and my skin burns all over. I am unable to stand steady, and my mind seems to be reeling."
"I see unfavorable omens, O Keshava, and I foresee no good from killing my own kinsmen in battle."
"I desire no victory, O Krishna, nor a kingdom, nor its pleasures. Of what use is a kingdom to us, O Govinda? Of what use are enjoyments, or even life itself?"
"Those for whose sake we desire a kingdom, enjoyments, and pleasures are now arrayed on this battlefield, having given up their lives and wealth."
"Teachers, fathers, sons, and also grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives."
"These I do not wish to kill, even if they were to kill me, O Madhusudana. Not even for the sovereignty of the three worlds—how much less for this earth?"
"What pleasure could we find in killing the sons of Dhritarashtra, O Janardana? Sin alone will befall us if we kill these aggressors."
"Therefore, it is not right for us to kill the sons of Dhritarashtra, our own relatives. For how can we be happy, O Madhava, by killing our own people?"
"Though they, with their minds clouded by greed, do not see the evil in the destruction of a family or the crime in betraying friends,"
"Why should not we, who see clearly the evil of destroying a family, learn to turn away from this sin, O Janardana?"
"With the destruction of a family, its ancient traditions are lost. When tradition perishes, lawlessness overtakes the whole family."
"When lawlessness prevails, O Krishna, the women of the family become corrupted; and when the women are corrupted, O Varshneya, a mixing of social orders arises."
"This mixture leads the family and its destroyers to hell, for their ancestors fall, deprived of the ritual offerings of rice and water."
"By these misdeeds of the family destroyers, which cause the mixing of social orders, the eternal traditions of the community and the family are ruined."
"We have heard it said, O Janardana, that those whose family traditions are destroyed are destined to live indefinitely in hell."
"Alas! We are resolved to commit a great sin, preparing to kill our own kinsmen out of greed for the pleasures of a kingdom."
"It would be far better for me if the sons of Dhritarashtra, with weapons in hand, should kill me in battle while I am unarmed and unresisting."
Sanjaya said:
Having spoken thus on the battlefield, Arjuna cast aside his bow and arrow and sat down on the seat of the chariot, his mind overcome with grief.
Chapter 2: The Yoga of Analysis
(Sāṅkhya Yogaḥ)
Sanjaya said:
To him who was thus overcome with compassion, whose eyes were troubled and full of tears, and who was in despair, Madhusudana (Krishna) spoke these words.
The Blessed Lord said:
From where has this dejection come upon you in this hour of crisis? It is not practiced by the noble, it does not lead to heaven, and it causes dishonor, O Arjuna.
Do not yield to this unmanliness, O Partha. It does not suit you. Cast off this petty weakness of heart and arise, O tormentor of the foe.
Arjuna said:
How, O Madhusudana, can I fight with arrows in battle against Bhishma and Drona, who are worthy of my reverence, O slayer of enemies?
It would be better to live in this world by begging than to kill these great-souled teachers. For if I were to kill them, I would be enjoying wealth and pleasures stained with their blood.
We do not know which is better for us: that we should conquer them, or that they should conquer us. The very sons of Dhritarashtra, after killing whom we would not wish to live, are standing before us.
My own nature is afflicted by the flaw of pity, and my mind is confused about my duty (dharma). I ask you, tell me decisively what is best for me. I am your disciple; teach me, for I have taken refuge in you.
I do not see what could drive away this sorrow that is drying up my senses, even if I were to obtain a prosperous and unrivaled kingdom on earth or even sovereignty over the gods.
Sanjaya said:
Having spoken thus to Hrishikesha (Krishna), Gudakesha (Arjuna), the tormentor of the foe, said to Govinda, "I will not fight," and fell silent.
O Bharata, to him who was despairing in the midst of the two armies, Hrishikesha, as if smiling, spoke these words.
The Blessed Lord said:
You grieve for those who should not be grieved for, yet you speak words of wisdom. The wise do not grieve for the living or for the dead.
Never was there a time when I did not exist, nor you, nor these kings of men. Nor, truly, shall any of us ever cease to be hereafter.
Just as the embodied Self passes through childhood, youth, and old age in this body, so too does it pass into another body at death. The wise are not deluded by this.
Contacts with the senses, O son of Kunti, give rise to heat and cold, pleasure and pain. They come and go; they are impermanent. You must learn to endure them, O Bharata.
The person whom these do not trouble, O chief among men, who is the same in pain and pleasure, and is wise—that one is fit for immortality.
The unreal has no existence; the real never ceases to exist. The truth about both has been perceived by the seers of reality.
Know that to be indestructible by which all this is pervaded. No one is able to cause the destruction of this imperishable reality.
These bodies of the eternal, indestructible, and immeasurable embodied Self are said to have an end. Therefore, fight, O Bharata.
He who thinks this (Self) is the slayer, and he who thinks it is slain, both do not understand. It neither slays nor is it slain.
It is not born, nor does it ever die; nor, having once been, will it again cease to be. It is unborn, eternal, everlasting, and ancient. It is not slain when the body is slain.
The person who knows it to be indestructible, eternal, unborn, and unchanging—how can that person, O Partha, cause anyone to be slain, or slay anyone?
Just as a person casts off worn-out garments and puts on new ones, so the embodied Self casts off worn-out bodies and enters into others that are new.
Weapons do not cut it, fire does not burn it, water does not wet it, and wind does not dry it.
It is incapable of being cut, burned, wetted, or dried. It is eternal, all-pervading, stable, immovable, and everlasting.
It is said to be unmanifest, unthinkable, and unchangeable. Therefore, knowing it as such, you should not grieve.
And even if you think of it as being constantly born and constantly dying, even then, O mighty-armed one, you should not grieve.
For death is certain for one who is born, and birth is certain for one who has died. Therefore, over the inevitable, you should not grieve.
Beings are unmanifest in their beginnings, manifest in their middle state, and unmanifest again in their ends, O Bharata. What is there in this to lament?
One person sees it as a wonder, another speaks of it as a wonder, and another hears of it as a wonder; yet, even after hearing, no one truly knows it.
The Self that dwells in the body of everyone is eternal and cannot be slain, O Bharata. Therefore, you should not grieve for any creature.
Furthermore, considering your own duty (dharma), you should not waver. For a warrior (Kshatriya), there is nothing better than a righteous war.
Happy are the warriors, O Partha, who are presented with such a war that comes of its own accord—an open door to heaven.
But if you will not fight this righteous war, then, by abandoning your own duty and your honor, you will incur sin.
People will recount your eternal dishonor, and for one who has been honored, dishonor is worse than death.
The great chariot-warriors will think you have withdrawn from battle out of fear, and you, who were highly esteemed by them, will be seen as insignificant.
Your enemies will speak many unspeakable words, slandering your competence. What could be more painful than that?
If you are killed, you will attain heaven; or if you are victorious, you will enjoy the earth. Therefore, arise, O son of Kunti, resolved to fight.
Treating pleasure and pain, gain and loss, victory and defeat as the same, then engage in battle. In this way, you will not incur sin.
This wisdom has been declared to you from the standpoint of analysis (Sankhya). Now listen to it from the standpoint of action (Yoga). Endowed with this wisdom, O Partha, you will cast off the bondage of action (karma).
On this path, no effort is ever lost, and no obstacle prevails. Even a little of this duty (dharma) protects one from great fear.
In this, O joy of the Kurus, the resolute understanding is one-pointed, but the thoughts of the irresolute are many-branched and endless.
The unwise, taking pleasure in the flowery words of the Vedas, O Partha, declare that there is nothing else.
They are filled with desires, holding heaven as their highest goal, and they speak of various specific rituals that promise pleasure and power as the fruit of action, leading to rebirth.
For those who are attached to pleasure and power, and whose minds are carried away by such teachings, a resolute and steady understanding is not established in deep meditation (samādhi).
The Vedas deal with the three qualities of nature (gunas). Be free from these three qualities, O Arjuna. Be free from the pairs of opposites, eternally established in goodness, unconcerned with acquiring or protecting possessions, and centered in the Self.
To an enlightened Brahmin, all the Vedas are of as much use as a small well in a place flooded with water on all sides.
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and do not be attached to inaction.
Perform your duty with composure, O Dhananjaya, abandoning all attachment to success and failure. Such evenness of mind is called Yoga.
Action is far inferior to the yoga of wisdom, O Dhananjaya. Seek refuge in that understanding. Pitiful are those who are motivated by the fruits of their actions.
A person endowed with this wisdom casts off both good and evil deeds in this life. Therefore, devote yourself to Yoga. Yoga is skill in action.
The wise, endowed with such understanding, renounce the fruits born of action. Freed from the bondage of birth, they go to the state beyond all sorrow.
When your intellect crosses beyond the thicket of delusion, you will become indifferent to all that has been heard and all that is yet to be heard.
When your intellect, which may be bewildered by scripture, stands firm and steady in deep meditation (samādhi), then you will have attained Yoga.
Arjuna said:
What, O Keshava, is the description of one who has steady wisdom and is established in deep meditation? How does the one of steady mind speak, how does one sit, how does one walk?
The Blessed Lord said:
When a person completely casts away all the desires of the mind, O Partha, and is satisfied in the Self by the Self alone, then one is said to be of steady wisdom.
The sage whose mind is untroubled in the midst of sorrows and is free from desire in the midst of pleasures, who is free from attachment, fear, and anger—is called one of steady mind.
He who is without attachment on all sides, and who neither rejoices nor recoils upon obtaining good or evil—his wisdom is firmly established.
When one is able to withdraw the senses from their objects, just as a tortoise draws its limbs into its shell, then one's wisdom is firmly established.
The objects of the senses turn away from an abstinent person, though the craving for them remains. But even this craving ceases for one who has seen the Supreme.
The turbulent senses, O son of Kunti, can forcibly carry away the mind even of a wise person who is striving for perfection.
One who restrains them all and sits in meditation, focused on Me as the Supreme, that person's wisdom is firmly established, for their senses are under control.
While contemplating the objects of the senses, a person develops attachment to them. From attachment, desire is born; and from desire, anger arises.
From anger comes delusion; from delusion, the confusion of memory. From the confusion of memory comes the loss of intellect, and from the loss of intellect, one perishes.
But a self-controlled person, moving among sense-objects with senses that are free from attachment and aversion and are under their own control, attains tranquility.
Upon attaining tranquility, all of one's sorrows come to an end. For the tranquil-minded, the intellect soon becomes firmly established.
The undisciplined mind has no wisdom and no power of concentration. For the one without concentration, there is no peace; and for the unpeaceful, how can there be happiness?
Just as a strong wind sweeps a boat off its course on the water, the mind that follows even one of the wandering senses carries away one's wisdom.
Therefore, O mighty-armed one, the person whose senses are completely withdrawn from their objects is one of steady wisdom.
What is night for all beings is the time of wakefulness for the self-controlled; and what is the time of wakefulness for all beings is night for the sage who sees.
That person attains peace into whom all desires enter as rivers enter the ocean, which is ever being filled yet remains still—not the person who strives to satisfy desires.
The person who, having given up all desires, lives free from cravings and is devoid of any sense of "I" and "my"—that person attains peace.
