Bhagavad Gt

The Beloved Lord’s
Secret Love Song

Graham M. Schweig

Introduction

The Meaning of the Bhagavad Gt

The Bhagavad Gt comes to us from sacred India. Its verses of ancient wisdom on the mysteries of human existence speak to us today as if they had just been spoken. The Bhagavad Gt is one of the most loved works among the collections of scriptural texts found within the Hindu traditions. It also stands out among the holy books of the major world religions, for its flowing Sanskrit verses present a uniquely vivid portrait of the intimacy between humanity and divinity. Indeed, this divine intimacy is revealed in the form of a dialogue that takes the soul on an inward journey culminating in the ultimate state of yoga, in which souls unite with the heart of God.

The Bhagavad Gt, often called simply “the Gt,”¹ is essentially a book on yoga.² This profound teaching is the book on yoga par excellence because it presents yoga in the most comprehensive sense of the term and in all its depth. As discussed in “Textual Illuminations,” yoga covers a broad range of practices and visions, significantly more than what we encounter in the West, or for that matter more than what a reading of famous treatises on yoga, such as the Yoga Stra of Patanjali, may yield. In the Gt, the concept of the sacred connection of humanity with divinity is gradually introduced and developed, then fully disclosed as the “supreme secret of yoga.”³

Bhagavad Gt may be translated as “the song of the Beloved Lord,” which conveys a divine yearning. The word Bhagavad⁴ means “the Beloved Lord,” referring to Krishna, whose voice is prominent throughout the work. In the Bhagavad Gt, Krishna, perhaps the most loved of all manifestations of divinity in India, is identified as the ultimate and supreme Lord, from whom all other divine manifestations emanate. Gt⁵ means “song,” in this case one coming from Krishna or God. Clearly the text is a philosophical poem and not a song in the literal sense. At a deeper level, however, it is a song issuing forth from the heart of God. It is the secret call of the divinity for all souls to love him, to take the journey to him, to be blissfully united with him.

The Bhagavad Gt in Context

Although India is the birthplace of a variety of religious traditions, including Buddhism, Jainism, and Sikhism, it is Hinduism that is the dominant religion in India today. Hinduism is composed of several primary and numerous less familiar traditions, all theologically distinctive, yet each acknowledging the revelational authority of a common ancient scriptural source. Possibly the oldest sacred text in the world, dating as far back as 2500 to 1500 BCE, the collection of Sanskrit hymns known as the Vedas are foundational for the myriad traditions that come under the umbrella of Hinduism. These traditions make up the largest constituency of religious practitioners in South Asia. Among these, the traditions that focus upon the supreme divinity of Krishna or his cosmic manifestation of Vishnu are known as Vaishnava, and they constitute the dominant form of religion. The Bhagavad Gt comes to us from this Vaishnava tradition, which is present throughout India and, in the second half of the twentieth century, around the globe.⁶

This beloved book of India is often called the “bible of Hinduism” in the West. As the Bible is for Christians and the Qur’an for Muslims, so it could be said that the Bhagavad Gt is for Hindus, for it is the single most influential philosophical sacred text coming from South Asia. Though it is, since the seventh century, the most widely read and commented on holy text in all of India, it comes from a tradition that reveres many sacred texts, unlike Western religious traditions, which focus on one sacred book of revelation. Moreover, though the Bhagavad Gt is usually read alone, it is a small section of a substantially larger text, perhaps the largest epic poem in the world, the Mahbhrata. The philosophical verses of the Gt stand gracefully as an autonomous text with a beginning, middle, and end, despite their original placement within the continuum of this greater epic poem. The Mahbhrata, containing approximately 100,000 verses, is thought by Western scholars to have appeared in its final form sometime between 500 BCE and 200 CE, though traditional dating of events in the text places them in the third millennium BCE. The eighteen chapters of the Gt appear as chapters 23 through 40 in the Book of Bhshma, the sixth of the Mahbhrata’s eighteen books.

Historically, we first come to know of the divinity of Krishna in the Bhagavad Gt text. Although his identity as “the divine lover” is not revealed in the Gt, Krishna is traditionally appreciated as the divinity who sends out a love call to all souls. His call is intended for those who relate to him in loving intimacy, not for those who regard him with reverential awe, worshipping primarily his attributes of cosmic power and majesty. As the supreme divinity, Krishna plays multiple roles, adopts a variety of personae, and displays numerous grand and cosmic manifestations, yet he is also delightfully playful and personal. The various roles that Krishna assumes in his more intimate acts, particularly as a youthful cowherd, are considered the most exquisite, revealing endearing and beautiful visions of the supreme.

Most enchanting and charming, Krishna is loved and worshipped by Hindus in a variety of forms: as a sweet but mischievous child, as the closest friend, or even as the ultimate lover. In these intimate relationships with the divinity, Krishna, famous for his divine love call, sends forth his call by producing captivating music on his flute. He is best known for alluring the lovely cowherd maidens of the paradisal village of Vraja out of their homes, one serene autumn evening. Upon hearing his irresistibly sweet flute music, the maidens abruptly abandon their families and household duties to join him in the moonlit forest. On this sanctified night, the maidens and Krishna enact the famous Rsa Ll, which I have broadly translated as the “dance of divine love.”⁷

In the Bhagavad Gt, Krishna’s call to love, the expression of his divine longing, is a more hidden feature of the text, though it carries the Gt’s most powerful message: the heart of God passionately desires to connect with the hearts of humans. Here, Krishna’s love call is directed to Arjuna, his dearest friend, who already knows Krishna’s love but finds himself in a devastating worldly crisis that distracts him from the heart of God. In the dialogue that ensues between Krishna and Arjuna, Krishna gently and compassionately brings Arjuna’s heart back to his divine heart, even in the midst of the most trying of circumstances— war. As might be expected, the outer conflict that distracts Arjuna from his relationship with Krishna is accompanied by intense inner conflict. This personal crisis, however, serves to reunite Arjuna with the divinity, enabling him to return to the overwhelming challenges of the outer world with renewed strength and resolve.

Outer and Inner Conflict

When turning to the first verse, the reader steps into a greater story that is already taking place. The opening words are spoken by a king, which we discover from his epithetical name, Dhritarshtra, meaning “powerful ruler.” From the background story that surrounds the Gt event we learn that this king, significantly, was born blind. The sons of the king are prepared to lead his army into battle against the sons of his deceased younger brother, Pndu, who inherited the throne from their renowned ancestor, the great King Bharata, due to the older son’s blindness. Unfortunately, when the noble and righteous Pndu passed away, his five sons (the Pndavas) were too young to assume the throne. Their envious uncle, in his blindness, thus took over the kingdom and ruled for many years, with devastating results. The Pndavas, led by Pndu’s grown son, the general and archer Arjuna—the mightiest warrior of his time—fervently desire to take charge of the kingdom to restore peace. Their uncle and his sons, however, led by the eldest son, Duryodhana, have refused to surrender the throne. Consequently, a battle is inevitable.

This great classic of some seven hundred Sanskrit verses opens with the tension of imminent battle, as each army, lined up like pieces on a chessboard, looks over the other, setting the stage for the dialogue of the Bhagavad Gt. The first half of the first chapter can be understood as the narration of Arjuna’s outer conflict (BG 1.1–1.27) and the second half as the expression of his inner conflict (BG 1.28–1.47). The full impact of the looming confrontation weighs on Arjuna as he prepares to lead his men against an enemy army composed of many of his teachers, friends, and even relatives. Anticipating that he will have to fight and slay those whom he loves and reveres, Arjuna is overcome by grief and hurled into debilitating despair:

My limbs are sinking down

and my mouth has

become very dry.

Also, my body trembles

and the hairs of

my limbs stand on end.

My bow, Gndva,

falls from my hand

and even my skin is burning.

I also am unable

to stand steadily and

my mind seems to be reeling.

(BG 1.29–1.30)

While experiencing such agonizing symptoms of dread, Arjuna is unable to respond in accordance with his nature as a warrior to the outer conflict he faces.

The Gt begins, then, by introducing a seemingly irresolvable ethical challenge: should the virtuous Arjuna protect the innocent by fighting an enemy army composed of loved ones and gurus? The ethical codes of ancient India command him to carry out his duty as the leading warrior of his time, to protect the innocent from ruthless forces; yet these same codes forbid a warrior to kill family, friends, and especially a teacher or beloved guru. Indeed, the Gt informs us that there always will be ethical conflict in the outer world. Consequently, the text does not attempt to resolve the dilemma that befalls Arjuna, at least not directly. Instead it points to something deeper.

This work of Indian spirituality not only raises the question of the appropriate action for Arjuna to adopt, it also defines the existential challenge facing every human being. As struggling souls we ultimately attempt to transform our precarious painful world into a meaningful one. In the first half of the opening verse, spoken by the blind king Dhritarshtra, the Gt presents such an existential tension:

On the field of dharma,

on the field of Kuru,

assembled together

desiring to fight,

Were my armies

and indeed those

of the sons of Pndu—

how did they act, O Sanjaya?

(BG 1.1)

The first two lines, dharma-kshetre, “on the field of dharma” and kuru-kshetre, “on the field of Kuru,” set the stage for this tension. The field of Kuru, the holy place known as Kurukshetra, is presented here as a place of “dharma.” Named after the pious King Kuru, the common ancestor of Dhritarshtra and Pndu, Kurukshetra is, ironically, the site where the civil war between the sons of these two brothers, along with their respective armies, is about to take place. The reader learns that in the world of human interaction, we have an opportunity to live a life of dharma—a godly life promoting true happiness in relation to our worldly responsibilities and ultimate spiritual goals—or an ungodly life, in which forces destructive to dharma constantly prevail. The armies of the Pndavas, the sons of Pndu, represent the life of dharma; Dhritarshtra’s armies, the Kauravas, are destroyers of dharma.

Like Arjuna, we humans often are caught between Pndava– and Kaurava–like forces, vacillating between thoughts and activities that elevate the spirit, helping us to rise above the destructive forces surrounding us, and those that degrade the spirit and further embroil us in the perils of worldly existence. The Gt speaks deeply to each of us, for at some point, doesn’t every soul, like Arjuna, face a unique battlefield in the outer world as well as within? Throughout, Krishna proffers not only that we must act, but also how we must act to fight our individual battles. The axial core of the Gt is this perpetual existential tension that we encounter — but not without purpose, the Gt propounds.

The foundational theme for the entire Gt is dramatically established in the opening verse through the king’s inquiry, “How did they act, O Sanjaya?” This question reveals the major theme of action, around which the teaching of the Bhagavad Gt revolves: what action is, why and how we must act, our relation to action and nonaction, when action is right or wrong, and how we should understand action in all circumstances. The blessings that surround us in this world, symbolized by the holy place of Kurukshetra as a place of dharma; the struggles that we face in the world, represented by the desire to fight; and the dilemma of how to act in light of the tension between the two, expressed by the king’s question, combine to make this opening verse of the Gt the “seed” verse of the whole text.⁸

The Gt’s ultimate teaching—its response to the question of how souls should act in this world—is that souls should at all times and in every circumstance act out of love. By hearing Krishna’s call to love, Arjuna discovers a more elevated state of consciousness, then an inner state of transcendence, and finally, a state of eternal freedom in which his heart can fully love God and, consequently, all beings. From this newfound fortitude and love, Arjuna is prepared to act with full-heartedness.⁹

The opening question concerning action is posed by the troubled King Dhritarshtra. He approaches his minister Sanjaya, who functions as a sage. This forms the outer dialogue of the text. As we have seen, the king is an illegitimate ruler, misguided and selfish. Thus he is emblematic of our human condition, for we all can be, in a sense, blinded by myopic vision, by self-centeredness. We are blind kings ruling over our false kingdoms, misguided and selfish in our individual existences. Our false kingdoms are the very fleeting worlds to which we impute eternal significance, as if our impermanent lives were going to last forever. The king’s troubled state leads him to inquire from his minister, who is granted exceptional vision. The Gt also encourages us in our “blindness” to seek out someone of broad spiritual insight for divine guidance:

Learn this

by humble submission,

by thorough inquiry,

and by serving.

They will impart

this knowledge to you,

for they are knowers

and seers of the truth.

(BG 4.34)

Sanjaya, who has a vision of the truth, through his outer dialogue with the king, becomes the narrator of the private inner dialogue between Krishna and Arjuna. This conversation is then meant to be contemplated deeply within the heart and lived by in our challenging worlds.

Literary Dimensions

The journey of the soul to the divinity and the ways in which the divinity embraces the soul are described in the Bhagavad Gt in narrative, conversational, philosophical, and didactic verse. The Gt presents a variety of paths leading the soul to the divine, along with various manifestations of divinity. The majority of its verses focus on three concepts: (1) a philosophical vision of the human self and the nature of the precarious “outer world”; (2) the various paths and practices that lead the self to the “inner world” of transcendence and personal presence of the divine; and (3) the “innermost world” of the heart, where divinity is encountered directly in a dialogue between the soul and God, as represented by the heartfelt exchange between Arjuna and Krishna.

In effect, then, the Gt takes us, along with Arjuna, on an internal journey to the innermost region of the heart. The hardships of the outer world often distract the soul from the inner world, hurling the soul into despondency. The Gt demonstrates how souls can reconnect with the divine in their hearts, thereby attaining a state of full-heartedness. From this position of inner strength and fulfillment, the soul is able to return to the battlefield of the outer world with courage, fully prepared to act. The inner dialogue between Arjuna and Krishna is private; no one on the battlefield is close enough to hear or directly observe it. This intimate conversation is a deeply loving exchange that discloses the secret love song of the divinity, relieving Arjuna of his insurmountable grief and awarding him a full heart.

The voices of Krishna and Arjuna are heard throughout the Gt, along with an occasional supporting narrative by Sanjaya. Of these, it is Krishna’s voice that is heard the most.¹⁰ Although his voice appears only once in the first chapter, it dominates the other seventeen. Arjuna’s voice is prominent in the first and eleventh chapters, and is heard in only twenty-eight verses in twelve other chapters.¹¹ Sanjaya’s voice is heard most frequently in the first chapter and is found in three others. The text concludes with five effusive verses spoken by Sanjaya to Dhritarshtra, thus resuming the outer dialogue, which expresses the bliss the soul derives from recalling the words spoken between Krishna and Arjuna.

For one encountering the work for the first time, it is important to note that Krishna and Arjuna are given numerous epithets in the text. Arjuna is given at least twenty other names and Krishna at least thirty-three. One encounters such names as: Govinda (one who tends the cows), Supreme Person, and Slayer of Madhu for Krishna; and Prtha (son of Prith), Mighty-Armed, and Bhrata (descendant of King Bharata) for Arjuna. The devotee of Krishna experiences endless delight in affectionately calling the beloved Lord by any number of these names. Indeed, another section of the Mahbhrata text, known as Vishnu Sahasra Nma, “The Thousand Names of Vishnu,” bespeaks this practice.¹² Therefore, it should not surprise the reader to find such variety of nomenclature in the Gt. (The complete list of epithets for Arjuna and Krishna appears in the “Dramatis Personae.”)

The Bhagavad Gt is reminiscent of other sacred texts, in particular the Vedas and the Upanishads, which contribute to the work’s synthetic character. As stated above, Vaishnava traditions, along with other Hindu traditions, revere these scriptural works for their foundational revelations. Beginning with the Vedas, a significant part is dedicated to devotional Sanskrit hymns. To compare, in the following passage Arjuna marvels at the magnificence and divinity of Krishna:¹³

You are the indestructible,

the supreme object of knowledge.

You are the supreme

resting place of all.

You are the everpresent

protector of lasting dharma.

You are the eternal Person—

so it is understood by me.

(BG 11.18)

Here one is reminded of the Vedic worshipper whose voice extols the greatness of the divine in its myriad forms.

The Gt is also reminiscent of the dialogues between student and teacher found in the Upanishads, the other source mirrored in the text. The following verses of the Gt remind one of the Upanishads:

Arjuna said:

What is the description

of one established

in profound knowledge,

who is established

in perfect meditation,

O Keshava?

How would one established

in thought speak?

How would one sit?

How would one move about?

The Beloved Lord said:

When a person gives up

all selfish desires

arising from the mind,

O Prtha,

Satisfied within the self

by the self alone,

then that person

is said to be established

in profound knowledge.

(BG 2.54–2.55)

The dominant literary structure of the Bhagavad Gt text is a dialogue, comprised of both inner and outer dialogues. The voice of the master is by far the most prominent within the inner dialogue and reflects an important dimension of Krishna’s relationship with Arjuna, that of the compassionate teacher with the submissive student. Arjuna asks several questions in the text, and Krishna responds with didactic words. Arjuna submits to Krishna as his humble student in the following words: “I am your student— instruct me, for I have offered myself unto you” (BG 2.7). This paradigm of the student inquiring from the spiritual guide, characteristic of the Upanishads, is present early on and throughout the Gt. It is no wonder that the Gt is sometimes called Gitopanishad, expressing its close relationship to the Upanishads.

I have presented briefly some key literary and philosophical aspects of the Bhagavad Gt to facilitate the reader’s encounter with this great dialogue. The “Textual Illuminations” provides a more elaborate discussion of the complex theology of the work, as well as an exploration of various dimensions of the “secret love song” of the divinity. Because the Bhagavad Gt engages many traditions of spiritual practice and philosophy and is framed within a complex epic, it is challenging for any reader to penetrate its essential message. Indeed, traditional schools of India often have taken minor practices or philosophies engaged in the text to be the whole intent of the text’s message. And Western readers typically have grasped only that part which reflects something familiar from the Abrahamic traditions, thereby ignoring essential themes of the Gt.

My purpose, therefore, is to offer the reader an overall vision derived directly from the text that allows one to appreciate every aspect of the work. This vision is one of love, beginning with God’s heart yearning for the love of souls. For now, I invite the reader to encounter the ideas and messages of this complex text with an open heart. As you consider the predicament of the softhearted Arjuna, take the journey along with him into your own heart, where you will begin to experience an authentic ancient voice of spiritual wisdom that for millennia has moved the hearts of countless millions the world over.

Bhagavad Gt

Dramatis Personae

(in order of appearance)

Dhritarshtra

Speaker of the first verse; the king to whom the whole text is narrated, for whose throne the war is being fought

Sanjaya

Narrator; the king’s minister, who has been given special power to hear and see events on the battlefield and the great dialogue between Arjuna and Krishna

Duryodhana

A leading general of the Kauravas; cousin of Arjuna; eldest son of Dhritarshtra; the prime instigator of the fratricidal conflict

Arjuna

A leading general of the Pndavas; cousin of Duryodhana; son of Pndu (the younger brother of Dhritarshtra), who speaks with Krishna throughout the text (see Epithets below)

The Beloved Lord

Krishna, Arjuna’s chariot driver, who imparts teachings and engages in personal dialogue with Arjuna for the greater part of the text (see Epithets below)

The Setting

Geographic location: the holy site of Kurukshetra (“the field of Kuru”), a rural area located in central northern India about one hundred miles north of Delhi.

The scene on the Kurukshetra battlefield: The massive opposing armies, composed of the righteous army of the sons of Pndu, the Pndavas, led by Arjuna, and the unrighteous army of the sons of Dhritarshtra, the Kurus, led by Duryodhana, the eldest son. On his chariot, Krishna drives Arjuna into the middle of the battlefield, between the armies, to survey the warriors and battle scene.

Epithets

ARJUNA

Pndava: Leader of the Bharatas

Dhananjaya: Subduer of the Enemy

Gudkesha: Best of the Kurus

Prtha: Son of Pndu

Son of Kunt: Son of Kuru

Scorcher of the Enemy: Best of the Bharatas

Bhrata: Best of the Embodied

Best Among Men: Destroyer of the Enemy

Mighty-Armed: Hero of the Kurus

Kaunteya: Masterful Archer

Descendant of Kuru: Fighter of the Enemy

Conqueror of Wealth: Tiger Among Men

Blameless One: Holder of the Bow

THE BELOVED LORD, KRISHNA

Mdhava: Hari

Hrishkesha: Divinity

Achyuta: All-Pervasive Supreme Lord

Keshava: Mighty Self

Govinda: Mighty-Armed

Madhusdhana: Lord of Divinities

Janrdana: Vishnu

Descendant of Vrishni: Best of Divinities

Slayer of the Enemy: Extraordinary Self

Vrshneya: Unlimited Lord

Ultimate Person: One of Unlimited Form

Supreme Person: Everything

Source of Beings: Ydava

Divinity of Divinities: Friend

Master of the Universe: Unfathomable One

Yogi: One of Incomparable Being

One with Lotus-like Eyes: Thousand-Armed One

Highest Supreme Lord: Universal Form

Ultimate Person: Vsudeva

Supreme Lord of Yoga: Majestic One

Lord: Slayer of Keshi

Translation

Chapter 1
Arjuna’s Conflict and Despair

Dhritarshtra said:

On the field of dharma,

on the field of Kuru,

assembled together

desiring to fight,

Were my armies

and indeed those

of the sons of Pndu—

how did they act, O Sanjaya?¹ 1

Sanjaya said:

Now seeing the armies

of the Pndavas arrayed

in battle formation,

King Duryodhana,

approaching his teacher,

spoke these words:² 2

[Duryodhana said:]

Behold these mighty warriors

of the sons of Pndu,

O Revered Teacher,

Arrayed in

battle formation

by the son of Drupada,

your own skillful student.³ 3

Here are their heroes,

powerful archers equal

to Bhma and Arjuna in battle:

Yuyudhna and Virta,

and King Drupada,

the great chariot warrior;⁴ 4

Dhrishtaketu, Chetikna,

and the heroic king of Kshi;

Purojit and Kuntibhoja,

and Shaibya, leader among men; 5

And the courageous

Yudhmanyu, also

the valorous Uttamaujas;

The son of Subhadr

and the sons of Draupadi—

all certainly great chariot warriors.⁵ 6

However, our own men,

the most distinguished—

learn about them,

O Best of the Twice-Born.

To inform you,

I will tell you the names

of those who are

the leaders of my forces.⁶ 7

They are yourself and Bhshma,

also Karna and Kripa,

victorious in battle;

Also Ashwatthma

and Vikarna, and indeed,

the son of Somadatta;⁷ 8

And many other heroes

who are willing to relinquish

their lives for my sake—

Wielding various weapons,

all are highly skilled in battle. 9

Unlimited are our forces

protected by Bhshma,

Whereas limited are their forces

protected by Bhma.⁸ 10

Thus in all maneuvers

from your respective positions,

You must certainly guard Bhshma—

indeed, every one of you.⁹ 11

[Sanjaya continued:]

Giving him [Duryodhana] a thrill,

the revered elder

of the Kurus [Bhshma]

Cried out the roar

of a lion and blew

his conch with great vigor. 12

Then conches and kettledrums,

cymbals, drums, and trumpets

Were all sounded at once—

the vibration became tumultuous. 13

Thereupon, standing

in a magnificent chariot

yoked with white horses,

Mdhava [Krishna]

and the Pndava [Arjuna]

sounded their divine conch shells.¹⁰ 14

Hrishkesha [Krishna]

blew the conch Panchajanya;

Dhananjaya [Arjuna]

blew the conch Devadatta;

And Bhma,

the voracious eater

who is terrifying in action,

blew the great conch Paundra.¹¹ 15

King Yudhishthira,

the son of Kunt,

blew his conch Anantavijaya;

While Nakula and Sahadeva

blew their conches,

Sughosha and Manipushpaka.¹² 16

Also, the king of Kshi,

an expert archer,

and Shikhand,

a great chariot warrior;

Dhrishtadhyumna and Virta,

along with Styaki,

the unconquerable; 17

Drupada and the sons

of Draupad,

grouped together,

O Lord of the Earth;

And the mighty-armed

son of Subhadr—

all of them blew

their conches one by one.¹³ 18

That sound shattered the hearts

of the sons of Dhritarshtra,

And indeed, the tumult caused

the heavens and earth to resound.¹⁴ 19

Thus observing

the sons of Dhritarshtra

lined up in battle formation,

The Pndava [Arjuna],

his chariot displaying

the banner of the monkey,

lifted his bow as weapons

began to clash.¹⁵ 20

Then, O Lord of the Earth,

to Hrishkesha,

he spoke these words:

Between the two armies

place my chariot,

O Achyuta [Krishna],¹⁶ 21

So that I may look upon those

who are standing here

desiring battle—

With whom

must I battle while

engaging in this war? 22

I look upon those

about to engage in battle,

who are assembled here

Desiring to please

the evil-minded son

of Dhritarshtra in battle.¹⁷ 23

[Sanjaya continued:]

Hrishkesha, thus addressed

by Gudkesha [Arjuna],

O Bhrata [Dhritarshtra],

Placed his magnificent chariot

between the two armies.¹⁸ 24

Facing Bhshma, Drona,

and all the kings

of the earth,

He [Krishna] said,

“O Prtha [Arjuna],

behold these Kurus

assembled here!” 25

Prtha saw,

standing there—

fathers, then grandfathers,

Teachers, maternal uncles,

brothers, sons, grandsons,

as well as companions; 26

Fathers-in-law,

and even dear friends,

present in both battalions.

The Son of Kunt [Arjuna],

observing all of them,

his kinsmen arrayed for battle; 27

Filled with deep compassion

and falling into despair,

spoke the following:

Seeing my own relations,

O Krishna, standing

nearby ready to fight,¹⁹ 28

My limbs are sinking down

and my mouth has

become very dry.

Also, my body trembles

and the hairs of

my limbs stand on end. 29

My bow, Gndva,

falls from my hand

and even my skin is burning.

I also am unable

to stand steadily and

my mind seems to be reeling. 30

And I perceive signs of chaos,

terrible reversals,

O Keshava [Krishna],

And I foresee

no benefit in slaying

my own relations in battle.²⁰ 31

I do not desire victory,

O Krishna,

nor a kingdom,

nor happiness.

What use is a kingdom to us,

O Govinda [Krishna]?

What is the use of pleasures

or purpose in living?²¹ 32

Those persons for

whose sake we desire

such kingdom, pleasures,

and happiness—

They stand here arrayed

in battle readiness,

relinquishing

their lives and wealth: 33

Our teachers,

fathers, and sons;

also grandfathers,

Maternal uncles,

fathers-in-law,

grandsons,

brothers-in-law,

and other kinsmen. 34

I do not wish to slay them,

even those who are

about to slay,

O Madhusdana [Krishna],

Even for the rule

of the three worlds—

how much less, then,

for the rule of the earth?²² 35

What joy would there be for us,

O Janrdana [Krishna],

in slaying the sons

of Dhritarshtra?

Certainly misfortune

would fall upon us

having slain them

whose bows are drawn.²³ 36

Therefore, we are not entitled

to slay the sons of

Dhritarshtra,

our kinsmen.

Indeed, in slaying

our own relations,

how could we realize

happiness, O Mdhava?²⁴ 37

Even if, with their thoughts

overcome by greed,

they do not perceive

The harm caused by acts

that destroy the family,

nor the crime in

harming a friend;²⁵ 38

Still, how can we not know

to turn away from

this wrongdoing,

With our understanding of

the harm caused by acts

that destroy the family,

O Janrdana?²⁶ 39

In destroying the family,

the eternal dharma

of the family is lost.

When dharma is lost,

whatever opposes dharma

also overcomes the entire family.²⁷ 40

Because of the prevalence

of that which opposes dharma,

the women of the family

become degraded.

When the women are degraded,

O Descendant of Vrishni [Krishna],

disorder between classes of society arises.²⁸ 41

This disorder certainly leads

to a place of torment

for destroyers of the family

and the family itself.

Indeed, the spirits of

their ancestors fall,

deprived of their ritual

offerings of rice and water. 42

By these wrongdoings of

the destroyers of the family,

which produce disorder

between the classes of society,

The dharmas of

lineages are ruined,

along with the eternal

dharma of the family.²⁹ 43

When the family dharma

of human beings

has been ruined,

O Janrdana,

Dwelling in a place of torment

certainly becomes their fate—

so we have heard

from sacred sources. 44

Ah yes!

what great misfortune

we are resolved to enact,

For which, out of greed

for the happiness of royalty,

we are prepared to slay

our own people. 45

If without my acting

in opposition

and without any

weapons for myself,

The sons of Dhritarshtra,

with weapons in their hands,

should slay me in battle—

that would be

a greater peace for me! 46

Thus speaking

in the midst of conflict,

Arjuna sat upon

the seat of the chariot.

Casting aside

his bow and arrow,

his mind was

tormented by sorrow. 47

Chapter 2
The Way of Discernment

Sanjaya said:

To him who was thus

overwhelmed by compassion,

whose troubled eyes were

full of tears,

Who was deeply depressed,

Madhusdana

spoke these words. 1

The Beloved Lord said:

From where

does your weakness

come at this time of crisis?

It is not befitting

the noble-minded,

nor does it lead

to celestial realms—

it causes disgrace, O Arjuna.¹ 2

Do not yield to

this weakness, O Prtha;

it is inappropriate for you.

Relinquishing this poor

faint-heartedness,

stand up,

O Scorcher of the Enemy! 3

Arjuna said:

How shall I,

in battle against

Bhshma and Drona,

O Madhusdana,

Fight back with arrows

against those who

are worthy of respect,

O Slayer of the Enemy? 4

Indeed, rather than slaying

greatly revered gurus,

It would be better

to subsist in this world

by begging for alms.

For slaying such gurus,

though they desire

selfish gain in this world,

Surely would taint

with their blood

any pleasures I might enjoy.² 5

And we know not

which of the two is better:

Whether we should conquer them

or they should conquer us.

For having slain them

we should not wish to live—

They who are standing here before us,

the sons of Dhritarshtra.³ 6

My very being

is afflicted by a piteous

weakness of spirit.

My thoughts on dharma

are completely bewildered.

I ask you, tell me what

is definitely better for me!

I am your student—

instruct me, for I have

offered myself unto you. 7

Indeed, I cannot foresee

what would dispel

This grief that is

drying up my senses,

Even if achieving an unrivaled

flourishing kingdom on earth,

Or the sovereignty

of celestial beings.⁴ 8

Sanjaya said:

Thus having spoken

to Hrishkesha,

Gudkesha,

the subduer of the enemy,

Said to Govinda,

“I shall not fight!”

Having spoken thus,

he fell silent. 9

Hrishkesha,

as if about to laugh,

O Bhrata [Dhritarshtra],

In the midst of the two armies,

spoke these words to him

who was feeling despondent. 10

The Beloved Lord said:

You have grieved for that

which is not worthy of grief,

and yet you speak words

of profound knowledge.

The learned grieve

neither for those

who have passed on,

nor for those

who have not departed.⁵ 11

Never, truly,

have I ever not existed—

nor you, nor these kings

who protect the people,

And never

shall any of us

ever cease to be,

now or forevermore. 12

Just as the embodied

while in this body

passes through childhood,

youth, and old age,

So also the embodied

attains another body—

the wise person

is not bewildered by this. 13

Certainly, contact

of the senses with matter,

O Kaunteya [Arjuna],

which results in cold, heat,

happiness, and suffering,

Comes and goes,

and is impermanent—

you must strive

to tolerate this,

O Bhrata [Arjuna]. 14

Indeed, the person whom

these do not trouble,

O Best Among Persons,

The wise one for whom

suffering and happiness

are the same—

that one is prepared

for immortality. 15

Of the impermanent

one finds no being;

one finds no nonbeing

of the permanent.

Indeed, the certainty

of both of these

has been perceived

by seers of the truth. 16

Now, know that

to be indestructible

by which all this

is pervaded.

No one is able

to bring about

the destruction

of the everpresent. 17

These bodies,

said to have an end,

belong to the embodied,

which is eternal,

Indestructible,

and immeasurable—

therefore fight,

O Bhrata! 18

One who considers

it [the self] a slayer,

and one who thinks

it is slain,

Both of these

fail to understand—

it does not slay,

nor is it slain. 19

It does not take birth,

nor does it ever die.

Such a being has never

come into being,

nor shall it ever

come to be.

It is unborn, eternal,

everlasting,

and primeval.

It is not slain

when the body is slain.⁶ 20

One who knows this [self]

to be indestructible,

eternal, unborn,

and everpresent—

How and whom does

that person slay, O Prtha?

And whom does

that one cause to slay? 21

When abandoning

worn-out garments

A person acquires

different new ones;

So abandoning

worn-out bodily frames,

The embodied comes together with other new ones. 22

Weapons do not pierce it,

fire does not burn it,

And water does not moisten it;

nor does wind wither it. 23

It cannot be pierced;

it cannot be burned,

moistened, or

even withered;

Eternal,

present everywhere,

stationary, immovable—

it is everlasting.⁷ 24

This [self] is unmanifest,

it is inconceivable,

it is spoken of

as unchangeable.

Therefore,

knowing this to be so,

you should not grieve. 25

Further, if you think

of this [self] as

always being born

or always dying—

Even then,

O Mighty-Armed,

you should not

grieve for this. 26

Indeed, for one who is born

death is certain,

and for one who has died

birth is certain.

Therefore, since this

process is inevitable,

you ought not to grieve. 27

Unmanifest are the beginnings

of beings; manifest are

their interims, O Bhrata;

Then again, unmanifest

are their endings—

what is lamentable about this? 28

Rarely, someone

perceives this [self];

Rarely, another

also speaks of it.

And rarely, indeed,

another hears about it;

Even having heard about it,

no one truly knows it. 29

The embodied,

eternally indestructible,

dwells within the body

of everyone, O Bhrata.

Therefore you

should not grieve

for any living being. 30

Moreover, considering

your own dharma,

you should not waver.

Truly, for a warrior,

nothing better exists

than a battle fought

according to dharma. 31

And if by good fortune

what is gained

is an opened door

to the celestial world,

Happy are the warriors,

O Prtha,

who obtain such a fight. 32

Now, if you should not

undertake this battle,

which is in accordance

with dharma,

Then, abandoning

your own dharma

and reputation,

you shall meet

with misfortune. 33

Also, people certainly will speak

of your undying infamy.

And for one who has been honored,

such infamy is worse than death. 34

The great chariot warriors

will believe you have retreated

from battle out of fear.

And among those who once

held you in high esteem,

you shall come to be taken lightly. 35

And many unspeakable words

your enemies

will speak of you,

Deriding your ability—

now what could be

greater misery than this? 36

Either having been slain

you shall reach the celestial world,

or conquering

you shall enjoy the earth.

Therefore, rise up,

O Kaunteya,

acting with firm

resolve for battle. 37

Acting the same in

happiness and suffering,

gain and loss,

victory and defeat,

Then prepare for battle—

thus you shall not

suffer misfortune. 38

This discernment

has been explained to you

in [the philosophy of] Snkhya;

now hear about this

in [the practice of] yoga.

Be absorbed in yoga

with discernment, O Prtha,

by which you shall throw off

the bondage of action.⁸ 39

Here there is no loss of effort,

nor is any diminution found.

Even a little of this dharma

delivers one from great danger. 40

Discernment that is resolute in nature

is singular in this world,

O Descendant of Kuru [Arjuna],

For many-branched and endless

is the discernment

of those who are irresolute. 41

Those who lack understanding

speak this flowery language,

Delighted by the words

of the Vedas, O Prtha,

declaring, “There is nothing else.”⁹ 42

For the self full of desire,

whose intent is on

the celestial world,

[this flowery language]

bestows another birth

as the fruit of action.

Preoccupied with

various ritualistic acts,

[this self] is directed

toward the goal of worldly

pleasure and power. 43

For those attached to

worldly pleasure and power,

whose thoughts are stolen

away by this [flowery language],

Discernment that

is resolute in nature

is not discovered

in perfect meditation.¹⁰ 44

The domain of the Vedas

is the three essential ‘qualities’;

be free of these three

‘qualities’, O Arjuna,

Beyond duality,

always established

in pure existence, beyond

acquisitions and security,

in possession of one’s self.¹¹ 45

As much value

as there is in a well

when all about it

waters flow abundantly,

Such is the value

of all the Vedas

for a Brahmin who

has realized knowledge.¹² 46

It is in action alone

that you have a claim,

never at any time to

the fruits of such action.

Never let the fruits of action

be your motive;

never let your attachment

be to inaction. 47

Established in yoga,

perform actions,

having relinquished attachment,

O Conqueror of Wealth [Arjuna],

While remaining the same

in success and in no success—

such sameness is said to be yoga. 48

Still, action is by far inferior

to the yoga of discernment,

O Conqueror of Wealth.

Seek shelter in discernment—

miserly are those

who are motivated

by the fruits [of action]. 49

One absorbed in

the yoga of discernment

casts off in this world

both good and bad acts.

Therefore,

be absorbed in yoga,

for yoga is skillfulness

in action. 50

Indeed, those wise ones

who are absorbed

in the yoga of discernment,

relinquishing the fruits

born of action,

Who are freed

from the bondage

of repeated births,

go to a place beyond suffering. 51

When your discernment

crosses beyond the jungle

of bewilderment,

Then you shall become

completely indifferent

to that which is to be heard

and that which has been heard.¹³ 52

When this [discernment]

is no longer perplexed

by the heard scriptures,

when it shall remain

without change,

When discernment

is unchanging within

perfect meditation—

then you shall attain yoga. 53

Arjuna said:

What is the description

of one established

in profound knowledge,

who is established

in perfect meditation,

O Keshava?

How would

one established

in thought speak?

How would one sit?

How would one move about? 54

The Beloved Lord said:

When a person gives up

all selfish desires

arising from the mind,

O Prtha,

Satisfied within the self

by the self alone,

then that person

is said to be established

in profound knowledge. 55

One whose mind is

undisturbed in suffering,

who is free from desire

in all kinds of happiness,

Whose passion, fear,

and anger have departed—

such a person,

established in thought,

is said to be a sage. 56

One who, everywhere,

is without sentimentality

upon encountering this or that,

things pleasant or unpleasant,

Who neither rejoices nor despises—

the profound knowledge

of such a person

is firmly established. 57

And when one withdraws

completely,

as a tortoise

all of its limbs,

The senses from

their sense objects—

the profound knowledge

of such a person

is firmly established. 58

Sense objects fade away

for the embodied who

does not partake of them,

Except for the taste—

for one who has

seen the Supreme,

even this taste fades. 59

Indeed, even for one

who is striving,

O Kaunteya,

for the person

of discrimination,

The impetuous senses

forcibly carry away

the mind. 60

Restraining all these [senses],

one should be seated

while absorbed in yoga,

wholly intent on me.

For one whose senses

are under control—

for that one,

profound knowledge

is firmly established.¹⁴ 61

For a person dwelling

on the objects of the senses,

attachment to them develops;

From attachment,

selfish desire develops;

from desire, anger develops. 62

From anger comes

bewilderment;

from bewilderment,

disturbed memory;

From disturbed memory,

loss of discernment;

from loss of discernment

one becomes lost. 63

Without being absorbed

in attraction and repulsion

as the senses are moving

toward their objects—

With self-restraint,

the self that

can be governed

attains calmness. 64

In calmness,

the cessation of all

one’s suffering occurs.

Indeed, for one whose

thought has been calmed,

discernment is quickly established. 65

There is no discernment for one

who is not absorbed in yoga;

and for one not absorbed in yoga,

there is no meditative state;

And for one who has

no meditative state,

there is no peace—

for one who is not peaceful,

from where is happiness to come? 66

Indeed, when the mind

is being pulled

by the roaming senses,

Then just one of them

can carry away one’s

profound knowledge,

as wind does a ship at sea. 67

Therefore,

O Mighty-Armed,

whosoever has

completely withdrawn

The senses from

the objects of the senses—

the profound knowledge of

such a person is firmly established. 68

During that which is night

for all beings,

the deeply meditative

person is awake.

During that time in which

beings are awake,

that is night for

the insightful sage.¹⁵ 69

Continually being filled,

the ocean remains unmoved;

It stands still,

though waters enter into it.

That person into whom

all desires enter

in this same way

attains peace—

Not the one who is desirous

of fulfilling such desires. 70

Abandoning all selfish desires,

a person moves through life

free from worldly longings,

Without the sense of ‘mine’,

without the notion

of ‘I am acting’—

that one attains peace.¹⁶ 71

This is the state of

the feminine energy

of Brahman, O Prtha,

having attained which

one is not bewildered.

Being established in this,

even if only at

the end of one’s life,

one reaches

the Nirvna of Brahman.¹⁷ 72

Chapter 3
The Way of Action

Arjuna said:

If you consider discernment

to be better than action,

O Janrdana,

Then why do you engage me

in dreadful action,

O Keshava? 1

With very confusing words,

you seem to bewilder

my intellect.

Therefore, speak definitely

of that one thing by which

I may attain the greater good. 2

The Beloved Lord said:

In this world

the established path is twofold,

as stated previously by me,

O Blameless One:

The yoga of knowledge

for the followers of Snkhya,

and the yoga of action

for the yogis.¹ 3

Not by avoiding actions

does a person gain

freedom from action,

And not by renunciation

alone does one

attain perfection. 4

Certainly no one,

not even for a moment,

ever lives without

performing action.