This is the divine state, O Partha. Having attained it, one is not deluded. Being established in it even at the end of life, one attains absorption into the Absolute (Brahma-nirvāṇa).
Chapter 3: The Yoga of Action
(Karma Yogaḥ)
Arjuna said:
O Janardana, if you believe that knowledge is superior to action, then why, O Keshava, do you urge me to this terrible action?
With what seems to be a confusing message, you are bewildering my understanding. Therefore, tell me with certainty the one path by which I may attain the highest good.
The Blessed Lord said:
O sinless one, in this world a twofold path was previously declared by Me: the path of knowledge for the contemplative, and the path of action for the active.
A person does not attain freedom from action by merely abstaining from work, nor does one reach perfection by renunciation alone.
For no one can remain completely inactive even for a moment. Everyone is helplessly driven to act by the qualities (gunas) born of nature (prakriti).
One who restrains the organs of action, but whose mind continues to dwell on sense objects, is called a hypocrite, a person of deluded mind.
But whoever, controlling the senses with the mind, O Arjuna, undertakes the Yoga of action with the organs of action, without attachment—that person is superior.
Perform your prescribed duty, for action is superior to inaction. Even the maintenance of your physical body would not be possible without action.
This world is bound by action, unless it is performed as a sacrifice (yajña). Therefore, O son of Kunti, perform your action for the sake of sacrifice, free from all attachment.
In the beginning, having created humankind along with sacrifice, the Lord of creation said: "By this shall you prosper; may this be the granter of your desires."
"With this, you will nourish the gods, and the gods will nourish you. By nourishing one another, you will attain the highest good."
"The gods, nourished by sacrifice, will grant you the enjoyments you desire." One who enjoys their gifts without giving back to them is, in truth, a thief.
The righteous, who eat the remnants of sacrifice, are freed from all sins. But the unrighteous, who cook only for their own sake, they eat sin.
From food, beings are born; from rain, food is produced; from sacrifice, rain arises; and sacrifice is born of action.
Know that action originates from Brahman (the creative principle), and Brahman originates from the Imperishable. Therefore, the all-pervading Brahman is eternally established in sacrifice.
He who does not follow the cycle thus set in motion in this world, O Partha, lives a life of sin, delighting in the senses. Such a person lives in vain.
But for the person who rejoices in the Self, who is satisfied with the Self, and is content in the Self alone, there is no duty to be performed.
For that person, there is no purpose to be gained by action in this world, nor by inaction. Nor does that person have any need to depend on any being.
Therefore, without attachment, constantly perform the action that must be done. For by performing action without attachment, a person attains the Supreme.
It was through action alone that Janaka and others reached perfection. You too should act, if only for the sake of guiding the world (lokasaṅgraha).
Whatever a great person does, others also do. Whatever standard they set, the world follows.
For Me, O Partha, there is nothing in the three worlds that needs to be done, nor is there anything unattained that I must attain. Yet, I am engaged in action.
For if I were not to engage tirelessly in action, O Partha, people everywhere would follow my path.
These worlds would perish if I did not perform action, and I would be the cause of social confusion and the destroyer of these peoples.
O Bharata, just as the ignorant act with attachment to their work, so too should the wise act, but without attachment, desiring the welfare of the world.
The wise should not create confusion in the minds of the ignorant who are attached to action. Instead, while performing all duties with dedication, they should encourage others to do the same.
All actions are performed in all cases by the qualities (gunas) of nature. One whose mind is deluded by egoism thinks, "I am the doer."
But the one who knows the truth, O mighty-armed one, about the divisions of the qualities and their functions, understands that it is the qualities acting upon the qualities, and does not become attached.
Those who are deluded by the qualities of nature become attached to the actions of those qualities. The one who knows the whole truth should not unsettle the slow-witted who know only in part.
Renouncing all actions to Me, with your mind focused on the Self, free from hope and selfishness, and cured of your mental fever, fight.
Those who consistently follow this teaching of Mine, with faith and without finding fault, they too are released from the bondage of actions.
But those who, out of envy, do not follow My teaching—know them to be lost, deluded in all knowledge, and devoid of reason.
Even a person of knowledge acts in accordance with their own nature. All beings follow their nature. What can restraint accomplish?
Attachment and aversion for the objects of the senses reside in the senses. One should not come under the sway of these two, for they are one's adversaries.
It is better to perform one's own duty (dharma), even if imperfectly, than to perform another's duty perfectly. Death in the performance of one's own duty is better; another's duty is fraught with danger.
Arjuna said:
O Varshneya, what is it that impels a person to commit sin, even unwillingly, as if driven by some force?
The Blessed Lord said:
It is desire, it is anger, born of the quality of passion (rajas). It is all-devouring and greatly sinful. Know this to be the enemy here on earth.
As fire is covered by smoke, as a mirror is covered by dust, and as an embryo is covered by the womb, so is this world enveloped by desire.
O son of Kunti, wisdom is covered by this eternal enemy of the wise, which takes the form of desire and is an insatiable fire.
The senses, the mind, and the intellect are said to be its dwelling places. Through these, it deludes the embodied self by obscuring its wisdom.
Therefore, O best of the Bharatas, by first controlling the senses, slay this sinful destroyer of knowledge and realization.
They say the senses are superior; superior to the senses is the mind; superior to the mind is the intellect; and what is superior to the intellect is He (the Self).
Thus, knowing Him who is superior to the intellect, and steadying the self by the Self, slay the enemy, O mighty-armed one, which is in the formidable form of desire.
Chapter 4: The Yoga of Wisdom
(Jñāna Karma Sannyāsa Yogaḥ)
The Blessed Lord said:
I taught this imperishable Yoga to Vivasvan (the Sun God); Vivasvan taught it to Manu (the progenitor of humanity); and Manu taught it to Ikshvaku (the founder of the solar dynasty).
O tormentor of the foe, this Yoga, received thus in succession, was known by the royal sages. But over a great passage of time, it was lost in this world.
That same ancient Yoga has been declared to you by Me today, for you are My devotee and My friend. This, indeed, is the supreme secret.
Arjuna said:
Your birth was recent, and the birth of Vivasvan was long ago. How, then, am I to understand that you taught this in the beginning?
The Blessed Lord said:
Many births of Mine have passed, and of yours too, O Arjuna. I know them all, but you do not know them, O tormentor of the foe.
Though I am unborn and My Self is imperishable, and though I am the Lord of all beings, I manifest Myself by controlling my own material nature (prakriti), using my divine creative power (māyā).
Whenever there is a decline of righteousness (dharma), O Bharata, and a rise of unrighteousness, then I send Myself forth.
For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born from age to age.
He who truly knows the divine nature of My birth and actions, O Arjuna, upon leaving the body, is not born again; he comes to Me.
Freed from attachment, fear, and anger, fully absorbed in Me and taking refuge in Me, many, purified by the austerity of knowledge, have attained My state of being.
In whatever way people approach Me, so do I receive them. In every way, O Partha, people follow My path.
Those who desire success from their actions worship the gods in this world, for success born of action is quickly achieved in the world of mortals.
The fourfold social order was created by Me based on the divisions of qualities (gunas) and actions (karma). Though I am its creator, know Me to be the non-doer and the immutable.
Actions do not affect Me, nor do I have any desire for their fruits. One who understands this truth about Me is not bound by actions.
Knowing this, the ancient seekers of liberation also performed action. Therefore, you should also perform action, just as the ancients did in times before.
"What is action? What is inaction?"—even the wise are confused in this matter. I shall explain to you that action, knowing which you will be freed from misfortune.
One must understand the nature of prescribed action, of forbidden action, and also of inaction. The path of action is mysterious and deep.
One who sees inaction in action, and action in inaction, is truly wise among humans. Such a person is a yogi and has accomplished all actions.
The one whose every undertaking is free from the motive of desire, whose actions are burned up by the fire of knowledge—that person the wise call a sage.
Having abandoned attachment to the fruits of action, ever content and independent, such a person does nothing at all, even while engaged in action.
Free from expectations, with mind and self under control, having given up all possessions, one incurs no sin by performing action with the body alone.
Content with whatever comes by chance, having transcended the pairs of opposites, free from envy, and remaining even-minded in success and failure—such a person is not bound, even when acting.
The actions of one who is liberated, who is free from attachment, whose mind is established in knowledge, and who works only for the sake of sacrifice (yajña), are completely dissolved.
For such a person, the act of offering is Brahman, the oblation is Brahman, offered by Brahman into the fire of Brahman. Brahman alone is to be reached by one who is completely absorbed in Brahman in all actions.
Some yogis offer sacrifices to the gods, while others offer the self as a sacrifice into the fire of Brahman.
Some offer their senses, such as hearing, into the fires of self-control; others offer sense objects, such as sound, into the fires of the senses.
Others offer all the functions of their senses and the functions of their vital breath into the fire of the yoga of self-restraint, which is kindled by knowledge.
Some offer their wealth as sacrifice, some their austerity, and some their practice of yoga. Others, ascetics of strict vows, offer their scriptural study and knowledge as sacrifice.
Still others, devoted to the practice of breath control (prāṇāyāma), offer the outgoing breath into the incoming breath, and the incoming breath into the outgoing breath, thus restraining the flow of both.
Others, by restricting their food, offer their vital energies as a sacrifice into the life-force. All these are knowers of sacrifice, and their sins are cleansed by it.
Those who partake of the nectar-like remnants of sacrifice attain the eternal Brahman. O best of the Kurus, this world is not for the one who performs no sacrifice; how then can the next?
In this way, various kinds of sacrifices are laid out in the Vedas. Know them all to be born of action. Understanding this, you will be liberated.
O tormentor of the foe, the sacrifice of knowledge is superior to the sacrifice of material things. O Partha, all action, in its entirety, culminates in knowledge.
Learn this truth by approaching a spiritual teacher. Inquire from them with reverence and render them service. The wise who have seen the truth will instruct you in this knowledge.
Knowing this, O Pandava, you will not again fall into such delusion. By this knowledge, you will see all beings without exception in your own Self, and then in Me.
Even if you are the most sinful of all sinners, you will cross over all sin with the raft of knowledge alone.
Just as a blazing fire reduces firewood to ashes, O Arjuna, so the fire of knowledge reduces all actions to ashes.
In this world, there is nothing as purifying as knowledge. One who is perfected in yoga discovers this truth in the Self in due course of time.
A person of faith who is dedicated to this and who has controlled their senses obtains this knowledge. Having obtained knowledge, they quickly attain supreme peace.
But the ignorant, the faithless, and the person of a doubting nature perish. For the one who doubts, there is neither this world, nor the world beyond, nor any happiness.
O Dhananjaya, actions do not bind one who has renounced all action through yoga, whose doubts have been severed by knowledge, and who is firmly established in the Self.
Therefore, with the sword of knowledge, cut asunder this doubt in your heart which is born of ignorance. Arise, O Bharata, and take refuge in yoga.
Chapter 5: The Yoga of Renunciation
(Sannyāsa Yogaḥ)
Arjuna said:
O Krishna, you praise the renunciation of actions, and then again, the yoga of action. Of these two, please tell me decisively which one is better.