Indeed, against one’s will,

everyone is forced

to perform action

by the ‘qualities’ born

of primordial nature.² 5

Having controlled

the senses of action,

one who continues

with the mind to dwell

On the objects of the senses—

that one,

whose self is bewildered,

is called one with false behavior. 6

But one who,

with the mind

controlling the senses,

O Arjuna, engages in

The yoga of action

with the senses of action,

remaining unattached—

that person is superior. 7

Perform your prescribed actions,

for action is certainly better

than inaction.

And even the subsistence

of one’s body cannot be

accomplished without action. 8

Other than action

that has sacrifice

as its purpose,

action is bondage

in this world.

Perform action

for this purpose,

O Kaunteya,

free from attachment. 9

Having previously sent forth

created beings

along with sacrifice,

the Lord of Created Beings said:

May you flourish

by this [sacrifice]!

Let this be the sacred cow

that fulfills your desires.³ 10

With this [sacrifice] give

pleasure to the divinities;

may those divinities

please you.

By pleasing one another,

you shall attain

the greatest good.⁴ 11

Indeed, the divinities,

satisfied by sacrifice,

will give you desired pleasures.

Without giving back to them,

one who enjoys these gifts

is only a thief. 12

Virtuous persons

who eat the remnants

of sacrifice are

freed from all faults,

Whereas wretched persons

only ingest suffering

when they cook

for their selfish motives. 13

From foodstuffs

beings come into being;

from rain

foodstuffs manifest;

From sacrifice

rain comes into being;

sacrifice arises

from action. 14

Understand that action arises

from Brahman, the Vedas;

this Brahman arises originally

from the Imperishable.

Therefore eternal Brahman,

which pervades everything,

is established in sacrifice.⁵ 15

Thus the [sacrificial] cycle

has been set into motion;

one who does not

keep it turning in this world,

Whose life is impure,

who delights in the senses—

such a person lives in vain,

O Prtha. 16

However, the human being

who delights

only in the self,

who is self-satisfied

And finds full contentment

in the self alone—

for that person

there is nothing to be enacted. 17

Surely, such a person

has no [selfish] motives,

either in acting

or in not acting

in this world.

And nor has such a person,

in relation to all beings,

any need whatsoever

for [selfish] motives. 18

Therefore, without attachment,

perform action

that is to be enacted.

Indeed, by performing action

without attachment,

a person attains the Supreme. 19

For by action alone,

King Janaka and others

attained full perfection.

Even if only considering

the welfare of the world,

you are obliged to act.⁶ 20

Whatever the greatest one does,

that very thing

other persons will do.

Whatever standard

the greatest one enacts,

that the world follows. 21

For me, O Prtha,

there is nothing

whatsoever to be enacted

in the three worlds,

Nor is there anything

not attained that is

to be attained—

even so, I engage in action. 22

Indeed, if ever I should not

engage in action untiringly,

Human beings everywhere

would follow my path, O Prtha. 23

These worlds would perish

if I should not perform action,

And I would be the cause of chaos—

I would destroy these procreated beings. 24

As the ignorant act,

attached to action,

O Bhrata,

So the wise should act

without attachment,

desiring to act for

the welfare of the world. 25

One should not cause

confusion in the discernment

of those attached to action,

who are without knowledge.

One should leave them

to pursue all actions—

one who is thus wise,

performing all actions

while fully absorbed in yoga. 26

Actions are being carried out

in every instance

by the ‘qualities’

of primordial nature.

The self, bewildered by

the notion of ‘I am acting’,

thinks, “the creator of action am I.”⁷ 27

However, O Mighty-Armed,

one who knows the truth

about the distribution

of the ‘qualities’

and their actions,

Being mindful that

“the ‘qualities’

are operating on

those very ‘qualities’”—

that one is not attached.⁸ 28

Those deluded

by the ‘qualities’

of primordial nature

are attached to the actions

of those ‘qualities’.

One whose knowledge

is complete should not

disturb those who are dull,

whose knowledge is incomplete. 29

Renouncing all actions in me,

with one’s thought on

the ‘principle of self’,

Without longings,

without a sense of ‘mine’—

fight, with grief cast off.⁹ 30

Those persons who

constantly follow

my teaching,

Who are full of faith

and envy no one,

also are freed from

[the effects of] action. 31

However, those who are

envious of my teaching,

who do not follow it,

Bewildered by all knowledge—

know them to be lost

and thoughtless. 32

One acts according

to one’s own nature,

even a person of knowledge,

For beings

follow their nature—

what shall repression accomplish? 33

For any one of the senses,

upon the object of that sense,

both attraction and

aversion are placed.

One should not come

under the control

of either of these, for

indeed they block one’s path. 34

Better is one’s own dharma

even if imperfect

than another’s dharma

followed perfectly.

Better is death in following

one’s own dharma,

for another’s dharma

brings danger.¹⁰ 35

Arjuna said:

By what, then,

is a person compelled

to do wrong

Even against one’s will,

O Vrshneya [Krishna],

as if driven by force? 36

The Beloved Lord said:

It is selfish desire,

it is anger, arising from

the ‘quality’ of rajas.

All-consuming and

greatly calamitous,

know it to be

the enemy in this world. 37

As fire is covered by smoke

and a mirror by dust,

As an embryo is covered by a womb,

so this world is covered by this. 38

The knowledge of the knower

is obscured by

this constant enemy

In the form of selfish desire,

O Kaunteya,

a fire that indeed

is impossible to satisfy. 39

The senses, the mind,

and the faculty of

discernment

are said to be

the resting place

of this [enemy];

Through these

it bewilders

the embodied,

obscuring knowledge. 40

Therefore, first having

controlled the senses,

O Leader of the Bharatas,

You must strike down this vice

that destroys knowledge

and realized knowledge. 41

The senses are beyond

[matter], they say;

beyond the senses

is the mind;

Still beyond the mind is

the faculty of discernment—

yet that which is beyond all else,

above the faculty of discernment,

is indeed this [self]. 42

Thus having discerned what

is higher than the faculty

of discernment,

sustaining the self

by the self,

Destroy the enemy,

O Mighty-Armed,

in the form

of selfish desire,

so difficult to overcome. 43

Chapter 4
The Way of Knowledge

The Beloved Lord said:

Unto Vivisvn

I have spoken this yoga,

which is everlasting.

Vivisvn spoke it to Manu,

and Manu imparted it

to Ikshvku.¹ 1

Thus received through

a line of succession,

the royal seers

understood it.

By the powerful effect

of time, this yoga was lost

[to this lineage] in the world,

O Subduer of the Enemy. 2

This same ancient yoga

is now spoken

by me to you:

“Having offered your love,

you have also

become my friend”—

truly, this is the ultimate secret.² 3

Arjuna said:

Your birth

came later,

Vivisvn’s birth earlier.

How then should I

understand this—

that you, in the beginning,

“have spoken”?³ 4

The Beloved Lord said:

Through many births

have I passed,

as have you, O Arjuna.

I know all of them—

you know them not,

O Subduer of the Enemy. 5

As the one without birth,

the everpresent Self,

as the supreme

Lord of beings

Presiding over

my own nature,

I become fully

manifest by My,

the very power of my Self.⁴ 6

Indeed, whenever there is

a decline of dharma,

O Bhrata,

And an emerging

of what opposes dharma—

at that time I send forth my Self. 7

For protection of the virtuous

and for destruction of evil acts,

For the purpose of establishing dharma,

I become fully manifest age after age.⁵ 8

One who thus truly knows

the birth and acts

of my divine being,

Upon relinquishing the body,

does not come to another birth—

such a person comes to me, O Arjuna. 9

Freed from passion,

fear, and anger;

immersed in me,

taking full refuge in me,

Many, purified by

the austerity of knowledge,

have come to my

loving state of being. 10

In the way they offer

themselves to me,

in just that way

I offer my love

to them reciprocally.

Human beings

follow my path

universally,

O Prtha. 11

Desiring success

from their actions,

persons here on earth

offer sacrifice to deities.

For in the world of humans,

quickly comes success

that is born of

[sacrificial] action.⁶ 12

The four social orders

are sent forth by me,

with divisions based on

‘qualities’ and actions.

Of this know me

as the creator, yet

also as the non-creator,

who is everpresent. 13

Actions do not taint me,

nor do I aspire

to the fruit of actions.

One who understands me

in this way is never

bound by actions. 14

Having known this,

the ancient seekers

of liberation also

performed action.

Indeed, perform action

as the ancient ones

enacted previously,

in ancient times. 15

“What is action?

What is inaction?”—

even the wise are

perplexed by this subject.

I shall describe

action to you,

knowing which

you shall be freed

from misfortune. 16

Indeed, the nature of action

is to be discerned;

the nature of unfit action

is to be discerned;

And the nature of inaction

is to be discerned—

the ways of action

are profound. 17

One who can perceive

inaction within action,

and action within inaction—

That one among human beings

possesses discernment,

is absorbed in yoga,

and performs all action. 18

One whose every

endeavor is without

the intention of

selfish desire,

Whose actions

have been consumed

by the fire of knowledge—

those of discernment

call that person learned. 19

Relinquishing attachment

to the fruits of action,

always satisfied and

without dependence

Even while

engaged in action—

indeed, one does not

enact anything whatsoever. 20

Without desire, with self

and thought restrained,

having relinquished

all possessiveness;

Acting only for maintaining

the activities of the body,

one incurs no fault. 21

Satisfied with gain

that comes spontaneously,

crossing beyond duality,

free from envy,

The same in success and

in the absence of success—

even though acting,

such a person is not bound. 22

Freed from attachment,

liberated, with thought

established in knowledge,

Acting for the sake of sacrifice—

for such a person,

action is completely dissolved. 23

Brahman is the ritual instrument;

Brahman is the offering,

which is poured by Brahman

into the fire of Brahman.

Brahman alone

is to be attained by one

who is in perfect meditation

on the actions of Brahman.⁷ 24

Indeed, some yogis

worship the divinities

through sacrifice.

Into the fire of Brahman,

through sacrifice itself,

others make sacrificial offerings. 25

Others offer the senses,

those of hearing and the rest,

into the fires of perfect discipline.

While others offer

the objects of the senses,

sound and so forth,

into the fires of the senses.⁸ 26

Still others offer the actions

of all the senses and

actions of the life-breath

Into the fire of yoga,

the perfect discipline of self

kindled by knowledge. 27

Those whose sacrifice

is of material possessions,

those whose sacrifice

is of austerity,

also those whose sacrifice

is of yoga,

And those whose sacrifice

is of knowledge in

the study of scripture—

such persons are

striving ascetics who

observe strict vows. 28

Still others offer

the incoming breath

into the outgoing breath,

likewise, the outgoing breath

into the incoming breath.

Having restrained

the movements of incoming

and outgoing breaths,

they are wholly focused upon

control of the life-breath. 29

And others,

who have restricted

their intake of food,

offer the life-breath

into the life-breath.

Indeed, all of these

are knowers of sacrifice,

cleansed of their impurities

through sacrifice. 30

Those who enjoy

the immortal nature

of the remnants of sacrifice

go to the eternal Brahman.

Even this world is not meant

for one without sacrifice—

how then the next,

O Best of the Kurus? 31

Thus, sacrifices of many types

have been prepared for

the mouth of Brahman.

Know them all

to be born of action—

understanding this,

you shall be liberated.⁹ 32

Better than the sacrifice

of material objects

is the sacrifice of knowledge,

O Chastiser of the Enemy.

All [sacrificial] actions,

without exception,

O Son of Prith,

culminate in knowledge. 33

Learn this

by humble submission,

by thorough inquiry,

and by serving.

They will impart

this knowledge to you,

for they are knowers

and seers of the truth.¹⁰ 34

Knowing which,

you shall thus never

again fall into illusion,

O Pndava.

By this you shall see,

without exception,

all beings within the Self,

then within me. 35

Even if, among troubled persons,

you are one who performs

the most troubling acts—

By the boat of knowledge,

you shall indeed

cross over all affliction. 36

As firewood is

transformed into ashes

by a blazing fire, O Arjuna,

So all actions are

transformed into ashes

by the fire of knowledge. 37

There is no means of purification

found in this world

that is equal to knowledge.

In time, one perfected

in yoga personally finds

that [knowledge] within the self. 38

One who is full of faith

obtains knowledge,

being devoted to that

with the senses

perfectly controlled.

Obtaining this knowledge,

one achieves

supreme peace

without delay. 39

Not knowing,

and lacking faith,

the self who is full

of doubt is destroyed.

Neither this world,

nor the higher one,

nor happiness exists

for the doubting self. 40

For one who has fully

renounced action in yoga,

whose doubt is completely

severed by knowledge,

Who is in possession

of one’s self—

action does not bind,

O Conqueror of Wealth. 41

Therefore, that doubt

which is produced from

the absence of knowledge

and resides within the heart—

Having severed this

with the sword of knowledge

belonging to the self,

rise in yoga!

Rise up, O Bhrata! 42

Chapter 5
The Way of Renunciation

Arjuna said:

You commend renunciation

of actions, O Krishna,

and also yoga.

Tell me which one

of these two

is definitely better. 1

The Beloved Lord said:

Renunciation

and the yoga of action

both lead to ultimate happiness.

Of the two, however,

the yoga of action is superior

to the renunciation of action. 2

One is to be known

as a steadfast renouncer

who neither hates

nor desires.

Indeed, such a person,

who is without duality,

O Mighty-Armed,

is easily freed

from bondage [of action]. 3

Snkhya and yoga are

completely separate paths,

so the childish declare,

though not the learned.

For perfectly following

even one [of these],

one achieves the fruit of both. 4

That stance attained by

the followers of Snkhya

is also reached by

the followers of yoga.

Snkhya and yoga

are thus one—

one who sees this,

that one truly sees. 5

However, renunciation,

O Mighty-Armed,

is difficult to attain

without yoga.

The sage absorbed

in the yoga of yogas

reaches Brahman

without delay. 6

One absorbed in yoga

through yoga practice,

with the self purified;

whose self is controlled

with senses conquered;

Whose self becomes

connected to

the self in all beings—

that one is not tainted

even while acting.¹ 7

“Never do I act alone”—

one absorbed in yoga,

who knows reality,

is thus mindful.

While seeing,

hearing, touching,

smelling, eating, walking,

sleeping, breathing; 8

While talking, eliminating,

grasping, even opening

and closing one’s eyes,

One is convinced that,

“The senses are engaged

by their sense objects.” 9

Offering one’s actions

to Brahman,

having relinquished

attachment—

For one who thus acts,

misfortune does not cling,

as water does not cling

to the leaf of a lotus. 10

With the body, with the mind,

with one’s discernment,

even with the senses alone—

Yogis enact [all] action,

relinquishing attachment

for purity of the self. 11

One who is absorbed in yoga,

having relinquished

the fruit of action,

attains lasting peace.

One who is not absorbed in yoga,

who is attached to the fruit,

is bound by action arising

from selfish desire. 12

Renouncing all actions

within the mind,

the master sits happily

As the embodied

in the city of nine gates,

neither acting nor causing to act.² 13

Neither the means of action

nor the actions of

those in the world

does the master create,

Nor the conjunction

of actions with their fruits;

rather, one’s state of being

is set forth into motion.³ 14

The Omnipresent

certainly does not

assume anyone’s misdeeds

or virtuous deeds.

Knowledge is covered by

the absence of knowledge,

by which living beings

are bewildered. 15

But for those in whom

this absence of knowledge

of the self is destroyed

by knowledge—

For them, knowledge,

like the sun,

causes illumination,

as does the Supreme. 16

Those whose discernment

is focused on that [Supreme],

whose self is absorbed in that,

whose foundation is that,

wholly devoted to that—

Such persons proceed

to that from which

there is no return,

their misdeeds shaken off

by knowledge.⁴ 17

In a Brahmin endowed with

learning and gentle conduct,

in a cow, in an elephant,

Even in a dog and

in one who cooks dog—

wise ones see the same [Supreme]. 18

Even here in this world,

creation has been conquered

by those whose minds

are established in sameness.

Indeed, Brahman is flawless

and [forever] the same;

therefore they are

established in Brahman.⁵ 19

Such a person would neither

rejoice upon attaining

what is pleasing,

nor be shaken upon

attaining what is not pleasing.

With steady discernment,

without being bewildered,

the knower of Brahman

is established in Brahman. 20

The self who is not attached

to external contacts,

who finds happiness

within the self—

That one, whose self

is absorbed in the yoga

of yogas within Brahman,

attains imperishable happiness. 21

Certainly, pleasures born

of [sense] contact

are only sources

of suffering;

As they have a beginning

and end, O Kaunteya,

a wise person does

not delight in them. 22

One who, in this very life,

before giving up the body,

is able to endure

Agitation arising from

desire and anger—

that one is absorbed in yoga;

happy is that person. 23

One whose happiness is within,

whose pleasure is within,

and likewise, whose light

comes only from within—

Such a yogi, being

united with Brahman,

attains the Nirvna of Brahman. 24

The Nirvna of Brahman

is attained by those seers

whose misdeeds

have been destroyed,

Whose conflict

has been severed,

whose self is disciplined,

who delight in

the welfare of all beings. 25

Among those seekers

who are separated

from desire and anger,

whose thought is controlled,

The Nirvna of Brahman

exists close at hand—

for such knowers of the self. 26

Keeping the action of

the outer sensations outside,

and one’s vision inside,

just between the eyebrows;

Making the action of incoming

and outgoing breaths the same

as they move through the nostrils; 27

The sage with senses, mind,

and discernment controlled,

whose highest goal

is liberation,

From whom desire, fear,

and anger have departed—

one who is always so,

that one indeed is liberated. 28

As the beloved recipient

of sacrifices and austerities,

as the exalted supreme

Lord of all the worlds,

As the innermost heart

of all beings—

thus knowing me

one attains peace.⁶ 29

Chapter 6
The Way of Meditation

The Beloved Lord said:

One who, without depending

on the fruits of action,

enacts that action which

is a prescribed act—

That person is

a renouncer and a yogi,

not one who makes no sacred fire

nor one who performs no ritual acts. 1

What they call “renunciation,”

know that as yoga,

O Son of Pndu;

For without having

renounced selfish motive,

no one becomes a yogi. 2

For the sage who desires

to ascend to yoga,

action is said

to be the means.

Only for that one who

has ascended to yoga

is calmness said

to be the means. 3

When one is not attached

to the objects of the senses

nor to actions,

Renouncing

all selfish motives,

then one is said

to have ascended to yoga. 4

One should raise

the self by the self;

one should not

degrade the self.

Indeed, the self alone

is the self’s friend;

the self alone

is the self’s enemy.¹ 5

The self is the friend

of that self

by whose self

the very self is conquered.

But for one who is not

truly one’s self—

in enmity, that very self

would remain like an enemy.² 6

For one whose self is conquered,

who is peaceful—

that one is fully absorbed

in the higher self

While in cold and heat,

happiness and suffering,

likewise, honor and dishonor.³ 7

One whose self is

content in knowledge

and in realized knowledge,

who is focused on the highest

with senses conquered—

That one,

“absorbed in yoga,”

is said to be a yogi

for whom earth, stones,

and gold are the same. 8

While among intimates, friends,

enemies, the disinterested,

mediators, the hateful,

and family members;

Even among saintly

and troubled persons—

one whose discernment

remains the same is preeminent. 9

The yogi should absorb

the self constantly in yoga,

remaining in secrecy,

Alone, with thought

and self subdued,

without cravings and

free from all possessiveness. 10

In a clean place,

one should establish

for oneself a firm seat,

Neither too high nor too low,

made of kusha grass, then

covered with a deerskin and cloth.⁴ 11

There, having the mind actively

focused upon a single point,

with thought and

sense activity controlled,

Sitting on a seat,

one should practice yoga

for purification of the self. 12

With an aligned body,

head, and neck—

keeping these steady,

without movement;

Focusing the vision toward

the tip of one’s nose

without looking about

in any direction; 13

With the self quieted,

with fear dissipated,

established in

a vow of chastity;

Controlling the mind

with thought

focused upon me—

one should be seated

while absorbed in yoga,

holding me as the highest. 14

Thus always absorbing

one’s self in yoga,

the yogi, whose

mind is subdued,

Achieves peace

that culminates in

the highest state of Nirvna,

which rests in me.⁵ 15

However, for one who

eats too much

there is no yoga,

nor for one who

does not eat at all,

Nor for one who

sleeps too much,

nor for one who

is ever awake, O Arjuna. 16

For one who is thus absorbed

in yoga while eating

and in recreation,

who is absorbed

in the ways of yoga

while performing actions,

And who is absorbed in yoga

while sleeping

and in wakefulness—

for such a person,

yoga becomes

the destroyer of suffering. 17

When, with thought

fully subdued,

one abides

in the self alone,

Without longings

for any selfish desires,

then that one is said to be

“absorbed in yoga.” 18

As a lamp standing

in a windless place

does not flicker,

the analogy is recalled

Of the yogi

with subdued thought,

who is absorbed

in practicing the yoga

of the self. 19

That place where

thought comes to rest,

held steady by

the practice of yoga;

And where,

seeing the Self

by the very self,

one becomes satisfied

within the self; 20

That boundless happiness

beyond the senses,

which is grasped

through discernment;

That place where

one knows this,

indeed, is established in it

and does not swerve from the truth; 21

And which having obtained,

one is mindful that

no other gain

is greater than this;

Situated in which

one is not shaken

even by heavy suffering— 22

Let this be understood

as the disjunction

from one’s conjunction

with suffering—

this is called yoga.

One is to be absorbed

in yoga with determination,

such yoga being without

discouraging thought.⁶ 23

Relinquishing,

without exception,

all desires that arise

from selfish intentions;

Completely controlling

the collective senses

with the mind alone; 24

Little by little,

one should become

quieted by discernment

that is firmly held.

Actively establishing

the mind in the self,

one should not

think of anything else. 25

Wherever

the flickering

unsteady mind strays,

Pulling it back

from here and there,

one should bring it

under control

within the very self. 26

For such a yogi,

whose mind is peaceful,

ultimate happiness

is attained.

One whose

passion is calmed,

who is without impurity,

becomes united with Brahman. 27

Thus, with the self

always absorbed in yoga,

the yogi who is completely

free from impurity,

Happily enjoys,

due to contact

with Brahman,

boundless happiness. 28

One who sees the Self

present in all beings

and all beings present

within the Self—

That self,

who is absorbed

in the yoga of yogas,

sees the same everywhere. 29

One who sees me everywhere

and sees all things in me,

To such a person I am never lost

nor is such a person ever lost to me. 30

One who,

abiding in oneness,

offers love to me

as the One who abides

in all beings,

In whatever way one

appears to be living—

that one is a yogi

who lives in me. 31

One who sees,

by comparison to one’s self,

the same in all [beings],

O Arjuna,

Whether it be happiness

or suffering—

that yogi is considered

to be the highest.⁷ 32

Arjuna said:

This yoga,

which has been described

as a state of sameness,

O Madhusdana—

I do not see the permanent

establishment of this,

due to unsteadiness. 33

For the mind

is unsteady, O Krishna,

impetuous, powerful,

and unyielding.

I believe that

controlling it

is as difficult as

controlling the wind. 34

The Beloved Lord said:

Without doubt,

O Mighty-Armed,

the mind is unsteady

and difficult to control.

But with practice,

O Kaunteya,

and with dispassion,

it can be controlled. 35

“For one whose self

is not striving fully,

yoga is difficult

to achieve”—

this is my opinion.

But for one whose

self is controlled,

with striving it is

possible to achieve

by the proper approach. 36

Arjuna said:

One who does not strive

yet possesses faith,

whose mind has

deviated from yoga

Without achieving

full perfection in yoga—

to what destiny does

that one go, O Krishna? 37

Having fallen from both,

does that one not perish

like a dissipated cloud,

Having no foundation,

O Mighty-Armed,

bewildered on

the path of Brahman? 38

This doubt of mine,

O Krishna,

you are able

to dissipate fully.

Other than you,

truly there is no

forthcoming dissipator

of this doubt. 39

The Beloved Lord said:

O Prtha, indeed,

neither in this world

nor in the next

is the destruction of such

a person to be found.

For no one who acts

in virtuous ways

ever goes to

an unfortunate

destiny, my dear friend. 40

Reaching the worlds of

those who have performed

virtuous acts, dwelling

there for countless years,

Then into the home

of those who are pure,

who are prosperous—

one who has fallen

from yoga is born again. 41

Or one is born into

a family of true yogis

endowed with wisdom.

That is even more difficult

to attain in the world,

a birth such as this. 42

There, one attains

a full connection with

that discernment from

the previous body,

And from there

one strives again

for complete perfection,

O Son of Kuru. 43

By that same previous practice,

one is indeed carried forward

even without one’s effort.

Even one who only

desires to know of yoga

transcends the sound of Brahman.⁸ 44

However, due to striving

with great effort,

completely cleansed

of all impurities,

The yogi,

fully perfected

after many births,

then goes to

the supreme destination. 45

The yogi is superior to ascetics

and considered superior

even to those who

cultivate knowledge;

And the yogi

is superior to those

who perform sacred acts—

therefore be a yogi, O Arjuna!⁹ 46

Even among all yogis,

one whose inner self

has come to me,

Who is full of faith,

who offers love to me—

that one is considered by me

to be the most deeply

absorbed in yoga. 47

Chapter 7
The Way of Realized Knowledge

The Beloved Lord said:

With mind deeply attached to me,

O Prtha, practicing yoga

with dependence on me,

You shall know me

completely,

beyond all doubt—

hear about how this is so. 1

I shall explain this knowledge

to you, along with

realized knowledge,

with nothing left unsaid;

Knowing which,

nothing further

in this world

is left to be known. 2

Among thousands

of human beings,

perhaps one may

strive for perfection.

Even among those

who strive for

and achieve perfection,

perhaps one may truly know me. 3

“Earth, water, fire,

air, space, mind,

the faculty of

discernment,

And indeed the notion

of ‘I am acting’”—

this is my

primordial nature,

which is divided eightfold.¹ 4

This is not the higher [nature],

for there is another

nature of mine—

know it as higher.

It consists of living beings,

O Mighty-Armed,

by whom this universe

becomes animated. 5

This is the cosmic womb

for beings, for all of them—

try to understand this.

I am, of the entire universe,

the coming forth

into being as well as

the going forth into

cosmic absorption.² 6

There is nothing else

superior to me,

O Conqueror of Wealth.

On me all this

[universe] is strung

like pearls on a thread. 7

I am the taste in water,

O Kaunteya;

I am the radiance

of the moon and the sun,

The sacred utterance

in all the Vedas,

the sound in space,

the prowess in men.³ 8

The pure fragrance in earth

and the brilliance

in fire am I.

The life in all beings

and the austerity

in austere persons am I. 9

As the seed of all beings,

know me to be

the eternal,

O Prtha.

Among the discerning,

I am discernment;

of the splendid,

I am splendor. 10

And among the powerful,

I am power devoid

of desire and passion.

In beings, I am desire

that does not

conflict with dharma,

O Best of the Bharatas. 11

And those very states

of being that are

of the nature of

sattva, rajas, and tamas,

Know that they

are from me alone,

yet I am not in them—

they are in me. 12

By these three states of being,

composed of

the three ‘qualities’,

this entire world,

Bewildered,

does not recognize me—

I am beyond these

as the everpresent. 13

For that which consists

of the ‘qualities’

is my illusive power, My,

so difficult to cross beyond.

Only those who

offer themselves to me

cross over this

illusive power of My. 14

Maleficent persons are

those who are bewildered,

those who do not

offer themselves to me,

the lowest of humankind,

Those whose knowledge

has been stolen by

the illusive power of My,

and those who have taken shelter

of an ungodly existence. 15

Of beneficent persons,

four types offer

their love to me,

O Arjuna:

One who is distressed,

one desiring knowledge,

one seeking personal gain,

and one possessing knowledge,

O Best of the Bharatas. 16

Among these,

the person of knowledge,

who is constantly absorbed

in yoga that is solely

an offering of love,

is exceptional.

For I am so dearly loved

by the person of knowledge,

and that person

is dearly loved by me.⁴ 17

Certainly all of these are exalted,

but one who has knowledge

is my very self;

this is my opinion.

For one whose self

is absorbed in yoga

abides only in me,

the incomparable goal. 18

At the end of many births,

one who has knowledge

offers oneself to me, realizing,

“Vsudeva is everything!”—

such an exalted self

is very rarely found.⁵ 19

Persons whose knowledge

has been carried away

by desires for this or that

offer themselves

to different deities.

Following

this or that rule,

they are ruled

by their own worldly nature.⁶ 20

Whoever, with faith,

has offered love

to whatever form that

person desires to worship—

Upon every such person,

I bestow this

immovable faith. 21

Such a person,

absorbed in

yoga with faith,

longs to worship that [form]

And obtains one’s

desires from that,

though they are

bestowed by me alone. 22

But the fruit

that comes to those

of little intelligence

is temporary.

Those who sacrifice

to the divinities

go to the divinities;

those who offer

their love to me,

surely they come to me. 23

The undiscerning

consider me to be

an unmanifest existence

that has become

visibly manifest,

Not knowing

my highest being,

which is everpresent

and incomparable.⁷ 24

I am not revealed to everyone,

being concealed by

the divine power of yoga,

Yoga-My.

This bewildered world

does not recognize me

as the unborn and everpresent.⁸ 25

I know those beings

who have passed on,

those who are living,

O Arjuna,

And those who

have yet to come—

but none of them know me. 26

With the rising up

of desire and hatred,

with the bewilderment

of duality, O Bhrata,

All beings go to a state

of complete bewilderment

at the time of their birth,

O Scorcher of the Enemy. 27

Now those whose misdeeds

have come to an end,

whose actions are virtuous—

Such persons, freed from

the bewilderment of duality,

offer their love to me

with intense devotion.⁹ 28

Striving for release

from aging and death,

those who have

taken shelter of me

Know Brahman completely

and action entirely,

and the ‘principle of self’.¹⁰ 29

Those who know me as

the ‘principle of becoming’,

along with the ‘principle of divinity’

and the ‘principle of sacrifice’,

Even at the time of passing on—

they know me,

for their thought

is absorbed in yoga.¹¹ 30

Chapter 8
The Transcendent Brahman

Arjuna said:

What is that Brahman?

What is the ‘principle of self’?

What is action,

O Ultimate Person?

And the ‘principle of becoming’,

what is said about it?

The ‘principle of divinity’,

what is it declared to be? 1

What is the ‘principle of sacrifice’,

and how is it present

here within this body,

O Madhusdana?

And how, at the time

of passing on,

are you to be known by

those who are self-disciplined? 2

The Beloved Lord said:

Brahman is

the supreme indestructible;

the ‘principle of self’

is described as one’s

state of intrinsic being.

The activity of beings

that brings about their

emerging states of being

is the creative force

known as action.¹ 3

The ‘principle of becoming’

is the transitory state of being,

and the ‘principle of divinity’

is the Person.

Indeed, I am

the ‘principle of sacrifice’

here in the body,

O Best of the Embodied.² 4

And at the time of one’s end,

remembering me alone

while giving up the body—

One who thus goes forth,

goes to my state of being;

about this there is no doubt. 5

Furthermore,

whatever state of being

one remembers upon

giving up the body

at the end [of life],

To that very state

one always goes,

O Kaunteya,

being conditioned

by that state of being. 6

Therefore, at all times

remember me

and fight!

With your mind and

discernment offered to me,

certainly you shall come to me—

of this there is no doubt. 7

By absorption in yoga

through the practice of yoga,

with thought not wandering

to anything else,

One approaches

the supreme divine Person,

O Prtha, continuously

focusing one’s thought [on him]. 8

One should continuously

remember [him]

As the wise one,

the most ancient one,

the perpetual governor,

the one who is smaller

than the atom;

As the arranger

of everything,

whose form

is inconceivable;

As the one who is

luminous like the sun,

beyond all darkness. 9

At the time

of passing on,

with undisturbed mind,

Absorbed in yoga

by offering one’s love

and by the very power of yoga;

Intently focusing

the vital life-breath

between the eyebrows—

One reaches that

supreme divine Person. 10

The imperishable, which

knowers of the Vedas describe,

Into which enter the ascetics

who are free from passion,

Desiring which those persons

lead a life of chastity—

That place I shall

briefly explain to you. 11

Controlling all

the [bodily] gates

and stopping the mind

from within the heart,

Placing the self’s

vital life-breath at

the top of the head,

one is established

in yoga concentration.³ 12

“OM”— thus sounding

Brahman as a single syllable,

continuously remembering me,

One who passes away,

relinquishing the body—

such a person passes on

to the supreme destination. 13

One whose thought

is never on anything else,

who remembers me

continuously—

For that one, O Prtha,

I am easily attained,

for the yogi who is

constantly absorbed in yoga. 14

Once having come to me,

they do not come

to repeated birth,

to that impermanent

place of suffering;

For those whose selves

are extraordinary

have gone to

the supreme perfection. 15

From the earth up to

the realm of Brahm,

the worlds undergo

repeated cycles, O Arjuna.

Having come to me,

however, O Kaunteya,

one does not find

repeated birth.⁴ 16

Those who know of Brahm’s day,

having the duration of

a thousand ages,

And of his night,

ending after a thousand ages,

are persons who know

what is day and what is night. 17

All manifestations arise

from the unmanifest

with the coming of

the day [of Brahm].

With the coming of

the night [of Brahm],

they are absorbed,

then and there, in that

which is called the unmanifest. 18

This very same totality of beings,

repeatedly coming into being,

is reabsorbed helplessly

With the coming of the night,

O Prtha;

it [again] comes forth

with the coming of the day. 19

Beyond this, however,

there is another,

unmanifest state of being

that is eternal,

Which, when all beings

perish, itself does

not ever perish. 20

The unmanifest is called

“the indestructible”;

they declare it to be

the supreme destination,

Achieving which,

they do not return—

that is my supreme domain. 21

It is the supreme Person,

moreover, O Prtha,

who is attainable

by offering love

to none other,

Within whom beings exist,

by whom all this [world]

is pervaded.⁵ 22

Now, under what

circumstances do the yogis

who have passed away

Pass on to the non-repetition

and also the repetition of birth—

I shall speak of those circumstances,

O Best of the Bharatas. 23

Fire, light, day,

the waxing moon,

the six-month northern

course of the sun—

Those who have passed on

under these circumstances,

such persons, who are

knowers of Brahman,

go to Brahman.⁶ 24

Smoke, night, also

the waning moon,

the six-month southern

course of the sun—

Under these circumstances,

after attaining

the light of the moon,

the yogi returns. 25

For these two passages

from the world,

light and dark, are

thought to be perpetual.

By one, the yogi passes on

with no return;

by the other,

the yogi again returns. 26

Knowing these two paths,

O Prtha, the yogi is

not bewildered in any way.

Therefore, at all times,

be absorbed

in the yoga of yogas,

O Arjuna. 27

In the Vedas, in sacrifices,

in austerities, and also

In charitable gifts,

whatever meritorious

fruit is ordained—

One who goes beyond that,

having understood all this,

Such a yogi goes

on to the supreme

and incomparable realm. 28

Chapter 9
The King of Secrets

The Beloved Lord said:

Now I shall reveal to you

this greatest secret,

for you are without envy.

It is knowledge together

with realized knowledge,

knowing which you shall

be free from inauspiciousness. 1

This is the king of knowledge,

the king of secrets,

the ultimate means

of purification.

Understood by

direct perception,

in harmony with dharma,

it is joyful to enact

and everlasting.¹ 2

Those persons who have

no faith in this dharma,

O Destroyer of the Enemy,

Not achieving me,

again return to the path

of recurring death. 3

By me this entire universe

is pervaded, by my

unmanifest form.

All beings rest on me

and I do not

rest upon them. 4

And [yet] beings

do not rest on me—

behold my divine

power of yoga!

Supporting beings

and not resting on beings,

my Self causes beings to be. 5

As the mighty wind

moving everywhere

rests on space,

“So all beings

rest on me”—

understand this! 6

All beings, O Kaunteya,

enter my

primordial nature

At the end of a life-cycle

of the universe;

again, I send them forth

at the beginning of

[another] cycle.² 7

Being firmly supported by

my own primordial nature,

I send forth again and again

This entire aggregate of beings,

which is powerless under

the power of primordial nature. 8

And these actions

do not bind me,

O Conqueror of Wealth.

Remaining aloof,

I am not attached

to these actions. 9

With my supervision,

primordial nature

brings forth the moving

and the nonmoving.

By this causal force,

O Kaunteya,

the universe

revolves in cycles.³ 10

The bewildered discount me

for having assumed

the limited form

of a human,

Not knowing

the supreme nature

of my Lordship

over all that exists.⁴ 11

Those who are of vain hopes,

of vain actions,

of vain knowledge;

who are thoughtless,

Demonic, and godless—

they indeed are enslaved

by the bewildering

primordial nature. 12

However, those whose selves

are extraordinary,

O Prtha, who abide

in the divine nature,

Offer love to me

with their minds

focused on none other,

knowing me as

the everpresent

origin of beings.⁵ 13

Constantly praising me

and striving with

intense devotion,

And honoring me

with an offering of love,

always absorbed in yoga,

they worship me. 14

And there are also others

who, sacrificing

with the sacrifice

of knowledge,

worship me

In my oneness,

in my separateness,

and in my many forms

facing everywhere. 15

I am the ritual,

I am the sacrifice,

I am the oblation,

I am the healing herb;

I am the sacred mantra,

I am indeed

the clarified butter,

I am the fire, and

I am the offering. 16

I am the father of this universe,

the mother, the creator,

the grandfather;

That which is to be known,

the means of purification,

the sacred sound OM,

and indeed the Rig,

Sma, and Yajur [Vedas].⁶ 17

I am the goal, the sustainer,

the Lord, the witness,

the dwelling, the shelter,

the innermost heart;

The coming forth into being,

the going forth into

cosmic absorption;

the continuance of existence,

the cosmic receptacle,

and the everpresent seed. 18

I radiate warmth;

I withhold and

send forth the rain.

I am mortality

and indeed immortality,

being and nonbeing,

O Arjuna. 19

Those who know the three Vedas,

the soma drinkers purified of vice

Who worship me with sacrifices,

seek passage

to the celestial realm.

Approaching the pious world

of the lord of celestials,

Such persons partake

of the divine pleasures

of divinities, in the divine realm.⁷ 20

Those persons,

having enjoyed

that vast celestial world,

Their piety exhausted,

then [again] enter

the mortal world.

Thus following

the dharma of

the three [Vedas],

Desiring certain

objects of desire,

they achieve a state of

going and coming back.⁸ 21

Persons who, meditating

on none other,

worship me completely—

For them, who are always

fully absorbed in yoga,

I bring prosperity and security. 22

Even those who

have offered their love

to different deities,

who, filled with faith,

perform sacrifice—

Even they perform

sacrifice for me alone,

O Kaunteya,

though not according

to injunction. 23

For I am the beloved recipient

and indeed the Lord

of all sacrifices.

But they do not

recognize me in truth;

therefore they fall

[from the celestial realm]. 24

Those who serve divinities

go to the divinities;

those who serve ancestors

go to the ancestors;

Those who sacrifice for spirits

go to the spirits;

those who sacrifice for me

surely come to me. 25

A leaf, a flower,

a fruit, or water—

one who, with these,

expresses devotion to me

in an offering of love,

That I enjoy, for I am

brought so near

by an offering of love

from one whose

very self is so devoted. 26

Whatever you do,

whatever you enjoy,

whatever you sacrifice,

whatever you bestow,

Whatever austerity

you undertake—

that, enact as

an offering unto me. 27

Thus you shall be freed

from the bondage of action,

which produces

good and bad fruits.

With the self absorbed in yoga

by the yoga of renunciation,

completely liberated,

you shall come to me. 28

I am the same

toward all beings;

no one is either hated

or dearly loved by me.

Yet those who,

with an offering of love,

offer their love to me—

they are in me

and I am also in them. 29

Even if one has

behaved very badly,

if one offers one’s love

to none other but me,

Indeed, one should be

considered saintly,

for such a person

is rightly absolved. 30

One quickly becomes

a self who embraces dharma

and attains eternal peace;

O Kaunteya,

know this for certain—

one who offers love to me

is never lost. 31

For those taking shelter

of me, O Prtha,

whether they come

from troubled wombs,

Or whether they be

women, tradespeople,

or skilled workers—

even they reach

the supreme goal.⁹ 32

How much more, then,

for the virtuous Brahmins,

as well as the saintly kings

who have offered their love?