The Blessed Lord said:
The renunciation of action and the yoga of action both lead to the highest good. Of the two, however, the yoga of action is superior to the renunciation of action.
One who neither hates nor desires should be known as a constant renunciate. Indeed, O mighty-armed one, being free from the pairs of opposites, such a person is easily liberated from bondage.
The ignorant speak of the path of knowledge (Sankhya) and the path of action (Yoga) as different, but not the wise. One who is well-established in even one of these obtains the fruit of both.
The state that is attained by the followers of Sankhya is also reached by the followers of Yoga. He who sees that Sankhya and Yoga are one, truly sees.
But renunciation, O mighty-armed one, is difficult to attain without the yoga of action. The sage who is devoted to action quickly attains the Absolute (Brahman).
One who is engaged in the yoga of action, who is pure of heart, who has conquered the self and subdued the senses, and who realizes their own self as the Self of all beings—such a person is not tainted, even while acting.
The knower of truth, who is centered in this yoga, should think, "I am doing nothing at all"—even while seeing, hearing, touching, smelling, eating, moving, sleeping, or breathing.
And while speaking, releasing, grasping, or opening and closing the eyes, they maintain the thought that it is only the senses moving among their objects.
One who performs actions, offering them to Brahman and abandoning attachment, is not stained by sin, just as a lotus leaf is untouched by water.
Yogis perform actions with the body, mind, intellect, or even with the senses alone, having abandoned attachment, for the purification of the self.
The disciplined person, having relinquished the fruits of action, attains enduring peace. The undisciplined, driven by desire and attached to the fruits, becomes bound.
The self-controlled, embodied being, having mentally renounced all actions, rests happily in the city of nine gates (the body), neither acting nor causing action.
The Lord of the world creates neither the sense of agency nor the actions for the people, nor the link between an action and its fruit. It is nature (svabhāva) that directs all.
The all-pervading Lord accepts neither the sin nor the merit of anyone. Knowledge is veiled by ignorance; because of this, beings are deluded.
But for those in whom this ignorance is destroyed by the knowledge of the Self, their knowledge, like the sun, illuminates the Supreme Reality.
Those whose intellect is absorbed in That, whose self is one with That, who are established in That, and for whom That is the ultimate goal—they reach a state from which there is no return, their impurities washed away by knowledge.
The wise look with an equal eye upon a learned and humble Brahmin, a cow, an elephant, a dog, and an outcaste.
Even here on earth, the cycle of existence is conquered by those whose minds are established in equanimity. Brahman is flawless and the same in all; therefore, they are established in Brahman.
One who is established in Brahman, with a steady intellect and free from delusion, neither rejoices upon experiencing the pleasant nor grieves upon experiencing the unpleasant.
With the self detached from external contacts, one finds the happiness that is in the Self. United by yoga with Brahman, one enjoys unending bliss.
The pleasures that are born from contact with the senses are indeed sources of suffering, for they have a beginning and an end, O son of Kunti. The wise do not delight in them.
The one who is able to withstand, in this very life, before leaving the body, the impulse born of desire and anger—that person is a yogi, a happy individual.
He whose happiness is within, whose joy is within, and whose light is within—that yogi, having become one with Brahman, attains absorption into Brahman (Brahma-nirvāṇa).
The holy sages whose sins are destroyed, whose doubts are resolved, who are self-controlled, and who are dedicated to the welfare of all beings, attain absorption into Brahman.
For the ascetics who are free from desire and anger, who have disciplined their minds and have realized the Self, absorption into Brahman is near at hand.
Shutting out all external objects, fixing the gaze between the eyebrows, and equalizing the inward and outward breaths that flow through the nostrils,
The sage who has controlled the senses, mind, and intellect, who is solely devoted to liberation, and is free from desire, fear, and anger—is truly liberated forever.
Knowing Me as the enjoyer of all sacrifices and austerities, the great Lord of all the worlds, and the friend of all beings, one attains peace.
Chapter 6: The Yoga of Meditation
(Dhyāna Yogaḥ)
The Blessed Lord said:
One who performs their prescribed duty without depending on the fruits of their action is a true renunciate (sannyāsī) and a true yogi, not the one who lights no sacred fire and performs no rituals.
O Pandava, know that what is called renunciation (sannyāsa) is the same as Yoga, for no one becomes a yogi without having renounced all selfish desires.
For the sage who wishes to attain Yoga, action is said to be the means. For the same sage, when they have attained Yoga, tranquility is said to be the means.
When a person is not attached to sense objects or to actions and has renounced all selfish motives, they are said to have attained Yoga.
One should uplift the self by the Self; one should not degrade the self. For the Self is the only friend of the self, and the Self is the only enemy of the self.
For one who has conquered the self by the Self, their Self is a friend. But for one who has not conquered the self, their own Self acts like an enemy.
The Supreme Self of one who is self-controlled and serene is perfectly poised in heat and cold, pleasure and pain, as well as in honor and dishonor.
The yogi who is content with knowledge and realization, who remains unshaken, who has conquered the senses, and to whom a clod of earth, a stone, and a piece of gold are the same, is said to be steadfast.
One is considered distinguished who is equal-minded toward companions, friends, enemies, the neutral, the arbiters, the hateful, relatives, the virtuous, and the sinful.
A yogi should constantly focus their mind, remaining in solitude, alone, with mind and body under control, free from hopes and possessions.
In a clean spot, one should establish a firm seat for oneself, neither too high nor too low, covered with kusha grass, a deerskin, and a cloth, one over the other.
There, sitting on that seat, making the mind one-pointed and controlling the thoughts and senses, one should practice yoga for self-purification.
Holding the body, head, and neck erect and still, one should gaze steadily at the tip of the nose, without looking in any other direction.
With a serene and fearless mind, firm in the vow of celibacy, and with the mind controlled and fixed on Me, one should sit in meditation, having Me as the supreme goal.
Thus, constantly keeping the mind absorbed, the yogi of disciplined mind attains the peace that resides in Me, the peace that culminates in liberation (Nirvana).
O Arjuna, Yoga is not for one who eats too much or too little, nor for one who sleeps too much or stays awake too long.
For one who is moderate in eating and recreation, in their efforts in all actions, and in sleep and wakefulness, Yoga becomes the destroyer of all sorrow.
When the disciplined mind is established in the Self alone, free from craving for any desires, then one is said to be steadfast in Yoga.
"As a lamp in a windless place does not flicker"—this simile is used to describe the disciplined mind of a yogi practicing meditation on the Self.
When the mind, restrained by the practice of yoga, comes to rest, and when, seeing the Self by the self, one finds contentment in the Self;
When one experiences that supreme, infinite bliss which is beyond the senses and can be grasped only by the intellect, and, being established in it, never deviates from that truth;
And having attained it, one considers no other gain to be greater; established in that state, one is not shaken even by the heaviest sorrow.
Let this be known as Yoga: a state of disconnection from the union with pain. This Yoga must be practiced with determination and an unwavering heart.
Completely abandoning all desires born of selfish will, and restraining the senses from all sides with the mind,
One should gradually, step by step, attain tranquility with the intellect held in firm resolve. Fixing the mind on the Self, one should not think of anything else.
Whenever the restless and unsteady mind wanders away, one should restrain it and bring it back under the control of the Self.
Supreme happiness comes to the yogi whose mind is perfectly tranquil, whose passions are subdued, who is free from sin, and who has become one with Brahman.
Thus, constantly disciplining the self, the yogi, freed from all sin, easily experiences the infinite bliss of contact with Brahman.
With the self harmonized by Yoga, one sees the Self in all beings and all beings in the Self; one sees the same everywhere.
For one who sees Me in all things and sees all things in Me, I am never lost to them, nor are they ever lost to Me.
The yogi who, established in oneness, worships Me as abiding in all beings, lives in Me, regardless of their mode of living.
O Arjuna, one who judges the pleasure and pain of all beings by the same standard as they apply to themself is considered a perfect yogi.
Arjuna said:
O Madhusudana, this Yoga of equanimity which you have described—I do not see how it can be steadily maintained, due to the restlessness of the mind.
The mind, O Krishna, is indeed restless, turbulent, powerful, and stubborn. I think that to control it is as difficult as to control the wind.
The Blessed Lord said:
O mighty-armed one, the mind is undoubtedly restless and difficult to restrain. But, O son of Kunti, it can be controlled through practice (abhyāsa) and detachment (vairāgya).
It is My conviction that Yoga is difficult to attain for one of an uncontrolled self. But for one who is self-controlled and who strives with the proper means, it is attainable.
Arjuna said:
O Krishna, what is the fate of the one who, though possessing faith, is unable to control themself, and whose mind wanders away from Yoga, failing to attain perfection?
O mighty-armed one, having fallen from both paths, does such a person not perish like a scattered cloud, supportless and deluded on the path to Brahman?
This is my doubt, O Krishna, and I ask you to dispel it completely. Other than you, there is no one who can resolve this doubt.
The Blessed Lord said:
O Partha, there is no destruction for such a person, either in this world or in the next. My dear friend, no one who does good ever comes to a bad end.
Having attained the worlds of the righteous and lived there for countless years, the one who has fallen from the path of yoga is reborn into a pure and prosperous family.
Or, they may be born into a family of wise yogis. Indeed, such a birth is very rare in this world.
There, O son of Kuru, they regain the spiritual understanding of their previous life and strive again from that point for perfection.
By their previous practice, they are carried forward, even in spite of themself. Even one who merely enquires about Yoga transcends the letter of the scriptures.
The yogi who strives with perseverance, purified of all sins and perfected through many births, finally reaches the supreme goal.
A yogi is considered superior to an ascetic, superior to a scholar, and superior to a ritualist. Therefore, O Arjuna, be a yogi.
And of all yogis, the one who, full of faith, worships Me with their inner self absorbed in Me—that one I consider to be the most devoted.
Chapter 7: The Yoga of Knowledge and Realization
(Jñāna Vijñāna Yogaḥ)
The Blessed Lord said:
O Partha, listen to how, with your mind attached to Me, practicing yoga and taking full refuge in Me, you will come to know Me completely, without any doubt.
I shall declare to you in full this knowledge (jñāna) combined with its realization (vijñāna), knowing which, nothing further remains to be known in this world.
Among thousands of people, perhaps one strives for perfection; and even among those who strive and succeed, hardly one knows Me in truth.
Earth, water, fire, air, ether, mind, intellect, and ego—this is the eightfold division of My material nature (prakriti).
This is My lower nature. But know My other, higher nature, O mighty-armed one—the very life-element by which this universe is sustained.
Know that all beings originate from these two natures. I am the origin of the entire cosmos, as well as its dissolution.
O Dhananjaya, there is nothing whatsoever higher than Me. All that exists is strung upon Me, like pearls on a thread.
O son of Kunti, I am the taste in water, the light in the moon and the sun, the sacred syllable Aum in all the Vedas, the sound in ether, and the ability in human beings.
I am the pure fragrance of the earth and the brilliance in fire. I am the life in all beings and the austerity in ascetics.
O Partha, know Me as the eternal seed of all beings. I am the intelligence of the intelligent and the splendor of the splendid.