Having come to

this impermanent

unhappy world,

offer your love to me. 33

Be mindful of me

with love offered to me;

sacrificing for me,

act out of reverence for me.

Surely you shall

come to me,

thus having absorbed

your self in yoga with

me as the supreme goal.¹⁰ 34

Chapter 10
The Sublime Presence of Divinity

The Beloved Lord said:

Once again, indeed,

O Mighty-Armed,

hear my supreme word,

Which I shall speak to you

who are so dearly loved,

with a desire for

your well-being. 1

Neither the multitude

of celestial beings

nor the exalted seers

understand how I have

come forth into being,

For I am the beginning

of the divinities

and exalted seers—

every one of them. 2

One who understands me

as unborn, beginningless,

and as the exalted supreme

Lord of the universe—

That person,

among mortals,

is unbewildered and

free from all misfortune. 3

Discernment, knowledge,

freedom from illusion,

forbearance, truth,

restraint, calmness;

Happiness, suffering,

coming into being

and cessation of being,

fear and indeed fearlessness; 4

Nonviolence, sameness,

contentment, austerity,

charity, fame, and infamy—

In their various forms,

these conditions of beings

arise from me alone. 5

The seven exalted seers,

the four of previous times,

and also the Manus,

Having come into being from me,

are generated from my mind—

those from whom these progeny

of the world have come.¹ 6

This abounding power

and yoga of mine,

one who knows this in truth—

That one is absorbed in yoga

through unwavering yoga practice;

of this there is no doubt. 7

“I am, of everything,

the coming forth into being;

from me everything

is set forth into motion.”

Mindful [of these words],

they offer their love to me,

the enlightened ones,

being fully immersed

in feelings of love.² 8

With their thought on me,

with their life-breath

offered to me,

enlightening one another

And conversing about me

continuously, and

they are satiated and

they feel rapturous love.³ 9

For them, who are constantly

absorbed in yoga,

who offer loving service

with natural affection,

I offer that yoga

of discernment

by which they

come close to me. 10

For them especially,

out of compassion,

dwelling as the Self

within their hearts,

I dispel the darkness

that arises from

the absence of knowledge

with the radiant

lamp of knowledge. 11

Arjuna said:

You are the supreme Brahman,

the supreme dwelling place,

the supreme means of purification;

The eternal divine Person,

the original Divinity,

the unborn, all-pervading one. 12

All the seers describe you,

including the divine seer Nrada;

Also, Asita Devala, Vysa,

and now, you yourself tell me.⁴ 13

All this that you tell me

I consider to be true,

O Keshava.

Indeed, O Beloved Lord,

neither the divinities

nor the demons

know your personality. 14

Only you personally

know your Self

by your Self,

O Ultimate Person,

O Source of Beings,

O Lord of Beings,

O Divinity of Divinities,

O Master of the Universe! 15

You are able to fully

describe the divine,

for boundless are

the powers of your Self

By which,

pervading these worlds

with such boundless powers,

you are situated. 16

How may I know you,

O Yogi, while constantly

meditating upon you?

And in what various states

of being am I to meditate

upon you, O Beloved Lord? 17

Elaborating upon the yoga

and abounding power

of your Self,

O Janrdana,

Describe further,

as there is no satiation

for me while hearing

of the immortal. 18

The Beloved Lord said:

Listen! I shall tell you of

the abounding

powers of my Self

That are most prominent,

O Best of the Kurus,

for there is no end

to their extent. 19

I am the Self,

O Gudkesha,

abiding in the hearts

of all beings.

I am also the beginning

and the middle of beings,

as well as their end.⁵ 20

Among the dityas,

I am Vishnu;

of luminaries,

I am the radiant sun.

Among the Maruts,

I am Marchi;

of heavenly bodies,

I am the moon.⁶ 21

Of the Vedas,

I am the Sma;

among divinities,

I am Vsava.

Of the senses,

I am the mind;

and of beings,

I am consciousness.⁷ 22

And among the Rudras,

I am Shankara [Shiva];

among Yakshas and Rakshasas,

I am Kuvera, lord of wealth.

Among the Vasus,

I am fire;

and of lofty mountains,

I am Meru.⁸ 23

And among priests,

know me to be

the principal one,

Brihaspati, O Prtha.

Among military commanders,

I am Skanda;

of bodies of water,

I am the ocean.⁹ 24

Among exalted seers,

I am Bhrigu;

of utterances,

I am the one sacred syllable.

Of sacrifices,

I am the sacrifice of

quietly repeated prayer;

of stationary things,

I am the Himalayas;¹⁰ 25

Of all trees,

the sacred Ashwattha;

and among

divine seers, Nrada;

Among the Gandharvas,

Citraratha;

among perfected beings,

the sage Kapila.¹¹ 26

Of horses, know me

as Ucchaishravas,

who arose from the nectar;

Of princely elephants,

Airvata;

and among humans,

the ruler who protects the people.¹² 27

Of weapons,

I am the thunderbolt;

among cows,

I am the one

that fulfills desires.

I am also the procreating force,

Kandarpa;

and of serpents,

I am Vsuki.¹³ 28

Of the Ngas,

I am Ananta;

of great aquatics,

I am Varuna [their lord].

Among ancestors,

I am Aryaman;

and among subduers,

I am Death.¹⁴ 29

And among the Daityas,

I am Prahlda;

I am time of all that

moves forward in time.

Of animals,

I am the king of animals;

of winged creatures,

the son of Vinat, Garuda.¹⁵ 30

Of things that purify,

I am the purifying wind;

among wielders of weapons,

I am Rma.

Of fish,

I am the seamonster;

and of flowing waters,

I am the Ganges,

the daughter of Jahnu.¹⁶ 31

Of creations,

I am the beginning,

the end, and indeed

the middle, O Arjuna.

Of knowledge,

I am knowledge of

the ‘principle of self’;

among those

professing theories,

I am the theorem. 32

Of letters,

I am the letter A;

and of compound words,

the dual form.

Indeed, I am

imperishable time;

I am the world-creator,

with faces in every direction.¹⁷ 33

I am death, which

takes away everything,

and the rising into being

of all that will be.

Of feminine attributes

[and their presiding goddesses],

I am fame, beauty, speech,

remembrance, intelligence,

constancy, and forbearance. 34

Also, of hymns,

I am the great hymn, Brihatsma;

of poetic meters,

I am the Gyatr,

recited by saintly priests.

Of months,

I am Mrgashrsha;

of seasons,

I am the season

that abounds in flowers.¹⁸ 35

I am gambling

among cheaters;

I am splendor

of the splendid.

I am victory,

I am firm resolve,

I am courage

among the courageous. 36

Among the descendants of Vrishni,

I am Vsudeva;

among the Pndavas,

[you] the Conqueror of Wealth.

Also, among sages,

I am Vysa;

among poets,

the poet Ushan.¹⁹ 37

I am the taming rod

among those who tame;

I am moral conduct

among those who seek victory.

And indeed,

I am the silence of secrets;

I am knowledge

among those who have knowledge. 38

And I am also that which is

the seed of all beings,

O Arjuna.

There is nothing that

can exist without me—

no moving or nonmoving being. 39

There is no limit

to my boundless powers,

O Scorcher of the Enemy.

What has been described

by me is merely

an example of the extent

of my boundless power. 40

Whatever form of existence

possesses abounding power,

contains the beautiful,

or is well-endowed

with excellence—

Understand that

every such form

has become fully manifest

from but a part of my splendor. 41

But what is the necessity

of your knowing

so many things,

O Arjuna?

I support

this whole universe

continuously,

with one part [of myself]. 42

Chapter 11
Vision of the Universal Form

Arjuna said:

Due to your grace upon me,

your supreme secret

known as the ‘principle of self’,

Which has been spoken

by you in these words,

has dispelled this

bewilderment of mine. 1

For the becoming and

the passing on of beings

has been heard by me

in great detail

From you,

O One with Lotus-like Eyes,

as well as [knowledge]

of your everpresent supreme Self. 2

Thus as you have described

this about your Self,

O Highest Supreme Lord,

I desire to see your

supremely powerful form,

O Ultimate Person. 3

If you think it is possible

for me to see you

in this way, O Lord,

O Supreme Lord of Yoga,

then reveal to me

your everpresent Self.¹ 4

The Beloved Lord said:

Behold my forms,

O Prtha,

by the hundreds,

or by the thousands—

Divine, of various types,

and of various colors

and appearances. 5

Behold the dityas,

the Vasus, the Rudras,

the two Ashvins,

also the Maruts.

Many of these never

have been seen before—

behold these wonders,

O Bhrata.² 6

Before you, in one place,

behold now

the entire universe,

with every moving

and nonmoving being

Within my body,

O Gudkesha,

and whatever else

you desire to see. 7

But you are unable to see me

with only this, your own eyes.

I [therefore] give divine eyes to you—

behold my supremely powerful yoga! 8

Sanjaya said:

Thus having spoken,

O King, the exalted

Supreme Lord of Yoga, Hari,

Then revealed to Prtha

his supremely powerful

majestic form: 9

Of numerous mouths and eyes,

of numerous extraordinary

appearances;

Of numerous divine ornaments,

of numerous upraised

divine weapons; 10

Wearing divine garlands

and garments, with divine

perfumes and ointments;

Consisting of all wonders—

the Divinity, endless,

facing in all directions. 11

If a thousand suns

were to have risen

in the sky at once,

Such brilliance as this

might resemble

the brilliance

of that supreme Self. 12

There, in one place,

the entire universe

was unlimitedly divided.

The Pndava then

saw this in the body of

the Divinity of divinities. 13

Then struck with amazement,

the hairs of his limbs

standing on end,

the Conqueror of Wealth,

Bowing his head

to the Divinity,

with palms joined

in prayerful gesture, spoke. 14

Arjuna said:

I see the divinities

in your body, O Divinity—

All of this, and also various

assemblages of beings,

Lord Brahm sitting

on the seat of the lotus,

As well as all the seers

and divine serpents. 15

With many arms, bellies,

mouths, and eyes,

I see you everywhere

in your unending form—

No end, nor middle,

nor even beginning

of yourself

Do I see, O All-Pervasive

Supreme Lord,

of all-pervading form. 16

Wearing a crown,

bearing a club,

and holding a disc,

A mass of light

shining everywhere—

I see you, so difficult

to perceive all at once,

With the brilliance of

the sun and blazing fires,

which is immeasurable! 17

You are the indestructible,

the supreme object of knowledge.

You are the supreme

resting place of all.

You are the everpresent

protector of lasting dharma.

You are the eternal Person—

so it is understood by me.³ 18

Having no beginning,

middle, or end,

of unlimited prowess,

Of unlimited arms,

with the moon and sun

as your eyes—

I behold you, whose mouths

are of blazing fire,

Burning this entire universe

with your own splendor. 19

Indeed, that which is between

heaven and earth

Is pervaded by you alone

in all directions.

Seeing this wondrous

terrible form of yours,

The three worlds tremble,

O Mighty Self. 20

For over there, multitudes

of celestial beings

enter into you.

Some, daunted,

sing praises to you with

palms prayerfully joined.

Crying out “Glory!”

multitudes of great seers

and perfected beings

Praise you with abundant

prayerful hymns. 21

The Rudras, dityas,

Vasus, and Sdhyas;

The Vishva deities,

the two Ashvins, the Maruts,

and the forefathers;

The multitudes of Gandharvas,

Yakshas, Asuras,

and perfected beings—

All behold you

and are truly amazed.⁴ 22

Your exalted form of

numerous mouths

and eyes,

O Mighty-Armed,

of numerous arms,

thighs, and feet,

Of numerous bellies,

with numerous

frightful teeth—

Seeing this, the worlds

are trembling,

so also am I. 23

Touching the blazing

sky of many colors,

With mouths opened wide

and expansive blazing eyes—

Truly having seen you,

my inner self trembles,

And I find neither stability

nor tranquility, O Vishnu. 24

And having seen your mouths

with frightful teeth,

Resembling the fires

of the end of cosmic time,

I know not any sense of direction

and I find no shelter—

Be merciful,

O Lord of Divinities,

dwelling place of the universe! 25

And [rushing] toward you,

over there, are all the sons

of Dhritarshtra,

Indeed, along with multitudes

of protectors of the earth

Such as Bhshma, Drona,

and even the son

of the charioteer—

Also along with our

own chief warriors.⁵ 26

In haste they enter

your mouths,

Which are terrible

with frightful teeth.

Some, clinging

between your teeth,

Are vividly seen with

their heads crushed. 27

As the rivers’ many

currents of water

Rush forward

toward the sea alone,

So, over there,

those heroes

of the world of men

Enter into your

wildly flaming mouths. 28

As moths,

with great velocity,

Enter a blazing fire

unto their destruction,

Similarly,

the worlds also

Enter your mouths

with great velocity,

unto their destruction. 29

Devouring them

from every side,

you lick up

All the worlds with

your flaming mouths.

Filling the entire

universe with splendor,

Your fierce rays burn,

O Vishnu. 30

Tell me, who are you,

of such terrifying form?

Respects unto you,

O Best of Divinities—

be merciful!

I wish to truly know you,

the Original One,

For I do not fully

understand what you have

set forth into motion. 31

The Beloved Lord said:

Time I am,

acting to destroy the worlds,

advancing forward

To completely annihilate

the worlds here,

ever turning forward.

Even without you [acting],

they shall all cease to be—

Those who are warriors

arrayed on the opposing side. 32

Therefore you must rise up,

aspire to glory;

Conquering your enemies,

enjoy prosperous kingship!

By me these very men

have already been slain—

Merely be the instrument,

O Masterful Archer. 33

Drona and Bhshma

and Jayadratha,

And also Karna,

as well as other

warrior heroes,

Are already slain by me;

do not hesitate—

you must slay them!

Fight, for you

shall conquer

your rivals in battle! 34

Sanjaya said:

Having heard these

words of Keshava,

With palms joined in

prayerful gesture, trembling,

the diademed one [Arjuna],

Offering obeisance,

spoke yet again to Krishna.

While stuttering,

timid and terrified,

he bowed down. 35

Arjuna said:

It is appropriate, O Hrishkesha,

that by declaring your fame

The world loudly rejoices

and is overjoyed.

Demons, terrified,

flee in every direction,

And all the multitudes of

perfected beings shall bow down. 36

And why should they not

bow down to you,

O Extraordinary Self?

More venerable even than Brahm,

you are the original creator.

O Unlimited Lord of Divinities,

dwelling place of the universe,

You are the indestructible,

the existent, the nonexistent,

and that which is beyond. 37

You are the original Divinity,

the ancient cosmic Person.

You are the highest

resting place

of this universe.

You are the knower,

what is to be known,

and the highest domain.

By you this universe is pervaded,

O One of Unlimited Form. 38

You are Vyu, Yama, Agni,

Varuna, the moon,

Prajpati, and

the Great-Grandfather.

Obeisance! Obeisance unto you

a thousand times over,

And again, even more—

obeisance, obeisance unto you!⁶ 39

Obeisance unto you

from the front

and from behind.

May there also be obeisance

unto you from all sides,

O Everything.

Of immeasurable prowess,

of unlimited might,

You complete everything—

therefore, you are everything. 40

Thus thinking of you as “friend,”

whatever has been spoken

inappropriately by me,

Such as “O Krishna,

O Ydava, O friend,”

Without knowing

this magnificence of yours,

Due to my carelessness

or even out of affection; 41

And if in sporting together

you were treated

disrespectfully by me,

During play or rest,

while sitting or dining,

When alone, O Achyuta,

or even before others’ eyes—

For that I beg

your forgiveness,

O Unfathomable One! 42

You are the Father of the world,

of the moving

and the non-moving,

And you are to be honored

as its most worthy guru.

There is no other equal to you—

how could there be

anyone greater,

Even in all the three worlds,

O One of Incomparable Being? 43

Therefore, bowing down,

prostrating my body before you,

I ask you, the worshippable Lord,

to bestow your grace.

As a father is to a son,

as a friend to a friend,

As a dearly loved one

to a dearly beloved—

be pleased to show your

loving kindness, O Divinity. 44

Having seen what never

has been seen before,

I am exceedingly pleased,

Yet my mind is distressed

and filled with fear.

O Divinity, allow me to see

that very [intimate] form.

Bestow upon me your grace,

O Lord of Divinities,

dwelling place of the universe. 45

Adorned by the diadem,

bearing the club,

with disc held in hand,

I desire to see you

just as before.

In that very form

having four arms,

Please become manifest,

O Thousand-Armed One,

O Universal Form! 46

The Beloved Lord said:

Bestowing my grace

upon you, O Arjuna,

This supreme form

has been manifested

from the yoga of my Self.

Consisting of splendor,

it is all-pervasive,

unending, and original—

[This form] which has

not been seen before

by anyone other than you. 47

Not by the Vedas,

sacrifice, or study,

nor by giving [in charity],

Nor even by rites,

nor by severe austerities

Am I able to be seen

in such a form,

within the world of humans,

By anyone other than you,

O Hero of the Kurus. 48

Do not fear

and do not be confused,

Having seen such

a frightful awesome form

as this one of mine.

As one whose fear

has been dispelled,

with mind appeased,

Once again

you may behold

my very [intimate] form.⁷ 49

Sanjaya said:

Thus having spoken

this to Arjuna,

Vsudeva revealed his

own form as before.

And he calmed that

frightened one,

Assuming once again

the gentle appearance

of the exalted Self. 50

Arjuna said:

Seeing this gentle

humanlike form

of yours, O Janrdana,

I am now fulfilled,

with thought restored

to a normal state.⁸ 51

The Beloved Lord said:

Very rarely seen

is this form of mine

that you have seen.

Even the divinities

are always desiring

a vision of this form. 52

Not by study of the Vedas,

nor by austerity,

nor by giving,

nor by sacrifice

Am I able to be seen

in such a form

as you have seen me. 53

Only by the offering of

one’s love to none other,

O Arjuna, am I able,

in such a form,

To be known and

to be truly seen,

and to be attained,

O Fighter of the Enemy. 54

Acting for me

in one’s actions,

being devoted to me,

offering love to me,

having no attachments,

Free from enmity

toward all beings—

this is the one

who comes to me,

O Son of Pndu. 55

Chapter 12
The Way of Love

Arjuna said:

Those who are thus

constantly absorbed in yoga,

who fully worship you by

offering their love,

And also those who [worship]

the imperishable unmanifest—

which of these is the greatest

among those who know yoga? 1

The Beloved Lord said:

Directing the mind to me,

those who are always

absorbed in yoga

worship me.

Endowed with the highest faith,

they are considered by me

to be the most

absorbed in yoga. 2

But those who worship

the imperishable,

the uncontainable,

the unmanifest;

The all-pervading,

the inconceivable,

the unchanging,

the immovable,

and the constant; 3

Having fully controlled

the aggregate of the senses,

having the same discernment

in all instances—

They also attain me,

delighting in

the welfare of all beings. 4

Difficulty is greater

for those whose thought

is attached

to the unmanifest.

Certainly, the goal of

reaching the unmanifest

is very hard to attain

by the embodied. 5

However, for those who,

having fully renounced

all actions in me,

are devoted to me

Through this yoga

and by no other means;

who, meditating on me,

offer worship; 6

For them, I soon

become the one who

completely lifts them up

from the ocean

of the cycle of death,

O Prtha,

for their thought

has been drawn

to enter into me. 7

Place your mind on me alone;

let your discernment

enter into me.

You shall dwell

only in me

from now forevermore—

of this there is no doubt. 8

Moreover, if you are

unable to fully absorb

your thought in me

with steadiness,

Then, with the practice of yoga

seek to attain me,

O Conqueror of Wealth. 9

If you also are incapable

of practicing this,

become wholly devoted

to me in action;

For even by

enacting such

actions for my sake,

you shall attain perfection. 10

If even this you

are unable to enact,

then, relying on me

through yoga,

With the relinquishment

of the fruits of all action—

act with restraint,

in possession of the self. 11

For knowledge is better

than practice;

meditation

is preferred

over knowledge;

From meditation comes

the relinquishment

of the fruits of action;

from relinquishment

comes peace, immediately. 12

One who has no disdain

for any being,

who is amicable

as well as compassionate;

Who is without

the sense of ‘mine’,

without the notion

of ‘I am acting’;

who is the same in

suffering and happiness,

who is patient; 13

The yogi who is

always fully satisfied,

whose self is controlled,

being of firm resolve;

Whose mind and discernment

are focused on me,

whose love is offered to me—

that one is dearly loved by me. 14

One before whom the world

is not disturbed,

and who is not disturbed

by the world;

Who is freed from elation,

impatience, fear,

and anxiety—

that one also

is dearly loved by me. 15

One who is impartial, pure,

capable, detached,

free from anxiety;

Who has completely

relinquished all undertakings—

that one, who offers love to me,

is dearly loved by me. 16

One who neither

relishes nor loathes,

who neither

laments nor desires,

Relinquishing the pleasant

and the unpleasant—

that one, who is filled

with offerings of love,

is dearly loved by me. 17

The same toward both

enemy and friend,

honor and dishonor;

The same in cold and heat,

happiness and suffering;

freed from attachment; 18

One for whom blame

and praise are equal,

who is disciplined in speech,

satisfied with whatever

comes of its own accord;

Who is without

[attachment to] home,

who is of steady mind,

replete with offerings of love—

such a person is dearly loved by me. 19

Indeed, this is the immortal

essence of dharma,

which has been declared;

those who participate in

this worship fully,

Who have faith,

who are devoted to me,

who have offered their love—

they are most dearly loved by me. 20

Chapter 13
Primordial Nature and the Person

Arjuna said:

Primordial nature

and also the person,

the field as well as

the knower of the field,

Knowledge and

the object of knowledge—

I desire to learn about these,

O Keshava.¹

The Beloved Lord said:

This body,

O Son of Kunt,

is considered “the field.”

One who realizes this—

such a one they call

“a knower of the field,”

those who are realized in that. 1

Understand me also to be

the knower of the field

in all fields, O Bhrata.

Knowledge of both the field

and the knower of the field—

this is deemed by me to be knowledge. 2

This field—what it is

and what its nature is,

what its transformations are

and from where they [originate];

And who one [the knower] is

and what one’s powers are—

hear briefly about these from me. 3

It has been sung

in numerous ways by seers,

in various types of

sacred hymns,

And indeed,

in the aphoristic phrases

concerning Brahman,

which are full of reasoning

and firm resolve.² 4

The gross elements,

the notion of ‘I am acting’,

the faculty of discernment,

and also the unmanifest;

The senses,

which are ten and one,

and the five regions

of the senses; 5

Desire, aversion,

happiness, suffering,

the aggregate whole,

thought, and constancy—

This is described in brief

as the field, along with

its transformations. 6

Absence of pride,

absence of deceit,

nonviolence,

patience, honesty;

Service to the guru,

purity, stability,

control of the self; 7

Dispassion for the objects

of the senses, and also,

absence of the notion

of ‘I am acting’;

Foreseeing the perils

of birth, death,

old age, disease,

and suffering; 8

Absence of attachment

and excessive affection

for children, spouse,

home, and so on;

Also, constant

same-mindedness in

desirable and undesirable

circumstances;³ 9

And absorbed in me

with no yoga other than

the unwavering

offering of love;

Dwelling in

a secluded place,

having disregard

for crowds of people; 10

Continuity in knowledge of

the ‘principle of self’,

with a vision of the object

of that knowledge

of the truth—

This is declared

to be knowledge;

the absence of knowledge

is whatever is contrary to this.⁴ 11

I shall describe

what is to be known,

knowing which one

attains immortality:

Beginningless,

subordinate to me,

Brahman is said to be

neither existent

nor nonexistent. 12

Having hands and feet everywhere,

with eyes, heads, and faces

everywhere,

Hearing everywhere in the world,

surrounding everything,

it remains constant. 13

Having the appearance

of the ‘qualities’ of

all the senses,

though devoid

of all the senses;

Unattached yet

supporting everything;

free of the ‘qualities’

though the experiencer

of the ‘qualities’; 14

Outside and inside of beings,

not moving

and yet moving,

Due to its subtle nature

it is unknowable—

it is both far away and near. 15

And among beings it is

undivided, though

remaining as if divided.

It is to be known

as the sustainer of beings,

and as the one who absorbs them

and sends them forth into being. 16

Also, of luminaries,

it is said to be

the luminary

beyond darkness.

It is knowledge,

what is to be known,

and the purpose of knowledge—

it is seated in the heart of everyone. 17

Thus the field,

as well as knowledge

and the object of knowledge,

have been briefly described.

One whose love

is offered to me,

who realizes this knowledge,

comes forth to my state of being. 18

Primordial nature

and indeed the person—

know for certain that both

are without beginning,

And know that the ‘qualities’

and also their transformations

become manifest

from primordial nature. 19

In that which involves

the object of action,

the means of action,

and the cause of action,

primordial nature

is said to be the cause.

[Whereas] the person,

while experiencing the states

of happiness and suffering,

is said to be the cause. 20

For the person situated

in primordial nature

experiences the ‘qualities’

born of that primordial nature.

Attachment

to the ‘qualities’

is the cause of one’s birth

into pure and impure wombs. 21

The observer and consenter,

the supporter,

the beloved recipient,

the exalted supreme Lord,

Or even the “supreme Self”

is declared to be

the highest Person

in this body. 22

Whoever thus knows the Person

and primordial nature,

along with the ‘qualities’—

That one, though existing

in any condition whatsoever,

does not take birth again. 23

By means of meditation,

some perceive the Self

within the self, by the self;

Others, by the yoga of Snkhya,

and even others,

by the yoga of action. 24

Still others,

having no knowledge,

thus only hearing

from others, offer worship.

And indeed they also

cross beyond death,

devoted to what

they have heard. 25

As for any being,

stationary or moving,

it takes birth

Due to the union of the field

with the knower of the field,

O Best of the Bharatas. 26

Situated as the same in

all beings is the highest

supreme Lord,

Who is not perishing

when they are perishing—

one who sees this,

that one [truly] sees. 27

Indeed, seeing the same

supreme Lord fully

established everywhere,

One does not harm

the self by the self—

from there one reaches

the highest goal. 28

By primordial nature alone,

actions are being

completely enacted.

One who sees this,

and thus sees that the self

is not the creator of action—

that one [truly] sees. 29

When one perceives

the various states of being

as abiding in one place,

And from that alone

their emanation,

then one fully

attains Brahman. 30

Due to having no beginning,

free from the effect

of the ‘qualities’,

that everpresent supreme Self,

Though situated in the body,

O Son of Kunt,

does not act—

nor is it tainted [by action]. 31

Just as all-pervasive space

is not tainted

due to its subtle nature,

Similarly, the Self

abiding in every body

is not tainted. 32

As the sun alone

illuminates

this entire world,

So the one who

resides in the field

illuminates

the entire field, O Bhrata. 33

Thus the difference

between the field

and the knower of the field,

[seen] with the eye of knowledge,

And the release of beings

from primordial nature—

those who know of these,

it is they who attain the Supreme. 34

Chapter 14
The Qualities of Nature

The Beloved Lord said:

I shall describe further

the best of knowledge,

the ultimate knowledge,

Knowing which, all seers

have gone from here

to the highest perfection. 1

Taking refuge in this knowledge,

having come to a state

of likeness with me,

Even during creation

they do not take birth—

nor do they tremble

during cosmic absorption. 2

The great Brahman

is my womb;

in this I place

the [cosmic] embryo.

The coming forth

of all beings becomes

manifest from that,

O Bhrata. 3

In all wombs, O Son of Kunt,

for whatever forms

come into being—

For them, the great Brahman

is the [cosmic] womb;

I am the father

who gives forth the seed. 4

“Sattva, rajas, and tamas,”

the ‘qualities’ arising

from primordial nature,

O Mighty-Armed,

bind the everpresent

embodied to the body. 5

Among these, sattva,

due to its untainted nature,

is illuminating,

free from contamination.

It binds one by

attachment to happiness,

also by attachment

to knowledge,

O Blameless One. 6

Know that rajas

is of the nature of

passion, arising from

thirst and attachment.

It tightly binds

one who is embodied,

O Son of Kunt,

by attachment to action. 7

Moreover, know

that tamas is born of

the absence of knowledge,

bewildering all

who are embodied;

With negligence,

lethargy, and sleep,

it binds tightly,

O Bhrata. 8

Sattva causes attachment

to happiness

and rajas to action,

O Bhrata.

Obscuring knowledge,

however, tamas

causes attachment

even to negligence.¹ 9

Dominating rajas and tamas,

sattva becomes

prominent,

O Bhrata;

Likewise rajas,

with sattva and tamas;

and also tamas,

with sattva and rajas. 10

When in all

the gates of this body,

illumination gives rise

To knowledge,

then it should be

understood that, indeed,

“sattva is dominant.” 11

Greed, exertion,

the undertaking of actions,

disquietude, and desire—

These are produced

when rajas is dominant,

O Best of the Bharatas. 12

The absence of light,

also inactivity, negligence,

and even bewilderment—

These are produced

when tamas is dominant,

O Son of Kuru. 13

Now when, under

the dominance of sattva,

the embodied goes

to cosmic absorption,

Then one attains

the pure worlds

of those who

know the highest. 14

Having gone forth

to cosmic absorption

in the state of rajas,

one is born among

those attached to action.

Likewise, being absorbed

into the cosmos while

in the state of tamas,

one is born into the wombs

of bewildered persons. 15

Of action that is

virtuous when enacted,

they say the fruit is untainted,

having the nature of sattva.

The fruit of rajas,

however, is suffering;

the absence of knowledge

is the fruit of tamas. 16

From sattva,

knowledge is born,

and indeed from rajas, greed.

Negligence and bewilderment

arise from tamas, as well as

the absence of knowledge. 17

Those established in sattva

progress upward;

those attached to rajas

remain in the middle;

Those established

in the lowest state

progress downward—

those attached to tamas. 18

When the observer [self]

perceives no agent of action

other than the ‘qualities’,

And knows what is

higher than the ‘qualities’—

that one attains my state of being. 19

Transcending these

three ‘qualities’

emerging from the body,

the embodied one,

Freed from birth,

death, old age,

and suffering,

attains immortality. 20

Arjuna said:

By what characteristics

does one become identified

once having transcended

these three ‘qualities’,

O Majestic One?

What is one’s conduct,

and how does one

transcend these

three ‘qualities’? 21

The Beloved Lord said:

Both illumination

and activity, and

even bewilderment,

O Son of Pndu—

One neither despises

these states when they occur

nor desires them when

they cease to occur.² 22

One who is seated

as if seated apart;

who is not disturbed

by the ‘qualities’,

Thinking only

that “the ‘qualities’

[of nature] are at work”;

who remains fixed,

who is not shaken; 23

For whom suffering and

happiness are the same,

being in one’s natural state;

for whom a lump of earth,

a stone, and gold are the same;

For whom the dearly loved

and the unloved are equal;

who is grave, equal in blame

and praise of one’s self; 24

Who is equal in both

honor and dishonor,

equal to friendly

and rival factions,

Completely relinquishing

all undertakings—

that one is said

to have transcended

the ‘qualities’. 25

And one who, unfailingly,

with the yoga of

offering love,

serves me—

That one, transcending

these ‘qualities’,

prepares oneself for

being united with Brahman. 26

Truly, of Brahman,

I am the foundation—

and of the immortal

that is everpresent,

Also, of dharma

that is everlasting,

and of happiness

that is extraordinary. 27

Chapter 15
The Ultimate Person

The Beloved Lord said:

With its roots upward

and its branches downward,

they speak of the everlasting

Ashwattha tree,

Whose leaves

are the Vedic hymns—

one who knows this

is a knower of the Vedas.¹ 1

Extending downward and upward,

its branches are nourished

By the ‘qualities’ [of nature],

with its fresh shoots

as the objects of the senses.

Also stretched downward

are its roots,

Promoting action

in the world of humans. 2

The form of this [tree]

here in the world

cannot be perceived—

Not its end

nor beginning

nor foundation.

Cutting this Ashwattha tree,

whose roots

are fully grown,

With the strong

ax of detachment; 3

Then that place

is to be sought

To which having gone

such persons

never again return,

[Declaring]: And to that,

indeed I offer myself,

to that original Person

From whom cycles

of cosmic activity have

issued forth in former ages. 4

Without pride or bewilderment,

having conquered

the faults of attachment;

Constantly situated

in the ‘principle of self’

with desires turned away;

Liberated from

the dualities known

as happiness and suffering—

Those who

are not bewildered

attain that everlasting place. 5

Neither the sun,

nor the moon,

nor fire illuminates

that realm

To which having gone

they do not return—

that is my supreme dwelling. 6

A part of me alone

in the world of the living

is the living being,

which is eternal.

It draws to itself the senses,

the mind being the sixth,

all of which are situated

in primordial nature. 7

When one acquires a body

and also,

when one departs from it,

its master [the self],

Carrying these [senses],

moves on,

as the wind carries

scents from their source. 8

The senses of hearing,

sight, and touch,

as well as taste

and smell—

Presiding over these

and the mind,

one pursues the objects

of the senses. 9

Whether departing from

or remaining in [the body],

or experiencing [sense objects],

affected by the ‘qualities’,

Those who are very bewildered

do not perceive this [self]—

those with the eye

of knowledge see this. 10

And upon striving,

yogis see that [Self]

which exists

within the self.

But those who are

not self-actualized,

even though striving,

cannot see this,

being unthoughtful. 11

The splendor that comes

forth from the sun,

which illuminates

the entire universe;

That which

is in the moon

and in fire—

know this splendor

as belonging to me. 12

And entering the earth,

I sustain beings

by my potency.

And I nourish all vegetation

by becoming the moon,

which contains

the essence of taste.² 13

I, becoming the digestive fire

dwelling in the bodies

of breathing beings,

In conjunction

with the incoming

and outgoing breaths,

digest the four types

of foodstuffs.³ 14

And I have fully entered

into the hearts of all;

From me come remembrance,

knowledge, and forgetfulness.

And by all the Vedas

only I am to be known;

I am the author of Vednta

and truly the knower of the Vedas.⁴ 15

The two types of persons

in the world are these:

the perishable and

also, the imperishable.

The perishable

consists of all beings;

the imperishable is described

as those who are situated

in the highest [state].⁵ 16

Yet there is another—

an ultimate person

called “the supreme Self,”

Who, entering into

the three worlds,

maintains them

as the everpresent

supreme Lord.⁶ 17

Because I am beyond

the perishable

and am even higher

than the imperishable,

Therefore, I am celebrated

in the oldest texts

and in the Vedas

as the Ultimate Person. 18

One who,

unbewildered,

thus knows me

as the Ultimate Person—

That one, who is

a knower of all,

offers love to me with

all of one’s being, O Bhrata. 19

Thus it is the greatest secret

of the revealed scriptures—

this has been disclosed by me,

O Faultless One.

Having discerned this,

one would possess

discernment,

and would have enacted

all that is required

to be enacted, O Bhrata. 20

Chapter 16
The Divine and Ungodly Natures

The Beloved Lord said:

Fearlessness, complete

purity of existence,

steadfastness in

the yoga of knowledge;

Acts of giving and restraint,

sacrifice, study of scripture,

austerity, and sincerity; 1

Nonviolence, truthfulness,

freedom from anger,

relinquishment, peacefulness,

absence of slander;

Compassion for all beings,

freedom from longing,

gentleness, humility,

absence of agitation; 2

Vitality, patience, tenacity,

purity, freedom from envy,

absence of excessive pride—

These become the attributes

for those of divine birth,

O Bhrata. 3

Deceitfulness, arrogance,

and excessive pride;

wrath, and indeed harshness,

Also absence of knowledge—

these are the attributes,

O Prtha, for those

of ungodly birth. 4

The divine attributes move one

toward complete freedom;

the ungodly attributes,

it is thought, toward bondage.

Do not worry—

you are wellborn

with divine attributes,

O Son of Pndu. 5

The creation of beings

in this world is only

of two types: the divine

and the ungodly.

The divine has been

described in detail,

O Prtha;

now hear from me

about the ungodly. 6

Both activity and inactivity

ungodly persons

do not understand.

Neither purity

nor good behavior

nor truth is found in them. 7

Without reality,

without foundation,

the world, they say,

is without the supreme Lord,

That the one is not brought

into being by the other—

then by what?

It is caused by selfish desire. 8

Supporting this view,

persons whose self is lost,

having little discernment,

Whose actions are cruel—

they come forth into being

as enemies of the world

for its destruction. 9

Resorting to insatiable desire,

filled with deceitfulness,

pride, and arrogance;

Due to bewilderment,

holding onto notions

that are held as untrue—

they proceed with impure resolve. 10

And subjected to

immeasurable anxiety,

which continues until

one’s final death;

Having gratification

of selfish desires as

one’s highest aim,

convinced that

“this is all there is”— 11

Bound by a hundred

chains of hope,

devoted to desire

and wrath,

With the aim of

indulging in desires—

those persons seek

the accumulation of wealth

by unjust means. 12

“Today this has been

acquired by me;

this desire I shall fulfill.

This belongs to me—

even more wealth

shall become mine.” 13

“That enemy

has been slain by me,

and I shall also slay others.

I am the supreme lord,

I am the enjoyer;

I am perfect, powerful,

and happy.” 14

“I am wealthy,

of high birth;

who else is there

like me?

I shall sacrifice,

I shall offer gifts,

I shall rejoice,”

say those bewildered

by a lack of knowledge. 15

Carried away by many thoughts,

enveloped in a snare

of bewilderment,

Very attached to the enjoyment

of selfish desires—

they fall into an unclean

place of torment. 16

Self-centered, stubborn,

full of pride and conceit

coming from wealth,

They perform sacrifices

in name only, with deceit—

not according to what

previously has been enjoined.¹ 17

The notion of ‘I am acting’,

also power, arrogance,

selfish desire, wrath—

completely attached to these,

Such envious persons

loathe me

in their own bodies

and in the bodies of others. 18

Those who hate,

who are cruel,

low persons caught in

the cycle [of birth and death]—

I repeatedly hurl

such impure persons

only into the wombs

of the ungodly. 19

Having come

into an ungodly womb,

those who are bewildered

birth after birth,

Not ever attaining me,

O Son of Kunt—

they then go

to the lowest place. 20

This is the threefold passage

of a tormented existence,

which destroys the self:

Desire, anger, also greed—

therefore, it is these three

that one should relinquish. 21

Completely freed

from these three

passages of darkness,

O Son of Kunt,

A human being does

what is best for the self,

then goes to the highest place. 22

One who, abandoning

scriptural injunction,

acts according to one’s

own selfish desires—

That person does not

attain perfection,

nor happiness,

nor the highest place. 23

Therefore, let scripture

be your authority

for understanding what

action should be performed

and what action should

not be performed.

Knowing the prescribed

scriptural injunctions,

you are obliged to enact

such action in this world. 24

Chapter 17
The Three Types of Faith

Arjuna said:

Those who,

having abandoned

scriptural injunctions,

engage in sacrifice,

endowed with faith—

What indeed is

their condition,

O Krishna:

is it sattva, rajas, or tamas? 1

The Beloved Lord said:

The faith of the embodied

is of three types,

arising from one’s

particular state of being:

“That of the nature of sattva,

or of the nature of rajas,

or even of the nature of tamas”—

now hear about this. 2

According to the degree of sattva,

the faith of everyone

becomes manifest,

O Bhrata.

A person is made of this faith—

whatever the faith,

that is indeed

what one is.¹ 3

Those of the nature of sattva

offer sacrifice to divinities;

those of the nature of rajas

offer sacrifice to spirits

and demonic beings.