O lord of the Bharatas, I am the strength of the strong, free from desire and passion. In all beings, I am the desire that is not contrary to righteousness (dharma).
Know that all states of being—whether of goodness (sattva), passion (rajas), or ignorance (tamas)—emanate from Me. I am not in them, but they are in Me.
Deluded by these three states composed of the qualities (gunas), the entire world does not recognize Me, who am beyond them and immutable.
This divine illusion (māyā) of Mine, consisting of the three qualities, is indeed difficult to overcome. But those who take refuge in Me alone cross beyond this illusion.
The wicked, the foolish, and the lowest of humanity do not seek refuge in Me; their wisdom is stolen by illusion, and they partake of a demonic nature.
O Arjuna, four kinds of virtuous people worship Me: the distressed, the seeker of knowledge, the seeker of wealth, and the wise, O best of the Bharatas.
Of these, the wise one, ever steadfast and devoted to the One, is the most excellent. For I am exceedingly dear to the wise, and they are dear to Me.
All these devotees are indeed noble, but I consider the wise to be My very Self. For with a steadfast mind, they are established in Me alone as the supreme goal.
At the end of many births, the person of wisdom takes refuge in Me, realizing that "Vasudeva (the Divine) is everything." Such a great soul is very rare.
Those whose wisdom has been stolen by various desires resort to other gods, observing various rites and constrained by their own nature.
Whatever form any devotee wishes to worship with faith, I make that particular faith of theirs unshakable.
Endowed with that faith, they engage in the worship of that form, and from it they obtain their desires, which are, in reality, granted by Me alone.
But the fruit gained by these people of limited understanding is temporary. The worshipers of the gods go to the gods, but My devotees come to Me.
The unintelligent, unaware of My supreme, immutable, and transcendent nature, think of Me, the unmanifest, as having come into a physical form.
Veiled by My creative illusion (yoga-māyā), I am not revealed to all. This deluded world does not recognize Me as the unborn and imperishable.
O Arjuna, I know all beings of the past, the present, and the future, but no one knows Me.
O Bharata, all beings are born into delusion, overcome by the duality that arises from desire and aversion, O tormentor of the foe.
But those people of virtuous deeds whose sins have come to an end are freed from the delusion of duality and worship Me with firm resolve.
Those who take refuge in Me and strive for liberation from old age and death come to know Brahman, the complete Self, and the entire principle of action (karma).
Those who know Me as the governing principle of the material realm (Adhibhūta), the divine realm (Adhidaiva), and the realm of sacrifice (Adhiyajña), they, with steadfast minds, know Me even at the time of their departure
Chapter 8: The Yoga of the Imperishable Absolute
(Akṣara Brahma Yogaḥ)
Arjuna said:
What is that Brahman? What is the supreme Self (Adhyātma)? What is action (Karma), O best of beings? What is the material realm (Adhibhūta) said to be, and what is the divine realm (Adhidaiva)?
Who is the presiding deity of sacrifice (Adhiyajña) here in this body, O Madhusudana? And how, at the time of death, are You to be known by the self-controlled?
The Blessed Lord said:
Brahman is the imperishable, the Supreme. Its intrinsic nature is called the supreme Self (Adhyātma). The offering that causes the origin and development of beings is called Karma.
The material realm (Adhibhūta) consists of perishable existence, and the divine realm (Adhidaivata) is the cosmic spirit (Purusha). I Myself am the presiding deity of sacrifice (Adhiyajña) here in this body, O best of the embodied.
And whoever, at the final moment, departs from the body while remembering Me alone, attains My state of being. Of this, there is no doubt.
Whatever state of being one remembers when finally leaving the body, O son of Kunti, that is the state one will attain, having been constantly absorbed in its thought.
Therefore, at all times, remember Me and fight. With your mind and intellect fixed on Me, you will surely come to Me.
With a mind disciplined by the practice of yoga, not wandering to anything else, one who meditates on the supreme, divine Person reaches Him, O Partha.
One should meditate on the Omniscient, the Ancient, the Ruler, smaller than the smallest, the sustainer of all, whose form is inconceivable, who is luminous like the sun, and who is beyond all darkness.
At the time of departure, with an unwavering mind, endowed with devotion and the power of yoga, having correctly focused the life-force between the eyebrows, one attains that supreme, divine Person.
I will briefly describe to you the state that the knowers of the Veda call imperishable, which ascetics free from passion enter, and for which they practice celibacy.
Controlling all the gates of the body, keeping the mind confined within the heart, and fixing the life-force in the head, one should be established in yogic concentration.
Chanting the single, sacred syllable "Aum," which is Brahman, and continuously remembering Me, whoever departs, leaving the body, attains the supreme goal.
O Partha, for the yogi who is constantly devoted and always remembers Me with a mind that does not stray, I am easy to attain.
Having reached Me, the great souls are no longer subject to rebirth into this temporary world of sorrow, for they have attained the highest perfection.
O Arjuna, all worlds, up to the realm of Brahma, are subject to return. But upon reaching Me, O son of Kunti, there is no more rebirth.
Those who know that a day of Brahma lasts a thousand ages and that his night ends after a thousand ages—they are the true knowers of day and night.
At the dawn of Brahma's day, all manifested things emerge from the unmanifest; and at the fall of his night, they dissolve back into that same unmanifest.
O Partha, this very same multitude of beings, being born again and again, is helplessly dissolved at the coming of night and re-emerges at the coming of day.
But beyond this unmanifest, there exists another, eternal unmanifest reality, which does not perish even when all beings perish.
This unmanifest is called the "Imperishable" and is said to be the supreme destination. Having reached it, they do not return. That is My supreme abode.
O Partha, this supreme Person, in whom all beings reside and by whom all this is pervaded, is attainable only through unswerving devotion.
O best of the Bharatas, I shall now tell you of the times at which yogis, upon departing, either do not return or do return.
Fire, light, daytime, the bright lunar fortnight, the six months of the sun’s northern passage—those who know Brahman and depart along this path go to Brahman.
Smoke, nighttime, the dark lunar fortnight, the six months of the sun’s southern passage—the yogi who departs along this path reaches the lunar light and returns.
These two paths of the world, the bright and the dark, are considered eternal. By one, a person goes to a state of no return; by the other, they are born again.
O Partha, the yogi who knows these two paths is never deluded. Therefore, O Arjuna, be steadfast in yoga at all times.
The yogi who knows this transcends the meritorious rewards assigned to the study of the Vedas, sacrifices, austerities, and charity, and attains the supreme, primal abode.
Chapter 9: The Yoga of Royal Knowledge and Royal Secret
(Rāja Vidyā Rāja Guhya Yogaḥ)
The Blessed Lord said:
To you, who are free from envy, I shall now declare this most profound knowledge combined with its realization, knowing which you will be liberated from the evils of worldly existence.
This is the sovereign knowledge, the sovereign secret, the supreme purifier. It can be directly experienced, it is in accord with righteousness (dharma), it is very easy to practice, and it is imperishable.
O tormentor of the foe, those who lack faith in this truth do not attain Me and instead return to the path of mortal existence, which is subject to death.
By Me, in My unmanifest form, this entire universe is pervaded. All beings exist in Me, but I do not dwell in them.
And yet, beings do not rest in Me. Behold My divine mystery! My Self, which is the source and sustainer of all beings, does not reside within them.
Understand that just as the mighty wind, moving everywhere, always remains in the ether, so do all beings rest in Me.
At the end of a cosmic age (kalpa), O son of Kunti, all beings enter My material nature (prakriti), and at the beginning of the next age, I send them forth again.
Presiding over My own material nature, I create again and again this entire multitude of beings, who are helpless under the control of nature.
O Dhananjaya, these actions do not bind Me, for I remain as one who is detached and indifferent to them.
Under My supervision, nature gives birth to all that moves and is still. For this reason, O son of Kunti, the world continues to revolve.
The foolish disregard Me when I assume a human form, not knowing My supreme nature as the great Lord of all beings.
With their hopes, actions, and knowledge all in vain, and their minds bewildered, they are drawn to a deceptive and demonic nature.
But the great souls, O Partha, who partake of the divine nature, worship Me with an undeviating mind, knowing Me as the imperishable source of all creation.
Always glorifying Me, striving with firm resolve, and bowing down to Me with devotion, they worship Me with constant discipline.
Others, engaged in the sacrifice of knowledge, worship Me as the one, as distinct in many, and as the universal, facing in all directions.
I am the ritual, I am the sacrifice, the offering to the ancestors, and the healing herb. I am the sacred mantra, the clarified butter, the fire, and the act of offering.
I am the father of this universe, the mother, the sustainer, and the grandsire. I am the object of knowledge, the purifier, the syllable Aum, and also the Rig, the Sama, and the Yajur Vedas.
I am the goal, the supporter, the master, the witness, the abode, the refuge, and the dearest friend. I am the origin, the dissolution, the foundation, the storehouse, and the eternal seed.
O Arjuna, I give heat, and I withhold and send forth the rain. I am immortality as well as death; I am being as well as non-being.
Those who know the three Vedas, drink the soma juice, and are purified of sin, worship Me through sacrifices and pray for passage to heaven. Reaching the sacred world of the king of gods, they enjoy celestial pleasures.
Having enjoyed that vast heavenly world, their merit exhausted, they return to the mortal world. Thus, by following the principles of the three Vedas and desiring sense pleasures, they are subject to a cycle of coming and going.
But to those who worship Me alone, thinking of no other, and who are ever-devoted, I bring security and preserve what they have.
O son of Kunti, even those who are devotees of other gods and worship them with faith, they too worship only Me, though not in the prescribed manner.
For I am the sole enjoyer and master of all sacrifices. But they do not recognize Me in My true nature, and so they fall.
Those who vow to the gods go to the gods; those who vow to the ancestors go to the ancestors. Those who worship ghosts and spirits go to them; and those who worship Me, come to Me.
Whoever offers Me with devotion a leaf, a flower, a fruit, or some water—that offering of love from a person of pure heart, I accept.
O son of Kunti, whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do it as an offering to Me.
In this way, you will be freed from the bondage of actions and their good and evil results. With your mind firmly set in the yoga of renunciation, you will become liberated and come to Me.
I am impartial to all beings; none is hateful or dear to Me. But those who worship Me with devotion are in Me, and I am also in them.
Even if a person of the most wicked conduct worships Me with single-minded devotion, they must be regarded as righteous, for they have made the right resolve.
They quickly become a person of righteous soul and attain everlasting peace. O son of Kunti, declare it boldly: My devotee never perishes.
O Partha, those who take refuge in Me, even if they are of lower birth—women, merchants, and laborers—they too can attain the supreme destination.
How much more, then, the righteous Brahmins, the devotees, and the saintly kings. Having come into this temporary and joyless world, you should engage in My worship.
Fix your mind on Me, be devoted to Me, offer your sacrifices to Me, and bow down to Me. Having thus united yourself with Me as your supreme goal, you will surely come to Me.
Chapter 10: The Yoga of Divine Glories
(Vibhūti Yogaḥ)
The Blessed Lord said:
Listen again, O mighty-armed one, to My supreme word, which I, desiring your welfare, will declare to you, who are dear to Me.