To ghosts and multitudes

of departed beings,

the others, those humans

of the nature of tamas,

offer sacrifice. 4

Those persons

who perform terrible

austerities not enjoined

in the scriptures,

Who are fully united

with deceit and the notion

of ‘I am acting’,

who are full of selfish

desire, passion, and power; 5

Mindless ones,

causing torment

to the aggregate of elements

existing within the body,

And thus to me,

who am also existing

within the body—

know them to be

of ungodly resolve. 6

Indeed, the food

that becomes dear

to each person

is even of three types,

As well as one’s sacrifice,

austerity, and also

one’s acts of giving—

hear of their differences. 7

Promoting life, energy,

strength, good health,

happiness, and satisfaction;

Flavorful, appealing,

substantial, and hearty—

such foods are dear to those

of the nature of sattva. 8

Bitter, sour, salty,

very hot and acidic,

astringent and burning,

Causing misery,

sorrow, and disease—

such foods are desired

by those of the nature of rajas. 9

Food that is no longer fresh,

that is tasteless, putrid,

and stale,

That has been rejected

and is also impure—

eating such foods is dear

to those of the nature of tamas. 10

Sacrifice offered as observed

in scriptural injunctions

by one who does

not desire its fruits,

Whose mind is completely

absorbed in the thought that,

“only sacrifice is to be made”—

this is of the nature of sattva. 11

But that which is offered

with a motive for the fruit,

and indeed, even with

a deceitful purpose,

O Best of the Bharatas—

know that this sacrifice

is of the nature of rajas. 12

Sacrifice that is lacking

in scriptural foundation,

with no offering of grains,

with no recitation of mantras,

without monetary donations,

Completely devoid of faith—

this they regard as having

the nature of tamas. 13

Respect for the divinities,

the twice-born, the gurus,

and for those who possess

profound knowledge;

purity, sincerity,

Chastity, and

nonviolence—

this is called

austerity of the body.² 14

Words that do not cause distress,

that are truthful,

endearing, and beneficial;

And further, the practice

of reciting sacred texts—

this is called

austerity of speech. 15

Calmness of mind,

gentleness, silence,

control of the self,

“Complete purity of being”—

this is called austerity

in relation to the mind. 16

That threefold austerity

practiced by humans

who possess the highest faith,

Who do not desire its fruits,

who are absorbed in yoga—

they regard that as having

the nature of sattva. 17

That austerity which is enacted

with pretense, and indeed

with the aim of receiving

kind treatment, respect,

and honor—

That is declared

in this world to be

of the nature of rajas,

vacillating and unstable. 18

That which is enacted

with bewildered notions,

with self-inflicted pain,

Or with the aim of

destroying another—

that austerity is said to be

of the nature of tamas. 19

That gift which is given

with the thought that,

“this should be given,”

to one who may not

act reciprocally,

At an appropriate

time and place,

and to a worthy person—

that gift is to be

remembered as having

the nature of sattva. 20

But that gift which is given

with the aim of gaining

a returned favor, or

further, aspiring

for the fruit,

Or which is given

reluctantly—

that gift is to be

remembered as having

the nature of rajas. 21

That gift which is given

at an inappropriate

time and place,

to unworthy persons,

Without acting respectfully

or with contempt—

that is declared to be

of the nature of tamas. 22

“OM TAT SAT”—

these are the designations

of Brahman, which are

remembered as threefold.

By this, the Brahmins

and the Vedas

and sacrifices were

ordained in ancient times. 23

Therefore, with the sounding

of [the syllable] “OM”—

acts of sacrifice, giving,

and austerity,

Which are prescribed

by scriptural injunction,

are always set into motion

by those who profess Brahman. 24

Uttering “TAT” without

the aim of the fruit—

acts of sacrifice and austerity,

And various acts of giving

are enacted by those

who desire liberation. 25

In the meaning

of ‘eternal truth’

and in the meaning

of ‘truth-seeking sage’

this word “SAT”

is properly engaged.

When action

is praiseworthy,

O Prtha,

the word “SAT”

is also engaged. 26

Steadfastness in sacrifice,

in austerity, and in giving

is also called “SAT,”

And any action for

the sake of such purposes

is likewise explained as “SAT.” 27

Without faith,

that which is sacrificed,

given, performed as

intense austerity,

or enacted

Is called “asat” [not SAT],

O Prtha, and is not

truly that [as it seems]—

for those having passed on,

or for us remaining here

in this world.³ 28

Chapter 18
The Supreme Secret of Yoga

Arjuna said:

About renunciation,

O Mighty-Armed,

I desire to know the truth,

And about relinquishment,

O Hrishkesha;

also the distinctions

between them,

O Slayer of Keshi. 1

The Beloved Lord said:

The renouncing of acts

arising from selfish desire

wise ones understand

to be renunciation.

The relinquishing of

the fruits of all action

seers declare

as relinquishment. 2

“It is to be relinquished

for it is full of fault,”

certain thoughtful persons

declare of action.

“Actions of sacrifice,

giving, and austerity

are not to be relinquished,”

yet others declare. 3

Hear my conclusion

on this subject

of relinquishment,

O Best of the Bharatas.

For relinquishment,

O Tiger Among Men,

is widely proclaimed

to be of three types. 4

Actions of sacrifice,

giving, and austerity

are not to be relinquished;

rather, they are to be enacted.

Sacrifice, giving, and austerity

are certainly sources

of purification for

thoughtful persons. 5

“These actions, however,

only after relinquishing

attachment to them

and their fruits,

Should be enacted,”

O Prtha—

this, without doubt,

is my highest opinion. 6

So renunciation

of prescribed action

is not appropriate.

Complete relinquishment

of such due to bewilderment

is proclaimed to be

of the nature of tamas. 7

Who deems action as “difficult,”

only due to fear

of bodily suffering—

one who should

relinquish in this way,

Enacting relinquishment

of the nature of rajas,

certainly would not obtain

the fruits of such relinquishment. 8

“It should be enacted,”

indeed, that action

which is enacted

because it is prescribed,

O Arjuna.

Relinquishing attachment

and certainly the fruit,

such relinquishment

is thought to be

of the nature of sattva. 9

One who is not adverse

to disagreeable action

nor attached to that

which is agreeable—

Such a relinquisher

is fully absorbed in sattva;

the doubts of that

learned person are severed. 10

For one who bears a body

is not able to relinquish

actions entirely;

Yet one who relinquishes

the fruits of action—

that one is said to be

“one who relinquishes.” 11

Undesirable,

desirable, and mixed

are the threefold

fruits of action,

Which continue

to come into being

for those who

do not relinquish,

even after passing on,

but never for those

who are renouncers. 12

The five causes of action,

O Mighty-Armed—

learn from me about these,

Which have been declared

in the enacted conclusions

by the followers of Snkhya

for success in all actions: 13

[They are] the physical basis,

also the agent of action,

and the various

means of action,

And the different types

of various movements,

and even the divine forces,

the fifth of these. 14

With one’s body,

speech, or mind,

whatever action

a human undertakes,

Whether it be normal,

or contrary to the norm—

these are its five causes. 15

This being so,

one who perceives

the self alone as

the agent of action,

Due to one’s

inner discernment

not being active—

that one does not

truly perceive things,

being weak-minded. 16

One whose state of being

is free from the notion

of ‘I have acted’,

whose discernment

is not contaminated—

That one,

even though having

slain these people,

does not slay;

nor is that one bound. 17

Knowledge,

the object of knowledge,

and the knower

are the three factors

that compel one to act.

The means of action,

action itself, and

the agent of action

are the three factors

that constitute action. 18

Knowledge and action

and the agent of action

are [all] of three types,

determined by the divisions

of the ‘qualities’.

This is declared

in the Snkhya theory

of the ‘qualities’—

hear also about these,

as they are. 19

That by which one

perceives in all beings

one everpresent being,

Who is undivided

among divided beings—

understand that knowledge

to be of the nature of sattva. 20

But with a view of separateness,

that knowledge

which understands

various states of being

As having been separately

formed in all beings—

understand that knowledge

to be of the nature of rajas. 21

However, that [knowledge]

wherein one thing

is taken to be the whole—

being attached, without reason,

to the performance of

[a single] activity

Having no true value

or significance—

that is said to be

of the nature of tamas. 22

Disciplined,

free from attachment,

acting without

passion or repulsion,

Without desiring to obtain

the fruit of action—

that is said to be

of the nature of sattva. 23

But that action which,

with the hope of

fulfilling selfish desires,

or further, with the notion

of ‘I am acting’,

Is enacted

with great effort—

that is declared to be

of the nature of rajas. 24

Disregarding consequences,

loss, harm, and also

personal capacity—

Such action, undertaken

due to bewilderment,

is said to be of

the nature of tamas. 25

Freed from attachment,

not speaking of oneself,

fully endowed with

energy and steadfastness,

Unaffected by both success

and lack of success—

such an agent of action

is said to be of

the nature of sattva. 26

Passionate, desirous of

gaining the fruits of action,

having an aggressive nature,

greedy, unclean,

Filled with joy and sorrow—

such an agent of action

is proclaimed to be of

the nature of rajas. 27

Not absorbed in yoga,

vulgar, stubborn, deceitful,

denouncing others, lethargic,

Despondent, and procrastinating—

such an agent of action is said

to be of the nature of tamas. 28

The different types of discernment

and also of determination,

according to the ‘qualities’

are divided into three—

now hear of these

Expounded upon separately,

with nothing left out,

O Conqueror of Wealth. 29

Positive engagement

and disengagement,

what is to be enacted

and not to be enacted,

what is to be feared

and not to be feared,

Bondage and freedom—

one who perceives these,

that one’s discernment

is of the nature of sattva,

O Prtha. 30

Dharma and what

opposes dharma,

and what is to be enacted,

and also, what is not

to be enacted—

That discernment

which incorrectly

understands these

is of the nature of rajas,

O Prtha. 31

“What opposes dharma

is dharma”—

that which thinks this

is covered by tamas,

And that which completely

reverses all meaning;

such discernment is of

the nature of tamas, O Prtha. 32

That determination by which

one is able to hold steady

the activities of the mind,

the breath, and the senses

Through the undisturbed

practice of yoga—

that determination, O Prtha,

is of the nature of sattva. 33

But that by which one

holds steadily to dharma,

desires, and wealth,

with determination,

O Arjuna,

With attachment,

desirous of the fruits—

that determination is

of the nature of rajas,

O Prtha. 34

That by which an ignorant person

does not let go of sleep, fear,

lamentation, depression,

and even madness—

That determination,

O Prtha, is of

the nature of tamas. 35

But now hear from me

about the three

types of happiness,

O Leader of the Bharatas,

In which one experiences

[such happiness]

through repetition,

then finally comes

to the end of suffering. 36

That which in the beginning

seems like poison

but in the end

resembles the immortal—

That is declared

to be happiness

of the nature of sattva,

born from the serenity

of the discerning self. 37

Due to the conjunction

of the senses with their objects,

that which in the beginning

resembles the immortal

But in the end

seems like poison—

that happiness is understood

to be of the nature of rajas. 38

Happiness which in the beginning

and consequently in the end

is bewildering for the self,

Which arises from sleep,

lethargy, and confusion—

that is declared to be

of the nature of tamas. 39

There is nothing

either on this earth

or in the divine realm,

even among the divinities,

With an existence

that is freed from

these three ‘qualities’

born of primordial nature. 40

Among Brahmins,

rulers, tradespeople,

and skilled workers,

O Scorcher of the Enemy,

Actions are determined

by the coming forth into being

of their particular natures,

according to the ‘qualities’. 41

Calmness, restraint,

austerity, purity, patience,

and also sincerity;

Knowledge, realized knowledge,

and strong faith in the divine

are the active traits of Brahmins,

born of their own nature. 42

Heroism, prowess,

steadfastness, skill, and

also, not fleeing in battle,

Generosity, and lordliness

are the active traits of rulers,

born of their own nature. 43

Cultivating the fields,

protecting cows, and

engaging in commerce

are the actions

of tradespeople,

born of their own nature.

Characterized by performing

all kinds of service for others

are the actions

of skilled workers, also

born of their own nature. 44

Being practiced in one’s

own specific activity,

a person attains

full perfection.

How one who is practiced

in such activity

finds perfection—

hear about this. 45

That one from whom the activity

of beings comes forth,

by whom this [universe]

is pervaded—

Worshipping that one

by one’s own action,

a human being

finds perfection. 46

Better is one’s own dharma

even if imperfect

than another’s dharma

followed perfectly.

Performing action

determined by

one’s own nature,

one does not incur fault. 47

Action born of one’s nature,

O Son of Kunt,

even if faulty,

should not be relinquished.

For all undertakings

are covered by faults,

as fire is by smoke. 48

With one’s discernment

unattached in all circumstances,

with the self conquered,

longings having vanished,

One attains

the supreme perfection

of actionlessness

through renunciation.¹ 49

Once having attained perfection,

how one also attains Brahman,

learn from me through

Just a brief summary,

O Son of Kunt—

this is the highest

culmination of knowledge.² 50

Absorbed in yoga

with pure discernment

and subduing the self

with steadfastness;

Relinquishing

the objects of the senses,

such as sound and so forth,

casting away attraction and repulsion; 51

Dwelling apart from others,

eating lightly,

controlling one’s speech,

body, and mental activity;

Constantly devoted

to the yoga of meditation,

taking full refuge

in dispassion; 52

Being completely freed from

the notion of ‘I am acting’,

from aggressiveness, pride,

selfish desire, anger,

and possessiveness;

Without a sense of

‘mine’, peaceful—

that one is prepared

to be united with Brahman. 53

Being united with Brahman,

one whose self is tranquil,

who neither laments

nor desires,

Who is the same

toward all beings—

that one attains the highest,

the offering of love to me. 54

By offering love

one recognizes

me fully and

who I am in truth.

Once knowing

me in truth,

one comes to me

immediately.³ 55

Even though continually

enacting all activities,

fully taking refuge

in me,

By my grace

one attains

the everpresent

eternal dwelling. 56

With one’s thought

having renounced

all actions in me,

wholly devoted to me,

Fully taking refuge in

the yoga of discernment—

always be thinking of me. 57

With thought on me,

due to my grace

you shall transcend

all difficulties.

Now, if you shall

not hear because of

the notion of ‘I am acting’,

then you shall be lost. 58

When you think,

having taken shelter

of the notion of ‘I am acting’,

that “I shall not fight”—

This resolve of yours

is in vain since

primordial nature

shall force you.⁴ 59

Being bound by what is

born of your own nature,

O Son of Kunt,

by your own action—

Whatever way you

desire not to act

due to bewilderment,

that way you shall act,

even against your will. 60

The supreme Lord

of all beings, O Arjuna,

is present within the inner

region of the heart,

Causing all beings

to move about like riders

upon a mystical machine,

by the divine power of My.⁵ 61

In that one only,

take shelter

with all your heart,

O Bhrata.

Through his grace

you shall attain

supreme peace,

the eternal dwelling. 62

Thus for you this knowledge,

which is a greater secret

than the [previous] secret,

is made known by me.

Having fully grasped this,

with nothing overlooked,

then act as you so choose.⁶ 63

Hear still further

the greatest secret of all,

my supreme message:

“You are so much loved by me!”

Therefore I shall speak

for your well-being.⁷ 64

Be mindful of me

with love offered to me;

sacrificing for me,

act out of reverence for me.

Truly you shall

come to me—

this I promise you

for you are dearly loved by me. 65

Completely relinquishing

all forms of dharma,

come to me

as your only shelter.

I shall grant you

freedom from

all misfortune—

do not despair!⁸ 66

This is not to be spoken

by you at any time

to one who is

without discipline,

nor to one who

does not offer one’s love,

Nor to one who hears

yet has no desire to follow,

nor to one who is

envious of me. 67

One who reveals

this supreme secret

to those who have

offered me their love,

Enacting the highest

offering of love for me—

that one shall certainly

come to me, without doubt. 68

And among humans,

there is no one whose acts

are more dearly loved by me

than that one,

Nor shall there be

any other on earth who

is more dearly loved by me

than such a person. 69

Also, whosoever shall study

this sacred dialogue of ours

concerning dharma—

By that person, through

the sacrifice of knowledge,

I shall be lovingly worshipped;

this is my conviction.⁹ 70

Possessing faith

and free from envy,

such a person who

should only hear it—

Even that one,

liberated, would attain

the blissful worlds of

those whose actions are pure. 71

Has this [teaching] been

heard by you, O Prtha,

with thought focused upon

the single highest point?

Has this profound

bewilderment coming

from the absence of knowledge

been perfectly destroyed in you,

O Conqueror of Wealth? 72

Arjuna said:

With confusion destroyed,

my memory is restored

by your grace,

O Achyuta.

I am firmly resolved

with doubts dispelled—

I shall act according

to your guidance. 73

Sanjaya said:

Thus from Vsudeva

and Prtha,

whose self is exalted,

I have heard this

wondrous conversation,

which causes a state

of rapturous bliss.¹⁰ 74

By the grace of Vysa

I have heard this

supreme secret of yoga

From Krishna,

the Supreme Lord of Yoga,

appearing directly

before my eyes,

speaking it himself.¹¹ 75

O King, remembering—

remembering over and over

this wondrous dialogue

Of Keshava and Arjuna,

which is auspicious,

I feel rapturous bliss

moment after moment!¹² 76

And remembering—

remembering over and over

that most wondrous

beautiful form of Hari,

My amazement is great,

O King, and I feel

rapturous bliss

again and again!¹³ 77

Where there is Krishna,

the Supreme Lord of Yoga,

where there is Prtha,

Holder of the Bow,

There is fortune,

triumph, well-being,

and lasting righteousness—

that is my conclusion.¹⁴ 78

Textual Illuminations

The Yoga of the Bhagavad Gt

An essential message concerning yoga pervades the text of the Bhagavad Gt. Yoga, though taking many forms in the Gt, acts as a unifying force that ties together all the teachings, practices, philosophies, and analyses presented in Krishna’s discourse. The various yogas are meant to lead one to the ultimate form of yoga, what the narrator calls “the supreme secret of yoga.” Embedded within the text, unifying its diverse themes, this cohesive message of yoga allows the reader to grasp every aspect of the Bhagavad Gt through its revealing lens.

Many religious traditions and spiritual or yogic practices claim the Bhagavad Gt as their own. Commentators from these varied traditions frequently interpret verses in ways that support their doctrines, far too often to the exclusion of the evident meaning of the text as a whole. The voice of the Bhagavad Gt is powerful, and the text tells us how it wants to be understood. There is no need to superimpose anything that is not presented by the text, as is often done, nor is it necessary to privilege aspects of the text that the text itself does not emphasize. Supplementation is thus required only to bring out what is already emphasized by the text. The imposition of a doctrinal or even esoteric vision onto the verses of the Gt, ungrounded in the text’s essential message of yoga, risks an overly free interpretation. Our task here, therefore, is to offer a vision of the text that is generated from the text itself and a translation that is dedicated to this vision, through which sectarian interpretations of this great work may be better understood and assessed. Such a powerful and embracing vision speaks to those both within and outside traditions that revere this text as sacred.

We can begin to grasp the vision of the Bhagavad Gt by reviewing the many applications of yoga in the text. The term yoga denotes a variety of human practices, disciplines, and even experiences to reach the divine, or a state of perfection that is achieved through rigorous meditational or ascetical discipline. The Bhagavad Gt explains that these many forms of yoga may be practiced to attain a state of transcendent consciousness and ultimately be united with a specific dimension of the divine. Though the word yoga is often used to refer to the human achievement of evolving to higher states of consciousness, the Gt tells us that it is more than that. At the highest level, yoga is a secret state of union within supreme love, bestowed by divinity, who is also subsumed in this union. Indeed, yoga is the power of love that transforms the heart and to which even divinity submits.

Although yoga generally denotes the soul’s union with the divine, the term refers more specifically to the numerous paths for attaining several levels of perfection, as well as the perfections themselves. These paths can be perceived in the prefixed words that modify the term yoga, for instance in the compound phrase buddhi-yoga, “the yoga of discernment” (BG 2.49). Other prefixed words referring to the different forms of yoga are observable in the titles traditionally given to the eighteen chapters of the Gt. These traditional presentations of the text are most often read independently from its greater epic context. Although there are no titles in the original text (or for that matter, in the whole of the Mahbhrata), over time, in multiple editions, similar or identical titles have been consistently assigned to its chapters. Most significantly, the word yoga always appears in each chapter title. The first group of titles below refers to human practices and philosophical visions that enable souls to reach some aspect of the divine; the second to ways that the divinity manifests himself to allow souls to know particular dimensions of the divine:

TITLES INDICATING PRIMARY FORMS OF YOGA FOR SOULS

The Yoga of Action, karma-yoga (chapter 3)

The Yoga of Knowledge, jñna-yoga (chapter 4)

The Yoga of Renunciation, sanysa-yoga (chapter 5)

The Yoga of Meditation, dhyna-yoga (chapter 6)

The Yoga of Love, bhakti-yoga (chapter 12)

TITLES INDICATING PRIMARY FORMS OF YOGA FOR DIVINITY

The Yoga of Divine Power, vibhti-yoga (chapter 10)

The Yoga of the Universal Form, viva-rpa-yoga (chapter 11)

The Yoga of the Ultimate Person, purushottama-yoga (chapter 15)

Perhaps the most unexpected form of yoga is indicated in the title of the first chapter, “The Yoga of Arjuna’s Despair” (arjuna-vida-yoga). Indeed, the concept of yoga is so broad that it even can conceive of despondency as a yoga that connects the practitioner with God.

To understand further the depth of yoga as the Bhagavad Gt presents it, let us examine the term yoga itself. Many introductions to yoga explain that it is a Sanskrit word derived from the verbal root yuj, meaning to “yoke,” “harness,” or “connect.” Interestingly, the essential elements as well as the ultimate meaning of yoga are revealed in the English definition of the noun yoke. The lexical description of yoke is a harness or crossbar by which the heads or necks of two farm animals are joined together. The essential elements derived from this definition could be described as: (1) an overarching powerful element, (2) a particular entity, (3) another distinct entity, and (4) an intimate conjunction between the two entities. Thus, the overarching element of power joins one entity with another in order to create an intimate relationship between the two entities. In the simplest of terms, yoga is the intimacy experienced between two entities who are joined together by a special power (see Figure 1 on the following page).

These four elements found in the yoke are clearly present in the yoga of the Bhagavad Gt: (1) Yoga-My, abbreviated as My, means literally “the power of yoga.”¹ This power can be seen as the potency found in all forms of yoga. Broadly, it is the power that both reveals divinity to souls and conceals divinity from souls. More specifically, it is the divine feminine power that either facilitates intimacy between the two entities of yoga or keeps souls who are not interested in this intimacy from discovering it. Yoga-My thus keeps secret all that is divine, and reveals that secret only to those who are ready to receive it. When this divine power of union is not facilitating intimacy between the soul and the divinity, it is arranging a binding connection between the soul and this world of mixed happiness and suffering, in a state of complete forgetfulness of divinity. (2) Yogeshvara is a name applied to Krishna that means “the Supreme Lord of Yoga.”² While the name implies that any of Krishna’s numerous divine manifestations can be an object of yoga for souls, he himself is the ultimate object. The name also suggests that Krishna is the supreme yogi, that even he practices a form of yoga and is himself subsumed by yoga; thus Arjuna addresses Krishna as “O Yogi.”³ When Krishna displays his various manifestations, he is practicing his divine yoga. Arjuna acknowledges this when Krishna reveals his universal form. Moreover, the “ultimate secret,” the supreme teaching on yoga, comes from and is sustained by Krishna.⁴ (3) A yogi is that soul who practices one of the many forms of yoga presented in the Bhagavad Gt, of which the primary forms are the yoga of action, the yoga of knowledge, the yoga of meditation, and the yoga of love. Each is a path or discipline that joins the individual self, the yogi, to some dimension of the divine. Thus Krishna tells Arjuna, “Be a yogi!”⁵ (4)Yoga here refers to a perfectional union that the soul achieves with a certain level of divinity as the result of yoga practice. In the Gt, this perfectional state of yoga is the supreme love that exists between Yogeshvara and the yogi.

Figure 1

The Bhagavad Gt demonstrates that, metaphysically, the yoga of divinity has already been achieved, and therefore the divinity is appropriately named Yogeshvara. Krishna expresses his metaphysical achievement of yoga in various ways. He describes the superlatives of this world as his “outer world” manifestations; he presents Brahman, in whom all existences are contained, as his “inner world,” or the totality of his spiritual being; and he explains his personal presence as the Purusha in the hearts of living entities, all of which are included within the totality of Brahman, as part of this inner world. Since nothing can exist apart from divinity, and since all living beings are eternally unique and constituent parts of the divine existence, it stands to reason that the only yoga Yogeshvara has yet to achieve is that yoga involving the hearts of humans. In other words, the only thing that God lacks is the personal union with human hearts. Krishna thus beckons souls to come to him in his “innermost” world, the world of his divine heart, where they can offer their love to him freely and fully. The Gt’s ultimate message reflects this choice the human heart makes either to become a part of the intimate world of divinity, or to remain apart from the heart of God in this world of fleeting existence.

The supreme message of the Gt is revealed gradually in the text, as Krishna discusses the ways in which the hearts of souls can either move toward him, which is the essence of yoga, or away from him, which could be understood as vi-yoga (“that which moves one away [vi-] from yoga”). The soul that follows the path of vi-yoga leads a life of ego-centeredness (ahakra) and selfishness (mamatva); whereas the soul that practices some form of yoga focused on divinity leads a life without selfishness and ego-centeredness (nirmama nirahakra). In the former, the self, disconnected from the inner world of the self, becomes entangled in a precarious existence within the outer world of conflict and suffering. In the latter, the self, connected in any number of ways with some dimension of the divine, experiences the inner world of transcendence in which it finds Brahman, “the supreme Spirit,” or Purushottama, “the supreme Self.” The soul may even see the innermost world of the heart in which it discovers the heart of divinity, as the ultimate human achievement. This concept of the soul moving toward or away from yoga is behind every practice and philosophical discussion presented in the Gt.

After Krishna has imparted the foundational teaching of the Bhagavad Gt to Arjuna, and before presenting the ultimate message of his teaching, he boldly declares, “Having fully grasped this, with nothing overlooked, then act as you so choose” (BG 18.63). These words from the final chapter are telling, for they suggest that souls ultimately determine their own destiny. Souls appear to be living in a deterministic universe in which the ‘qualities’ arising from primordial nature, the guas (consisting of sattva, rajas, and tamas), consume them in their daily lives. Souls act according to their unchangeable innate nature, as presented in Krishna’s teaching on dharma. No matter what this nature dictates, however, and no matter how forcefully the ‘qualities’ shape individual lives, when souls have grasped the teachings of the Gt, they discover that they have a choice—identifying with and serving this temporal world (vi-yoga) or identifying with and serving the eternal divine world (yoga).

When the soul is bound to this world, it is subject to the powerful conditioning of the ‘qualities’ of nature. Furthermore, when a soul is reborn, the life of that soul is largely determined by the positive and negative effects arising from the activities of one’s previous births. The worldview of the Gt, however, blends conceptions of free will with this deterministic view. Free will is a necessary ingredient in love; that love cannot be coerced or controlled is axiomatic for the Gt. This subtle but critical theme shows that souls are given the power of choice, without which there is no possibility of love.

The love call of God, found within his sacred teachings, awakens free will, enabling the soul either to accept the cycle of endless birth and rebirth that binds the soul to this world, or to choose a path leading to the eternal world that frees the soul from the cycle of suffering. This mortal world, the Gt implies, exists so that souls can exercise choice, without which, again, there is no possibility of love. The implication is that there can be no true love in the divine world without an alternate world. Thus this world, ultimately designed to facilitate love, is brought into being by the divinity to give souls the freedom to love.

The name Bhagavn indicates the one from whom love comes and the one who is the most beloved for souls. Wherever Krishna’s words are introduced throughout the Gt, this epithet is utilized. This name also appears as Bhagavat (the uninflected stem form of the word) in the title of the work (in which t changes to d before the word Gt). The word Bhagavat embraces many meanings and connotations, one of which is “the one who possesses (-vat) his portions (bhaga-),” implying that he is the supreme whole, the totality of all portions. The word also means “one who possesses all superlative attributes” or “one who possesses love.” The portions (bhagas) of the Bhagavat include all souls, each individual soul constituting a bhakta. The metaphysical meaning of bhakta, often translated as “devotee,” is literally “an apportioned (soul),” and theologically, it denotes a soul who both loves the divinity and is loved by divinity. Bhakti, then, refers to the mutual offerings of love intimately shared between the Bhagavat and the bhakta, and bhakti-yoga is the conjunction of Bhagavat and bhakta, achieved through and perfected in love. In bhakti, Bhagavat sends out his love call to all souls, expressed in the deeper theological meaning of the word Gt.

The Beloved Lord already possesses souls metaphysically and loves souls unconditionally, yet he yearns for our hearts to turn toward him, a desire he expresses through his love song. The highest attainment of yoga is therefore reached when the yogi becomes a bhakta, or one who “offers one’s love to God.” Such a soul unites with Yogeshvara, who is the Bhagavat, in “the yoga of bhakti” (bhakti-yoga in chapter 12). The Gt defines the relationship of yoga to bhakti at the end of chapter 6, where Krishna conclusively states that among all yogis, the one most absorbed in yoga is the bhakta:⁶

Even among all yogis,

one whose inner self

has come to me,

Who is full of faith,

who offers love to me—

that one is considered by me

to be the most deeply

absorbed in yoga.

(BG. 6.47)

This verse reveals that the highest form of yoga is the soul’s offering of love (bhajate) to Krishna. The Yoga Stra of Patañjali (YS) also acknowledges the ultimate status of the supreme Lord within the practice of yoga when it states that “the perfection of samdhi [which itself is the highest perfectional stage of the eight-limbed yoga system called aga] is dedication to the supreme Lord [vara-praidhna]” (YS 2.45). Such dedication to the divinity appears most prominently in the Gt, in which yoga is conceived as a practice that ideally involves the heart:

Among these,

the person of knowledge,

who is constantly absorbed

in yoga that is solely

an offering of love,

is exceptional.

For I am so dearly loved

by the person of knowledge,

and that person

is dearly loved by me.

(BG 7.17)

The supreme divinity is thus the object of love, or the goal of yoga, for all souls; the innumerable souls are the object of love, or the goal of yoga, for the supreme divinity. Because he is unfalteringly receptive to yoga with each and every soul, the divinity is known as the Supreme Lord of Yoga (yogeshvara). These two entities, the Lord and the individual soul, are joined, or harnessed as it were, by the yoke, the intimate loving union, which subsumes both the soul and the divinity. We learn from Krishna’s teachings that this power of yoga belongs to divinity but is also something to which the divinity himself submits, and upon which even he becomes dependent.

Sanjaya: Minister and Visionary

Sanjaya has a central position in the Bhagavad Gt. Most obviously he plays the role of minister for King Dhritarshtra, but it is in his capacity as a visionary that he is extraordinary. Sanjaya also represents the consummate teacher, or guru. He epitomizes the “seer of the truth” (BG 4.34), for he sees and hears what transpires privately between Arjuna and Krishna in a remote location. Sanjaya is privy to the secret vision of the universal form that Krishna insists is only for Arjuna’s eyes — the exclusive manifestation reserved for Krishna’s dearest friend. Sanjaya, then, appears to be as blessed as Arjuna is by Krishna’s presence, teachings, and visions.

This fortunate minister and seer clearly has received the grace of God as a devotee, or bhakta. He transmits his visions directly to the troubled king, indirectly to Vysa, the author of the text, and finally, through Vysa to all readers of the Bhagavad Gt. Thus Sanjaya simultaneously functions as a teacher. Krishna could easily be speaking about Sanjaya himself in these concluding verses:

One who reveals

this supreme secret

to those who have

offered me their love,

Enacting the highest

offering of love for me—

that one shall certainly

come to me, without doubt.

And among humans,

there is no one whose acts

are more dearly loved by me

than that one,

Nor shall there be

any other on earth who

is more dearly loved by me

than such a person.

(BG 18.68–18.69)

Clearly, Sanjaya, as an ecstatic devotee and transmitter of Krishna’s supreme secret, is loved most dearly by the divinity.

The words of Sanjaya fall into three categories: dialogical, narrative, and rapturous. The text begins with the dialogical, when the king, Dhritarshtra, asks Sanjaya in the first verse what is occurring on the battlefield. Sanjaya responds to the king using narrative discourse, as he relates the events at Kurukshetra. In the next nine verses he quotes the king’s eldest son, who, from the battlefield, reports on the might of the two armies. Throughout the Gt, while narrating events, Sanjaya occasionally addresses the king in dialogue. His narrative words are his dominant form of expression, however, as he transmits either what is taking place on the battlefield or the interactions between Arjuna and his charioteer. Through his special extrasensory power, Sanjaya functions as the visionary minister for the king and the transmitting teacher for the reader of the Gt. Not until the final verses of the text do we encounter Sanjaya’s third type of expression, that of rapturous words, in a suite of verses that begins with the following:

Thus from Vsudeva

and Prtha,

whose self is exalted,

I have heard this

wondrous conversation,

which causes a state

of rapturous bliss.

(BG 18.74)

These rapturous expressions, along with those of dialogue and narration, demonstrate Sanjaya’s powerful presence as a blissful and compassionate deliverer of souls. Sanjaya thus functions as the archetypal guru, a prominent role in India from ancient times.

Sanjaya’s central role in the Bhagavad Gt is understood in the mystical transmission of this personal dialogue between divinity and devotee, achieved through a complex arrangement. It is Sanjaya alone, far removed from the battle arena, who directly witnesses the dramatic scene:

By the grace of Vysa

I have heard this

supreme secret of yoga

From Krishna,

the Supreme Lord of Yoga,

appearing directly

before my eyes,

speaking it himself.

(BG 18.75)

The secret dialogue is then received by generations of readers through Vysa, the author of the text, from Sanjaya, who is central to its rich delivery (see Figure 2 on the following page).

The Gt provides us with literary and theological information for understanding the dynamics of the transmission of this sacred dialogue, identified in eight steps: (1) the opening verse of the text, which launches the “outer dialogue,” presents Dhritarshtra, the blind king, who inquires from the enlightened Sanjaya, his minister (BG 1.1); (2) Vysa, the famous compiler of the Vedas and other sacred texts, is the renowned sage who grants Sanjaya the power to hear and observe (BG 18.75); (3) what is generally taking place on the battlefield of Kurukshetra (BG 1.2–1.20), specifically the words of Duryodhana (son of Dhritarshtra) to his teacher, Dronchrya (BG 1.3–1.11); (4) and, most essentially, the power to transmit the “inner dialogue,” those interactions between Arjuna and Krishna (BG 2.11–18.73); (5) Sanjaya narrates what he hears and sees to Dhritarshtra (BG 18.74–18.78); (6) all of which is then recorded by the author Vysa as the complete text of the Bhagavad Gt (BG 10.13); (7) which is transmitted through teachers of the tradition (BG 4.2); (8) and contemplated by the reader (BG 18.70) either in sacred communities of worshippers (BG 10.9, 18.68-18.69) or intellectual traditions, both keeping the inner and outer dialogues of the Bhagavad Gt alive.

Figure 2

Arjuna: Warrior and Softhearted Soul

Arjuna exhibits a colorful persona. The types of expression exhibited by Arjuna point to the various dimensions of his relationship with Krishna: the chauffeured general, the troubled and softhearted friend, the humble student, and the paradigmatic devotee. We learn that Arjuna is a leading general of his army, who orders his charioteer, Krishna, to place his chariot between the armies in order to assess the challenge before him. Arjuna is overwhelmed when he sees close relatives, friends, and revered gurus on both sides of the battlefield. His heart is naturally torn between his nature as a warrior, which compels him to protect the innocent and establish righteousness, and his deep affection and respect for so many on the opposing side, as well as on his own side. This conflict causes Arjuna to turn to Krishna as a close friend and confidant.

Very quickly, however, their intimate relationship is transformed into that of a humble student with his wise and compassionate teacher. Now Arjuna has become the archetypal spiritual aspirant, the inquiring disciple who is deeply troubled by insurmountable challenges. The shift in his persona, from a warrior to one seeking counsel to a submissive student, occurs over the first chapter and the beginning of the second. Arjuna’s role as a disheartened student who receives Krishna’s guidance and teachings dominates the remainder of the text.

Later, however, we discover that Krishna also considers Arjuna to be his loving friend, and elsewhere in the Mahbhrata we learn that Arjuna is a cousin to Krishna, whose aunt, Queen Kunt, is Arjuna’s mother. The final aspect of Arjuna’s layered relationship with Krishna is that of a devotee whose softheartedness leads him to dedication, strength, and resolve. The reader observes the softhearted Arjuna as he moves along the path of self-realization, all the way to God realization. After exhibiting these distinct dimensions of identity, he returns to his role as a leading general. Finally Arjuna is able to put his heart fully into his duties, even in this treacherous world, having received strength and counsel from his beloved guru, Krishna.

Arjuna’s words within the sacred dialogue show struggle, humility, prayer, inquiry, praise, and resolve. These types of expression paint a full portrait of Arjuna as he confronts his dilemma. They are presented in the text as follows: (1) His words of struggle are found primarily within the second part of the first chapter, in what we have already described as his “inner conflict.” Arjuna’s struggle is further expressed by his confusion and despair at the beginning of the second chapter: “My very being is afflicted by a piteous weakness of spirit. My thoughts on dharma are completely bewildered” (BG 2.7). Arjuna also expresses uneasiness while witnessing Krishna’s terrific and frightening universal form in chapter 11: “Yet my mind is distressed and filled with fear.” (BG 11.45). (2) Arjuna speaks words of humility when approaching Krishna as a disciple, in the words “I am your student — instruct me, for I have offered myself unto you” (BG 2.7). (3) Arjuna’s words are prayerful in chapter 11: “O Divinity, allow me to see that very [intimate] form. Bestow upon me your grace, O Lord of Divinities, dwelling place of the universe” (BG 11.45). (4) Words of inquiry are Arjuna’s dominant form of expression throughout the dialogue, such as these found in chapter 6:

Arjuna said:

One who does not strive

yet possesses faith,

whose mind has

deviated from yoga

Without achieving

full perfection in yoga—

to what destiny does

that one go, O Krishna?

(BG 6.37)

Here, Arjuna’s questions characterize his relationship with Krishna as a student with his mentor. (5) Arjuna offers words of praise or exaltation, as in these worshipful expressions from chapter 10:

You are the supreme Brahman,

the supreme dwelling place,

the supreme means of purification;

The eternal divine Person,

the original Divinity,

the unborn, all-pervading one.

(BG 10.12)

(6) Words of personal resolve are found in the last verse spoken by Arjuna. After receiving Krishna’s secret teachings, he is resolved to re-enter the outer world of conflict where he now can act with realization and a full heart:

With confusion destroyed,

my memory is restored

by your grace,

O Achyuta.

I am firmly resolved,

with doubts dispelled—

I shall act according

to your guidance.

(BG 18.73)

These ways in which Arjuna expresses himself are indicative of his various roles in the Bhagavad Gt, as he evolves in his spiritual quest.

Krishna: Intimate and Infinite Divinity

The portrait of Krishna as the divinity in the Bhagavad Gt is characterized by intimacy, as well as sublimity and infinite might. Krishna exhibits tender and endearing qualities while serving Arjuna as his charioteer, confidant, teacher, and friend; whereas Krishna’s magnificence and sublime power become known when he describes his divine attributes and various forms, and proclaims his cosmological and pantheistic manifestations. He even frightens Arjuna when he displays his terrifying “universal form.” Although Krishna’s intimate and powerful forms differ dramatically, they share a common element. In each manifestation, Krishna embraces souls through his supreme yoga. He embraces the outer world of souls, those who have not yet discovered his inner worlds of transcendence and divine love, with the yoga of his mighty manifestations, and he embraces the inner world of souls with the yoga of his intimate divine form.

Early on, the Gt reveals Krishna’s identity as Arjuna’s charioteer. After requesting Krishna to drive his chariot between the two armies (BG 1.21), Arjuna pours his heart out to Krishna, disclosing his torment over the battle that is about to begin. Krishna thus becomes Arjuna’s confidant (BG 1.28–2.6). As Arjuna reveals his deep despair to Krishna, who responds with words of wisdom, Arjuna relates to the divinity as his teacher (BG 2.7). Thereafter, Krishna’s identity is gradually revealed.

When Krishna begins his philosophical discourse, the narrator identifies him as Bhagavn, which can be taken as simply an honorific for any venerable personage. Moreover, none of Krishna’s own words overtly announce his divinity until chapter 4. Krishna’s initial role as a charioteer is merely described, but from chapter 2 on he actively plays the part of counselor and teacher. In only a single verse in chapter 2 and one verse in chapter 3 are we given even a hint of Krishna’s divinity. These hints take the form of unexpected or even abrupt interjections that express his divine calling, his eternal yearning for souls to come to him. These exhortative expressions give the viewer an underlying powerful message in the form of a communicated subtext. The first hint of Krishna’s divinity appears in a verse about yoga:

Restraining all these [senses],

one should be seated

while absorbed in yoga,

wholly intent on me.

For one whose senses

are under control—

for that one,

profound knowledge

is firmly established.

(BG 2.61)

The phrase “wholly intent on me” introduces the idea that Krishna is not only the charioteer, the confidant, and the teacher, but the object of his own teachings. Furthermore, the phrase provides a brief glimpse into Krishna’s divine secret. This idea that Krishna is the object of meditation is without precedent in the text.

In these two earlier chapters, Krishna’s interjections prepare the reader for what is to come. Krishna’s divine identity remains hidden in chapter 3, and yet is suggested:

Renouncing all actions in me,

with one’s thought on

the ‘principle of self’,

Without longings,

without a sense of ‘mine’—

fight, with grief cast off.