Neither the multitude of gods nor the great sages know My origin, for I am, in every respect, the source of the gods and the great sages.
He who knows Me as unborn, without beginning, and the great Lord of the worlds—that person, undeluded among mortals, is freed from all sins.
Intellect, knowledge, clarity of thought, forgiveness, truthfulness, control of the senses, control of the mind, happiness, sorrow, birth, death, fear, and fearlessness.
Non-violence, equanimity, contentment, austerity, charity, fame, and ill-fame—these various states of being arise from Me alone.
The seven great sages of antiquity and the four Manus before them were born of My mind and endowed with My nature; from them have descended all the creatures of this world.
One who knows in truth this glory and sovereign power of Mine is united with Me through unwavering yoga; of this there is no doubt.
I am the source of all creation; everything evolves from Me. Understanding this, the wise, filled with devotion, worship Me.
With their minds fixed on Me, their lives dedicated to Me, enlightening one another and speaking of Me constantly, they are content and rejoice.
To those who are perpetually devoted and worship Me with love, I grant the yoga of understanding, by which they come to Me.
Out of pure compassion for them, I, dwelling within their own hearts, destroy the darkness born of ignorance with the shining lamp of knowledge.
Arjuna said:
You are the Supreme Brahman, the ultimate abode, the supreme purifier, the eternal divine Person, the primal God, unborn and all-pervading.
All the sages have declared this of You—the divine sage Narada, as well as Asita, Devala, and Vyasa—and now You Yourself are declaring it to me.
O Keshava, I accept as true all that You have told me. O Blessed Lord, truly, neither the gods nor the demons know Your origin.
Indeed, You alone know Yourself by Yourself, O Supreme Person, O source of all beings, O Lord of all beings, O God of gods, O ruler of the universe.
Please tell me in full of Your divine glories, by which You pervade and abide in all these worlds.
O Yogi, how may I know You through constant meditation? In what various forms are You to be contemplated by me, O Blessed Lord?
O Janardana, please describe to me again in detail Your yogic power and glory, for I am never tired of listening to Your immortal words.
The Blessed Lord said:
Very well, O best of the Kurus, I shall tell you of My divine glories, but only the most prominent ones, for there is no end to My expanse.
O Gudakesha, I am the Self seated in the hearts of all creatures. I am the beginning, the middle, and the very end of all beings.
Of the Adityas I am Vishnu; of lights I am the radiant sun. I am Marichi of the Maruts, and among the stars, I am the moon.
Of the Vedas I am the Sama Veda; of the gods I am Indra. Of the senses I am the mind, and in living beings I am consciousness.
Of the Rudras I am Shankara (Shiva); of the Yakshas and Rakshasas I am Kubera (the lord of wealth). Of the Vasus I am Agni (fire), and of mountains I am Meru.
O Partha, know me to be Brihaspati, the chief among priests. Of generals I am Skanda; of bodies of water I am the ocean.
Of the great sages I am Bhrigu; of speech I am the one imperishable syllable (Aum). Of sacrifices I am the sacrifice of silent repetition (japa); of immovable things I am the Himalayas.
Of all trees I am the Ashvattha tree; of the divine sages I am Narada. Of the Gandharvas I am Chitraratha, and of the perfected beings I am the sage Kapila.
Of horses, know Me to be Uchchaihshravas, born from the nectar of immortality. Of elephants I am Airavata, and among men, I am the king.
Of weapons I am the thunderbolt; of cows I am the wish-fulfilling cow (Kamadhenu). I am Kandarpa, the progenitor; of serpents I am Vasuki.
Of the Nagas I am Ananta; of the aquatic deities I am Varuna. Of the ancestors I am Aryama, and among the dispensers of law I am Yama.
Among the Daityas I am Prahlada; among measures I am time. Among beasts I am the lion, and among birds I am Garuda.
Of purifiers I am the wind; of the wielders of weapons I am Rama. Among fish I am the Makara, and among rivers I am the Ganga.
O Arjuna, I am the beginning, the middle, and the end of all creations. Of all sciences I am the science of the Self, and of logicians I am the conclusive truth.
Of letters I am the letter 'A', and of compound words I am the dual compound. I am also imperishable time, and I am the creator who faces all directions.
I am all-devouring death, and the origin of things yet to be. Among feminine qualities I am fame, prosperity, speech, memory, intelligence, steadfastness, and forgiveness.
Of the hymns of the Sama Veda I am the Brihat-saman, and of meters I am the Gayatri. Of months I am Margashirsha (November-December), and of seasons I am the flower-bearing spring.
I am the gambling of the fraudulent and the splendor of the splendid. I am victory, I am resolve, and I am the goodness of the good.
Of the Vrishnis I am Vasudeva (Krishna), and of the Pandavas I am Dhananjaya (Arjuna). Of the sages I am Vyasa, and of the poets I am the poet Ushana.
I am the rod of punishment among those who discipline, and the statesmanship of those who seek victory. Of secrets I am silence, and I am the knowledge of the wise.
O Arjuna, I am the seed of all existence. There is no being—moving or unmoving—that can exist without Me.
O tormentor of the foe, there is no end to My divine glories. What I have spoken to you is but a brief illustration of My magnificence.
Whatever being is glorious, prosperous, or powerful, know that to have sprung from a spark of My splendor.
But what need is there for all this detailed knowledge, O Arjuna? With a single fragment of Myself, I pervade and sustain this entire universe.
Chapter 11: The Yoga of the Vision of the Universal Form
(Viśvarūpa Darśana Yogaḥ)
Arjuna said:
Out of grace for me, You have spoken the supreme secret known as the science of the Self. By this, my delusion has been dispelled.
O lotus-eyed one, I have heard from You in detail about the origin and dissolution of all beings, and also about Your imperishable majesty.
O Supreme Lord, just as You have described Yourself, so it is. O Supreme Person, I wish to see Your divine, sovereign form.
O Lord, if You think that it is possible for me to see it, then, O Lord of Yoga, please reveal to me Your imperishable Self.
The Blessed Lord said:
Behold, O Partha, My forms, by the hundreds and thousands—divine, of various kinds, and of various colors and shapes.
Behold the Adityas, the Vasus, the Rudras, the twin Ashvins, and the Maruts. Behold, O Bharata, many wonders never seen before.
Now, behold the entire universe, with all that moves and is still, unified here in My body, O Gudakesha, and whatever else you wish to see.
But you cannot see Me with these eyes of yours. Therefore, I grant you a divine eye. Behold My supreme yogic power!
Sanjaya said:
Having spoken thus, O King, Hari, the great Lord of Yoga, then revealed to Partha His supreme and sovereign form.
With countless mouths and eyes, with countless wondrous visions, adorned with countless divine ornaments, and brandishing countless divine, uplifted weapons.
Wearing divine garlands and garments, anointed with divine fragrances, the all-wonderful, resplendent, infinite, and all-facing God.
If the light of a thousand suns were to blaze forth all at once in the sky, that might resemble the splendor of that great Being.
There, in the body of the God of gods, Pandava then beheld the entire universe, with its manifold divisions, all gathered in one place.
Then, Dhananjaya, filled with wonder, his hair standing on end, bowed his head to the God and, with hands folded in reverence, spoke.
Arjuna said:
O Lord, I see in Your body all the gods and hosts of various beings, Brahma the Lord on his lotus throne, all the sages, and the divine serpents.
I see You with innumerable arms, bellies, mouths, and eyes—an infinite form on all sides. I see no end, no middle, and no beginning to You, O Lord of the Universe, O Universal Form.
I see You with crown, mace, and discus; a mass of radiance, blazing everywhere, difficult to behold, dazzling on all sides like a blazing fire and the sun, and immeasurable.
You are the imperishable, the Supreme, the one to be known. You are the ultimate resting place of this universe. You are the immutable guardian of the eternal dharma. I believe You to be the eternal Person.
I see You without beginning, middle, or end, of infinite power, with countless arms, with the sun and moon as Your eyes, with Your mouth like a blazing fire, scorching this universe with Your own radiance.
This space between heaven and earth, and all the quarters, are pervaded by You alone. Seeing this wondrous and terrifying form of Yours, O great-souled one, the three worlds tremble.
Indeed, these hosts of gods are entering You. Some, in fear, praise You with folded hands. Crying "Hail!" the hosts of great sages and perfected beings praise You with splendid hymns.
The Rudras, Adityas, Vasus, Sadhyas, Vishvedevas, Ashvins, Maruts, ancestors, and the hosts of Gandharvas, Yakshas, Asuras, and Siddhas—all gaze upon You in utter amazement.
Seeing Your great form with its many mouths and eyes, O mighty-armed one, with its many arms, thighs, and feet, its many bellies, and its many terrifying tusks—the worlds are terrified, and so am I.
Seeing You touching the sky, blazing with many colors, with Your mouths wide open and Your large, fiery eyes, my inmost self trembles with fear. I find no stability or peace, O Vishnu!
And seeing Your mouths with their fearsome tusks, like the fires of cosmic dissolution, I lose my sense of direction and find no comfort. Be gracious, O Lord of gods, O abode of the universe!
All these sons of Dhritarashtra, along with the hosts of kings, Bhishma, Drona, and that son of a charioteer, Karna, as well as our own chief warriors—
They are rushing headlong into Your terrifying mouths, with their dreadful tusks. Some are seen with their heads crushed, caught between Your teeth.
As the many rushing torrents of rivers flow towards the ocean, so do these heroes of the mortal world enter Your flaming mouths.
As moths rush with great speed into a blazing fire to their destruction, so too do these worlds rush with great speed into Your mouths to meet their doom.
Devouring all the worlds from every side with Your flaming mouths, You lick them up. Your fierce rays, O Vishnu, fill the entire universe with their radiance and burn it.
Tell me, who are You, with a form so fierce? Salutations to You, O best of gods; be gracious! I wish to know You, the primal one, for I do not comprehend Your purpose.
The Blessed Lord said:
I am Time, the mighty destroyer of worlds, now engaged in annihilating the people here. Even without your participation, none of the warriors arrayed in the opposing armies shall survive.
Therefore, arise and win glory! Conquering your enemies, enjoy a prosperous kingdom. They have already been slain by Me. Be merely an instrument, O Savyasachin (Arjuna).
Drona, Bhishma, Jayadratha, Karna, and the other great warriors have already been killed by Me. Slay them and do not be distressed. Fight, and you shall conquer your foes in battle.
Sanjaya said:
Having heard this speech of Keshava, the crowned one, Kiriti (Arjuna), trembling and with folded hands, bowed down again and spoke to Krishna in a choked voice, overwhelmed with fear.
Arjuna said:
O Hrishikesha, it is right that the world rejoices and is filled with love by glorifying You. The terrified Rakshasas flee in all directions, and all the hosts of perfected beings bow to You.
And why should they not bow to You, O great-souled one, who are greater than even Brahma, the original creator? O infinite one, Lord of gods, abode of the universe, You are the imperishable, being, non-being, and that which is beyond both.
You are the primal God, the ancient Person. You are the supreme resting place of this universe. You are the knower, the object of knowledge, and the supreme abode. O You of infinite form, the universe is pervaded by You.
You are Vayu (the wind god), Yama (the god of death), Agni (the fire god), Varuna (the water god), and the Moon. You are Prajapati (the lord of creatures) and the great-grandsire. Salutations, salutations to You, a thousand times, and again and yet again, salutations to You!
Salutations to You from the front and from behind. Salutations to You on all sides, O All! You of infinite power and immeasurable might, You pervade everything, and therefore You are everything.
Thinking of You merely as a friend, whatever I have rashly said—"O Krishna! O Yadava! O Friend!"—either through carelessness or affection,
Not knowing this greatness of Yours; and in whatever way I may have shown disrespect to You in jest, while playing, resting, sitting, or eating, whether alone or in the presence of others, O Achyuta—for all that, I beg Your forgiveness, O immeasurable one.
You are the father of the world of the moving and the unmoving. You are its object of worship and its most venerable teacher. There is no one equal to You; how then could there be anyone greater in the three worlds, O You of incomparable power?
Therefore, bowing down and prostrating my body before You, O adorable Lord, I seek Your grace. As a father forgives his son, a friend his friend, or a lover his beloved, so should You, O Lord, forgive me.
I am thrilled, having seen what was never seen before, but my mind is also disturbed with fear. Show me that other form of Yours, O Lord. Be gracious, O Lord of gods, O abode of the universe.
I wish to see You as before, wearing a crown, holding a mace and a discus. O thousand-armed, O universal form, please assume that four-armed form once again.
The Blessed Lord said:
O Arjuna, being pleased with you, I have shown you through My yogic power this supreme, radiant, universal, infinite, and primal form of Mine, which no one but you has ever seen before.
Not by the study of the Vedas, nor by sacrifices, nor by charity, nor by rituals, nor by severe austerities can I be seen in this form in the world of mortals by anyone other than you, O hero of the Kurus.
Do not be afraid or bewildered by seeing this terrible form of Mine. Free from fear and with a cheerful heart, behold once again this other form of Mine.
Sanjaya said:
Having spoken thus to Arjuna, Vasudeva revealed His own form once again. And the great-souled one, assuming His gentle form, comforted him who had been so terrified.
Arjuna said:
O Janardana, seeing this gentle, human form of Yours, I have now composed myself and returned to my normal state.
The Blessed Lord said:
This form of Mine that you have seen is very difficult to behold. Even the gods are ever longing to see this form.
Not through the Vedas, not through austerity, not through charity, nor through sacrifice can I be seen in the way that you have seen Me.
But by unswerving devotion alone, O Arjuna, can I be known in this way, seen in reality, and entered into, O tormentor of the foe.
He who does his work for My sake, who considers Me the supreme goal, who is My devotee, free from attachment, and without enmity toward any creature—he comes to Me, O Pandava.
Chapter 12: The Yoga of Devotion
(Bhakti Yogaḥ)
Arjuna said:
Between those devotees who are ever steadfast and worship You, and those who worship the imperishable and unmanifest—which of them are considered more perfect in Yoga?
The Blessed Lord said:
Those who, fixing their minds on Me, worship Me with perpetual devotion and supreme faith—them I consider to be the most perfect in Yoga.
But those who worship the imperishable, the indefinable, the unmanifest, the all-pervading, the inconceivable, the unchanging, the immovable, and the eternal,
By restraining all their senses, maintaining an even mind everywhere, and delighting in the welfare of all beings—they too attain Me alone.
Greater is the struggle for those whose minds are attached to the unmanifest, for the path to the unmanifest is difficult for the embodied to attain.
But those who, renouncing all actions in Me and regarding Me as the supreme goal, worship Me, meditating on Me with single-minded devotion,
For them, O Partha, whose minds are absorbed in Me, I soon become the savior from the ocean of mortal existence and death.
Fix your mind on Me alone; let your intellect reside in Me. Then you will live in Me hereafter. Of this, there is no doubt.
If you are unable to fix your mind steadily on Me, then, O Dhananjaya, seek to reach Me through the yoga of constant practice.
If you are incapable even of practice, then be devoted to performing actions for My sake. Even by performing actions for Me, you will attain perfection.
If you are unable to do even this, then, taking refuge in union with Me, renounce the fruits of all your actions with a disciplined self.
Knowledge is indeed better than practice; meditation is superior to knowledge. The renunciation of the fruits of action is better than meditation; from renunciation, peace immediately follows.
One who is without hatred toward any being, who is friendly and compassionate, free from the sense of "I" and "my," who is even-minded in pleasure and pain, and who is forgiving,
The yogi who is ever-content, self-controlled, of firm resolve, with mind and intellect dedicated to Me—such a devotee of Mine is dear to Me.
The one by whom the world is not agitated and who is not agitated by the world, who is free from joy, impatience, fear, and anxiety—that person is dear to Me.
The one who is free from desires, who is pure, skilled, impartial, and untroubled, who has renounced all selfish undertakings—such a devotee of Mine is dear to Me.
The one who neither rejoices nor hates, neither grieves nor desires, who has renounced both good and evil and is full of devotion—that person is dear to Me.
The one who is the same to friend and foe, and in honor and dishonor; who is the same in cold and heat, in pleasure and pain, and is free from all attachment;
Who is indifferent to praise and blame, who is silent, content with anything, having no fixed abode, of steady mind, and full of devotion—that person is dear to Me.
And those who follow this immortal path of righteousness (dharma) as I have taught it, full of faith and regarding Me as the supreme goal—such devotees are exceedingly dear to Me.
Chapter 13: The Yoga of the Distinction Between the Field and its Knower
(Kṣetra Kṣetrajña Vibhāga Yogaḥ)
Arjuna said:
O Keshava, I wish to learn about Nature (Prakṛti) and the Spirit (Puruṣa), the Field (kṣetra) and the Knower of the Field (kṣetrajña), and of knowledge and the object of knowledge.
The Blessed Lord said:
This body, O son of Kunti, is called the "field" (kṣetra), and the one who knows it is called the "knower of the field" (kṣetrajña) by those who have knowledge of both.
Know Me also as the knower of the field in all fields, O Bharata. The knowledge of the field and its knower is what I consider to be true knowledge.
Now hear from Me in brief what that field is, what its nature is, what its modifications are, from where it arises, who the knower is, and what his powers are.
This has been sung by sages in many ways, in various distinct hymns, and in the definitive and well-reasoned aphorisms of the Brahma-sutras.
The great elements, ego, intellect, and the unmanifest; the ten senses and the one (mind), and the five objects of the senses;
Desire, aversion, pleasure, pain, the physical body, consciousness, and resolve—this, in summary, is described as the field with its modifications.
Humility, integrity, non-violence, forbearance, uprightness, service to the teacher, purity, steadfastness, and self-control.
Detachment from the objects of the senses, and also an absence of egoism; the perception of the evils of birth, death, old age, sickness, and pain.
Non-attachment, freedom from entanglement with children, wife, home, and the like, and constant even-mindedness in the face of desirable and undesirable events.
Unwavering and single-minded devotion to Me, a preference for solitary places, and a distaste for social gatherings.
Constant pursuit of knowledge of the Self, and insight into the goal of true knowledge—all this is declared to be knowledge. What is contrary to it is ignorance.
I shall now describe that which is to be known, by knowing which one attains immortality: the beginningless, supreme Brahman, which is said to be neither existent nor non-existent.
With hands and feet everywhere, with eyes, heads, and faces everywhere, with ears everywhere—it exists in the world, encompassing everything.
It shines through the functions of all the senses, yet it is without senses. It is unattached, yet it sustains all. It is free from the qualities of nature (gunas), yet it is the experiencer of them.
It is outside and inside all beings; it is the unmoving and also the moving. Because of its subtlety, it is incomprehensible. It is far away, and yet it is near.
It is undivided, yet it seems to be divided among beings. It is to be known as the sustainer of all beings, as well as their destroyer and creator.
It is the light of all lights, said to be beyond darkness. It is knowledge, the object of knowledge, and the goal of knowledge, dwelling in the hearts of all.
Thus, the field, knowledge, and the object of knowledge have been briefly explained. My devotee, understanding this, becomes worthy of My state of being.
Know that both Nature (Prakriti) and Spirit (Purusha) are without beginning. Know also that all modifications and qualities are born of Nature.
Nature is said to be the cause of the body and the senses, while the Spirit is said to be the cause of the experience of pleasure and pain.
The Spirit, dwelling in Nature, experiences the qualities born of Nature. Attachment to these qualities is the cause of its birth in good and evil wombs.
The Supreme Spirit in this body is also called the Witness, the Permitter, the Supporter, the Experiencer, the great Lord, and the Supreme Self.
One who truly understands the Spirit and Nature, along with its qualities, is not born again, regardless of their present way of life.
Some perceive the Self within the self by the self through meditation; others perceive it through the yoga of knowledge (Sankhya); and still others, through the yoga of action (Karma Yoga).
Yet others, who do not know these paths, worship by hearing from others. They too, dedicated to what they have heard, certainly cross beyond death.
O best of the Bharatas, whatever comes into being, whether moving or unmoving, know it to be from the union of the field and the knower of the field.
He who sees the Supreme Lord abiding equally in all beings, the imperishable within the perishable—he truly sees.
Seeing the same Lord dwelling equally everywhere, one does not harm the Self by the self, and thus attains the supreme destination.
He who sees that all actions are performed by Nature alone, and that the Self is not the doer—he truly sees.
When one perceives the diverse existence of all beings as rooted in the One, and their evolution from That alone, one then attains Brahman.
O son of Kunti, because it is without beginning and without qualities, this imperishable Supreme Self, though dwelling in the body, neither acts nor is tainted.
Just as the all-pervading ether is not tainted due to its subtlety, so the Self, though present in every body, is not tainted.
O Bharata, just as the one sun illuminates this entire world, so the Lord of the field (the Self) illuminates the entire field.
Those who, with the eye of knowledge, perceive this distinction between the field and the knower of the field, and also the path of liberation from material nature—they attain the Supreme.
Chapter 14: The Yoga of the Three Qualities of Nature
(Guṇa Traya Vibhāga Yogaḥ)
The Blessed Lord said:
I shall again declare that supreme knowledge, the best of all knowledge, by knowing which all the sages have passed from this world to the highest perfection.
By taking refuge in this knowledge and attaining My divine nature, they are not born at the time of creation, nor are they distressed at the time of dissolution.
My womb is the great Nature (Brahman); in that, I place the seed of life. From this, O Bharata, comes the birth of all beings.
O son of Kunti, whatever forms are produced in any womb, the great Nature is their ultimate womb, and I am the seed-giving father.
Sattva (goodness), Rajas (passion), and Tamas (ignorance)—these qualities (gunas), born of material nature, bind the imperishable, embodied Self securely in the body, O mighty-armed one.
Of these, Sattva, being pure, is illuminating and free from impurity. O sinless one, it binds the soul through attachment to happiness and knowledge.
Know that Rajas is of the nature of passion, arising from craving and attachment. O son of Kunti, it binds the embodied self through attachment to action.
But know that Tamas is born of ignorance, deluding all embodied beings. O Bharata, it binds through negligence, laziness, and sleep.