(BG 3.30)

Here, Krishna refers to himself in the first person, “renouncing all actions in me,” and indirectly in the third person, in the phrase “with one’s thought on the ‘principle of self’,” thus cleverly concealing his identity. We learn later in the text that this ‘principle of self’ is ultimately Krishna as the Purusha, the divinity dwelling within the hearts of all beings, a form to which he will often refer in the third person.

Krishna openly reveals his divine identity for the first time in chapter 4, after which his interjections seem far less abrupt. Through these interjections Krishna communicates that he is the ultimate end of all actions, disciplines, and spiritual attainments, and also explains that everything metaphysical and cosmic is contained within himself. But most significantly, Krishna includes these exhortative bursts in his teachings as an expression of his impassioned love for humans and his desire for humans to love him, to come to him. Krishna first introduces his divine secret through these hints and later, through bold expressions, until it is fully disclosed in the final chapter.

In Krishna’s speaking, which dominates the text, the reader encounters eight types of expression: protective, philosophical, edifying, exhortative, declarative, revelational, compassionate, and affectionate. All facilitate the yoga of the divine heart, in which the divinity desires the love of every soul. Thus, collectively, these types of expression constitute the divinity’s love call in the Gt.

Krishna’s protective words can take the form of encouragement, as found in an earlier chapter: “Relinquishing this poor faint-heartedness, stand up, O Scorcher of the Enemy!” (BG 2.3). In his climactic words toward the end of the text Krishna is both protective and reassuring: “I shall grant you freedom from all misfortune—do not despair!” (BG 18.66). Even Krishna’s philosophical words can carry an underlying tone of reassurance:

Never, truly,

have I ever not existed—

nor you, nor these kings

who protect the people,

And never

shall any of us

ever cease to be,

now or forevermore.

(BG 2.12)

Again, Krishna’s words offer refuge and comfort through his bold declaration of complete protection for souls who never forget him:

One who sees me everywhere

and sees all things in me,

To such a person I am never lost

nor is such a person ever lost to me.

(BG 6.30)

Krishna’s philosophical words, the second type of expression, are most prominent in the Gt and can exhibit an objective and even abstract tone:

Of the impermanent

one finds no being;

one finds no nonbeing

of the permanent.

Indeed, the certainty

of both of these

has been perceived

by seers of the truth.

(BG 2.16)

However, these words do not remain abstract for long. As he addresses the practical challenges of life, Krishna’s words become more supportive, offered by the divinity to elevate the soul to the highest region within his divine realm. He may even combine philosophical teaching with a rhetorical question:

One who knows this [self]

to be indestructible,

eternal, unborn,

and everpresent—

How and whom does

that person slay, O Prtha?

And whom does

that one cause to slay?

(BG 2.21)

Krishna’s edifying words, another form of expression, are instructive, often addressed to Arjuna in the second person, “you.” Here, a certain directional force leads souls ever closer to the ultimate level of Krishna’s divinity. Such edifying speech acts in one of three ways: (1) to prepare the soul for elevation to the divine, (2) to encourage particular practices and disciplines that connect the soul to the divine, or (3) to encourage the perfection of offerings and practices, intensifying the soul’s intimate connection with the supreme and personal divinity, Krishna. These three types of edifying speech, found throughout the text, typically direct an individual from the outer world of conflict to the inner world of spirit and transcendence, and finally to the innermost world of the heart, in which a soul finds the perfect love of divinity.

Krishna’s edifying preparatory remarks emphasize the importance of performing one’s “dharma,” the right way of acting in this world determined by one’s phase of life (shrama) and one’s particular capabilities and talents (varna). He stresses the importance of acting according to one’s nature, thus being true to one’s dharma:

Better is one’s own dharma

even if imperfect

than another’s dharma

followed perfectly.

Performing action

determined by

one’s own nature,

one does not incur fault.

(BG 18.47)

Here, Krishna reinforces Arjuna’s position as a warrior. He also warns Arjuna that he could not act against his nature even if he were to try to do so (BG 18.60). Krishna teaches in the second type of edifying words that the fruits of action produced from following one’s dharma are not to be enjoyed; rather, they are to be renounced, resulting in detachment from the outer world and the lifting of consciousness to the inner world of transcendence, where one becomes freed from the cycle of birth and death:

Indeed, those wise ones

who are absorbed

in the yoga of discernment,

relinquishing the fruits

born of action,

Who are freed

from the bondage

of repeated births,

go to a place beyond suffering.

(BG 2.51)

These edifying statements of Krishna act as encouraging words that gradually elevate the soul through practice and discipline to eternal life, beyond this fleeting world of hardship and impermanence. Finally, when action arising from dharma produces fruits that are offered to the divinity out of love, then such a soul reaches the innermost world of the heart, in which the love of divinity is discovered:

For them, who are constantly

absorbed in yoga,

who offer loving service

with natural affection,

I offer that yoga

of discernment

by which they

come close to me.

(BG 10.10)

These words encouraging souls to perfect such offerings of love form the third level of edifying speech. All three types of edifying statements — preparatory, practical, and perfectional — are phases of yoga that connect the soul more and more intimately with the divinity.

The exhortative words of Krishna strongly urge souls to know him, act for him, come to him, or love him. This type of expression, through which Krishna draws souls to himself, often contains, overtly or covertly, the objective pronoun me. The following verse demonstrates the language of reflexive exhortation:

Place your mind on me alone;

let your discernment

enter into me.

You shall dwell

only in me

from now forevermore—

of this there is no doubt.

(BG 12.8)

This and many other verses exhort souls to take up any of the contemplative or more active practices presented in the Gt and integrate them as an offering to Krishna. Whatever the path or discipline chosen, Krishna urges souls to tread that path since it ultimately leads to the heart of the divinity. These exhortations express Krishna’s passionate yet patient love for souls. He proclaims in a great number of verses his desire that souls know, see, and remember him.⁷ Similarly, throughout the text, Krishna encourages souls to “meditate” on him and to remain “wholly intent” on him, “with mind deeply attached” to him and “thought focused” upon him.⁸ Furthermore, Krishna implores souls to act only for him when he instructs them to take “full refuge” in him and to “renounce all actions” for him.⁹

Krishna’s divine love call is most evident in his exhortations to “love” him and “come to” him. First and foremost, he desires that souls “offer their love” to him, as shown in the numerous words derived from the verbal root bhaj, meaning “to offer love to the divine,” such as the words bhakti or bhakta. These derivative words appear thirty-eight times and are present in twelve of the Gt’s eighteen chapters. Krishna also speaks of “worshipping” him, “sacrificing” for him, “praising” and “honoring” him, and “acting out of reverence” for him. Krishna describes souls who have “offered their lives” and who are “devoted” to him. The sheer quantity and pervasiveness of these exhortations convey Krishna’s ardent desire for the love of souls. This divine yearning is further expressed in exhortations that invite, even entreat, souls to come to him. Indeed, Krishna explains at least twenty-three times the ways in which souls may “come” to him.¹⁰

In Krishna’s declarations, another type of expression, he proclaims his divine identity and the manifestations of his divinity. These statements are most often expressed in the first person as “I am” declarations. In numerous places he identifies himself with the superlative dimensions of this world:

I am the taste in water,

O Kaunteya;

I am the radiance

of the moon and the sun,

The sacred utterance

in all the Vedas,

the sound in space,

the prowess in men.

(BG 7.8)

Krishna finally states that all sublime things in this world are but a reflection of his divine splendor:

Whatever form of existence

possesses abounding power,

contains the beautiful,

or is well-endowed

with excellence—

Understand that

every such form

has become fully manifest

from but a part of my splendor.

(BG 10.41)

Thus the superlative aspects of creation function as a medium through which divinity embraces souls. This becomes part of Krishna’s yoga. The beautiful and the sublime continuously reveal messages from the heart of divinity, directing us toward him.

Krishna’s revelational words are found mostly in chapter 11. This form of expression, in which Krishna reveals his manifestation of omnipotence as the Vishva Rpa, and his intimate divinity as the Bhagavat, also dramatizes the relationship between the two. Arjuna asks to see Krishna’s mighty and powerful forms, and Krishna tells him that these forms are innumerable:

Behold my forms,

O Prtha,

by the hundreds,

or by the thousands—

Divine, of various types,

and of various colors

and appearances.

(BG 11.5)

To see these forms would require that Arjuna possess a special kind of vision:

But you are unable to see me

with only this, your own eyes.

I [therefore] give divine eyes to you—

behold my supremely powerful yoga!

(BG 11.8)

This orchestrated vision of the awesome manifestation of Krishna is described not only by the divinity himself, but also by the narrator, Sanjaya, and by Arjuna, as he witnesses the marvelous display of divine grandeur.

The juxtaposition of this majestic form with Krishna’s preferred form further reveals the supremacy of the divinity’s more intimate form, which has been in dialogue with Arjuna all along. We learn that Krishna’s ultimate form is, paradoxically, concealed as the manifestation of divine intimacy with whom Arjuna has interacted but which he has perhaps not fully appreciated until now, after encountering this starkly contrasting and frightful form of might. While attempting to comprehend such a display of overwhelming power, Arjuna implores Krishna to return to the personal affectionate form that he has always cherished:

As a father is to a son,

as a friend to a friend,

As a dearly loved one

to a dearly beloved—

be pleased to show your

loving kindness, O Divinity.

(BG 11.44cd)

Arjuna is careful to express his gratitude for being granted a vision of the divinity’s universal form, though he yearns to be reunited with Krishna’s intimate form:

Having seen what never

has been seen before,

I am exceedingly pleased,

Yet my mind is distressed

and filled with fear.

O Divinity, allow me to see

that very [intimate] form.

Bestow upon me your grace,

O Lord of Divinities,

dwelling place of the universe.

(BG 11.45)

Many in India, as well as in the West, consider the awesome and terrifying Vishva Rpa to be the superior form of divinity. In fact, some consider chapter 11 as the climactic chapter of the Bhagavad Gt because of Krishna’s spectacular revelation of the Vishva Rpa. One might ask, however, why would the climactic portion of an eighteen-chapter work be placed in the eleventh chapter?

Arjuna, in his longing for Krishna’s personal form, makes a statement about the superiority of this form. Arjuna’s anxious retreat from his vision of the Vishva Rpa, and his corresponding eagerness to reconnect with Krishna’s humanlike form, certainly confirms the Gt’s emphasis on the intimate divinity. Moreover, chapter 12 is solely dedicated to the offering of the heart to this personal form of divinity, leading the reader away from the grandiose form of the eleventh chapter, which further expresses the ultimacy of the intimate deity. Thus the Vishva Rpa, for Arjuna, functions as an extraordinarily ornate throne that highlights and celebrates Krishna’s manifestation as the loving personal deity. And just as Arjuna requires a special vision to see the Vishva Rpa, he requires a fully devoted heart in order to know the most intimate form of divinity:

Only by the offering of

one’s love to none other,

O Arjuna, am I able,

in such a form,

To be known and

to be truly seen,

and to be attained,

O Fighter of the Enemy.

(BG 11.54)

Krishna’s words of compassion, the next type of expression, demonstrate his loving generosity toward all souls. Krishna clearly is not a jealous God, for out of his infinite compassion he accepts that souls also worship lesser divinities who personify Krishna’s divine powers. Krishna even goes so far as to fortify the faith of souls who worship such divinities:

Whoever, with faith,

has offered love

to whatever form that

person desires to worship—

Upon every such person,

I bestow this

immovable faith.

(BG 7.21)

Krishna’s openness to the numerous paths by which souls can approach him is an expression of his inclusiveness, as well as his unwavering love:

In the way they offer

themselves to me,

in just that way

I offer my love

to them reciprocally.

Human beings

follow my path

universally,

O Prtha.

(BG 4.11)

Here, Krishna’s words are gentle and accommodating. The divinity’s acceptance of all souls is confirmed. Krishna loves souls in whatever ways they are able to love him, directly or indirectly. Moreover, although Krishna states that he is equal toward all souls, he feels especially close to those who offer their hearts directly to him. The following verse demonstrates Krishna’s compassionate as well as his affectionate words:

I am the same

toward all beings;

no one is either hated

or dearly loved by me.

Yet those who,

with an offering of love,

offer their love to me—

they are in me

and I also am in them.

(BG 9.29)

In this verse Krishna declares, perhaps surprisingly, that no one is dearly loved by him. Such impartiality, as expressed in the first half of the verse, is associated with Krishna’s manifestation as the Lord within the hearts of beings. Yet in this and several other verses Krishna states that those who have offered their hearts to him are indeed in him and are dearly loved by him. These verses are examples of the final type of expression, Krishna’s affectionate words:

Indeed, this is the immortal

essence of dharma,

which has been declared;

those who participate in

this worship fully,

Who have faith,

who are devoted to me,

who have offered their love—

they are most dearly loved by me.

(BG 12.20)

This verse is the last one in a grouping of verses found in chapter 12 (BG 12.13–12.20), in which Krishna describes the types of souls who are recipients of his dearest love. As seen above, Krishna emphasizes that there has never been nor will there ever be any soul whom he loves more dearly than the one who reveals his secret of divine love to other souls (BG 18.68–69).

The Secret Love Song

The Bhagavad Gt is an impassioned expression of divine yearning. Krishna explains that everything is contained in him, that he is the one by whom everything is set forth into motion and sustained, and that he is truly the Bhagavat, the “possessor of all superlatives, existences, and beings.” Despite the infinite and absolute fullness of his being, he yearns for one thing that is not within his possession or under his control — the human heart. Thus the divinity experiences some incompleteness within his divine completeness, and longs for what he does not possess. Krishna therefore sends out his secret love call, a song coming from his heart to all hearts, which is the unifying message of the Gt.

This essential message of divine love, presented in chapter 18 as “the greatest secret of all,” is at once revealed and concealed in the Gt. It is secret because Krishna desires souls to know about it only when they are ready to receive it, to preserve the purity of the soul’s loving response. The secret nature of this divine longing of God’s heart is reflected in its subtle presentation in earlier chapters. It is introduced gradually, then more boldly presented in later chapters, not only because it is secret, but also because Krishna wishes to show how everything is related to this message.

Arjuna is informed of Krishna’s divine yearning through his teachings on how souls come to him and how all paths, or dharmas, can lead souls to his inner world. Indeed, the penultimate and final verses of many chapters express this. Krishna’s acknowledgment and approval of such paths functions in two ways: one is to demonstrate his compassion in accepting the various ways souls desire to move toward him; and the other is to express his intention to keep his ultimate teachings secret from those who are not yet ready to love him, by diverting them to those paths that are themselves preliminary to realizing the divine secret.

The Gt opens with an irresolvable ethical conflict in Arjuna’s outer world. Through this conflict, which acts as a catalyst, Arjuna attains the highest yoga, the yoga of the heart. By hearing Krishna’s call to love, by hearing what the divinity most secretly desires, Arjuna’s vision of his overwhelming problems is transformed. He learns to see the embrace of divinity behind all the events of this world, even the most dreadful.

The supreme secret is revealed in key places throughout the text. At the beginning of chapter 4, Krishna claims to deliver the ancient secret of yoga, which had been lost from the lineage that once transmitted it. He specifies who may receive such a secret:

This same ancient yoga

is now spoken

by me to you:

“Having offered your love,

you have also

become my friend”—

truly, this is the ultimate secret.

(BG 4.3)

This verse introduces the reader to divine secrecy, suggested by the words ultimate secret. We hear nothing more of divine secrecy until chapter 9, where Krishna states, “Now I shall reveal to you this greatest secret, for you are without envy” (BG 9.1). Krishna himself speaks highly of this secret of secrets: “This is the king of knowledge, the king of secrets” (BG 9.2), then later declares, “I am the silence of secrets” (BG 10.38). In chapter 11, Arjuna speaks of Krishna’s “supreme secret” as the ‘principle of self’ (BG 11.1). Krishna declares “the greatest secret” to be knowledge of his identity as the “Ultimate Person” (BG 15.18–20). The presentation in chapter 18 of “the secret” constitutes the dramatic finale of the entire work. Here, Krishna speaks about the three levels of “the secret” in the climactic point of the chapter (BG 18.63-64), and explains that one who disseminates this “supreme secret” becomes very dear to him (BG 18.68). Furthermore, Sanjaya describes Krishna’s complete teachings as “the supreme secret of yoga” in the last words of the text (BG 18.75).

Krishna’s supreme message is positioned within the final chapter of the Gt as its focal point. Chapter 18 can be divided into four sections, each with its own theme:

1. The Secret: Acting According to One’s Nature (vss. 1–49)

2. The Greater Secret: Transcendence and the Supreme Self (vss. 50–63)

3. The Greatest Secret of All: Divine Love (vss. 64–66)

4. Concluding Words: Krishna, Arjuna, and Sanjaya (vss. 67–78)

The first section is dedicated to the capacity of the soul to achieve spiritual transcendence through action in the outer world of conflict. It begins with renunciation of selfish actions by relinquishment of the fruits of action (1–12), then addresses the five causes of action (13–19) and how action is affected by the ‘qualities’ of primordial nature (19–40). Next, it describes the four general classes of society according to their work: the educators or priests, the rulers or warriors, the business- or tradespeople, and the skilled workers (41–48). Finally, the Gt explains how attainment of transcendence is possible in a state of actionlessness, through renunciation (49). This constitutes the secret.

The second section presents the inner world of transcendence and moves the reader toward the innermost world of the heart in bhakti. It presents disciplines of the self to attain Brahman (50–53), how Brahman leads to bhakti and the nature of bhakti (54–58), as well as how acting according to one’s nature in dharma is inevitable (59–60). The text then describes how love is offered to the supreme Self, the indwelling Lord within the heart (61–62). The transitional and pivotal verse (63) reveals the secret in relation to the greater secret, which anticipates the greatest secret of all (64).

The third section, only three verses, focuses exclusively on the innermost world of the heart. In verse 64, Krishna’s supreme message is fully disclosed; verse 65 describes the ultimate achievement of offering one’s heart to the divinity and a reaffirmation of how such a soul is dearly loved. Verse 66 explains the exclusive attention of the soul for the divinity, a love that goes beyond all forms of dharma. These three verses, beginning with the revelation of the divinity’s passion for souls, constitute the ultimate message in Krishna’s teachings, the greatest secret of all.

In the fourth section, the voices of Krishna, Arjuna, and Sanjaya are heard. First, the soul who is qualified to receive the supreme secret is presented (67); then comes a declaration that one who reveals this supreme secret to others possesses the highest love for divinity, and is more loved by the divinity than any other soul (68–69). Krishna’s words of benediction follow, stating that by contemplating this dialogue, spiritual achievements will be made (70–71). In his final words, Krishna inquires from Arjuna if he has heard “the single highest point” of his teachings, which would dispel his bewildered state (72), and Arjuna responds in the affirmative (73). Sanjaya’s ecstatic epilogue then forms the concluding verses of the text (74–78).

Thus divine secrecy is a theme that runs throughout the Gt, building toward Krishna’s full disclosure in the final chapter of all the various forms of secret knowledge that comprise “the supreme secret of yoga.” Krishna identifies the first two phases of secrecy explicitly, as the “secret” and the “greater secret”:

Thus for you this knowledge,

which is a greater secret

than the [previous] secret,

is made known by me.

Having fully grasped this,

with nothing overlooked,

then act as you so choose.

(BG 18.63)

It is clear from this verse that Krishna gives Arjuna the freedom to either act in accordance with this secret knowledge or not, demonstrating free will within supreme love. Then Krishna discloses the third phase of secrecy, his greatest secret among all secrets:

Hear still further

the greatest secret of all,

my supreme message:

“You are so much loved by me!”

Therefore I shall speak

for your well-being.

(BG 18.64)

This secret of divine secrets is now revealed: “You are so much loved by me!” The simple message here is that the divinity passionately loves souls, as indicated by the use of the Sanskrit word ia, meaning “desired” or “ardently loved,” and the use of the adverbial intensive so much. These few words constitute the very essence of the song or “Gt” of the Beloved Lord. Every verse in the Bhagavad Gt thus revolves around these words. Krishna underscores this declaration of divine love by calling it his “supreme message,” and further emphasizes the message with the use of the Sanskrit equivalent of quotation marks. This ultimate statement establishes the tone of the entire text, the inner intention of the author, and the controlling principle for understanding the text. No other statement in the Gt receives such attention.

Krishna builds up to the revelation of this greatest secret, as we have seen, with a dramatic summary of his teachings in the first sixty-three verses of the chapter, thus positioning the greatest secret of all as the climax of the work. In verse 65, following this greatest secret, Krishna urges souls to love him, and promises that they will come to him since they are “dearly loved” by him:

Be mindful of me

with love offered to me;

sacrificing for me,

act out of reverence for me.

Truly you shall

come to me—

this I promise you

for you are dearly loved by me.

(BG 18.65)

This verse reveals that the best possible response of souls to Krishna’s greatest of all secrets is bhakti, the love offered by the soul to the supreme divinity. Bhakti, therefore, is not merely a means to reach the divine, but is itself the perfection of all other means for attaining an intimate connection with the divinity in yoga.

Many commentators, beginning with Rmnuja of the twelfth century, consider the next verse, BG 18.66, to be the Gt’s ultimate statement. Here, Krishna states his desire that souls give up everything and come to him as their only refuge. He provides divine assurance that such souls will be free from all troubles:

Completely relinquishing

all forms of dharma,

come to me

as your only shelter.

I shall grant you

freedom from

all misfortune—

do not despair!

(BG 18.66)

Krishna presents in this verse a certain irony, even an apparent contradiction, when he directs all forms of dharma to be completely given up, after a significant part of the text has been devoted to establishing the importance of dharma. This request expresses Krishna’s desire for the unmediated love of humans, accentuated by his plea to come to him as one’s only shelter. This verse communicates a divine passion for souls, and how such love between the devotee and the divinity is ultimately not limited by dharma. Divine love goes beyond dharma, yet at the same time includes dharma.

Yoga at its highest level is the soul’s intimate connection with the divine through the heart. Yoga, for divinity, is the various manifestations of the divine that embrace souls: the all-pervading imperishable Brahman; the presence of divinity in the beautiful and sublime in this world; the powerful and spectacular Vishva Rpa; the supreme Self dwelling in the hearts of all as the Purusha; and the supreme personal divinity, Krishna, celebrated as Purushottama, the ultimate Person; or Yogeshvara, the supreme Lord of Yoga; or Bhagavn, the Beloved Lord—the most intimate deity for the loving devotee. Through these divine manifestations, the supreme divinity is revealed to souls or concealed from souls according to their desire or lack of desire to come to him, to unite with him.

According to the Gt, yoga is not a reclusive meditation in some distant mountain hermitage; rather, the hermitage is found within one’s heart, and in the hearts of others. The ultimate yoga for souls is to attain a state of full-heartedness — a heart that offers itself in unremitting, unconditional love in response to the divine yearning. This yearning, the greatest secret of all, is pronounced as “You are so much loved by me.”

The Bhagavad Gt is truly the Beloved Lord’s “secret love song.” This ever-beckoning song urges souls to embrace divinity just as divinity forever embraces souls. The Gt begins with a question that speaks to every one of us: “How are we to act in this world of conflict and suffering?” The Gt’s answer is simply to act out of love. This hidden song of the divinity calls souls to act out of love in all that they do, in all that they think, feel, and will. The Gt insists that human life is meant for hearing this innermost song of the heart. It behooves souls to search for this song, and upon hearing it, to listen to the divine love song as it resonates in everything, everywhere, and at every moment—to hear it through the hearts of all beings and in all of life. Once heard, this secret love song is celebrated as the most blessed gift of divinity to humankind.

Sanskrit Text

On the English Transliteration

The original Sanskrit text is provided here in transliteration. For this I have relied upon the critical edition of the text and its verse divisions presented in the great work of the Bhandarkar Oriental Research Institute (BORI), in Pune, India (see Bibliography). Although popular editions of the BG contain some differences in verse division and numbering in chapters 1 and 13, I have mostly utilized the BORI edition of the text. Readers may find the transliteration helpful in reconciling differences from other translations.

The transliterated text that appears here has been formatted to give nonspecialist readers a visual sense of the versification of the original Sanskrit. The typical eight-syllable quarter-lined metered verses, or anuubh, appear as couplets of Sanskrit text, the quarter lines indicated by commas. For example:

dharma-ketre kuru-ketre, samavet yuyutsava |

mmak pav caiva, kim akurvata sañjaya || 1.1 ||

The eleven-syllable quarter-lined verses, or triubh, appear as quatrains, easily distinguishable from the more common two-line anuubh verses by the four lines of embellished metered verses. For example:

gurn ahatv hi mahnubhvn

reyo bhoktu bhaikyam apha loke |

hatvrtha-kms tu gurn ihaiva

bhuñjya bhogn rudhira-pradigdhn || 2.5 ||

The English translation also imitates this visual distinction between the couplets of the anuubh verses and the quatrains of the longer verse form. This is accomplished in the translated anuubh verses by presenting two “leading lines,” nonindented lines of text, followed by one or more indented lines. Likewise, for the more complex triubh verses, I have presented four leading lines, each followed by one or more indented lines.

Recitation of Sanskrit Verse

Sanskrit distinguishes between accent and length of syllables. Syllables within words are spoken in either short or long (held twice the length as short) lengths of time, also called light and heavy respectively, and there are numerous varieties of poetic meters for many types of verse lengths. Following are basic rules to acquaint the reader with the recitation of Sanskrit verse, so important to the language.

ACCENT

1. The first syllable of two-syllable words: e.g., bhakti, deva;

2. The penultimate syllable of all words having more than two syllables if the syllable contains a long vowel, a diphthong, or a short vowel followed by two consonants: e.g., nirvna, Ganea, ghastha;

3. The antepenultimate syllable in most other cases: e.g., Mahbhrata, Himlaya, Rmyana, Upaniad.

LIGHT AND HEAVY SYLLABLES IN POETIC METER

1. Light syllables (laghu) are those made up of short vowels which are not followed by more than one consonant (anusvra “” and avagraha “” included), either within a word or between words. Light syllables are short, half the length of heavy or long syllables. For example, nm o vipdy (underlined vowels indicate light syllables).

2. Heavy syllables (guru) are those made up of long vowels or those made up of short vowels followed by more than one consonant (anusvra “” and avagraha “” included), either within a word or between words. For example, nama vupdya (underlined vowels indicate heavy syllables).

The Complete Sanskrit Text

1

Dhtarra uvca

1   dharma-ketre kuru-ketre, samavet yuyutsava |

mmak pav caiva, kim akurvata sañjaya ||

Sañjaya uvca

2   dv tu pavnka, vyha duryodhanas tad |

cryam upasagamya, rj vacanam abravt ||

3   payait pu-putr, crya mahat camm |

vyh drupada-putrea, tava iyea dhmat ||

4   atra r mahev-s, bhmrjuna-sam yudhi |

yuyudhno vira ca, drupada ca mah-ratha ||

5   dhaketu cekitna, kirja ca vryavn |

purujit kuntibhoja ca, aibya ca nara-pugava ||

6   yudhmanyu ca vikrnta, uttamauj ca vryavn |

saubhadro draupadey ca, sarva eva mah-rath ||

7   asmka tu vii ye, tn nibhoda dvijottama |

nyak mama sainyasya, sajñrtha tn bravmi te ||

8   bhavn bhma ca kara ca, kpa ca samiti-jaya |

avatthm vikara ca, saudamattis tathaiva ca ||

9   anye ca bahava r, mad-arthe tyakta-jvit |

nn-astra-prahara, sarve yuddha-virad ||

10   aparypta tad asmka, bala bhmbhirakitam |

parypta tv idam ete, bala bhmbhirakitam ||

11   ayaneu ca sarveu, yath-bhgam avasthit |

bhmam evbhirakantu, bhavanta sarva eva hi ||

12   tasya sañjanayan hara, kuru-vddha pitmaha |

siha-nda vinadyoccai, akha dadhmau pratpavn ||

13   tata akh ca bherya ca, paavnaka-gomukh |

sahasaivbhyahanyanta, sa abdas tumulo ’bhavat ||

14   tata vetair hayair yukte, mahati syandane sthitau |

mdhava pava caiva, divyau akhau pradadhmatu ||

15   pñcajanya hrkeo, devadatta dhanañjaya |

paura dadhmau mah-akha, bhma-karm vkodara ||

16   anantavijaya rj, kunt-putro yudhihira |

nakula sahadeva ca, sughoa-maipupakau ||

17   kya ca paramev-sa, ikhad ca mah-ratha |

dhadyumno virta ca, styaki cparjita ||

18   drupado draupadey ca, sarvaa pthiv-pate |

saubhadra ca mah-bhu, akhn dadhmu pthak pthak ||

19   sa ghoo dhrtarr, hdayni vyadrayat |

nabha ca pthiv caiva, tumulo vyanundayan ||

20   atha vyavasthitn dv, dhrtarrn kapi-dhvaja |

pravtte astra-sampte, dhanur udyamya pava ||

21   hkea tad vkyam, idam ha mah-pate |

senayor ubhayor madhye, ratha sthpaya me ’cyuta ||

22   yvad etn nirke ’ha, yoddhu-kmn avasthitn |

kair may saha yoddhavyam, asmin raa-samudyame ||

23   yotsyamnn aveke ’ha, ya ete ’tra samgat |

dhrtarrasya durbuddher, yuddhe priya-cikrava ||

24   evam ukto hkeo, gukeena bhrata |

senayor ubhayor madhye, sthpayitv rathottamam ||

25   bhma-droa-pramukhata, sarve ca mah-kitm |

uvca prtha payaitn, samavetn kurn iti ||

26   tatrpayat sthitn prtha, pitn atha pitmahn |

cryn mtuln bhrtn, putrn pautrn sakhs tath ||

27   vaurn suhda caiva, senayor ubhayor api |

tn samkya sa kaunteya, sarvn bandhn avasthitn ||

28   kpay parayvio, vidann idam abravt |

dvemn sva-jann ka, yuyutsn samavasthitn ||

29   sdanti mama gtri, mukha ca pariuyati |

vepathu ca arre me, roma-hara ca jyate ||

30   gva srasate hastt, tvak caiva paridahyate |

na ca aknomy avasthtu, bhramatva ca me mana ||

31   nimittni ca paymi, vipartni keava |

na ca reyo ’nupaymi, hatv sva-janam have ||

32   na kke vijaya ka, na ca rjya sukhni ca |

ki no rjyena govinda, ki bhogair jvitena v ||

33   yem arthe kkita no, rjya bhog sukhni ca |

ta ime ’vasthit yuddhe, prs tyaktv dhanni ca ||

34   cry pitara putrs, tathaiva ca pitmah |

mtul vaur pautr, yl sabandhinas tath ||

35   etn na hantum icchmi, ghnato ’pi madhusdana |

api trailokya-rjyasya, heto ki nu mah-kte ||

36   nihatya dhrtarrn na, k prti syj janrdana |

ppam evrayed asmn, hatvaitn tatyina ||

37   tasmn nrh vaya hantu, dhrtarrn sa-bndhavn |

sva-jana hi katha hatv, sukhina syma mdhava ||

38   yady apy ete na payanti, lobhopahata-cetasa |

kula-kaya-kta doa, mitra-drohe ca ptakam ||

39   katha na jñeyam asmbhi, ppd asmn nivartitum |

kula-kaya-kta doa, prapayadbhir janrdana ||

40   kula-kaye praayanti, kula-dharm santan |

dharme nae kula ktsnam, adharmo ’bhibhavaty uta ||

41   adharmbhibhavt ka, praduyanti kula-striya |

stru dusu vreya, jyate vara-sakara ||

42   sakaro narakyaiva, kula-ghnn kulasya ca |

patanti pitaro hy e, lupta-piodaka-kriy ||

43   doair etai kula-ghnn, vara-sakara-krakai |

utsdyante jti-dharm, kula-dharm ca vat ||

44   utsanna-kula-dharm, manuy janrdana |

narake niyata vso, bhavatty anuuruma ||

45   aho bata mahat ppa, kartu vyavasit vayam |

yad-rjya-sukha-lobhena, hantu sva-janam udyat ||

46   yadi mm apratkram, aastra astra-paya |

dhrtarr rae hanyus, tan me kematara bhavet ||

47   evam uktvrjuna sakhye, rathopastha upviat |

vijya sa-ara cpa, oka-savigna-mnasa ||

2

Sañjaya uvca

1   ta tath kpayviam, aru-prkulekaam |

vidantam ida vkyam, uvca madhusdana ||

r-Bhagavn uvca

2   kutas tv kamalam ida, viame samupasthitam |

anrya-juam asvargyam, akrti-karam arjuna ||

3   klaibya m sma gama prtha, naitat tvayy upapadyate |

kudra hdaya-daurbalya, tyaktvottiha parantapa ||

Arjuna uvca

4   katha bhmam aha sakhye, droa ca madhusdana |

iubhi pratiyotsymi, pjrhv ari-sdana ||

5   gurn ahatv hi mahnubhvn

reyo bhoktu bhaikyam apha loke |

hatvrtha-kms tu gurn ihaiva

bhuñjya bhogn rudhira-pradigdhn ||

6   na caitad vidma kataran no garyo

yad v jayema yadi v no jayeyu |

yn eva hatv na jijvimas

te ’vasthit pramukhe dhrtarr ||

7   krpaya-doopahata-svabhva

pcchmi tv dharma-samha-cet |

yac chreya syn nicita brhi tan me

iyas te ’ham dhi m tv prapannam ||

8   na hi prapaymi mampanudyd

yac chokam ucchoaam indriym |

avpya bhmv asapatnam ddha

rjya surm api cdhipatyam ||

Sañjaya uvca

9   evam uktv hkea, gukea parantapa |

na yotsya iti govindam, uktv t babhva ha ||

10   tam uvca hkea, prahasann iva bhrata |

senayor ubhayor madhye, vidantam idam vaca ||

r-Bhagavn uvca

11   aocyn anvaocas tva, prajñ-vd ca bhase |

gatsn agats ca, nnuocanti pait ||

12   na tv evha jtu nsa, na tva neme jandhip |

na caiva na bhaviyma, sarve vayam ata param ||

13   dehino ’smin yath dehe, kaumra yauvana jar |

tath dehntara-prptir, dhras tatra na muhyati ||

14   mtr-spars tu kaunteya, toa-sukha-dukha-d |

gampyino ’nitys, ts titikasva bhrata ||

15   ya hi na vyathayanty ete, purua puruarabha |

sama-dukha-sukha dhra, so ’mtatvya kalpate ||

16   nsato vidyate bhvo, nbhvo vidyate sata |

ubhayor api do ’ntas, tv anayos tattva-daribhi ||

17   avini tu tad viddhi, yena sarvam ida tatam |

vinam avyayasysya, na kacit kartum arhati ||

18   antavanta ime deh, nityasyokt arria |

anino ’prameyasya, tasmd yudhyasva bhrata ||

19   ya ena vetti hantra, ya caina manyate hatam |

ubhau tau na vijnto, nya hanti na hanyate ||

20   na jyate mriyate v kadcin

      nya bhtv bhavit v na bhya |

ajo nitya vato ’ya puro

      na hanyate hanyamne arre ||

21   vedvinina nitya, ya enam ajam avyayam |

katha sa purua prtha, ka ghtayati hanti kam ||

22   vssi jrni yath vihya

      navni ghti naro ’pari|

tath arri vihya jrny

      anyni sayti navni deh ||

23   naina chindanti astri, naina dahati pvaka |

na caina kledayanty po, na oayati mruta ||

24   acchedyo ’yam adhyo ’yam, akledyo ’oya eva ca |

nitya sarva-gata sthur, acalo ’ya santana ||

25   avyakto ’yam acintyo ’yam, avikryo ’yam ucyate |

tasmd eva viditvaina, nnuocitum arhasi ||

26   atha caina nitya-jta, nitya v manyase mtam |

tathpi tva mah-bho, naina ocitum arhasi ||

27   jtasya hi dhruvo mtyur, dhruva janma mtasya ca |

tasmd aparihrye ’rthe, na tva ocitum arhasi ||

28   avyaktdni bhtni, vyakta-madhyni bhrata |

avyakta-nidhanny eva, tatra k paridevan

29   carya-vat payati kacid enam

      carya-vad vadati tathaiva cnya |

carya-vac cainam anya oti

      rutvpy ena veda na caiva kacit ||

30   deh nityam avadhyo ’ya, dehe sarvasya bhrata |

tasmt sarvi bhtni, na tva ocitum arhasi ||

31   sva-dharmam api cvekya, na vikampitum arhasi |

dharmyd dhi yuddhc chreyo ’nyat, katriyasya na vidyate ||

32   yadcchay copapanna, svarga-dvram apvtam |

sukhina katriy prtha, labhante yuddham dam ||

33   atha cet tvam ima dharmya, sagrma na kariyasi |

tata sva-dharma krti ca, hitv ppam avpsyasi ||

34   akrti cpi bhtni, kathayiyanti te ’vyaym |

sambhvitasya ckrtir, marad atiricyate ||

35   bhayd rad uparata, masyante tv mah-rath |

ye ca tva bahu-mato, bhtv ysyasi lghavam ||

36   avcya-vd ca bahn, vadiyanti tavhit |

nindantas tava smarthya, tato dukhatara nu kim ||

37   hato v prpsyasi svarga, jitv v bhokyase mahm |

tasmd uttiha kaunteya, yuddhya kta-nicaya ||

38   sukha-dukhe same ktv, lbhlbhau jayjayau |

tato yuddhya yujyasva, naiva ppam avpsyasi ||

39   e te ’bhihit skhye, buddhir yoge tv im u|

buddhy yukto yay prtha, karma-bandha prahsyasi ||

40   nehbhikrama-no ’sti, pratyavyo na vidyate |

sv-alpam apy asya dharmasya, tryate mahato bhayt ||

41   vyavasytmik buddhir, ekeha kuru-nandana |

bahu-kh hy anant ca, buddhayo ’vyavasyinm ||

42   ym im pupit vca, pravadanty avipacita |

veda-vda-rat prtha, nnyad astti vdina ||

43   kmtmna svarga-par, janma-karma-phala-pradm |

kriy-viea-bahul, bhogaivarya-gati prati ||

44   bhogaivarya-prasaktn, taypahta-cetasm |

vyavasytmik buddhi, samdhau na vidhyate ||

45   trai-guya-viay ved, nistrai-guyo bhavrjuna |

nirdvandvo nitya-sattva-stho, niryoga-kema tmavn ||

46   yvn artha udapne, sarvata samplutodake |

tvn sarveu vedeu, brhmaasya vijnata ||

47   karmay evdhikras te, m phaleu kadcana |

m karma-phala-hetur bhr, m te sago ’stv akarmai ||

48   yoga-stha kuru karmi, saga tyaktv dhanañjaya |

siddhy-asiddhyo samo bhtv, samatva yoga ucyate ||

49   drea hy avara karma, buddhi-yogd dhanañjaya |

buddhau araam anviccha, kpa phala-hetava ||

50   buddhi-yukto jahtha, ubhe sukta-dukte |

tasmd yogya yujyasva, yoga karmasu kaualam ||

51   karma-ja buddhi-yukt, hi phala tyaktv mania |

janma-bandha-vinirmukt, pada gacchanty anmayam ||

52   yad te moha-kalila, buddhir vyatitariyati |

tad gantsi nirveda, rotavyasya rutasya ca ||

53   ruti-vipratipann te, yad sthsyati nical |

samdhv acal buddhis, tad yogam avpsyasi ||

Arjuna uvca

54   sthita-prajñasya k bh, samdhi-sthasya keava |

sthita-dh ki prabheta, kim sta vrajeta kim ||

r-Bhagavn uvca

55   prajahti yad kmn, sarvn prtha mano-gatn |

tmany evtman tua, sthita-prajñas tadocyate ||

56   dukhev anudvigna-man, sukheu vigata-spha |

vta-rga-bhaya-krodha, sthita-dhr munir ucyate ||

57   ya sarvatrnabhisnehas, tat tat prpya ubhubham |

nbhinandati na dvei, tasya prajñ pratihit ||

58   yad saharate cya, krmo ’gnva sarvaa |

indriyndriyrthebhyas, tasya prajñ pratihit ||

59   viay vinivartante, nirhrasya dehina |

rasa-varja raso ’py asya, para dv nivartate ||

60   yatato hy api kaunteya, puruasya vipacita |

indriyi pramthni, haranti prasabha mana ||

61   tni sarvi sayamya, yukta sta mat-para |

vae hi yasyendriyi, tasya prajñ pratihit ||

62   dhyyato viayn pusa, sagas tepajyate |

sagt sañjyate kma, kmt krodho ’bhijyate ||

63   krodhd bhavati sammoha, sammoht smti-vibhrama |

smti-bhrad buddhi-no, buddhi-nt praayati ||

64   rga-dvea-viyuktais tu, viayn indriyai caran |

tma-vayair vidheytm, prasdam adhigacchati ||

65   prasde sarva-dukhn, hnir asyopajyate |

prasanna-cetaso hy u, buddhi paryavatihate ||

66   nsti buddhir ayuktasya, na cyuktasya bhvan |

na cbhvayata ntir, antasya kuta sukham ||

67   indriy hi carat, yan mano ’nuvidhyate |

tad asya harati prajñ, vyur nvam ivmbhasi ||

68   tasmd yasya mah-bho, nightni sarvaa |

indriyndriyrthebhyas, tasya prajñ pratihit ||

69   y ni sarva-bhtn, tasy jgarti sayam |

yasy jgrati bhtni, s ni payato mune ||

70   pryamam acala-pratiha

      samudram pa pravianti yadvat |

tadvat km ya pravianti sarve

      sa ntim pnoti na kma-km ||

71   vihya kmn ya sarvn, pum carati nispha |

nirmamo nirahakra, sa ntim adhigacchati ||

72   e brhm sthiti prtha, nain prpya vimuhyati |

sthitvsym anta-kle ’pi, brahma-nirvam cchati ||

3

Arjuna uvca

1   jyyas cet karmaas te, mat buddhir janrdana |

tat ki karmai ghore m, niyojayasi keava ||

2   vymireaiva vkyena, buddhi mohayasva me |

tad eka vada nicitya, yena reyo ’ham pnuym ||

r-Bhagavn uvca

3   loke ’smin dvi-vidh nih, pur prokt maynagha |

jñna-yogena skhyn, karma-yogena yoginm ||

4   na karmam anrambhn, naikarmya puruo ’nute |

na ca sanyasand eva, siddhi samadhigacchati ||

5   na hi kacit kaam api, jtu tihaty akarma-kt |

kryate hy avaa karma, sarva prakti-jair guai ||

6   karmendriyi sayamya, ya ste manas smaran |

indriyrthn vimhtm, mithycra sa ucyate ||

7   yas tv indriyi manas, niyamyrabhate ’rjuna |

karmendriyai karma-yogam, asakta sa viiyate ||

8   niyata kuru karma tva, karma jyyo hy akarmaa |

arra-ytrpi ca te, na prasiddhyed akarmaa ||

9   yajñrtht karmao ’nyatra, loko ’yam karma-bandhana |

tad-artha karma kaunteya, mukta-saga samcara ||

10   saha-yajñ praj sv, purovca prajpati |

anena prasaviyadhvam, ea vo ’stv ia-kma-dhuk ||

11   devn bhvayatnena, te dev bhvayantu va |

paraspara bhvayanta, reya param avpsyatha ||

12   in bhogn hi vo dev, dsyante yajña-bhvit |

tair dattn apradyaibhyo, yo bhukte stena eva sa ||

13   yajña-iina santo, mucyante sarva-kilbiai |

bhuñjate te tv agha pp, ye pacanty tma-krat ||

14   annd bhavanti bhtni, parjanyd anna-sambhava |

yajñd bhavati parjanyo, yajña karma-samudbhava ||

15   karma brahmodbhava viddhi, brahmkara-samudbhavam |

tasmt sarva-gata brahma, nitya yajñe pratihitam ||

16   eva pravartita cakra, nnuvartayatha ya |

aghyur indriyrmo, mogha prtha sa jvati ||

17   yas tv tma-ratir eva syd, tma-tpta ca mnava |

tmany eva ca santuas, tasya krya na vidyate ||

18   naiva tasya ktenrtho, nkteneha kacana |

na csya sarva bhteu, kacid artha-vyapraya ||

19   tasmd asakta satata, krya karma samcara |

asakto hy caran karma, param pnoti prua ||

20   karmaaiva hi sasiddhim, sthit janakdaya |

loka-sagraham evpi, sampayan kartum arhasi ||

21   yad yad carati rehas, tat tad evetaro jana |

sa yat prama kurute, lokas tad anuvartate ||

22   na me prthsti kartavya, triu lokeu kiñcana |

nnavptam avptavya, varta eva ca karmai ||

23   yadi hy aha na varteya, jtu karmay atandrita |

mama vartmnuvartante, manuy prtha sarvaa ||

24   utsdeyur ime lok, na kury karma ced aham |

sakarasya ca kart sym, upahanym im praj ||

25   sakt karmay avidvso, yath kurvanti bhrata |

kuryd vidvs tathsakta, cikrur loka-sagraham ||

26   na buddhi-bheda janayed, ajñn karma-saginm |

joayet sarva-karmi, vidvn yukta samcaran ||

27   parkte kriyamni, guai karmi sarvaa |

ahakra-vimhtm, kartham iti manyate ||

28   tattva-vit tu mah-bho, gua-karma-vibhgayo |

gu gueu vartanta, iti matv na sajjate ||

29   prakter gua-sammh, sajjante gua-karmasu |

tn aktsna-vido mandn, ktsna-vin na viclayet ||

30   mayi sarvi karmi, sanyasydhytma-cetas |

nirr nirmamo bhtv, yudhyasva vigata-jvara ||

31   ye me matam ida nityam, anutihanti mnav |

raddhvanto ’nasyanto, mucyante te ’pi karmabhi ||

32   te tv etad adhyasyanto, nnutihanti me matam |

sarva-jñna-vimhs tn, viddhi nan acetasa ||

33   sada ceate svasy, prakter jñnavn api |

prakti ynti bhtni, nigraha ki kariyati ||

34   indriyasyendriyasyrthe, rga-dveau vyavasthitau |

tayor na vaam gachet, tau hy asya paripanthinau ||

35   reyn sva-dharmo vigua, para-dharmt sv-anuhitt |

sva-dharme nidhana reya, para-dharmo bhayvaha ||

Arjuna uvca

36   atha kena prayukto ’ya, ppa carati prua |

anicchann api vreya, bald iva niyojita ||

r-Bhagavn uvca

37   kma ea krodha ea, rajo-gua-samudbhava |

mahano mah-ppm, viddhy enam iha vairiam ||

38   dhmenvriyate vahnir, yathdaro malena ca |

yatholbenvto garbhas, tath tenedam vtam ||

39   vta jñnam etena, jñnino nitya-vairi|

kma-rpea kaunteya, duprenalena ca ||

40   indriyi mano buddhir, asydhihnam ucyate |

etair vimohayaty ea, jñnam vtya dehinam ||

41   tasmt tvam indriyy dau, niyamya bharatarabha |

ppmna prajahi hy ena, jñna-vijñna-nanam ||

42   indriyi pary hur, indriyebhya para mana |

manasas tu par buddhir, yo buddhe paratas tu sa ||

43   eva buddhe para buddhv, sastabhytmnam tman |

jahi atru mah-bho, kma-rpa dursadam ||

4

r-Bhagavn uvca

1   ima vivasvate yoga, proktavn aham avyayam |

vivasvn manave prha, manur ikvkave ’bravt ||

2   eva parampar-prptam, ima rjarayo vidu |

sa kleneha mahat, yogo naa parantapa ||

3   sa evya may te ’dya, yoga prokta purtana |

bhakto ’si me sakh ceti, rahasya hy etad uttamam ||

Arjuna uvca

4   apara bhavato janma, para janma vivasvata |

katham etad vijny, tvam dau proktavn iti ||

r-Bhagavn uvca

5   bahni me vyattni, janmni tava crjuna |

tny aha veda sarvi, na tva vettha parantapa ||

6   ajo ’pi sann avyaytm, bhtnm varo ’pi san |

prakti svm adhihya, sambhavmy tma-myay ||

7   yad yad hi dharmasya, glnir bhavati bhrata |

abhyutthnam adharmasya, tadtmna sjmy aham ||

8   paritrya sdhn, vinya ca duktm |

dharma-sasthpanrthya, sambhavmi yuge yuge ||

9   janma karma ca me divyam, eva yo vetti tattvata |

tyaktv deha punar janma, naiti mm eti so ’rjuna ||

10   vta-rga-bhaya-krodh, man-may mm uprit |

bahavo jñna-tapas, pt mad-bhvam gat ||

11   ye yath m prapadyante, ts tathaiva bhajmy aham |

mama vartmnuvartante, manuy prtha sarvaa ||

12   kkanta karman siddhi, yajanta iha devat |

kipra hi mnue loke, siddhir bhavati karma-j ||

13   ctur-varya may sa, gua-karma-vibhgaa |

tasya kartram api m, viddy akartram avyayam ||

14   na m karmi limpanti, na me karma-phale sph |

iti m yo ’bhijnti, karmabhir na sa badhyate ||

15   eva jñtv kta karma, prvair api mumukubhi |

kuru karmaiva tasmt tva, prvai prvatara ktam ||

16   ki karma kim akarmeti, kavayo ’py atra mohit |

tat te karma pravakymi, yaj jñtv mokyase ’ubht ||

17   karmao hy api boddhavya, boddhavya ca vikarmaa |

akarmaa ca boddhavya, gahan karmao gati ||

18   karmay akarma ya payed, akarmai ca karma ya |

sa buddhimn manuyeu, sa yukta ktsna-karma-kt ||

19   yasya sarve samrambh, kma-sakalpa-varjit |

jñngni-dagdha-karma, tam hu paita budh ||

20   tyaktv karma-phalsaga, nitya-tpto nirraya |

karmay abhipravtto ’pi, naiva kiñcit karoti sa ||

21   nirr yata-citttm, tyakta-sarva-parigraha |

rra kevala karma, kurvan npnoti kilbiam ||

22   yadcch-lbha-santuo, dvandvtto vimatsara |

sama siddhv asiddhau ca, ktvpi na nibadhyate ||

23   gata-sagasya muktasya, jñnvasthita-cetasa |

yajñycarata karma, samagra pravilyate ||

24   brahmrpaa brahma havir, brahmgnau brahma hutam |

brahmaiva tena gantavya, brahma-karma-samdhin ||

25   daivam evpare yajña, yogina paryupsate |

brahmgnv apare yajña, yajñenaivopajuhvati ||

26   rotrdnndriyy anye, sayamgniu juhvati |

abddn viayn anya, indriygniu juhvati ||

27   sarvndriya-karmi, pra-karmi cpare |

tma-sayama-yoggnau, juhvati jñna-dpite ||

28   dravya-yajñs tapo-yajñ, yoga-yajñs tathpare |

svdhyya-jñna-yajñ ca, yataya saita-vrat ||

29   apne juhvati pra, pre ’pna tathpare |

prpana-gat ruddhv, pryma-parya ||

30   apare niyathr, prn preu juhvati |

sarve ’py ete yajña-vido, yajña-kapita-kalma ||

31   yajña-imta-bhujo, ynti brahma santanam |

nya loko ’sty ayajñasya, kuto ’nya kuru-sattama ||

32   eva bahu-vidh yajñ, vitat brahmao mukhe |

karma-jn viddhi tn sarvn, eva jñtv vimokase ||

33   reyn dravya-mayd yajñj, jñna-yajña parantapa |

sarva karmkhila prtha, jñne parisampyate ||

34   tad viddhi praiptena, paripranena sevay |

upadekyanti te jñna, jñninas tattva-darina ||

35   yaj jñtv na punar moham, eva ysyasi pava |

yena bhtny eea, drakyasy tmany atho mayi ||

36   api ced asi ppebhya, sarvebhya ppa-kt-tama |

sarva jñna-plavenaiva, vjina santariyasi ||

37   yathaidhsi samiddho ’gnir, bhasma-st kurute ’rjuna |

jñngni sarva-karmi, bhasma-st kurute tath ||

38   na hi jñnena sada, pavitram iha vidyate |

tat svaya yoga-sasiddha, klentmani vindati ||

39   raddhvl labhate jñna, tat-para sayatendriya |

jñna labdhv par ntim, aciredhigacchati ||

40   ajña craddadhna ca, saaytm vinayati |

nyam loko ’sti na paro, na sukha saaytmana ||

41   yoga-sanyasta-karma, jñna-sañchinna-saayam |

tmavanta na karmi, nibadhnanti dhanañjaya ||

42   tasmd ajñna-sambhta, ht-stha jñnsintmana |

chittvaina saaya yogam, tihottiha bhrata ||

5

Arjuna uvca

1   sanysa karma ka, punar yoga ca asasi |

yac chreya etayor eka, tan me brhi su-nicitam ||

r-Bhagavn uvca

2   sanysa karma-yoga ca, nireyasa-karv ubhau |

tayos tu karma-sanyst, karma-yogo viiyate ||

3   jñeya sa nitya-sanys, yo na dvei na kkati |

nirdvando hi mah-bho, sukha bandht pramucyate ||

4   skhya-yogau pthag bl, pravadanti na pait |

ekam apy sthita samyag, ubhayor vindate phalam ||

5   yat skhyai prpyate sthna, tad yogair api gamyate |

eka skhya ca yoga ca, ya payati sa payati ||

6   sanysas tu mah-bho, dukham ptum ayogata |

yoga-yukto munir brahma, na ciredhigacchati ||

7   yoga-yukto viuddhtm, vijittm jitendriya |

sarva-bhttma-bhttm, kurvann api na lipyate ||

8   naiva kiñcit karomti, yukto manyeta tattva-vit |

payañ van spañ jighrann, anan gacchan svapañ vasan ||

9   pralapan visjan ghann, unmian nimiann api |

indriyndriyrtheu, vartanta iti dhrayan ||

10   brahmay dhya karmi, saga tyaktv karoti ya |

lipyate na sa ppena, padma-patram ivmbhas ||

11   kyena manas buddhy, kevalair indriyair api |

yogina karma kurvanti, saga tyaktvtma-uddhaye ||

12   yukta karma-phala tyaktv, ntim pnoti naihikm |

ayukta kma-krea, phale sakto nibadhyate ||

13   sarva-karmi manas, sanyasyste sukha va|

nava-dvre pure deh, naiva kurvan na krayan ||

14   na karttva na karmi, lokasya sjati prabhu |

na karma-phala sayoga, svabhvas tu pravartate ||

15   ndatte kasyacit ppa, na caiva sukta vibhu |

ajñnenvta jñna, tena muhyanti jantava ||

16   jñnena tu tad ajñna, yem nitam tmana |

tem ditya-vaj jñna, prakayati tat param ||

17   tad-buddhayas tad-tmnas, tan-nihs tat-parya |

gacchanty apunar-vtti, jñna-nirdhta-kalma ||

18   vidy-vinaya-sampanne, brhmae gavi hastini |

uni caiva va-pke ca, pait sama-darina ||

19   ihaiva tair jita sargo, ye smye sthita mana |

nirdoa hi sama brahma, tasmd brahmai te sthit ||

20   na prahyet priya prpya, nodvijet prpya cpriyam |

sthira-buddhir asammho, brahma-vid brahmai sthita ||

21   bhya-sparev asakttm, vindaty tmani yat sukham |

sa brahma-yoga-yukttm, sukham akayam anute ||

22   ye hi saspara-j bhog, dukha-yonaya eva te |

dy-antavanta kaunteya, na teu ramate budha ||

23   aknothaiva ya sohu, prk arra-vimokant |

kma-krodhodbhava vega, sa yukta sa sukh nara ||

24   yo ’nta-sukho ’ntar-rmas, tathntar-jyotir eva ya |

sa yog brahma-nirva, brahma-bhto ’dhigacchati ||

25   labhante brahma-nirvam, aya ka-kalma |

chinna-dvaidh yattmna, sarva-bhta-hite rat ||

26   kma-krodha-viyuktn, yatn yata-cetasm |

abhito brahma-nirva, vartate vidittmanm ||

27   sparn ktv bahir bhy, caku caivntare bhruvo |

prpnau samau ktv, nsbhyantara-criau ||

28   yatendriya-mano-buddhir, munir moka-paryaa |

vigatecch-bhaya-krodho, ya sad mukta eva sa ||

29   bhoktra yajña-tapas, sarva-loka-mahevaram |

suhda sarva-bhtn, jñtv m ntim cchati ||

6

r-Bhagavn uvca

1   anrita karma-phala, krya karma karoti ya |

sa sanys ca yog ca, na niragnir na ckriya ||

2   ya sanysam iti prhur, yoga ta viddhi pava |

na hy asanyasta-sakalpo, yog bhavati kacana ||

3   rurukor muner yoga, karma kraam ucyate |

yogrhasya tasyaiva, ama kraam ucyate ||

4   yad hi nendriyrtheu, na karmasv anuajjate |

sarva-sakalpa-sanys, yogrhas tadocyate ||

5   uddhared tmantmna, ntmnam avasdayet |

tmaiva hy tmano bandhur, tmaiva ripur tmana ||

6   bandhur tmtmanas tasya, yentmaivtman jita |

antmanas tu atrutve, vartettmaiva atru-vat ||

7   jittmana prantasya, paramtm samhita |

toa-sukha-dukheu, tath mnpamnayo ||

8   jñna-vijñna-tptm, ka-stho vijitendriya |

yukta ity ucyate yog, sama-lorma-kñcana ||

9   suhn-mitrry-udsna-, madhyastha-dveya-bandhuu |

sdhuv api ca ppeu, sama-buddhir viiyate ||

10   yog yuñjta satatam, tmna rahasi sthita |

ekk yata-citttm, nirr aparigraha ||

11   ucau dee pratihpya, sthiram sanam tmana |

nty-ucchrita nti-nca, cailjina-kuottaram ||

12   tatraikgra mana ktv, yata-cittendriya-kriya |

upaviysane yuñjyd, yogam tma-viuddhaye ||

13   sama kya-iro-grva, dhrayann acala sthira |

samprekya nsikgra sva, dia cnavalokayan ||

14   pranttm vigata-bhr, brahmacri-vrate sthita |

mana sayamya mac-citto, yukta sta mat-para ||

15   yuñjann eva sadtmna, yog niyata-mnasa |

nti nirva-param, mat-sasthm adhigacchati ||

16   nty-anatas tu yogo ’sti, na caikntam ananata |

na cti-svapna-lasya, jgrato naiva crjuna ||

17   yukthra-vihrasya, yukta-ceasya karmasu |

yukta-svapnvabodhasya, yogo bhavati dukha-h ||

18   yad viniyata cittam, tmany evvatihate |

nispha sarva-kmebhyo, yukta ity ucyate tad ||

19   yath dpo nivta-stho, negate sopam smt |

yogino yata-cittasya, yuñjato yogam tmana ||

20   yatroparamate citta, niruddha yoga-sevay |

yatra caivtmantmna, payann tmani tuyati ||

21   sukham tyantika yat tad, buddhi-grhyam atndriyam |

vetti yatra na caivya, sthita calati tattvata ||

22   ya labdhv cpara lbha, manyate ndhika tata |

yasmin sthito na dukhena, gurupi viclyate ||

23   ta vidyd dukha-sayoga-, viyoga yoga-sajñitam |

sa nicayena yoktavyo, yogo ’nirvia-cetas ||

24   sakalpa-prabhavn kms, tyaktv sarvn aeata |

manasaivendriya-grma, viniyamya samantata ||

25   anai anair uparamed, buddhy dhti-ghtay |

tma-sastha mana ktv, na kiñcid api cintayet ||

26   yato yato nicarati, mana cañcalam asthiram |

tatas tato niyamyaitad, tmany eva vaa nayet ||

27   pranta-manasa hy ena, yogina sukham uttamam |

upaiti nta-rajasa, brahma-bhtam akalmaam ||

28   yuñjann eva sadtmna, yog vigata-kalmaa |

sukhena brahma-sasparam, atyanta sukham anute ||

29   sarva-bhta-stham tmna, sarva-bhtni ctmani |

kate yoga-yukttm, sarvatra sama-darana ||

30   yo m payati sarvatra, sarva ca mayi payati |

tasyha na praaymi, sa ca me na praayati ||

31   sarva-bhta-sthita yo m, bhajaty ekatvam sthita |

sarvath vartamno ’pi, sa yog mayi vartate ||

32   tmaupamyena sarvatra, sama payati yo ’rjuna |

sukha v yadi v dukha, sa yog paramo mata ||

Arjuna uvca

33   yo ’ya yogas tvay prokta, smyena madhusdana |

etasyha na paymi, cañcalatvt sthiti sthirm ||

34   cañcala hi mana ka, pramthi balavad dham |

tasyha nigraha manye, vyor iva su-dukaram ||

r-Bhagavn uvca

35   asaaya mah-bho, mano durnigraha calam |

abhysena tu kaunteya, vairgyea ca ghyate ||

36   asayattman yogo, duprpa iti me mati |

vaytman tu yatat, akyo ’vptum upyata ||

Arjuna uvca

37   ayati raddhayopeto, yogc calita-mnasa |

aprpya yoga-sasiddhi, k gati ka gacchati ||

38   kaccin nobhaya-vibhraa, chinnbhram iva nayati |

apratiho mah-bho, vimho brahmaa pathi ||

39   etan me saaya ka, chettum arhasy aeata |

tvad-anya saayasysya, chett na hy upapadyate ||

r-Bhagavn uvca

40   prtha naiveha nmutra, vinas tasya vidyate |

na hi kalya-kt kacid, durgati tta gacchati ||

41   prpya puya-kt lokn, uitv vat sam |

ucn rmat gehe, yoga-bhrao ’bhijyate ||

42   atha v yoginm eva, kule bhavati dhmatm |

etad dhi durlabhatara, loke janma yad dam ||

43   tatra ta buddhi-sayoga, labhate paurva-dehikam |

yatate ca tato bhya, sasiddhau kuru-nandana ||

44   prvbhysena tenaiva, hriyate hy avao ’pi sa |

jijñsur api yogasya, abda-brahmtivartate ||

45   prayatnd yatamnas tu, yog sauddha-kilbia |

aneka-janma-sasiddhas, tato yti para gatim ||

46   tapasvibhyo ’dhiko yog, jñnibhyo ’pi mato ’dhika |

karmibhya cdhiko yog, tasmd yog bhavrjuna ||

47   yoginm api sarve, mad-gatenntar-tman |

raddhvn bhajate yo m, sa me yuktatamo mata ||

7

r-Bhagavn uvca

1   mayy sakta-man prtha, yoga yuñjan mad-raya |

asaaya samagra m, yath jñsyasi tac chu ||

2   jñna te ’ha sa-vijñnam, ida vakymy aeata |

yaj jñtv neha bhyo ’nyaj, jñtavyam avaiyate ||

3   manuy sahasreu, kacid yatati siddhaye |

yatatm api siddhn, kacin m vetti tattvata ||

4   bhmir po ’nalo vyu, kha mano buddhir eva ca |

ahakra itya me, bhinn praktir aadh ||

5   apareyam itas tv any, prakti viddhi me parm |

jva-bht mah-bho, yayeda dhryate jagat ||

6   etad-yonni bhtni, sarvty upadhraya |

aha ktsnasya jagata, prabhava pralayas tath ||

7   matta paratara nnyat, kiñcid asti dhanañjaya |

mayi sarvam ida prota, stre mai-ga iva ||

8   raso ’ham apsu kaunteya, prabhsmi ai-sryayo |

praava sarva-vedeu, abda khe paurua nu ||

9   puyo gandha pthivy, ca teja csmi vibhvasau |

jvana sarva-bhteu, tapa csmi tapasviu ||

10   bja m sarva-bhtn, viddhi prtha santanam |

buddhir buddhimatm asmi, tejas tejas vinm aham ||

11   bala balavat cha, kma-rga-vivarjitam |

dharmviruddho bhteu, kmo ’smi bharatarabha ||

12   ye caiva sttvik bhv, rjass tmas ca ye |

matta eveti tn viddhi, na tv aha teu te mayi ||

13   tribhir gua-mayair bhvair, ebhi sarvam ida jagat |

mohita nbhijnti, mm ebhya param avyayam ||

14   daiv hy e gua-may, mama my duratyay |

mm eva ye prapadyante, mym et taranti te ||

15   na m duktino mh, prapadyante nardham |

myaypahta-jñn, sura bhvam rit ||

16   catur-vidh bhajante m, jan suktino ’rjuna |

rto jijñsur arthrth, jñn ca bharatarabha ||

17   te jñn nitya-yukta, eka-bhaktir viiyate |

priyo hi jñnino ’tyartham, aha sa ca mama priya ||

18   udr sarva evaite, jñn tv tmaiva me matam |

sthita sa hi yukttm, mm evnuttam gatim ||

19   bahn janmanm ante, jñnavn m prapadyate |

vsudeva sarvam iti, sa mahtm su-durlabha ||

20   kmais tais tair hta-jñnh, prapadyante ’nya-devat |

ta ta niyamam sthya, prakty niyat svay ||

21   yo yo y y tanu bhakta, raddhayrcitum icchati |

tasya yasycal raddh, tm eva vidadhmy aham ||

22   sa tay raddhay yuktas, tasyrdhanam hate |

labhate ca tata kmn, mayaiva vihitn hi tn ||

23   antavat tu phala te, tad bhavaty alpa-medhasm |

devn deva-yajo ynti, mad-bhakt ynti mm api ||

24   avyakta vyaktim panna, manyante mm abuddhaya |

para bhvam ajnanto, mamvyayam anuttamam ||

25   nha praka sarvasya, yoga-my-samvta |

mho ’ya nbhijnti, loko mm ajam avyayam ||

26   vedha samattni, vartamnni crjuna |

bhaviyi ca bhtni, m tu veda na kacana ||

27   icch-dvea-samutthena, dvandva-mohena bhrata |

sarva-bhtni sammoha, sarge ynti parantapa ||

28   ye tv anta-gata ppa, jann puya-karmam |

te dvandva-moha-nirmukt, bhajante m dha-vrat ||

29   jar-maraa-mokya, mm ritya yatanti ye |

te brahma tad vidu ktsnam, adhytma karma ckhilam ||

30   sdhibhtdhidaiva m, sdhiyajña ca ye vidu |

praya-kle ’pi ca m, te vidur yukta-cetasa ||

8

Arjuna uvca

1   ki tad brahma kim adhytma, ki karma puruottama |

adhibhta ca ki proktam, adhidaiva kim ucyate ||

2   adhiyajña katha ko ’tra, dehe ’smin madhusdana |

praya-kle ca katha, jñeyo ’si niyattmabhi ||

r-Bhagavn uvca

3   akara brahma parama, svabhvo ’dhytmam ucyate |

bhta-bhvodbhava-karo, visarga karma-sajñita ||

4   adhibhta karo bhva, purua cdhidaivatam |

adhiyajño ’ham evtra, dehe deha-bht vara ||

5   anta-kle ca mm eva, smaran muktv kalevaram |

ya prayti sa mad-bhva, yti nsty atra saaya ||

6   ya ya vpi smaran bhva, tyajaty ante kalevaram |

ta tam evaiti kaunteya, sad tad-bhva-bhvita ||

7   tasmt sarveu kleu, mm anusmara yudhya ca |

mayy arpita-mano-buddhir, mm evaiyasy asaaya ||

8   abhysa-yoga-yuktena, cetas nnya-gmin |

parama purua divya, yti prthnucintayan ||

9   kavi puram anusitram

      aor aysam anusmared ya |

sarvasya dhtram acintya-rpam

      ditya-vara tamasa parastt ||

10   praya-kle manascalena

      bhakty yukto yoga-balena caiva |

bhruvor madhye pram veya samyak

      sa ta para puruam upaiti divyam ||

11   yad akara veda-vido vadanti

      vianti yad yatayo vta-rg |

yad icchanto brahmacarya caranti

      tat te pada sagrahea pravakye ||

12   sarva-dvri sayamya, mano hdi nirudhya ca |

mrdhny dhytmana pram, sthito yoga-dhram ||

13   om ity ekkara brahma, vyharan mm anusmaran |

ya prayti tyajan deha, sa yti param gatim ||

14   ananya-cet satata, yo m smarati nityaa |

tasyha sulabha prtha nitya-yuktasya yogina ||

15   mm upetya punar janma, dukhlayam avatam |

npnuvanti mahtmna, sasiddhi param gat ||

16   -brahma-bhuvanl lok, punar vartino ’rjuna |

mm upetya tu kaunteya, punar janma na vidyate ||

17   sahasra-yuga-paryantam, ahar yad brahmao vidu |

rtri yuga-sahasrnt, te ’ho-rtra-vido jan ||

18   avyaktd vyaktaya sarv, prabhavanty ahar-game |

rtry-game pralyante, tatraivvyakta-sajñake ||

19   bhta-grma sa evya, bhtv bhtv pralyate |

rtry-game ’vaa prtha, prabhavaty ahar-game ||

20   paras tasmt tu bhvo ’nyo, ’vyakto ’vyaktt santana |

ya sa sarveu bhteu, nayatsu na vinayati ||

21   avyakto ’kara ity uktas, tam hu param gatim |

ya prpya na nivartante, tad dhma parama mama ||

22   purua sa para prtha, bhakty labhyas tv ananyay |

yasynta-sthni bhtni, yena sarvam ida tatam ||

23   yatra kle tv anvttim, vtti caiva yogina |

prayt ynti ta kla, vakymi bharatarabha ||

24   agnir jyotir aha ukla, a-ms uttaryaam |

tatra prayt gacchanti, brahma brahma-vido jan ||

25   dhmo rtris tath ka, a-ms dakiyanam |

tatra cndramasa jyotir, yog prpya nivartate ||

26   ukla-ke gat hy ete, jagata vate mate |

ekay yty anvttim, anyayvartate puna ||

27   naite st prtha jnan, yog muhyati kacana |

tasmt sarveu kleu, yoga-yukto bhavrjuna ||

28   vedeu yajñeu tapasu caiva

      dneu yat puya-phala pradiam |

atyeti tat sarvam ida viditv

      yog para sthnam upaiti cdyam ||

9

r-Bhagavn uvca

1   ida tu te guhyatama, pravakymy anasyave |

jñna vijñna-sahita, yaj jñtv mokyase ’ubht ||

2   rja-vidy rja-guhya, pavitram idam uttamam |

pratyakvagama dharmya, su-sukha kartum avyayam ||

3   araddadhn puru, dharmasysya parantapa |

aprpya m nivartante, mtyu-sasra-vartmani ||

4   may tatam ida sarva, jagad avyakta-mrtin |

mat-sthni sarva-bhtni, na cha tev avasthita ||

5   na ca mat-sthni bhtni, paya me yogam aivaram |

bhta-bhn na ca bhta-stho, mamtm bhta-bhvana ||

6   yathka-sthito nitya, vyu sarvatra-go mahn |

tath sarvi bhtni, mat-sthnty upadhraya ||

7   sarva-bhtni kaunteya, prakti ynti mmikm |

kalpa-kaye punas tni, kalpdau visjmy aham ||

8   prakti svm avaabhya, visjmi puna puna |

bhta-grmam ima ktsnam, avaam prakter vat ||

9   na ca m tni karmi, nibadhnanti dhanañjaya |

udsna-vad snam, asakta teu karmasu ||

10   maydhyakea prakti, syate sa-carcaram |

hetunnena kaunteya, jagad viparivartate ||

11   avajnanti m mh, mnu tanum ritam |

para bhvam ajnanto, mama bhta-mahevaram ||

12   mogh mogha-karmo, mogha-jñn vicetasa |

rkasm sur caiva, prakti mohin rit ||

13   mahtmnas tu m prtha, daiv praktim rit |

bhajanty ananya-manaso, jñtv bhtdim avyayam ||

14   satata krtayanto m, yatanta ca dha-vrat |

namasyanta ca m bhakty, nitya-yukt upsate ||

15   jñna-yajñena cpy anye, yajanto mm upsate |

ekatvena pthaktvena, bahudh vivato-mukham ||

16   aha kratur aha yajña, svadhham aham auadham |

mantro ’ham aham evjyam, aham agnir aha hutam ||

17   pitham asya jagato, mt dht pitmaha |

vedya pavitram okra, k sma yajur eva ca ||

18   gatir bhart prabh sk, nivsa araa suht |

prabhava pralaya sthna, nidhna bjam avyayam ||

19   tapmy aham aha vara, nighmy utsjmi ca |

amta caiva mtyu ca, sad asac cham arjuna ||

20   trai-vidy m soma-p pta-pp

      yajñair iv svar-gati prrthayante |

te puyam sdya surendra-lokam

      ananti divyn divi deva-bhogn ||

21   te ta bhuktv svarga-loka vila

      ke puye martya-loka vianti |

eva tray-dharmam anuprapann

      gatgata kma-km labhante ||

22   anany cintayanto m, ye jan paryupsate |

te nitybhiyuktn, yoga-kema vahmy aham ||

23   ye ’py anya-devat-bhakt, yajante raddhaynvit |

te ’pi mm eva kaunteya, yajanty avidhi-prvakam ||

24   aha hi sarva-yajñn, bhokt ca prabhur eva ca |

na tu mm abhijnanti, tattventa cyavanti te ||

25   ynti deva-vrat devn, pitn ynti pit-vrat |

bhtni ynti bhtejy, ynti mad-yjino ’pi mm ||

26   patra pupa phala toya, yo me bhakty prayacchati |

tad aha bhakty-upahtam, anmi prayattmana ||

27   yat karoi yad ansi, yaj juhoi dadsi yat |

yat tapasyasi kaunteya, tat kuruva mad-arpaam ||

28   ubhubha-phalair eva, mokyase karma-bandhanai |

sanysa-yoga-yukttm, vimukto mm upaiyasi ||

29   samo ’ha sarva-bhteu, na me dveyo ’sti na priya |

ye bhajanti tu m bhakty, mayi te teu cpy aham ||

30   api cet su-durcro, bhajate mm ananya-bhk |

sdhur eva sa mantavya, samyag vyavasito hi sa ||

31   kipra bhavati dharmtm, avac-chnti nigacchati |

kaunteya pratijnhi, na me bhakta praayati ||

32   m hi prtha vyapritya, ye ’pi syu ppa-yonaya |

striyo vaiys tath drs, te ’pi ynti par gatim ||

33   ki punar brhma puy, bhakt rjarayas tath |

anityam asukha lokam, ima prpya bhajasva mm ||

34   man-man bhava mad-bhakto, mad-yj m namaskuru |

mm evaiyasi yuktvaivam, tmna mat-paryaa ||

10

r-Bhagavn uvca

1   bhya eva mah-bho, u me parama vaca |

yat te ’ha pryamya, vakymi hita-kmyay ||

2   ne me vidu sura-ga, prabhava na maharaya |

aham dir hi devn, mahar ca sarvaa ||

3   yo mm ajam andi ca, vetti loka-mahevaram |

asammha sa martyeu, sarva-ppai pramucyate ||

4   buddhir jñnam asammoha, kam satya dama ama |

sukha dukha bhavo ’bhvo, bhaya cbhayam eva ca ||

5   ahis samat tuis, tapo dna yao ’yaa |

bhavanti bhv bhtn, matta eva pthag-vidh ||

6   maharaya sapta prve, catvro manavas tath |

mad-bhv mnas jt, ye loka im praj ||

7   et vibhti yoga ca, mama yo vetti tattvata |