Sattva attaches one to happiness, and Rajas to action, O Bharata. Tamas, however, veils knowledge and attaches one to negligence.
O Bharata, sometimes Sattva prevails, overcoming Rajas and Tamas. Sometimes Rajas prevails over Sattva and Tamas; and at other times, Tamas prevails over Sattva and Rajas.
When the light of knowledge radiates from all the gates of the body, then one may know that Sattva is predominant.
O best of the Bharatas, greed, activity, the undertaking of new ventures, restlessness, and craving—these arise when Rajas is predominant.
O joy of the Kurus, darkness, inactivity, negligence, and delusion—these arise when Tamas is predominant.
If an embodied being meets death when Sattva is dominant, they attain the pure worlds of those who know the highest truths.
If one dies while in a state of Rajas, they are born among those attached to action. And if they die in a state of Tamas, they are born into the wombs of the ignorant.
The fruit of a virtuous action is said to be pure and Sattvic, while the fruit of Rajas is pain, and the fruit of Tamas is ignorance.
From Sattva arises knowledge, and from Rajas arises greed. From Tamas arise negligence and delusion, as well as ignorance.
Those who are established in Sattva go upward; those in Rajas remain in the middle; and those in Tamas, abiding in the lowest quality, go downward.
When the seer perceives no agent of action other than the qualities, and knows that which is beyond the qualities, they attain My state of being.
When the embodied self transcends these three qualities that originate in the body, it is freed from birth, death, old age, and sorrow, and attains immortality.
Arjuna said:
O Lord, by what signs is one who has transcended these three qualities known? What is their conduct, and how do they go beyond these three qualities?
The Blessed Lord said:
O Pandava, one who does not despise illumination, activity, or delusion when they are present, nor longs for them when they are absent;
Who remains seated as if indifferent, undisturbed by the qualities; who, knowing that the qualities alone are in operation, stands firm and does not waver;
Who is the same in pleasure and pain, who is established in the Self, who regards a clod of earth, a stone, and a piece of gold as equal; who is wise and treats the agreeable and the disagreeable alike, and is unmoved by praise or blame;
Who is the same in honor and dishonor, the same to friend and foe, and who has renounced all selfish undertakings—such a person is said to have transcended the qualities.
And one who serves Me with the unwavering yoga of devotion, transcending these qualities completely, becomes fit for the state of Brahman.
For I am the abode of Brahman, the immortal and the imperishable, of eternal righteousness (dharma), and of absolute bliss.
Chapter 15: The Yoga of the Supreme Person
(Puruṣottama Yogaḥ)
The Blessed Lord said:
They speak of an eternal Ashvattha tree with its roots above and its branches below; its leaves are the Vedic hymns. One who knows this is a knower of the Vedas.
Its branches, nourished by the qualities of nature (gunas), extend downwards and upwards, with the objects of the senses as their buds. And its roots stretch down into the world of humans, binding them through action.
Its true form is not perceived in this world, nor its end, nor its beginning, nor its foundation. Having cut down this firmly-rooted Ashvattha tree with the strong axe of non-attachment,
One should then seek that ultimate goal, from which, having reached it, one never returns. One should seek refuge in that very Primeval Person from whom the ancient stream of activity has flowed.
Free from pride and delusion, having conquered the evil of attachment, dwelling constantly in the Self, with desires completely extinguished, and liberated from the dualities of pleasure and pain, the undeluded attain that eternal state.
Neither the sun, nor the moon, nor fire can illuminate that state. That is My supreme abode, from which those who reach it never return.
An eternal fragment of My own Self becomes a living soul in the world of life. It draws to itself the five senses and the mind, which are rooted in material nature.
When the Lord (the individual soul) acquires a body and when it departs from it, it takes these senses and the mind and goes, just as the wind carries fragrances from their source.
Presiding over the senses of hearing, sight, touch, taste, and smell, as well as the mind, the soul experiences the objects of the senses.
The deluded do not perceive the soul when it departs from the body, or while it resides within it, or while it experiences the world through the qualities. But those with the eye of knowledge see.
Striving yogis perceive this soul abiding in the Self. But the undisciplined and unintelligent, even though they strive, do not perceive it.
The radiance of the sun that illumines the entire world, and the light of the moon and of fire—know that radiance to be Mine.
Entering the earth, I sustain all beings with My energy. And becoming the life-giving nectar of the moon, I nourish all plants.
Becoming the fire of life (Vaishvanara) within the bodies of all living creatures, and uniting with the inward and outward breaths, I digest the four kinds of food.
I am seated in the hearts of all. From Me come memory, knowledge, and the faculty of reason. I am the one to be known through all the Vedas; indeed, I am the author of the Vedanta and the knower of the Vedas.
There are two kinds of beings in this world: the perishable and the imperishable. The perishable comprises all living beings, while the imperishable is said to be the unchanging.
But distinct from both is the highest Person, called the Supreme Self, the immutable Lord who enters the three worlds and sustains them.
Because I transcend the perishable and am also superior to the imperishable, I am celebrated in the world and in the Vedas as the Supreme Person (Purushottama).
O Bharata, whoever, free from delusion, knows Me as this Supreme Person is the knower of all and worships Me with their whole being.
O sinless one, this most secret teaching has now been imparted by Me. By understanding this, O Bharata, a person becomes wise and has fulfilled all of their duties.
Chapter 16: The Yoga of the Distinction Between Divine and Demonic Qualities
(Daivāsura Sampad Vibhāga Yogaḥ)
The Blessed Lord said:
Fearlessness, purity of heart, steadfastness in the yoga of knowledge, charity, self-control, sacrifice, study of the scriptures, austerity, and uprightness;
Non-violence, truth, absence of anger, renunciation, tranquility, aversion to fault-finding, compassion for all beings, freedom from greed, gentleness, modesty, and lack of fickleness;
Vigor, forgiveness, fortitude, purity, freedom from malice, and absence of pride—these, O Bharata, are the qualities of one who is born to a divine destiny.
Hypocrisy, arrogance, conceit, anger, harshness, and ignorance—these, O Partha, belong to one who is born to a demonic destiny.
The divine qualities are said to lead to liberation, while the demonic lead to bondage. Do not grieve, O Pandava, for you are born to a divine destiny.
O Partha, there are two types of created beings in this world: the divine and the demonic. The divine has been described at length; now hear from Me about the demonic.
Those of a demonic nature do not understand the path of action or the path of renunciation. Neither purity, nor proper conduct, nor truth is found in them.
They say that the universe is without truth, without a moral basis, and without a God, brought about by mutual union, with lust as its only cause.
Holding this view, these lost souls of small intellect and cruel deeds emerge as enemies of the world for its destruction.
Taking refuge in insatiable desire, and filled with hypocrisy, pride, and arrogance, they hold false views through delusion and act with impure motives.
They are beset by immeasurable anxieties that end only with death, convinced that the gratification of desire is the highest aim and that this is all there is.
Bound by a hundred ties of hope, consumed by lust and anger, they strive to amass wealth by unjust means for the fulfillment of their sensual desires.
"This I have gained today, and this desire I shall fulfill tomorrow. This wealth is mine, and more will be mine in the future."
"That enemy has been slain by me, and I shall slay others too. I am the lord, I am the enjoyer. I am successful, powerful, and happy."
"I am rich and well-born. Who else is equal to me? I will perform sacrifices, give in charity, and rejoice." Thus they are deluded by ignorance.
Bewildered by many thoughts, caught in the net of delusion, and addicted to the gratification of their desires, they fall into a foul hell.
Self-important, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices in name only, for show, and not according to scriptural injunctions.
Clinging to egoism, power, arrogance, lust, and anger, these malicious people despise Me in their own bodies and in the bodies of others.
These hateful, cruel, and wretched people, the lowest of humanity, I hurl perpetually into the cycles of worldly existence, into demonic wombs.
O son of Kunti, entering into demonic wombs and deluded birth after birth, they fail to reach Me and instead sink to the lowest state.
There are three gates to this hell, the destroyers of the self: lust, anger, and greed. Therefore, one should abandon these three.
O son of Kunti, a person who is free from these three gates of darkness practices what is good for the self and thereby attains the supreme destination.
But one who, disregarding the injunctions of the scriptures, acts according to their own whims and desires, attains neither perfection, nor happiness, nor the supreme goal.
Therefore, let the scriptures be your authority in determining what should be done and what should not be done. Knowing the rules of the scriptures, you should perform your actions in this world.
Chapter 17: The Yoga of the Threefold Division of Faith
(Śraddhā Traya Vibhāga Yogaḥ)
Arjuna said:
O Krishna, what is the status of those who disregard the injunctions of the scriptures but perform worship with faith? Is it one of goodness (Sattva), passion (Rajas), or ignorance (Tamas)?
The Blessed Lord said:
The faith of the embodied, which is born of their own intrinsic nature, is of three kinds: Sattvic, Rajasic, and Tamasic. Hear now about this.
O Bharata, the faith of every individual is in accordance with their nature. A person is made of their faith; whatever their faith is, that is what they truly are.
People of Sattvic nature worship the gods; those of Rajasic nature worship the Yakshas and Rakshasas; and the others, people of Tamasic nature, worship ghosts and spirits.
Those people who perform severe austerities not prescribed by the scriptures, who are given to hypocrisy and egoism, and are driven by the force of desire and attachment—
These senseless people torture the elements within their own bodies, and Me also, who dwells within. Know their resolve to be demonic.
The food that is preferred by each is also of three kinds, as are the sacrifices, austerities, and acts of charity. Listen to the distinction among them.
Foods that promote life, vitality, strength, health, happiness, and satisfaction, and which are savory, smooth, substantial, and agreeable to the body, are dear to those of Sattvic nature.
Foods that are excessively bitter, sour, salty, hot, pungent, dry, and burning are preferred by those of Rajasic nature; they cause pain, grief, and disease.
Food that is stale, tasteless, putrid, leftover, and impure is dear to those of Tamasic nature.
A sacrifice performed according to scriptural injunctions, without any desire for its fruit, and with the firm conviction that it is a duty—that is Sattvic.
But the sacrifice that is performed for the sake of its fruit or for show, O best of the Bharatas, know that to be Rajasic.
A sacrifice that is performed without regard to scriptural rules, without the distribution of food, without the chanting of sacred mantras, without offerings to the priests, and without faith, is said to be Tamasic.
Worship of the gods, the twice-born, the teachers, and the wise, along with purity, uprightness, celibacy, and non-violence—this is called the austerity of the body.
Speech that is truthful, pleasant, beneficial, and causes no agitation, as well as the regular study of the scriptures—this is called the austerity of speech.
Serenity of mind, gentleness, silence, self-control, and purity of heart—this is called the austerity of the mind.
This threefold austerity, practiced with supreme faith by disciplined individuals who do not desire any fruit, is said to be Sattvic.
Austerity that is performed with hypocrisy for the sake of gaining respect, honor, and reverence is said to be Rajasic; it is unstable and transient.
Austerity that is performed with a deluded understanding, involving self-torture or the intent to harm another, is declared to be Tamasic.
Charity that is given with the sense of duty, at a proper place and time, to a worthy person from whom nothing is expected in return, is considered Sattvic.