so ’vikampena yogena, yujyate ntra saaya ||

8   aha sarvasya prabhavo, matta sarva pravartate |

iti matv bhajante m, budh bhva-samanvit ||

9   mac-citt mad-gata-pr, bodhayanta parasparam |

kathayanta ca m nitya, tuyanti ca ramanti ca ||

10   te satata-yuktn, bhajat prti-prvakam |

dadmi buddhi-yoga ta, yena mm upaynti te ||

11   tem evnukamprtham, aham ajñna-ja tama |

naymy tma-bhva-stho, jñna-dpena bhsvat ||

Arjuna uvca

12   para brahma para dhma, pavitra parama bhavn |

purua vata divyam, di-devam aja vibhum ||

13   hus tvm aya sarve, devarir nradas tath |

asito devalo vysa, svaya caiva bravi me ||

14   sarvam etad ta manye, yan m vadasi keava |

na hi te bhagavan vyakti, vidur dev na dnav ||

15   svayam evtmantmna, vettha tva puruottama |

bhta-bhvana bhtea, deva-deva jagat-pate ||

16   vaktum arhasy aeea, divy hy tma-vibhtaya |

ybhir vibhtibhir lokn, ims tva vypya tihasi ||

17   katha vidym aha yogis, tv sad paricintayan |

keu keu ca bhveu, cintyo ’si bhagavan may ||

18   vistaretmano yoga, vibhti ca janrdana |

bhya kathaya tptir hi, vato nsti me ’mtam ||

r-Bhagavn uvca

19   hanta te kathayiymi, divy hy tma-vibhtaya |

prdhnyata kuru-reha, nsty anto vistarasya me ||

20   aham tm gukea, sarva-bhtaya-sthita |

aham di ca madhya ca, bhtnm anta eva ca ||

21   ditynm aha viur, jyoti ravir aumn |

marcir marutm asmi, nakatrm aha a ||

22   vedn sma-vedo ’smi, devnm asmi vsava |

indriy mana csmi, bhtnm asmi cetan ||

23   rudr akara csmi, vitteo yaka-rakasm |

vasn pvaka csmi, meru ikharim aham ||

24   purodhas ca mukhya m, viddhi prtha bhaspatim |

sennnm aha skanda, sarasm asmi sgara ||

25   mahar bhgur aha, girm asmy ekam akaram |

yajñn japa-yajño ’smi, sthvar himlaya ||

26   avattha sarva-vk, devar ca nrada |

gandharv citraratha, siddhn kapilo muni ||

27   uccairavasam avn, viddhi mm amtodbhavam |

airvata gajendr, nar ca nardhipam ||

28   yudhnm aha vajra, dhennm asmi kmadhuk |

prajana csmi kandarpa, sarpm asmi vsuki ||

29   ananta csmi ngn, varuo ydasm aham |

pit m aryam csmi, yama sayamatm aham ||

30   prahlda csmi daityn, kla kalayatm aham |

mg ca mgendro ’ha, vainateya ca pakim ||

31   pavana pavatm asmi, rma astra-bhtm aham |

jha makara csmi, srotasm asmi jhnav ||

32   sargm dir anta ca, madhya caivham arjuna |

adhytma-vidy vidyn, vda pravadatm aham ||

33   akarm a-kro ’smi, dvandva smsikasya ca |

aham evkaya klo, dhtha vivato-mukha ||

34   mtyu sarva-hara cham, udbhava ca bhaviyatm |

krti rr vk ca nr, smtir medh dhti kam ||

35   bhat-sma tath smn, gyatr chandasm aham |

msn mrga-ro ’ham, tn kusumkara ||

36   dyta chlayatm asmi, tejas tejasvinm aham |

jayo ’smi vyavasyo ’smi, sattva sattvavatm aham ||

37   vn vsudevo ’smi, pavn dhanañjaya |

munnm apy aha vysa, kavnm uan kavi ||

38   dao damayatm asmi, ntir asmi jigatm |

mauna caivsmi guhyn, jñna jñnavatm aham ||

39   yac cpi sarva-bhtn, bja tad aham arjuna |

na tad asti vin yat syn, may bhta carcaram ||

40   nnto ’sti mama divyn, vibhtn parantapa |

ea tddeata prokto, vibhter vistaro may ||

41   yad yad vibhtimat sattva, rmad rjitam eva v |

tat tad evvagaccha tva, mama tejo-’a-sambhavam ||

42   atha v bahunaitena, ki jñtena tavrjuna |

viabhyham ida ktsnam, ekena sthito jagat ||

11

Arjuna uvca

1   mad-anugrahya parama, guhyam adhytma-sajñitam |

yat tvayokta vacas tena, moho ’ya vigato mama ||

2   bhavpyayau hi bhtn, rutau vistarao may |

tvatta kamala-patrka, mhtmyam api cvyayam ||

3   evam etad yathttha tvam, tmna paramevara |

draum icchmi te rpam, aivara puruottama ||

4   manyase yadi tac chakya, may draum iti prabho |

yogevara tato me tva, daraytmnam avyayam ||

r-Bhagavn uvca

5   paya me prtha rpi, atao ’tha sahasraa |

nn-vidhni divyni, nn-varktni ca ||

6   paydityn vasn rudrn, avinau marutas tath |

bahny ada-prvi, paycaryi bhrata ||

7   ihaika-stha jagat ktsna, paydya sa-carcaram |

mama dehe gukea, yac cnyad draum icchasi ||

8   na tu m akyase draum, anenaiva sva-caku |

divya dadmi te caku, paya me yogam aivaram ||

Sañjaya uvca

9   evam uktv tato rjan, mah-yogevaro hari |

daraym sa prthya, parama rpam aivaram ||

10   aneka-vaktra-nayanam, anekdbhuta-daranam |

aneka-divybharaa, divynekodyatyudham ||

11   divya-mlymbara-dhara, divya-gandhnulepanam |

sarvcarya-maya devam, ananta vivato-mukham ||

12   divi srya-sahasrasya, bhaved yugapad utthit |

yadi bh sad s syd, bhsas tasya mahtmana ||

13   tatraika-stham jagat ktsna, pravibhaktam anekadh |

apayad deva-devasya, arre pavas tad ||

14   tata sa vismayvito, ha-rom dhanañjaya |

praamya iras deva, ktñjalir abhata ||

Arjuna uvca

15   paymi devs tava deva dehe

      sarvs tath bhta-viea-saghn |

brahmam a kamalsana-stham

       ca sarvn urag ca divyn ||

16   aneka-bhdara-vaktra-netra

      paymi tv sarvato ’nanta-rpam |

nnta na madhya na punas tavdi

      paymi vivevara viva-rpa ||

17   kirina gadina cakria ca

      tejo-ri sarvato dptimantam |

paymi tv durnirkya samantd

      dptnalrka-dyutim aprameyam ||

18   tvam akara parama veditavya

      tvam asya vivasya para nidhnam |

tvam avyaya vata-dharma-gopt

      santanas tva puruo mato me ||

19   andi-madyntam ananta-vryam

      ananta-bhu ai-srya-netram |

paymi tv dpta-huta-vaktra

      sva-tejas vivam ida tapantam ||

20   dyv -pthivyor idam antara hi

      vypta tvayaikena dia ca sarv |

dvbhuta rpam ida tavogra

      loka-traya pravyathita mahtman ||

21   am hi tv sura-sagh vianti

      kecid bht prñjalayo ganti |

svastty uktv mahari-siddha-sagh

      stuvanti tv stutibhi pukalbhi ||

22   rudrdity vasavo ye ca sdhy

      vive ’svinau maruta comap ca |

gandharva-yaksura-siddha-sagh

      vkante tva vismit caiva sarve ||

23   rpa mahat te bahu-vaktra-netra

      mah-bho bahu-bhru-pdam |

bahdara bahu-dar-karla

      dv lok pravyathits tathham ||

24   nabha-spa dptam aneka-vara

      vyttnana dpta-vila-netram |

dv hi tv pravyathitntar-tm

      dhti na vindmi ama ca vio ||

25   dar-karlni ca te mukhni

      dvaiva klnala-sannibhni |

dio na jne na labhe ca arma

      prasda devea jagan-nivsa ||

26   am ca tv dhtarrasya putr

      sarve sahaivvani-pla-saghai |

bhmo droa sta-putras tathsau

      sahsmadyair api yodha-mukhyai ||

27   vaktri te tvaram vianti

      dar-karlni bhaynakni |

kecid vilagn daanntareu

      sandyante critair uttamgai ||

28   yath nadn bahavo ’mbu-veg

      samudram evbhimukh dravanti |

tath tavm nara-loka-vr

      vianti vaktry abhivijvalanti ||

29   yath pradpta jvalana patag

      vianti nya samddha-veg |

tathaiva nya vianti loks

      tavpi vaktri samddha-veg ||

30   lelihyase grasamna samantl

      lokn samagrn vadanair jvaladbhi |

tejobhir prya jagat samagra

      bhsas tavogr pratapanti vio ||

31   khyhi me ko bhavn ugra-rpo

      namo ’stu te deva-vara prasda |

vijñtum icchmi bhavantam dya

      na hi prajnmi tava pravttim ||

r-Bhagavn uvca

32   klo ’smi loka-kaya-kt pravddho

      lokn samhartum iha pravtta |

te ’pi tv na bhaviyanti sarve

      ye ’vasthit pratyankeu yodh ||

33   tasmt tvam uttiha yao labhasva

      jitv atrn bhukva rjya samddham |

mayaivaite nihat prvam eva

      nimitta-mtra bhava savya-scin ||

34   droa ca bhsma ca jayadratha ca

      kara tathnyn api yodha-vrn |

may hats tva jahi m vyathih

      yudhyasva jetsi rae sapatnn ||

Sañjaya uvca

35   etac chrutv vacana keavasya

      ktñjalir vepamna kir |

namasktv bhya evha ka

      sa-gadgada bhta-bhta praamya ||

Arjuna uvca

36   sthne hkea tava prakrty

      jagat prahyaty anurajyate ca |

rakmsi bhtni dio dravanti

      sarve namasyanti ca siddha-sagh ||

37   kasmc ca te na nameran mahtman

      garyase brahmao ’py di-kartre |

ananta devea jagan-nivsa

      tvam akara sad-asat tat para yat ||

38   tvam di-deva purua puras

      tvam asya vivasya para nidhnam |

vettsi vedya ca para ca dhma

      tvay tata vivam ananta-rpa ||

39   vyur yamo ’gnir varua aka

      prajpatis tva prapitmaha ca |

namo namas te ’stu sahasra-ktva

      puna ca bhyo ’pi namo namas te ||

40   nama purastd atha phatas te

      namo ’stu te sarvata eva sarva |

ananta-vrymita-vikramas tva

      sarva sampnoi tato ’si sarva ||

41   sakheti matv prasabha yad ukta

      he ka he ydava he sakheti |

ajnat mahimna taveda

      may pramdt praayena vpi ||

42   yac cvahsrtham asat-kto ’si

      vihra-ayysana-bhojaneu |

eko ’tha vpy acyuta tat-samaka

      tat kmaye tvm aham aprameyam ||

43   pitsi lokasya carcarasya

      tvam asya pjya ca gurur garyn |

na tvat-samo ’sty abhyadhika kuto ’nyo

      loka-traye ’py apratima-prabhva ||

44   tasmt praamya praidhya kya

      prasdaye tvm aham am yam |

piteva putrasya sakheva sakhyu

      priya priyyrhasi deva sohum ||

45   ada-prva hito ’smi dv

      bhayena ca pravyathita mano me |

tad eva me daraya deva-rpa

      prasda devea jagan-nivsa ||

46   kirina gadina cakra-hastam

      icchmi tv draum aha tathaiva |

tenaiva rpea catur-bhujena

      sahasra-bho bhava viva-mrte ||

r-Bhagavn uvca

47   may prasannena tavrjuneda

      rpa para daritam tma-yogt |

tejo-maya vivam anantam dya

      yan me tvad anyena na da-prvam ||

48   na veda-yajñdhyayanair na dnair

      na ca kriybhir na tapobhir ugrai |

eva-rpa akya aha n-loke

      drau tvad anyena kuru-pravra ||

49   m te vyath m ca vimha-bhvo

      dv rpa ghoram d mamedam |

vyapeta-bh prta-man punas tva

      tad eva me rpam ida prapaya ||

Sañjaya uvca

50   ity arjuna vsudevas tathoktv

      svaka rpa daraym sa bhya |

vsaym sa ca bhtam ena

      bhtv puna saumya-vapur mahtm ||

Arjuna uvca

51   dveda mnua rpa, tava saumya janrdana |

idnm asmi savtta, sa-cet prakti gata ||

r-Bhagavn uvca

52   su-durdaram ida rpa, davn asi yan mama |

dev apy asya rpasya, nitya darana-kkia ||

53   nha vedair na tapas, na dnena na cejyay |

akya eva-vidho drau, davn asi m yath ||

54   bhakty tv ananyay akya, aham eva-vidho ’rjuna |

jñtu drau ca tattvena, praveu ca parantapa ||

55   mat-karma-kn mat-paramo, mad-bhakta saga-varjita |

nirvaira sarva-bhteu, ya sa mm eti pava ||

12

Arjuna uvca

1   eva satata-yukt ye, bhakts tv paryupsate |

ye cpy akaram avyakta, te ke yoga-vittam ||

r-Bhagavn uvca

2   mayy veya mano ye m, nitya-yukt upsate |

raddhay parayopets, te me yuktatam mat ||

3   ye tv akaram anirdeyam, avyakta paryupsate |

sarvatra-gam acintya ca, ka-stham acala dhruvam ||

4   sanniyamyendriya-grma, sarvatra sama-buddhaya |

te prpnuvanti mm eva, sarva-bhta-hite rat ||

5   kleo ’dhikataras tem, avyaktsakta-cetasm |

avyakt hi gatir dukha, dehavadbhir avpyate ||

6   ye tu sarvi karmi, mayi sanyasya mat-par |

ananyenaiva yogena, m dhyyanta upsate ||

7   tem aha samuddhart, mtyu-sasra-sgart |

bhavmi na cirt prtha, mayy veita-cetasm ||

8   mayy eva mana dhatsva, mayi buddhi niveaya |

nivasiyasi mayy eva, ata rdhva na saaya ||

9   atha citta samdhtu, na aknoi mayi sthiram |

abhysa-yogena tato, mm icchptu dhanañjaya ||

10   abhyse ’py asamartho ’si, mat-karma-paramo bhava |

mad-artham api karmi, kurvan siddhim avpsyasi ||

11   athaitad apy aakto ’si, kartu mad-yogam rita |

sarva-karma-phala-tyga, tata kuru yattmavn ||

12   reyo hi jñnam abhysj, jñnd dhyna viiyate |

dhynt karma-phala-tygas, tygc chntir anantaram ||

13   adve sarva-bhtn, maitra karua eva ca |

nirmamo nirahakra, sama-dukha-sukha kam ||

14   santua satata yog, yattm dha-nicaya |

mayy arpita-mano-budhir, yo mad-bhakta sa me priya ||

15   yasmn nodvijate loko, lokn nodvijate ca ya |

harmara-bhayodvegair, mukto ya sa ca me priya ||

16   anapeka ucir daka, udsno gata-vyatha |

sarvrambha-parityg, yo mad-bhakta sa me priya ||

17   yo na hyati na dvei, na ocati na kkati |

ubhubha-parityg, bhaktimn ya sa me priya ||

18   sama atrau ca mitre ca, tath mnpamnayo |

itoa-sukha-dukheu, sama saga-vivarjita ||

19   tulya-nind-stutir maun, santuo yena kenacit |

aniketa sthira-matir, bhaktimn me priyo nara ||

20   ye tu dharmymtam ida, yathokta paryupsate |

raddadhn mat-param, bhakts te ’tva me priy ||

13

Arjuna uvca

prakti purua caiva, ketra ketra-jñam eva ca |

etad veditum icchmi, jñna jñeya ca keava ||

r-Bhagavn uvca

1   ida arra kaunteya, ketram ity abhidhyate |

etad yo vetti ta prhu, ketra-jña iti tad-vida ||

2   ketra-jña cpi m viddhi, sarva-ketreu bhrata |

ketra-ketrajñayor jñna, yat taj jñna mata mama ||

3   tat ketra yac ca ydk ca, yad-vikri yata ca yat|

sa ca yo yat-prabhva ca, tat samsena me u ||

4   ibhir bahudh gta, chandobhir vividhai pthak |

brahma-stra-padai caiva, hetumadbhir vinicitai ||

5   mah-bhtny ahakro, buddhir avyaktam eva ca |

indriyi daaika ca, pañca cendriya-gocar ||

6   icch dvea sukha dukha, saghta cetan dhti |

etat ketra samsena, sa-vikram udhtam ||

7   amnitvam adambhitvam, ahis kntir rjavam |

cryopsana auca, sthairyam tma-vinigraha ||

8   indriyrtheu vairgyam, anahakra eva ca |

janma-mtyu-jar-vydhi-, dukha-donudaranam ||

9   asaktir anabhivaga, putra-dra-ghdiu |

nitya ca sama-cittatvam, iniopapattiu ||

10   mayi cnanya-yogena, bhaktir avyabhicri|

vivikta-dea-sevitvam, aratir jana-sasadi ||

11   adhytma-jñna-nityatva, tattva-jñnrtha-daranam |

etaj jñnam iti proktam, ajñna yad ato ’nyath ||

12   jñeya yat tat pravakymi, yaj jñtvmtam nute |

andi mat-para brahma, na sat tan nsad ucyate ||

13   sarvata pi-pda tat, sarvato ’ki-iro-mukham |

sarvata rutimal loke, sarvam vtya tihati ||

14   sarvendriya-gubhsa, sarvendriya-vivarjitam |

asakta sarva-bhc caiva, nirgua gua-bhokt ca ||

15   bahir anta ca bhtnm, acara caram eva ca |

skmatvt tad avijñeya, dra-stha cntike ca tat ||

16   avibhakta ca bhteu, vibhaktam iva ca sthitam |

bhta-bhart ca taj jñeya, grasiu prabhaviu ca ||

17   jyotim api taj jyotis, tamasa param ucyate |

jñna jñeya jñna-gamya, hdi sarvasya vihitam ||

18   iti ketra tath jñna, jñeya cokta samsata |

mad-bhakta etad vijñya, mad-bhvyopapadyate ||

19   prakti purua caiva, viddhy and ubhv api |

vikr ca gu caiva, viddhi prakti-sambhavn ||

20   krya-kraa-karttve, hetu praktir ucyate |

purua sukha-dukhn, bhokttve hetur ucyate ||

21   purua prakti-stho hi, bhukte prakti-jn gun |

kraa gua-sago ’sya, sad-asad-yoni-janmasu ||

22   upadranumant ca, bhart bhokt mahevara |

paramtmeti cpy ukto, dehe ’smin purua para ||

23   ya eva vetti purua, prakti ca guai saha |

sarvath vartamno ’pi, na sa bhyo ’bhijyate ||

24   dhynentmani payanti, kecid tmnam tman |

anye skhyena yogena, karma-yogena cpare ||

25   anye tv evam ajnanta, rutvnyebhya upsate |

te ’pi ctitaranty eva, mtyu ruti-parya ||

26   yvat sañjyate kiñcit, sattva sthvara-jagamam |

ketra-ketrajña-sayogt, tad viddhi bharatarabha ||

27   sama sarveu bhteu, tihanta paramevaram |

vinayatsv avinayanta, ya payati sa payati ||

28   sama payan hi sarvatra, samavasthitam varam |

na hinasty tmantmna, tato yti par gatim ||

29   praktyaiva ca karmi, kriyamni sarvaa |

ya payati tathtmnam, akartra sa payati ||

30   yad bhta-pthag-bhvam, eka-stham anupayati |

tata eva ca vistra, brahma sampadyate tad ||

31   anditvn nirguatvt, paramtmyam avyaya |

arra-stho ’pi kaunteya, na karoti na lipyate ||

32   yath sarva-gata saukmyd, ka nopalipyate |

sarvatrvasthito dehe, tathtm nopalipyate ||

33   yath prakayaty eka, ktsna lokam ima ravi |

ketra ketr tath ktsna, prakayati bhrata ||

34   ketra-ketrajñayor evam, antara jñna-caku |

bhta-prakti-moka ca, ye vidur ynti te param ||

14

r-Bhagavn uvca

1   para bhya pravakymi, jñnn jñnam uttamam |

yaj jñtv munaya sarve, par siddhim ito gat ||

2   ida jñnam upritya, mama sdharmyam gat |

sarge ’pi nopajyante, pralaye na vyathanti ca ||

3   mama yonir mahad brahma, tasmin garbha dadhmy aham |

sambhava sarva-bhtn, tato bhavati bhrata ||

4   sarva-yoniu kaunteya, mrtaya sambhavanti y |

ts brahma mahad yonir, aha bja-prada pit ||

5   sattva rajas tama iti, gu prakti-sambhav |

nibadhnanti mah-bho, dehe dehinam avyayam ||

6   tatra sattva nirmalatvt, prakakam anmayam |

sukha-sagena badhnti, jñna-sagena cnagha ||

7   rajo rgtmaka viddhi, t-saga-samudbhavam |

tan nibadhnti kaunteya, karma-sagena dehinam ||

8   tamas tv ajñna-ja viddhi, mohana sarva-dehinm |

pramdlasya-nidrbhis, tan nibadhnti bhrata ||

9   sattva sukhe sañjayati, raja karmai bhrata |

jñnam vtya tu tama, pramde sañjayaty uta ||

10   rajas tama cbhibhya, sattva bhavati bhrata |

raja sattva tama caiva, tama sattva rajas tath ||

11   sarva-dvreu dehe ’smin, praka upajyate |

jñna yad tad vidyd, vivddha sattvam ity uta ||

12   lobha pravttir rambha, karmam aama sph |

rajasy etni jyante, vivddhe bharatarabha ||

13   aprako ’pravtti ca, pramdo moha eva ca |

tamasy etni jyante, vivddhe kuru-nandana ||

14   yad sattve pravddhe tu, pralaya yti deha-bht |

tadottama-vid lokn, amaln pratipadyate ||

15   rajasi pralaya gatv, karma-sagiu jyate |

tath pralnas tamasi, mha-yoniu jyate ||

16   karmaa suktasyhu, sttvika nirmala phalam |

rajasas tu phala dukham, ajñna tamasa phalam ||

17   sattvt sañjyate jñna, rajaso lobha eva ca |

pramda-mohau tamaso, bhavato ’jñnam eva ca ||

18   rdhva gacchanti sattva-sth, madhye tihanti rjas |

jaghanya-gua-vtta-sth, adho gacchanti tmas ||

19   nnya guebhya kartra, yad dranupayati |

guebhya ca para vetti, mad-bhva so ’dhigacchati ||

20   gun etn attya trn, deh deha-samudbhavn |

janma-mtyu-jar-dukhair, vimukto ’mtam anute ||

Arjuna uvca

21   kair ligais trn gun etn, atto bhavati prabho |

kim cra katha caits, trn gun ativartate ||

r-Bhagavn uvca

22   praka ca pravtti ca, moham eva ca pava |

na dvei sampravttni, na nivttni kkati ||

23   udsna-vad sno, guair yo na viclyate |

gu vartanta ity eva, yo ’vatihati negate ||

24   sama-dukha-sukha sva-stha, sama-loma-kañcana |

tulya-priypriyo dhras, tulya-nindtma-sastuti ||

25   mnvamnayos tulyas, tulyo mitrri-pakayo |

sarvrambha-parityg, gutta sa ucyate ||

26   m ca yo ’vyabhicrea, bhakti-yogena sevate |

sa gun samattyaitn, brahma-bhyya kalpate ||

27   brahmao hi pratihham, amtasyvyayasya ca |

vatasya ca dharmasya, sukhasyaikntikasya ca ||

15

r-Bhagavn uvca

1   rdhva-mlam adha-kham, avattha prhur avyayam |

chandsi yasya parni, yas ta veda sa veda-vit ||

2   adha cordhva prasts tasya kh

      gua-pravddh viaya-pravl |

adha ca mlny anusantatni

      karmnubandhni manuya-loke ||

3   na rpam asyeha tathopalabhyate

      nnto na cdir na ca sampratih |

avattham ena su-virha-mlam

      asaga-astrea dhena chittv ||

4   tata pada tat parimrgitavya

      yasmin gat na nivartanti bhya |

tam eva cdya purua prapadye

      yata pravtti prast pur ||

5   nirmna-moh jita-saga-do

      adhytma-nity vinivtta-km |

dvandvair vimukt sukha-dukha-sajñair

      gacchanty amh padam avyaya tat ||

6   na tad bhsayate sryo, na ako na pvaka |

yad gatv na nivartante, tad dhma parama mama ||

7   mamaivo jva-loke, jva-bhta santana |

mana-ahnndriyi, prakti-sthni karati ||

8   arra yad avpnoti, yac cpy utkrmatvara |

ghtvaitni sayti, vyur gandhn ivayt ||

9   rotra caku sparana ca, rasana ghrameva ca |

adhihya mana cya, viayn upasevate ||

10   utkrmanta sthita vpi, bhuñjna v gunvitam |

vimh nnupayanti, payanti jñna-cakua ||

11   yatanto yogina caina, payanty tmany avasthitam |

yatanto ’py akttmno, naina payanty acetasa ||

12   yad ditya-gata tejo, jagad bhsayate ’khilam |

yac candramasi yac cgnau, tat tejo viddhi mmakam ||

13   gm viya ca bhtni, dhraymy aham ojas |

pumi cauadh sarv, somo bhtv rastmaka ||

14   aha vaivnaro bhtv, prin deham rita |

prpna-samyukta, pacmy anna catur-vidham ||

15   sarvasya cha hdi sannivio

      matta smtir jñnam apohana ca |

vedai ca sarvair aham eva vedyo

      vednta-kd veda-vid eva cham ||

16   dvv imau puruau loke, kara ckara eva ca |

kara sarvi bhtni, ka-stho ’kara ucyate ||

17   uttama puruas tv anya, paramtmety udhta |

yo loka-trayam viya, bibharty avyaya vara ||

18   yasmt karam atto ’ham, akard api cottama |

ato ’smi loke vede ca, prathita puruottama ||

19   yo mm evam asammho, jnti puruottamam |

sa sarva-vid bhajati m, sarva-bhvena bhrata ||

20   iti guhyatama stram, idam ukta maynagha |

etad buddhv buddhimn syt, kta-ktya ca bhrata ||

16

r-Bhagavn uvca

1   abhaya sattva-sauddhir, jñna-yoga-vyavasthiti |

dna dama ca yajña ca, svdhyyas tapa rjavam ||

2   ahis satyam akrodhas, tyga ntir apaiunam |

day bhtev aloluptva, mrdava hrr acpalam ||

3   teja kam dhti aucam, adroho nti-mnit |

bhavanti sampada daivm, abhijtasya bhrata ||

4   dambho darpo ’timna ca, krodha pruyam eva ca |

ajñna cbhijtasya prtha sampadam surm ||

5   daiv sampad vimokya, nibandhysur mat |

m uca sampada daivm, abhijto ’si pava ||

6   dvau bhta-sargau loke ’smin, daiva sura eva ca |

daivo vistaraa prokta, sura prtha me u ||

7   pravtti ca nivtti ca, jan na vidur sur |

na auca npi ccro, na satya teu vidyate ||

8   asatyam apratiha te, jagad hur anvaram |

aparaspara-sambhta, kim anyat kma-haitukam ||

9   et dim avaabhya, natmno ’lpa-buddhaya |

prabhavanty ugra-karma, kayya jagato ’hit ||

10   kmam ritya dupra, dambha mna-madnvit |

mohd ghtvsad-grhn, pravartante ’uci-vrat ||

11   cintm aparimey ca, pralayntm uprit |

kmopabhoga-param, etvad iti nicit ||

12   -pa-atair baddh, kma-krodha-parya |

hante kma-bhogrtham, anyyenrtha-sañcayn ||

13   idam adya may labdham, ida prpsye manoratham |

idam astdam api me, bhaviyati punar dhanam ||

14   asau may hata atrur, haniye cparn api |

varo ’ham aha bhog, siddho ’ha balavn sukh ||

15   hyo ’bhijanavn asmi, ko ’nyo ’sti sado may |

yakye dsymi modiya, ity ajñna-vimohit ||

16   aneka-citta-vibhrnt, moha-jla-samvt |

prasakt kma-bhogeu, patanti narake ’ucau ||

17   tma-sambhvit stadbh, dhana-mna-madnvit |

yajante nma-yajñais te, dambhenvidhi-prvakam ||

18   ahakra bala darpa, kma krodha ca sarit |

mm tma-para-deheu, pradvianto ’bhyasyak ||

19   tn aha dviata krrn, sasreu nardhamn |

kipmy ajasram aubhn, surv eva yoniu ||

20   sur yonim pann, mh janmani janmani |

mm aprpyaiva kaunteya, tato ynty adham gatim ||

21   tri-vidha narakasyeda, dvra nanam tmana |

kma krodhas tath lobhas, tasmd etat traya tyajet ||

22   etair vimukta kaunteya, tamo-dvrais tribhir nara |

caraty tmana reyas, tato yti par gatim ||

23   ya stra-vidhim utsjya, vartate kma-krata |

na sa siddhim avpnoti, na sukha na par gatim ||

24   tasmc chstra prama te, krykrya-vyavasthitau |

jñtv stra-vidhnokta, karma kartum ihrhasi ||

17

Arjuna uvca

1   ye stra-vidhim utsjya, yajante raddhaynvit |

te nih tu k ka, sattvam ho rajas tama ||

r-Bhagavn uvca

2   tri-vidh bhavati raddh, dehin s svabhva-j |

sttvik rjas caiva, tmas ceti t u ||

3   sattvnurp sarvasya, raddh bhavati bhrata |

raddh-mayo ’ya puruo, yo yac-chraddha sa eva sa ||

4   yajante sttvik devn, yaka-raksi rjas |

pretn bhta-ga cnye, yajante tmas jan ||

5   astra-vihita ghora, tapyante ye tapo jan |

dambhhakra-sayukt, kma-rga-balnvit ||

6   karayanta arra-stha, bhta-grmam acetasa |

m caivnta arra-stha, tn viddhy sura-nicayn ||

7   hras tv api sarvasya, tri-vidho bhavati priya |

yajñas tapas tath dna, te bhedam ima u ||

8   yu-sattva-balrogya-, sukha-prti-vivardhan |

rasy snigdh sthir hdy, hr sttvika-priy ||

9   kav-amla-lavaty-ua-, tka-rka-vidhina |

hr rjasasye, dukha-okmaya-prad ||

10   yta-yma gata-rasa, pti paryuita ca yat |

ucchiam api cmedhya, bhojana tmasa-priyam ||

11   aphalkkibhir yajño, vidhi-do ya ijyate |

yaavyam eveti mana, samdhya sa sttvika ||

12   abhisandhya tu phala, dambhrtham api caiva yat |

ijyate bharata-reha, ta yajña viddhi rjasam ||

13   vidhi-hnam asnna, mantra-hnam adakiam |

raddh-virahita yajña, tmasa paricakate ||

14   deva-dvija-guru-prjña-, pjana aucam rjavam |

brahmacaryam ahis ca, arra tapa ucyate ||

15   anudvega-kara vkya, satya priya-hita ca yat |

svdhyybhyasana caiva, v-maya tapa ucyate ||

16   mana-prasda saumyatva, maunam tma-vinigraha |

bhva-sauddhir ity etat, tapo mnasam ucyate ||

17   raddhay paray tapta, tapas tat tri-vidha narai |

aphalkkibhir yuktai, sttvika paricakate ||

18   satkra-mna-pjrtha, tapo dambhena caiva yat |

kriyate tad iha prokta, rjasa calam adhruvam ||

19   mh-grhetmano yat, pay kriyate tapa |

parasyotsdanrtha v, tat tmasam udhtam ||

20   dtavyam iti yad dna, dyate ’nupakrine |

dee kle ca ptre ca, tad dna sttvika smtam ||

21   yat tu pratyupakrrtha, phalam uddiya v puna |

dyate ca pariklia, tad dna rjasa smtam ||

22   adea-kle yad dnam, aptrebhya ca dyate |

asat-ktam avajñta, tat tmasam udhtam ||

23   o tat sad iti nirdeo, brahmaas tri-vidha smta |

brhmas tena ved ca, yajñ ca vihith pur ||

24   tasmd om ity udhtya, yajña-dna-tapa-kriy |

pravartante vidhnokt, satata brahma-vdinm ||

25   tad ity anabhisandhya, phala yajña-tapa-kriy |

dna-kriy ca vividh, kriyante moka-kkibhi ||

26   sad-bhve sdhu-bhve ca, sad ity etat prayujyate |

praaste karmai tath, sac-chabda prtha yujyate ||

27   yajñe tapasi dne ca, sthiti sad iti cocyate |

karma caiva tad-arthya, sad ity evbhidhyate ||

28   araddhay huta datta, tapas tapta kta ca yat |

asad ity ucyate prtha, na ca tat pretya no iha ||

18

Arjuna uvca

1   sanysasya mah-bho, tattvam icchmi veditum |

tygasya ca hkea, pthak kei-nidana ||

r-Bhagavn uvca

2   kmyn karma nysa, sanysa kavayo vidu |

sarva-karma-phala-tyga, prhus tyga vicaka ||

3   tyjya doa-vad ity eke, karma prhur mania |

yajña-dna-tapa-karma, na tyjyam iti cpare ||

4   nicaya u me tatra, tyge bharata-sattama |

tygo hi purua-vyghra, tri-vidha samprakrtita ||

5   yajña-dna-tapa-karma, na tyjya kryam eva tat |

yajño dna tapa caiva, pvanni manim ||

6   etny api tu karmi, saga tyaktv phalni ca |

kartavynti me prtha, nicita matam uttamam ||

7   niyatasya tu sanysa, karmao nopapadyate |

moht tasya paritygas, tmasa parikrtita ||

8   dukham ity eva yat karma, kya-klea-bhayt tyajet |

sa ktv rjasa tyga, naiva tyga-phala labhet ||

9   kryam ity eva yat karma, niyata kriyate ’rjuna |

saga tyaktv phala caiva, sa tyga sttviko mata ||

10   na dvey akuala karma, kuale nnuajjate |

tyg sattva-samvio, medhv chinna-saaya ||

11   na hi deha-bht akya, tyaktu karmy aeata |

yas tu karma-phala-tyg, sa tygty abhidhyate ||

12   amiam ia mira ca, tri-vidha karmaa phalam |

bhavaty atygin pretya, na tu sanysin kvacit ||

13   pañcaitni mah-bho, krani nibodha me |

skhye ktnte proktni, siddhaye sarva-karmam ||

14   adhihna tath kart, karaa ca pthag-vidham |

vividh ca pthak ce, daiva caivtra pañcamam ||

15   arra-v-manobhir yat, karma prrabhate nara |

nyyya v viparta v, pañcaite tasya hetava ||

16   tatraiva sati kartram, tmna kevala tu ya |

payaty akta-buddhitvn, na sa payati durmati ||

17   yasya nhakto bhvo, buddhir yasya na lipyate |

hatvpi sa iml lokn, na hanti na nibadhyate ||

18   jñna jñeya parijñt, tri-vidh karma-codan |

karaa karma karteti, tri-vidha karma-sagraha ||

19   jñna karma ca kart ca, tridhaiva gua-bhedata |

procyate gua-sakhyne, yathvac chu tny api ||

20   sarva-bhteu yenaika, bhvam avyayam kate |

avibhakta vibhakteu, taj jñna viddhi sttvikam ||

21   pthaktvena tu taj jñna, nn-bhvn pthag-vidhn |

vetti sarveu bhteu, taj jñna viddhi rjasam ||

22   yat tu ktsna-vad ekasmin, krye saktam ahaitukam |

atattvrtha-vad alpa ca, tat tmasam udhtam ||

23   niyata saga-rahitam, arga-dveata ktam |

aphala-prepsun karma, yat tat sttvikam ucyate ||

24   yat tu kmepsun karma, shakrea v puna |

kriyate bahulysa, tad rjasam udhtam ||

25   anubandha kaya hism, anapekya ca pauruam |

mohd rabhyate karma, yat tat tmasam ucyate ||

26   mukta-sago ’naha-vd, dhty-utsha-samanvita |

siddhy-asiddhyor nirvikra, kart sttvika ucyate ||

27   rg karma-phala-prepsur, lubdho histmako ’uci |

hara-oknvita kart, rjasa parikrtita ||

28   ayukta prkta stabdha, aho naiktiko ’lasa |

vid drgha-str ca, kart tmasa ucyate ||

29   buddher bheda dhte caiva, guatas tri-vidha u|

procyamnam aeea, pthaktvena dhanañjaya ||

30   pravtti ca nivtti ca, krykrye bhaybhaye |

bandha moka ca y vetti, buddhi s prtha sttvik ||

31   yay dharmam adharma ca, krya ckryam eva ca |

ayathvat prajnti, buddhi s prtha rjas ||

32   adharma dharmam iti y, manyate tamasvt |

sarvrthn vipart ca, buddhi s prtha tmas ||

33   dhty yay dhrayate, mana-prendriya-kriy |

yogenvyabhicriy, dhti s prtha sttvik ||

34   yay tu dharma-kmrthn, dhty dhrayate ’rjuna |

prasagena phalkk, dhti s prtha rjas ||

35   yay svapna bhaya oka, vida madam eva ca |

na vimuñcati durmedh, dhti s prtha tmas ||

36   sukha tv idn tri-vidha, u me bharatarabha |

abhysd ramate yatra, dukhnta ca nigacchati ||

37   yat tad agre viam iva, parime ’mtopamam |

tat sukha sttvika proktam, tma-buddhi-prasda-jam ||

38   viayendriya-sayogd, yat tad agre ’mtopamam |

parime viam iva, tat sukha rjasa smtam ||

39   yad agre cnubandhe ca, sukha mohanam tmana |

nidrlasya-pramdottha, tat tmasam udhtam ||

40   na tad asti pthivy v, divi deveu v puna |

sattva prakti-jair mukta, yad ebhi syt tribhir guai ||

41   brhmaa-ktratriya-vi, dr ca parantapa |

karmi pravibhaktni, svabhva-prabhavair guai ||

42   amo damas tapa auca, kntir rjavam eva ca |

jñna vijñnam stikya, brahma-karma svabhva-jam ||

43   aurya tejo dhtir dkya, yuddhe cpy apalyanam |

dnam vara-bhva ca, ktra-karma svabhva-jam ||

44   ki-go-rakya-vijya, vaiya-karma svabhva-jam |

paricarytmaka karma, drasypi svabhva-jam ||

45   sve sve karmay abhirata, sasiddhi labhate ara |

sva-karma-nirata siddhi, yath vindati tac chu ||

46   yata pravttir bhtn, yena sarvam ida tatam |

sva-karma tam abhyarcya, siddhi vindati mnava ||

47   reyn sva-dharmo vigua, para-dharmt sv-anuhitt |

svabhva-niyata karma, kurvan npnoti kilbiam ||

48   saha-ja karma kaunteya, sa-doam api na tyajet |

sarvrambh hi doea, dhmengnir ivvt ||

49   asakta-buddhi sarvatra, jittm vigata-spha |

naikarmya-siddhi param, sanysendhigacchati ||

50   siddhi prpto yath brahma, tathpnoti nibodha me |

samsenaiva kaunteya, nih jñnasya y par ||

51   buddhy viuddhay yukto, dhtytmna niyamya ca |

abddn viays tyaktv, rga-dveau vyudasya ca ||

52   vivikta-sev laghv-, yata-vk-kya-mnasa |

dhyna-yoga-paro nitya, vairgya samuprita ||

53   ahakra bala darpa, kma krodha parigraham |

vimucya nirmama nto, brahma-bhyya kalpate ||

54   brahma-bhta prasanntm, na ocati na kkati |

sama sarveu bhteu, mad-bhakti labhate parm ||

55   bhakty mm abhijnti, yvn ya csmi tattvata |

tato m tattvato jñtv, viate tad-anantaram ||

56   sarva-karmy api sad, kurvo mad-vyapraya |

mat-prasdd avpnoti, vata padam avyayam ||

57   cetas sarva-karmi, mayi sanyasya mat-para |

buddhi-yogam upritya, mac-citta satata bhava ||

58   mac-citta sarva-durgi, mat-prasdt tariyasi |

atha cet tvam ahakrn, na royasi vinakasi ||

59   yad ahakram ritya, na yotsya iti manyase |

mithyaia vyavasyas te, praktis tv niyokyati ||

60   svabhva-jena kaunteya, nibaddha svena karma|

kartu necchasi yan moht, kariyasy avao ’pi tat ||

61   vara sarva-bhtn, hd-dee ’rjuna tihati |

bhrmayan sarva-bhtni, yantrrhni myay ||

62   tam eva araa gaccha, sarva-bhvena bhrata |

tat-prasdt par nti, sthna prpsyasi vatam ||

63   iti te jñnam khyta, guhyd guhyatara may |

vimyaitad aeea, yathecchasi tath kuru ||

64   sarva-guhyatama bhya, u me parama vaca |

io ’si me dham iti, tato vakymi te hitam ||

65   man-man bhava mad-bhakto, mad-yj m namaskuru |

mm evaiyasi satya te, pratijne priyo ’si me ||

66   sarva-dharmn parityajya, mm eka araa vraja |

aha tv sarva-ppebhyo, mokayiymi m uca ||

67   ida te ntapaskya, nbhaktya kadcana |

na curave vcya, na ca m yo ’bhyasyati ||

68   ya ida parama guhya, mad-bhaktev abhidhsyati |

bhakti mayi par ktv, mm evaiyaty asaaya ||

69   na ca tasmn manuyeu, kacin me priya-kttama |

bhavit na ca me tasmd, anya priyataro bhuvi ||

70   adhyeyate ca ya ima, dharmya savdam vayo |

jñna-yajñena tenham, ia sym iti me mati ||

71   raddhvn anasya ca, uyd api yo nara |

so ’pi mukta ubhl lokn, prpnuyt puya-karmam ||

72   kaccid etac chruta prtha, tvayaikgrea cetas |

kaccid ajñna-sammoha, praaas te dhanañjaya ||

Arjuna uvca

73   nao moha smtir labdh, tvat-prasdn maycyuta |

sthito ’smi gata-sandeha, kariye vacana tava ||

Sañjaya uvca

74   ity aha vsudevasya, prthasya ca mahtmana |

savdam imam arauam, adbhuta roma-haraam ||

75   vysa-prasdc chrutavn, etad guhyam aha param |

yoga yogevart kt, skt kathayata svayam ||

76   rjan sasmtya sasmtya, savdam imam adbhutam |

keavrjunayo puya, hymi ca muhur muhu ||

77   tac ca sasmtya sasmtya, rpam aty-adbhuta hare |

vismayo me mahn rjan, hymi ca puna puna ||

78   yatra yogevara ko, yatra prtho dhanur-dhara |

tatra rr vijayo bhtir, dhruv ntir matir mama ||

Appendices

Pronunciation of Sanskrit

Sanskrit words and names in the translated verses are given in a phonetic spelling utilizing a macron for alternate pronunciations of the vowels a, i, and u (see the pronunciation table below for the distinct sounds these six vowels make). The standardized full transliteration system for the Sanskrit alphabet is utilized for Sanskrit words in the notes and other parts of this book. Below are the vowels and consonants that require clarification. Transliterated consonants not listed below are pronounced as in English.

Vowels

a:  like a in about

:  like a in yacht

ai:  like ai in aisle (ai represents a single transliterated vowel)

au:  like ow in cow (au represents a single transliterated vowel)

e:  like e in prey

i:  like i in bit

:  like i in magazine

:  like lree (this vowel is rarely found; it is pronounced by combining the English l and r with an ee sound following)

o:  like o in home

:  like ri in rich

:  like rea in reach (this vowel is rarely found)

u:  like u in put

:  like u in rude

Consonants

c:  like ch in chart (never pronounced like the English k or s)

d:  like d in lude

:  like d in red

g:  like g in gate (the soft g as pronounced in the word germane is found only in the Sanskrit letter j)

h:  like h in hot (standing alone or followed by a vowel, without following a consonant)

_+h:  any consonant followed by h is merely aspirated, like the subtle aspirated breath sound naturally occurring in the word pot (whereas aspiration is naturally absent from dot); thus ph sounds like the letter in the word loophole (never an f sound as in pharmacy); and th sounds like the t in the word torn (never the th sound as in thorn)

:  is the silent consonant often found at the end of words; when the word is at the end of a sentence, the short form of the vowel of the last syllable is duplicated: for example, rma sounds like rmaha, and akti sounds like aktihee (underscored letters indicate duplicated syllable)

j:  like j in joy

:  like n in the French word bon

n:  like n in soon

:  like n in song

ñ:  like n in staunch

:  like n in sand

ph:  like p in pan (with aspirated breath; it never makes the sound of f as in English, for example, the ph in the word phase)

:  (is a vowel; see in the section above entitled “Vowels”)

s:  like s in suit

:  like sh in shoot (this sibilant and the following are commonly pronounced by English speakers without any discernable distinction)

:  like sh in shout

t:  like t in tool (with tip of tongue near the place where the teeth meet the roof of the mouth)

:  like t in lute (with tip of tongue toward the middle of the roof of the mouth)

In most compound consonants, each consonant retains its original sound in combination with the others. However, the combination jñ as found in the word jñna is often pronounced like the gy in the English compound dog-yard.

On This Translation

Every verse of the Bhagavad Gt is a meditation. Each verse is translated so as to bring out its meditative richness, as well as its place within the continuum of verses. I have attempted to make this English translation a “reincarnation” of the mood and feeling of the original Sanskrit verse. My goal is for the reader to receive a powerful experience of the original, to be able to hear something of the poetic form and qualities of the Sanskrit verse in the English rendering.

My approach to translation, aided by the inclusion of supplementary notes, is meant to give the reader an immediate grasp of the ideas of the Gt. In the notes, readers will find the meanings of untranslated Sanskrit words retained in the translation and further explanation of names and ideas found in the verses. The reader will seldom need to leave the page to consult any other part of the book for better understanding, even during a first reading of the translation, although a comprehensive index has been provided. With the new reader of the text in mind, as well as spiritual aspirants and students or scholars of religion, I have presented the Bhagavad Gt in a translation that is very faithful to the original text and reflects some of the literary qualities of the original, yet which can be easily read and grasped.