But charity that is given with the expectation of a return, or with a desire for its fruit, or that is given grudgingly, is held to be Rajasic.
And charity that is given at an improper place and time, to unworthy recipients, without respect and with contempt, is declared to be Tamasic.
"Om Tat Sat" has been declared as the threefold designation of Brahman. By this were ordained in ancient times the Brahmins, the Vedas, and the Sacrifices.
Therefore, the followers of the Vedas always begin the acts of sacrifice, charity, and austerity as prescribed in the scriptures with the utterance of "Om."
With the utterance of "Tat," and without aiming for the fruits, the seekers of liberation perform various acts of sacrifice, austerity, and charity.
The word "Sat" is used to denote reality and goodness. O Partha, the word "Sat" is also used for any auspicious action.
Steadfastness in sacrifice, austerity, and charity is also called "Sat." And any action performed for these purposes is also referred to as "Sat."
O Partha, whatever is sacrificed, given, or performed, and whatever austerity is practiced without faith, is called "Asat" (unreal). It has no value, either in this life or the next.
Chapter 18: The Yoga of Liberation Through Renunciation
(Mokṣa Sannyāsa Yogaḥ)
Arjuna said:
O mighty-armed one, O Hrishikesha, O slayer of the Keshi demon, I wish to know the true nature of renunciation (sannyāsa) and of relinquishment (tyāga), each separately.
The Blessed Lord said:
The sages understand renunciation (sannyāsa) to be the giving up of actions motivated by desire. The wise declare that relinquishment (tyāga) is the abandonment of the fruits of all actions.
Some learned men say that all action should be abandoned as flawed, while others say that acts of sacrifice, charity, and austerity should not be given up.
Hear now from Me My final conclusion on this matter of relinquishment, O best of the Bharatas. Relinquishment is declared to be of three kinds.
Acts of sacrifice, charity, and austerity should not be abandoned; they must be performed. For sacrifice, charity, and austerity are purifiers for the wise.
But even these actions should be performed after abandoning attachment and the desire for their fruits. This, O Partha, is My supreme and definitive view.
The renunciation of a prescribed duty is not proper. The abandonment of such a duty out of delusion is declared to be of the nature of Tamas.
One who gives up an action out of fear of bodily trouble, thinking "it is painful," performs a relinquishment of the nature of Rajas and does not obtain the fruit of that relinquishment.
O Arjuna, when a prescribed action is performed simply because it ought to be done, abandoning all attachment and desire for its fruit, that relinquishment is regarded as Sattvic.
The wise relinquisher, imbued with Sattva and with all doubts dispelled, neither resents a disagreeable action nor is attached to an agreeable one.
It is indeed impossible for an embodied being to abandon all actions completely. But one who relinquishes the fruits of action is truly called a relinquisher.
The threefold fruit of action—pleasant, unpleasant, and mixed—accrues after death to those who do not relinquish, but never to those who have renounced.
O mighty-armed one, learn from Me the five causes for the accomplishment of all actions, as declared in the Samkhya philosophy.
The body (the seat of action), the agent, the various senses, the many different kinds of effort, and, fifthly, the divine will.
Whatever action a person performs with their body, speech, or mind, whether right or wrong, these five are its causes.
This being so, one who, due to an impure understanding, sees the pure, isolated Self as the agent, that person of perverse intellect does not truly see.
One who is free from the sense of ego ("I am the doer") and whose intellect is not tainted, even if they kill all these people, they do not kill, nor are they bound.
Knowledge, the object of knowledge, and the knower form the threefold impetus to action. The instrument, the action, and the agent form the threefold basis of action.
Knowledge, action, and the agent are also said to be of three kinds, according to the distinction of the qualities (gunas). Hear of them as they are described in the science of the qualities.
The knowledge by which one sees the one, imperishable, undivided reality in all beings, which are divided, know that knowledge to be Sattvic.
The knowledge that sees in all beings distinct entities of various kinds, by reason of their separateness, know that knowledge to be Rajasic.
But that which clings to a single effect as if it were the whole, which is irrational, not based on truth, and trivial—that is said to be Tamasic.
An action that is obligatory, performed without attachment, and without love or hate by one who seeks no fruit, is called Sattvic.
But an action performed with a great deal of effort by one who seeks to gratify their desires or is driven by egoism, is declared to be Rajasic.
An action undertaken through delusion, without regard for its consequences, loss, harm, or one's own ability, is said to be Tamasic.
An agent who is free from attachment and egoism, endowed with resolve and enthusiasm, and is unaffected by success or failure, is called Sattvic.
An agent who is passionate, who desires the fruits of their actions, who is greedy, violent, impure, and easily moved by joy and sorrow, is said to be Rajasic.
An agent who is undisciplined, vulgar, stubborn, deceitful, dishonest, lazy, despondent, and procrastinating is called Tamasic.
O Dhananjaya, hear now the threefold distinction of intellect and resolve, according to the qualities, which I will explain completely and separately.
O Partha, the intellect that knows the path of action and the path of renunciation, what ought to be done and what ought not to be done, what is to be feared and what is not, what is binding and what is liberating—that intellect is Sattvic.
The intellect that has a distorted understanding of righteousness (dharma) and unrighteousness (adharma), and of what should and should not be done—that, O Partha, is Rajasic.
The intellect that, enveloped in darkness, regards unrighteousness as righteousness and sees all things in a perverted way—that, O Partha, is Tamasic.
O Partha, the unwavering resolve by which, through yoga, one controls the functions of the mind, the life-force, and the senses—that resolve is Sattvic.
But the resolve by which one, with attachment and a desire for fruits, holds fast to duty, pleasure, and wealth—that resolve, O Partha, is Rajasic.
The resolve by which a foolish person does not give up sleep, fear, grief, despair, and arrogance—that, O Partha, is Tamasic.
And now hear from Me, O best of the Bharatas, about the three kinds of happiness in which one rejoices through practice and certainly comes to the end of pain.
That which is like poison at first but like nectar in the end, and which is born of the serene clarity of one's own mind—that happiness is said to be Sattvic.
That which arises from the contact of the senses with their objects, and which is like nectar at first but like poison in the end—that happiness is declared to be Rajasic.
That which deludes the self both at the beginning and at the end, and which arises from sleep, laziness, and negligence—that happiness is said to be Tamasic.
There is no being on earth, or again among the gods in heaven, that is free from these three qualities born of material nature.
O tormentor of the foe, the duties of Brahmins, Kshatriyas, Vaishyas, and Shudras are distributed according to the qualities arising from their own nature.
Serenity, self-control, austerity, purity, forbearance, and uprightness, knowledge, realization, and faith—these are the duties of a Brahmin, born of their own nature.
Heroism, vigor, resolve, skill, and courage in battle, generosity, and leadership—these are the duties of a Kshatriya, born of their own nature.
Agriculture, cattle-rearing, and trade are the duties of a Vaishya, born of their own nature. And action consisting of service is the duty of a Shudra, born of their own nature.
By being devoted to one's own respective duties, a person attains perfection. Hear now how one who is devoted to their own duty finds perfection.
By worshipping Him from whom all beings have their origin and by whom all this is pervaded, a person, through the performance of their own duty, attains perfection.
Better is one's own duty (dharma), even if performed imperfectly, than the duty of another well-performed. One who does the duty prescribed by their own nature incurs no sin.
O son of Kunti, one should not abandon the duty to which one is born, even if it is flawed. For all undertakings are covered by flaws, as fire is covered by smoke.
One whose intellect is unattached everywhere, who has conquered the self and is free from desires, attains through renunciation the supreme perfection of freedom from action.
Learn from Me in brief, O son of Kunti, how one who has achieved this perfection then attains Brahman, the supreme state of knowledge.
Endowed with a pure intellect; controlling the self with resolve; relinquishing sound and other objects of the senses; and casting aside attachment and aversion;
Dwelling in a secluded place, eating lightly, controlling body, speech, and mind; ever engaged in the yoga of meditation, and taking refuge in dispassion;
Having abandoned egoism, power, arrogance, desire, anger, and possessiveness; free from the notion of "mine," and peaceful—such a person is fit to become one with Brahman.
Having become one with Brahman and serene in the Self, one neither grieves nor desires. Being the same to all beings, one attains supreme devotion to Me.
Through devotion, one comes to know Me in truth—what and who I am. And having thus known Me in truth, one forthwith enters into Me.
By performing all actions while always taking refuge in Me, one attains, by My grace, the eternal, imperishable abode.
Mentally resigning all your actions to Me, regarding Me as the supreme goal, and taking recourse in the yoga of discernment, fix your mind constantly on Me.
With your mind fixed on Me, you will overcome all obstacles by My grace. But if, out of egoism, you do not listen, you will perish.
If, relying on egoism, you think, "I will not fight," your resolve is in vain. Your own nature will compel you.
O son of Kunti, you are bound by your own duty, born of your own nature. That which, through delusion, you do not wish to do, you will do, even against your will.
The Lord, O Arjuna, resides in the hearts of all beings, causing them to revolve by His divine power (māyā) as if they were mounted on a machine.
O Bharata, seek refuge in Him with all your being. By His grace, you will attain supreme peace and the eternal abode.
Thus, I have explained to you the knowledge that is more secret than all secrets. Reflect on it fully, and then do as you wish.
Listen again to My supreme word, the most secret of all. You are exceedingly dear to Me, and therefore I will speak for your good.
Fix your mind on Me, be devoted to Me, sacrifice to Me, and bow down to Me. You will surely come to Me. I promise you this, for you are dear to Me.
Abandoning all duties (dharmas), take refuge in Me alone. I will liberate you from all sins. Do not grieve.
This should never be spoken by you to one who is not austere, or to one who is not a devotee, or to one who does not wish to listen, or to one who speaks ill of Me.
He who teaches this supreme secret to My devotees, showing the highest devotion to Me, will come to Me without a doubt.
There is no one among humanity who does a more pleasing service to Me than he, nor shall there be anyone on earth dearer to Me than he.
And I declare that he who studies this sacred dialogue of ours will have worshipped Me through the sacrifice of knowledge.
And the person who listens to it with faith and without malice, even he, being liberated, will attain the auspicious worlds of the righteous.
O Partha, have you heard this with a concentrated mind? Has your delusion, born of ignorance, been destroyed, O Dhananjaya?
Arjuna said:
My delusion is destroyed, and I have regained my memory through Your grace, O Achyuta. I stand firm, with my doubts dispelled. I shall act according to Your word.
Sanjaya said:
Thus I have heard this wondrous dialogue between Vasudeva and the great-souled Partha, which causes my hair to stand on end.
By the grace of Vyasa, I have heard this supreme and most secret Yoga directly from Krishna, the Lord of Yoga, as He Himself declared it.
O King, as I repeatedly recall this wondrous and holy dialogue between Keshava and Arjuna, I rejoice again and again.
And as I remember again and again that most wondrous form of Hari, my astonishment is great, O King, and I rejoice again and again.
Wherever there is Krishna, the Lord of Yoga, and wherever there is Partha, the archer, there will surely be prosperity, victory, glory, and sound policy. This is my conviction.