My approach to translating this famous work can be explained in contrast with the two other most common approaches. Other translations often either free the original text, in what I call “free prose” style, or constrict the original Sanskrit verse, in what I call “constricted quatrain” verse. The result is too often a translation that either ignores the poetic qualities of the original by treating verses as if they were loosely assembled ideas, or one that loses important senses of the original in fitting the translation into a verse form that is necessarily constricting. The free prose approach loosely embodies, at best, only a small sense of the rhythms and ordering of meanings and ideas as they present themselves, giving the text a loose and random form very different from that of the original. On the other hand, the quatrain verse approach attempts to force the English translation to be as concise as the original inflected words of the Sanskrit. This approach proves ineffective precisely because Sanskrit is a highly inflected language that requires more breathing room when reincarnated in English.

The poetics and ideas of each verse demand a unique treatment when translated into English—a very specific type of lineation that is sensitive to the subtleties of phrasing and cadence in the original Sanskrit verse. My approach could be described as “dedicated free verse translation,” which preserves as much of the poetic sense as possible, while incorporating the full meaning of the original. This approach seeks to reap the advantages of the other two approaches yet avoid their shortcomings, thus attempting to reincarnate something of the power and spirit of the original verse. Here, “free verse” is not as “free” as we might indicate in the Western poetic sense of the term. Rather, verse lines in the English are strictly and carefully “dedicated,” or tied to the verse’s original rhythms of meaning and epiphanic qualities. The ordering of ideas and words in the original is retained as much as is possible without sacrificing their meaning in English. This approach gives the English reader a much fuller sense of the actual meaning of the verse. For example, the original Sanskrit in the English transliteration of the first verse of the text appears in the following form:

dhtarra uvca

dharma-ketre kuru-ketre, samavet yuyutsava |

mmak pav caiva, kim akurvata sañjaya ||

This verse in dedicated free verse translation is presented below, juxtaposed to the corresponding transliterated words of the verse:

Dhritarshtra said:   dhtarra uvca

On the field of dharma,:   dharma-ketre

   on the field of Kuru,:   kuru-ketre

   assembled together:   samavet

   desiring to fight,:   yuyutsava

Were my armies:   mmak

   and indeed those:   pav

   of the sons of Pndu —:   caiva

   how did they act, O Sanjaya?:   kim akurvata sañjaya

Note that the translation is dedicated to the original ordering of the words in the transliteration. One can also observe that it takes more English words to translate the Sanskrit words. This first verse of the Gt is the most common verse form found in the work, known as anuubh, with eight syllables per quarter line. The two leading lines mirror the structure of the original. Under the leading lines, indented lines generally present the meanings that appear in the first and second halves of the verses, whenever possible, in the same order in which they appear in the original. The leading lines and respective indented lines are carefully crafted to capture the feeling and phrasing of the Sanskrit verse and to “trans-create” an overall sense of the original poetic form.

Additionally, I have retained a few key Sanskrit words, some of which have made their way into the English lexicon (e.g., yoga, dharma), in what is meant to be a literal but poetically sensitive English translation, as these untranslated words carry a certain lexical power and richness all their own that is too difficult to convey in English. Their usage allows me to avoid either protracted or reductive glosses of such significant words within the verses themselves. Note that the word yoga is retained in the translation of the word’s past participle form of yukta, which derives from the verbal root yuj, consistently translated as “absorbed in yoga.” The word yoga is often translated as “discipline” and the verbal form as “disciplined” or “engaged,” which loses the sense that yoga is actively experienced. I engage the word absorbed to intimate the ultimate act in yoga, which is samdhi, a state of total absorption in the object of meditation.

In this translation, personal names are either given in the original Sanskrit, with the meaning provided in a note, or are translated within the verse. The various names for Arjuna and Krishna reveal intriguing aspects of their identities, as well as contributing added meaning or even irony to the verses. For example, Arjuna addresses Krishna as Madhusdana, “slayer of the Madhu demon,” when expressing his dismay over the prospect of slaying others: “I do not wish to slay them—even those who are about to slay, O Madhusdana” (BG 1.35). To illuminate the fullness of the original, these special names are not simply replaced with antecedent primary names, as is often done; instead they are preserved.

Pronouns are not replaced by personal names as is often done. I believe the Gt’s poetry and expression are very deliberate, conscious, and erudite, and the ordering and presentation of the original words must be respected and preserved as much as possible. For easier reading, the Sanskrit names as well as all Sanskrit words are spelled phonetically, and only a few diacritics are utilized (see “Pronunciation of Sanskrit”). Furthermore, most of the pronouns in the text, though technically masculine in the original (or, in some verses, unspecified but implied third-person masculine), have been changed to gender-free language. The following verse demonstrates this:

One who sees me everywhere

   and sees all things in me,

To such a person I am never lost

   nor is such a person ever lost to me.

(BG 6.30)

Note how I have avoided the gender specificity of he by replacing it with words such as one and such a person. I translate verses in this gender-neutral way in order to preserve the universality that is subtly present in the masculine pronouns of the Sanskrit but lacking in the English.

As a translator, I have not hesitated to repeat words or meanings that are repeated in the original verse. In Sanskrit, repetition is a powerful means of inducing a meditative-like state in the reader. Repetition conveys the depth and pursuit of a vision, but most translations simply avoid this repetitive element. In this translation synonyms are not sought for words that are repeated in the Sanskrit, or even for words that are repeated by virtue of being derivative forms, either from a common verbal root or a noun stem. Instead, I use the same or a similar English word to render the Sanskrit word or its derivative that is repeated in the original:

One should raise

   the self by the self;

   one should not

   degrade the self.

Indeed, the self alone

   is the self’s friend;

   the self alone

   is the self’s enemy.

(BG 6.5)

In this verse, the word self is used to translate the important Sanskrit word tman, which appears in this verse seven times, more than any other word in any verse. This word is translated throughout as “self.” Because in Sanskrit the term can mean “soul,” “body,” “mind,” or “heart,” I have selected a word that embraces all these meanings. It has been the tendency of translators to abandon these repetitions so as to reflect specific shades of meaning, make philosophical sense, or avoid repetition. However, one hears and feels the power of the repetition of such a monumental word in the original language. I believe my choice of translation both satisfies the requirements of meaning and retains the power of repetition.

Even in instances in which there is great temptation to translate differently two words with the same noun stem or words related to the same verbal root, Krishna’s play on words would be lost if I chose to ignore their close relationship. In the verse BG 6.6, the word shatru, “enemy,” occurs twice. First the abstract form of shatru-tva is found, translated in the verse as “enmity,” and then the adverbial comparative form of shatru-vat, translated as “like an enemy.” Again, in BG 4.42, Krishna tells Arjuna to “ascend to yoga,” using the verb tiha, and then immediately tells him to “stand up,” using the same verb but with a different prefix, uttiha. Therefore my translation is: “rise in yoga!/Rise up, O Bhrata!” By retaining the word rise in both imperative statements, while providing different prepositions to express the force of the different prefixes, we can respect the original effect of the repetition.

Words with a negative prefix in the Sanskrit are not translated into English as if they were a positive form; rather, such words reflect the absence of the word’s positive noun stem. For example, the word sukha is “happiness,” and its negative a-sukha is “unhappiness” or “without happiness.” This negative form of the word is often translated, however, as “misery” or “suffering,” meanings more suitable for the positive word dukha. Another example would be a-siddha, the negation of siddha, “success.” I translate asiddha as “without success,” rather than the often used translation of “failure.” Again, when a reader hears the word a-jñna, he or she does not hear “ignorance,” as it is often translated, but rather “without knowledge.” When translators employ antonyms to translate negatives, a very different sense is conveyed.

Wherever possible I have used English cognates for Sanskrit words. Thus the word sama, often translated as “equal” or “impartial,” I translate as “same.” The word’s abstract forms, samatva and samat, retain the cognate sense of sama in the translation of “sameness” rather than the more removed senses of “equanimity” or “equality” so often used.

Because some Sanskrit words are laden with meaning, it often takes several English words to convey their sense. Frequently translators provide a simple translation for such words, which reduces the power of the word’s presence or presents a meaning that does not reflect the word’s complete sense. For example, the two cosmological words prabhava and pralaya, antonyms referring to the manifesting and unmanifesting of the universe, are typically translated simply as “origin” and “dissolution,” respectively. To convey the richness of the language in the original, and characterize cosmologically the referents for these words, I have translated prabhava as “the coming forth into being” and pralaya as “the going forth into cosmic absorption,” accurately reflecting the purnic cosmology.¹

With the English word love, one finds the opposite challenge. The word love incorporates all varieties and intensities of affection, tenderness, endearment, passion, and compassion, and only its context indicates the specific nuance of love, whereas in Sanskrit a great array of words and phrases are used to convey the many nuances of love. Therefore any attempt to translate such words and phrases into English is problematic, since there are no comparable English words that relate the specific experience of love described by such Sanskrit terms. In English, we use the word love constantly as the ultimate way to express our hearts, and there is no other word that can be substituted for it; therefore its usage is indispensible in the expression of the human heart.

This translation resorts to the ultimate English word love when translating any of the numerous Sanskrit words that express particular dimensions of love, so that the English translation is not deprived of the absolute sense intended by the more specific Sanskrit words. Therefore, the word bhakta, often translated as “devotee” or “the devoted one,” is translated here as “one who has offered love” (see the first instance of this word in BG 4.3), utilizing offered along with love. The word’s related verbal form bhajmi, typically translated as “I worship” or “I honor,” is translated as “I offer my love” (BG 4.11). The word priya, usually translated as “dear,” is translated as “dearly loved,” and in the Sanskrit carries a sense of the purity of love (BG 7.17). And the word bhva, literally “feeling,” is translated as “feelings of love” (BG 10.8). The word ia, often translated as “desired,” here appears as “loved” (BG 18.64). The result of this approach is that one discovers that the Bhagavad Gt says much more about love than what we perhaps have appreciated up until now.

Finally, particle words such as and, even, and but are never ignored, passed off as mere verse fillers or convenient words to complete the verse rhythm or meter. The assumption here is that each of these verses is a jewel that does not need to be altered in any way; rather, each jewel needs only to be polished until its natural glow is revealed.

Select Bibliography

Source for the Sanskrit Text

The Bhagavadgt, critically edited by Shripad Krishna Belvalkar et al. Poona: Bhandarkar Oriental Research Institute, 1968.

Works on or Related to the Bhagavad Gt

Minor, Robert N. Bhagavad-Gt: An Exegetical Commentary. New Delhi: Heritage Publishers, 1991.

________, ed. Modern Indian Interpreters of the Bhagavadgita. Albany: State University of New York, 1986.

Rosen, Steven J., ed. Holy War: Violence and the Bhagavad Gita. Hampton, VA: Deepak Heritage Books, 2002.

Schweig, Graham M. Dance of Divine Love: India’s Classic Sacred Love Story: The Rsa Ll of Krishna from the Bhgavata Pura. Princeton, NJ: Princeton University Press, 2005.

________. “The Essential Meaning of the Bhagavad-gt According to Caitanyite Vaishnavism.” Journal of Vaishnava Studies 9, no. 2 (Spring 2001): 227–39.

Sharma, Arvind. The Hindu Gita: Ancient and Classical Interpretations of the ‘Bhagavadgita.’ La Salle, IL: Open Court Publishing, 1986.

Sharpe, Eric J. The Universal Gt: Western Images of the Bhagavad Gt. La Salle, IL: Open Court Publishing, 1985.

Translations of the Bhagavad Gt

Bhaktivedanta Swami Prabhupda, A. C., trans. and comm. Bhagavad-gt As It Is. 2nd ed. Los Angeles: Bhaktivedanta Book Trust, 1989.

Edgerton, Franklin, trans. The Bhagavad Gt. Cambridge, MA: Harvard University Press, 1944.

Patton, Laurie, trans. The Bhagavad Gt. Harmondsworth, UK: Penguin Press, 2007.

Van Buitenen, J. A. B., trans. and ed. The Bhagavadgt in the Mahbhrata, A Bilingual Edition. Chicago: University of Chicago Press, 1981.

Zaehner, R. C., ed. The Bhagavad-Gt. Oxford: Oxford University Press, 1969.

Word References for the Bhagavad Gt

Apte, Vaman Shivaram. The Practical Sanskrit-English Dictionary (Revised and Enlarged Reprint Edition). Kyoto: Rinsen Book Company, [1957] 1978.

Macdonell, Arthur Anthony. A Practical Sanskrit Dictionary (with transliteration, accentuation, and etymological analysis). New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd., 1996.

Monier-Williams, Monier. A Sanskrit-English Dictionary. Oxford: Clarendon Press, [1899] 1974.

Schweig, Graham M. Bhagavad Gt Concordance: Comprehensive Word Reference with Sanskrit and English Indexes. New York: Columbia University Press, forthcoming.

Index to Verses and Text

The pagination of this electronic edition does not match the edition from which it was created. To locate a specific passage, please use the search feature of your e-book reader.

Note: Index items are listed by page (e.g., 4 and 4n) and by chapter and verse numbers (e.g., 18.14). For a comprehensive Sanskrit word reference and English index to this text, readers are invited to consult Bhagavad Gt Concordance, also produced by the author.

Achyuta [Krishna], 1.21, 18.73

action

in accordance with dharma, 2.33

in accordance with one’s nature, 3.33, 18.47, 18.48, 18.60, 263–264, 274, 275

agents of, 18.14, 18.18, 18.19, 18.26, 18.27, 18.28

agreeable vs. disagreeable, 18.10

as ancient seekers performed, 4.15

of Arjuna, 1.46

and Ashwattha tree, 15.2

attachment to, 3.25, 3.26, 3.29, 14.7, 14.9, 14.15, 18.22

avoidance of, 3.4

and being, 8.3

birth as fruit of, 2.43

and body, 5.11, 18.15

bondage of, 2.39, 3.9, 5.3, 5.12, 9.28

and Brahman, 3.15, 4.24, 5.10

of breath, 5.27

causes of, 18.13–18.15, 274

claim to, 2.47

as creative force, 8.3

detachment from, 6.4

and dharma, 18.47

discernment as better than, 3.1

and divine forces, 18.14

emulation of, 3.21, 3.23

factors constituting, 18.18, 18.19

fault in, 18.3, 18.47, 18.48

and fear of suffering, 18.8

forced performance of, 3.5

freedom from, 3.4

freedom from effects of, 3.31

and freedom from misfortune, 4.16

freedom of, 276

with full-heartedness, 11

and greatest secret, 15.20

and inaction, 3.8, 4.18

and knowledge, 3.33, 4.19, 4.37, 5.8, 7.29, 18.18, 18.19

and Krishna, 3.22, 3.23, 3.24, 3.30, 4.9, 4.14, 9.9, 9.27, 11.55, 12.6, 12.10, 18.56, 18.73, 265

of life-breath, 4.27

lone, 5.8

from love, 10, 237n

and master, 5.13, 5.14

and My, 18.61

means of, 5.14, 18.14, 18.18

and mind, 5.11, 5.13

movements of, 18.14

nature of, 4.16, 4.17, 8.1

as not binding, 4.14, 4.41

object, means, and cause of, 13.20

perfection through, 3.20

performance of all, 4.18

and person, 13.20

physical basis of, 18.14

prescribed, 3.8, 6.1, 16.24, 18.7, 18.9

and primordial nature, 13.20, 13.29

purity of, 18.71

and ‘qualities’, 3.27, 3.28, 3.29, 14.19, 14.22, 18.19, 18.41–18.48, 274

and rajas, 14.12, 18.24, 18.27

relinquishment of, 18.3, 18.11

and renunciation, 3.30, 4.41, 5.2, 5.13, 6.1, 12.6, 18.7, 18.57

with restraint, 12.11

sacred, 6.46

and sacrifice, 3.14, 4.12, 4.23, 4.32

as same in happiness and suffering, 2.38

and SAT, 17.26

and sattva, 18.23, 18.26

and self, 2.43

self as creator of, 3.27

self as not creator of, 13.29

and selfishness, 3.18

and senses, 4.27, 5.11

senses of, 3.6, 3.7

and social orders, 4.13

source of, 18.46

as standard, 3.21

and success, 4.12

and Supreme Self, 13.31

and tamas, 18.22, 18.25, 18.28

theme of, 9–10, 21n

and transcendence, 274

action (continued)

unfit, 4.17

and the ungodly, 16.7, 16.9, 16.18

as untainted, 5.7

virtuous, 14.16

without attachment, 3.19, 3.25

without passion or repulsion, 18.23

without selfish desire, 4.19

for world welfare, 3.20

and yoga, 2.48, 2.49, 2.50, 3.3, 3.7, 4.41, 5.1, 5.2, 6.3, 13.24, 246, 248

See also inaction/actionlessness

dityas, 10.21, 11.6, 11.22

affection, 13.9

aggression, 18.27, 18.53

aging, 7.29, 14.20

agitation, 5.23, 16.2

Agni, 11.39

ahakra. See ‘I am acting’, notion of

air, 7.4

Airvata, 10.27

all-pervading, the, 12.3

Ananta, 10.29

ancestors/forefathers, 1.42, 9.25, 10.29, 11.22

anger, 2.56, 2.62, 2.63, 3.37, 4.10, 5.23, 5.26, 5.28, 16.2, 16.21, 18.53

animals, 10.30

anxiety, 12.15, 12.16, 16.11. See also depression; despair; despondency

apartness, 14.23, 18.52

aphoristic phrases, 13.4

aquatics, 10.29

Arjuna, 1.4, 1.15, 1.20, 2.2, 18.76, 256–259

and action in accordance with his nature, 264

addressed, 6.32, 7.16, 8.16, 9.19, 10.32, 10.39, 11.54

as devotee, 256, 257

epithets of, 12

as friend, 256, 257

as general, 256, 257

informing of, 273

as instrument, 11.33

and Krishna, 6, 10, 11, 13–14, 25n, 255, 256–257, 259–260, 267–270

as leader, 7

outer and inner conflict of, 6–10

speaks, 2.21, 2.54, 3.1, 3.36, 4.4, 5.1, 6.33, 6.37, 8.1, 10.12, 11.1, 11.36, 12.1, 13.0, 17.1, 18.1, 18.73, 275

as student, 13–14, 258

torment of, 259

arms, 11.16, 11.19, 11.23, 11.46

arranger of everything, 8.9

arrogance, 16.4, 16.10, 16.18

Aryaman, 10.29

asat, 17.28

ascetics, 4.28, 6.46, 8.11, 245

Ashvins, 11.6, 11.22

Ashwattha tree, 10.26, 15.1–15.3

Asita Devala, 10.13

Asuras, 11.22

tman, 42n, 333. See also Self; self

attachment

to action, 3.25, 3.26, 3.29, 14.7, 14.9, 14.15, 18.22

action without, 3.19, 3.25

and Brahman, 13.14

conquest of faults of, 15.5

and discernment, 18.49

freedom from, 3.9, 4.23, 12.18, 18.23, 18.26

to happiness, 14.6, 14.9

to home, 12.19

and inaction, 2.47

to knowledge, 14.6

to Krishna, 7.1

lack of, 3.28, 5.21, 6.4, 9.9, 11.55, 12.16, 13.9, 15.3, 264

to negligence, 14.9

to ‘qualities’, 13.21

and rajas, 14.7

relinquishment of, 2.48, 4.20, 5.10, 5.11, 18.6, 18.9

to sense objects, 2.62

of thought, 12.5

and yoga of action, 3.7

attraction, 2.64, 18.51

austerity, 8.28, 16.1

and asat, 17.28

of body, 17.14

and Brahmins, 18.42

and Krishna, 5.29, 7.9, 11.48, 11.53

of mind, 17.16

as not to be relinquished, 18.3, 18.5, 18.6

and OM, 17.24

and purification, 4.10

and purity, 18.5

and rajas, 17.18

and sacrifice, 4.28

and sattva, 17.17

of speech, 17.15

steadfastness in, 17.27

and tamas, 17.19

and TAT, 17.25

three types of, 17.7

of the ungodly, 17.5

Balarma, 148n

beauty, 10.34, 10.41, 278

becoming, principle of, 7.30, 8.4

beginning

of Ashwattha tree, 15.3

of being as unmanifest, 2.28

Krishna as, 10.2, 10.20, 10.32

Krishna as lacking, 10.3, 11.16, 11.19

person as lacking, 13.19

primordial nature as lacking, 13.19

Supreme Self as lacking, 13.31

being

and action, 8.3

as arising from Krishna, 10.4

and becoming, 8.4

beginnings of as unmanifest, 2.28

cessation of, 10.4

coming forth into, 7.6, 8.19, 334

and cosmic absorption, 7.6

emanation of, 13.30

emerging states of, 8.3

interims of as manifest, 2.28

and Krishna, 7.6

Krishna as, 9.19

Krishna as causing, 9.5

Krishna as coming forth into, 10.8

and memory, 8.6

as part of Krishna, 15.7

perception of one, 18.20

permanence of, 2.16

rising into, 10.34

and self, 41n

state of intrinsic, 8.3

states of, 7.13, 10.17, 13.30, 18.21

See also existence

beings

absorption of, 13.16

becoming of, 11.2

and Brahman, 13.15, 13.16

conditions of, 10.5

from cosmic embryo, 14.3

cosmic womb for, 7.6

disdain for, 12.13

and Krishna, 7.5

Krishna as abiding in, 6.31, 10.20

Krishna as beginning, middle, and end of, 10.20

Krishna as origin of, 9.13

Krishna as seed of all, 7.10

Krishna as sending forth, 9.7, 9.8

Krishna as source of, 10.15

Krishna as thought of, 10.22

and Krishna’s primordial nature, 9.7

passion of, 11.2

perfected, 10.26, 11.21, 11.22, 11.36

as perishable, 15.16

release of, 13.34

as resting on Krishna, 9.4, 9.5, 9.6

sameness in, 6.32

Self as present in all, 6.29

sending forth of, 13.16

and states of being, 18.21

as sustained, 13.16

welfare of all, 12.4

Beloved Lord [Krishna], 12

addressed, 10.14

as manifestation of divinity, 278

speaks, 2.2, 2.11, 2.55, 3.3, 4.1, 4.5, 6.1, 6.35, 7.1, 8.3, 9.1, 10.1, 10.19, 11.32, 11.47, 11.52, 13.1, 14.1, 15.1, 16.1, 17.1, 18.2

beneficent persons, 7.16

Best Among Men [Arjuna], 2.15

Best of the Bharatas [Arjuna], 7.11, 7.16, 13.26, 14.12, 18.4

Best of the Embodied [Arjuna], 8.4

Best of the Kurus [Arjuna], 4.31, 10.19

Best of the Twice-Born [Drona], 1.7

bewilderment

and action in accordance with nature, 18.60

and anger, 2.63

at birth, 7.27

and Brahman, 2.72, 5.20

and desire, 7.27

and deviation from yoga, 6.38

and dharma, 2.7

and discernment, 2.52

as dispelled, 11.1

of duality, 7.27, 7.28

and hatred, 7.27

jungle of, 2.52

and knowledge, 3.32, 5.15, 5.20, 7.25, 10.3, 18.72

and Krishna, 3.2, 7.25, 9.11, 10.3

lack of, 15.5, 15.19

of maleficents, 7.15

and memory, 2.63

on path of Brahman, 6.38

of primordial nature, 9.12

and ‘qualities’, 7.13, 14.22, 15.10

and relinquishment, 18.7

and self as creator of action, 3.27

from selfish desire, 3.40

and sense objects, 3.6

and tamas, 14.8, 14.13, 14.15, 14.17, 17.19, 18.7, 18.25, 18.39

of the ungodly, 16.10, 16.15, 16.16, 16.20

Bhagavad, meaning of, 3–4

Bhagavn, 251, 260, 278

Bhagavat, 251, 272

bhakta, 253, 266, 335. See also love

bhakti, 10n, 70n, 111n, 125n, 246, 251, 266, 275, 277. See also love

Bharata, 7

Bhrata [Arjuna], 2.14, 2.18, 2.28, 2.30, 3.25, 7.27, 11.6, 13.2, 13.33, 14.3, 15.19, 15.20, 16.3, 18.62

Bhrata (descendant of King Bharata), 12

Bhrata [Dhritarshtra], 1.24, 2.10

Bhrigu, 10.25

birth/rebirth

among bewildered persons, 14.15

among those attached to action, 14.15

and attachment to ‘qualities’, 13.21

bewilderment at, 7.27

from celestial world, 9.21

cycle of, 16.19, 250

and death, 2.27

and discernment, 6.43

divine, 16.3

into family of yogis, 6.42

and the field, 13.26

freedom from, 14.20

freedom from cycle of, 2.51, 264

as fruit of action, 2.43

and highest heaven, 86n

into home of the pure, 6.41

and the knower of the field, 13.26

and knowledge, 13.23

and Krishna, 4.4, 4.5, 4.6, 4.9, 7.19, 8.15, 8.16, 10.3, 10.12

overcoming of, 86n

repetition and nonrepetition of, 8.23

and seers, 14.2

and self, 2.20, 2.26

and the ungodly, 16.4, 16.15

blame, 12.19, 14.24. See also fault

Blameless One [Arjuna], 3.3, 14.6

blindness, 6, 10

bliss, 18.74, 18.76, 18.77

boat, in analogy, 4.36

body

acquisition of, 15.8

and action, 5.11, 18.15

alignment of, 6.13

austerity of, 17.14

control of, 18.52

departure from, 15.8, 15.10

and the embodied, 2.13, 2.18, 14.5

emergence from, 14.20

false identification with, 55n

as field, 13.1

as garment, 2.22

gates of, 8.12, 14.11, 84n

and highest Person, 13.22

of Krishna, 11.7, 11.13, 11.15

Krishna within, 8.4, 17.6

maintenance of, 4.21

and ‘principle of sacrifice’, 8.2, 8.4

and relinquishment, 4.9, 18.11

relinquishment of, 5.23, 8.5, 8.6, 8.13

remaining within, 15.10

and self, 2.20

and soul, 85n

and stages of childhood, youth, and old age, 2.13

subsistence of, 3.8

Supreme Self in, 13.31, 13.32

torment to, 17.6

of the ungodly, 16.18

bondage, 2.39, 3.9, 5.3, 5.12, 9.28, 18.30

Brahm, 8.16, 8.17, 8.18, 11.15, 11.37, 56n, 142n, 147n, 162n

Brahman, 5.21, 122n, 142n

and action, 3.15

action offered to, 5.10

actions of, 4.24

aphoristic phrases concerning, 13.4

attainment of, 4.24, 13.30, 18.50, 275

characteristics of, 13.12–13.17

contact with, 6.28

as cosmic womb, 14.4

and discernment, 5.20

establishment in, 5.20

feminine energy of, 2.72

fire of, 4.24, 4.25

as flawless, 5.19

as inner world of Krishna, 249

knowledge concerning, 7.29, 8.24, 13.15, 13.17

Krishna as, 10.12

Krishna as foundation of, 14.27

as Krishna’s womb, 14.3

as manifestation of divinity, 278

meditation on, 4.24

nature of, 8.1

as neither existent nor nonexistent, 13.12

Nirvna of, 2.72, 5.24, 5.25, 5.26

as offering, 4.24

and OM, 17.24

and OM TAT SAT, 17.23

path of, 6.38

realization of, 237n

and ritual, 4.24

and sacrifice, 3.15, 4.25, 4.31, 4.32

and sameness, 5.19

sound of, 6.44, 8.13, 50n

as supreme indestructible, 8.3

as supreme spirit, 48n

and transcendence, 249

unity with, 5.24, 6.27, 14.26, 18.53, 18.54

and yoga, 5.6

Brahmins, 2.46, 5.18, 9.33, 17.23, 18.41, 18.42, 23n, 56n

breath, 4.27, 4.29, 4.30, 5.27, 8.10, 8.12, 10.9, 15.14, 18.33

Brihatsma, 10.35

brilliance, of Krishna, 7.9, 11.12, 11.17

brothers, 1.26

brothers-in-law, 1.34

buddhi. See discernment

butter, 9.16

calmness, 2.64, 2.65, 6.3, 10.4, 18.42

capability, 12.16

capacity, 18.25

celestial beings, 2.8, 10.2, 11.21, 152n, 157n

celestial realm, 2.2, 9.20, 9.24

celestial world, 2.32, 2.37, 9.21

Chaitanya school of Vaishnavism, 4n

chaos, 3.24

charity, 10.5, 11.48

Chastiser of the Enemy [Arjuna], 4.33

chastity, 6.14, 8.11, 17.14

cheaters, 10.36

Christianity, 31n

circumstance, desirable and undesirable, 13.9

Citraratha, 10.26

city of nine gates, in analogy, 5.13, 85n, 121n

cleansing/cleanliness, 4.30, 6.11. See also uncleanliness

cloud, in analogy, 6.38

club, 11.17, 11.46

cold, 2.14, 6.7, 12.18

commerce, 18.44

companions, 1.26

compassion, 12.13, 16.2

conceit, 16.17

conflict, 1.47, 5.25, 249, 273

confusion, 11.49, 18.39, 18.73

Conqueror of Wealth [Arjuna], 2.48, 4.41, 7.7, 9.9, 10.37, 11.14, 12.9, 18.29, 18.72

consciousness, 10, 58n, 175n, 245, 246, 264. See also meditation; thought

constancy, 10.34, 12.3, 13.6, 13.13

contentment, 10.5

cosmic absorption, 7.6, 14.2, 14.14, 14.15, 334

cosmic cycles, 15.4

cosmic embryo, 14.3

cosmic time, 11.25

cosmic womb, 7.6, 14.4

courage, 10.36

cows, 5.18, 10.28, 18.44

craving, 6.10

creation, 5.19, 10.32, 14.2, 266–267

creator, 4.13, 9.17, 10.33, 11.37

crown, 11.17, 11.46

cruelty, 16.9, 16.19

Daityas, 10.30

darkness, 8.26, 10.11

dawn, 152n

day, 8.17, 8.18, 8.19, 8.24

death, 13.25, 86n

and birth, 2.27

cycle of, 12.7, 16.19, 264

and dharma, 3.35

final, 16.11

and highest heaven, 86n

infamy as worse than, 2.34

Krishna as, 10.29, 10.34

path of recurring, 9.3

release from, 7.29

and self, 2.20, 2.26

See also passing on; perishing

deceit, 13.7, 16.4, 16.10, 16.17, 17.5, 17.12, 18.28

deerskin, 6.11

deities, 4.12, 7.20. See also divinities

delight, 5.25, 12.4

delusion, 3.29

demigods. See deities/divinities

demon/demonic, 9.12, 10.14, 11.36, 17.4. See also ungodly

denunciation, 18.28

departed beings, 17.4

depression, 18.35. See also anxiety; despair; despondency

Descendant of Kuru [Arjuna], 2.41

Descendant of Vrishni [Krishna], 1.41

desire

abandonment of, 2.71

action without, 4.19

from agitation, 5.23

and anger, 2.62

and attachment, 2.62

and bewilderment, 7.27

departure of, 5.28

destruction of, 3.43

and dharma, 7.11

as enemy, 3.37

and faith, 7.22

and the field, 13.6

freedom from, 2.56, 16.2, 18.52, 18.53

for fruits of action, 17.25, 18.23, 18.27, 18.34

for fruits of sacrifice, 17.11, 17.12

and knowledge, 3.39, 3.40, 7.20

and Krishna, 7.11, 10.28

lack of, 3.30, 4.21, 6.18, 12.17, 15.5, 18.49, 18.54

and lack of attainment, 16.23

for liberation, 17.25

one unmoved by, 2.70

for ‘qualities’, 14.22

and rajas, 14.12, 18.24, 18.34

relinquishment of, 2.55, 6.24, 16.21

and renunciation, 5.3, 18.2

and return to world, 9.21

and sacred cow, 3.10

and sacrifice, 3.12

for selfish gain, 2.5

separation from, 5.26

desire (continued)

and those bound by action, 5.12

of the ungodly, 16.8, 16.10, 16.11, 16.12, 16.13, 16.16, 16.18, 16.21, 17.5

despair, 7, 1.28, 18.66, 247, 257, 260, 262, 277. See also anxiety; depression; despondency

despondency, 18.28, 247. See also anxiety; depression; despair

destination, supreme, 6.45

destiny, 6.40, 116n, 250

Destroyer of the Enemy [Arjuna], 9.3

destruction, 3.24, 6.40, 11.29, 11.32, 16.9

detachment. See attachment

determination, 6.23, 18.29, 18.33, 18.34, 18.35

determinism, 250

devotion, to Krishna, 9.14, 11.55, 12.6, 12.10, 12.20, 18.57, 266. See also love

Dhananjaya [Arjuna], 1.15, 18.30, 18.31

dharma

abandonment of, 2.33

and action, 18.47

action in accordance with, 2.33

and action in accordance with one’s nature, 275

bewilderment concerning, 2.7

defined, 21n

and degradation of women, 1.41

and desire, 7.11

destroyers of, 9

and discernment, 2.40

essence of, 12.20

of the family, 1.40, 1.43, 1.44

field of, 8, 1.1

and greatest secret, 9.2, 9.3

and innate nature, 250

and Krishna, 4.7, 7.11, 9.31, 11.18, 14.27, 273

life of, 9

of lineages, 1.43

and love, 9.31, 275

opposition to, 4.7

own vs. another’s, 3.35, 18.47

performance of one’s, 263–264

and rajas, 18.31, 18.34

relinquishment of forms of, 18.66, 277–278

study of, 18.70

and tamas, 18.32

of Vedas, 9.21

of warrior, 2.31

Dhritarshtra, 6, 8, 9, 10, 12, 1.1, 2.10, 241n, 253

sons of, 1.19, 1.20, 1.23, 1.36, 1.46, 2.6, 11.26

dhyna. See meditation

dialogue, 10, 11, 12, 13, 254, 255

digestive fire, 15.14

disc, 11.17, 11.46

discernment

and action, 3.1, 3.26

of action, 4.18

and attachment, 3.26, 18.49

and bewilderment, 2.52

and Brahman, 5.20

and calm thought, 2.65

control of, 5.28

faculty of, 3.42, 3.43, 7.4, 13.5

and feminine energy, 56n

as focused on the Supreme, 5.17

of greatest secret, 15.20

happiness through, 6.21

inactive, 18.16

and Krishna, 7.10, 8.7, 10.4, 10.10, 12.14

lack of, 7.24

loss of, 2.63

and meditation, 2.44, 2.53

purity of, 18.51

and ‘qualities’, 18.29

quiet through, 6.25

and rajas, 18.31

and rebirth, 6.43

and resolution, 2.41, 2.44

sameness of, 6.9, 12.4

and sattva, 18.30, 18.37

and scripture, 2.52, 2.53

and selfish desire, 3.40

and tamas, 18.32

types of, 18.29, 18.30, 18.31,18.32

unchanging, 2.53

uncontaminated, 18.17

and the ungodly, 16.9

and yoga, 2.39, 2.66

yoga of, 2.49, 2.50, 2.51, 10.10, 18.57, 246, 264, 265

See also knowledge; mind; thought

discipline, 4.26, 4.27

discrimination, person of, 2.60

disdain, 12.13

disengagement, 18.30

dishonor, 6.7, 12.18, 14.25

disinterest, 6.9

dispassion, 6.35, 13.8, 18.52

disquietude, 14.12

distress, 7.16

disturbance, 12.15, 14.23

divine feminine power, 247

divine power, 246

divine realm, 18.40

divinities

and elements, 125n

and knowledge concerning Krishna, 10.14

Krishna as beginning of, 10.2

Krishna as Vsava among, 10.22

and Krishna’s form, 11.52

pleasures of, 9.20

and ‘principle of divinity’, 116n

and ‘qualities’, 18.40

respect for, 17.14

and sacrifice, 3.11, 3.12, 4.25, 7.23

service to, 9.25

as superior beings, 60n

as worshipped by yogis, 4.25

See also deities

Divinity, Krishna as original, 10.12

Divinity, supreme, 60n

Divinity of Divinities, 10.15

divinity/the divine

attainment of, 245

attributes of, 16.1–16.6

as cause of action, 18.14

forgetfulness of, 247

heart offered to, 275

of Krishna, 260–261, 266–267

manifestations of, 11, 90n, 114n, 128n, 246, 278

as object of love, 252

principle of, 7.30, 8.1, 8.4

and soul, 11, 246, 263, 278

and yoga, 3, 245, 246, 248, 249, 278

and Yoga-My, 247

dog, 5.18

donation, monetary, 17.13

doubt, 4.40, 4.41, 4.42, 6.39, 18.68, 18.73

Drona/Dronchrya, 1.25, 2.4, 11.26, 11.34, 22n, 23n, 255

duality, 2.45, 4.22, 5.3, 7.27, 7.28, 15.5, 92n

dukha. See suffering

Duryodhana, 7, 1.2, 1.11, 27n, 255

dwelling, 10.12, 12.8

earth, 6.8, 7.4, 14.24

earthly kingdom, 2.8

ego-centeredness, 64n, 249

elation, 12.15

elements, gross, 13.5

elephants, 5.18, 10.27

emanation, 13.30

embodied, the, 2.13, 2.18, 2.30, 2.59, 3.40, 5.13, 12.5, 14.5, 14.14, 14.20, 17.2

embryo, in analogy, 3.38

empathy, 83n

enemy, 6.9, 12.18, 333

engagement, 18.30

enlightened, the, 10.8, 10.9

enmity, 11.55

envy, 3.31, 3.32, 4.22, 9.1, 16.3, 18.67, 18.71

eternal dwelling, 18.56

eternality, 7.10, 8.20, 15.7

ethics/morality, 8, 10.38, 273

everpresence/everpresent, 2.17, 2.21, 2.24, 18.20

Krishna as, 4.6, 4.13, 7.13, 7.24, 7.25, 9.13, 9.18, 11.2, 11.4, 14.27

self as, 2.21, 2.24, 42n

Supreme Self as, 13.31

everything

arranger of, 8.9

and Brahman, 3.15, 13.13, 13.14

coming forth of, 10.8

completion of, 11.40

and death, 10.34

Vsudeva as, 7.19

evil acts, 4.8. See also action; misdeeds/wrongdoing

exalted form, of Krishna, 11.23

exalted one, and knowledge of Krishna, 7.18, 7.19

exalted seers, 10.2, 10.6, 10.25

Exalted Self, 11.50

exalted self, of Prtha, 18.74

exalted supreme Lord, 5.29, 10.3, 11.9, 13.22

excellence, 10.41

excess, 6.16, 16.4

exertion, 14.12

existence

and Brahman, 56n

eternal, 2.12

and Krishna, 2.12, 10.39, 10.41, 11.37

Krishna as continuance of, 9.18

Krishna as unmanifest, 7.24

and Nirvana, 56n

power in, 10.41

pure, 2.45, 16.1, 112n

and ‘qualities’, 18.40

and self, 16.21

of self, 41n

ungodly, 7.15

See also being

Extraordinary Self [Krishna], 11.37

eyebrows, 5.27, 8.10

eyes, 11.8, 11.10, 11.16, 11.23, 11.24, 13.13

faces, 10.33, 11.11, 13.13

faith, 3.31, 4.39, 4.40, 6.37, 6.47, 7.21, 7.22, 9.23, 12.2, 12.20, 17.1–17.3, 17.13, 17.17, 17.28, 18.42, 18.71

fame, 10.5, 10.34

family, 1.38, 1.40, 1.42, 1.43, 1.44, 6.9

fate, 116n

Father of the World, 11.43

fathers, 1.26, 1.34, 11.44. See also ancestors/forefathers; grandfathers

fathers-in-law, 1.27, 1.34

fault, 3.13, 4.21, 15.5, 18.3, 18.47, 18.48. See also blame

Faultless One [Arjuna], 15.20

fear, 2.56, 4.10, 5.28, 6.14, 10.4, 11.45, 11.49, 11.50, 12.15, 16.1, 18.8, 18.30, 18.35

feet, 11.23, 13.13

feminine attributes, 10.34

feminine energy, 2.72

field, the, 13.0, 13.1, 13.2, 13.3, 13.6, 13.18, 13.33, 13.34

Fighter of the Enemy [Arjuna], 11.54

fire

in analogy, 3.38, 3.39, 4.19, 4.37, 18.48

of Brahman, 4.24

brilliance of, 7.9, 11.17

digestive, 15.14

effects of, 2.23

as element, 7.4, 8.24

and illumination, 15.6

and Krishna, 11.19, 11.25

Krishna as, 9.16, 10.23

and moths, 11.29

sacred, 6.1

of senses, 4.26

splendor of, 15.12

and Vasus, 152n

of yoga, 4.27

fire sacrifice, 78n

fish, 10.31

flowers, 10.35

food/eating, 3.14, 4.30, 6.16, 6.17, 9.27, 15.14, 17.7–17.10, 18.52

forbearance, 10.4, 10.34

forefathers. See ancestors/forefathers

foresight, 13.8

fortune, 2.32, 18.78

fragrance, 7.9

freedom

from action, 3.4

of action, 276

from anger, 4.10, 16.2

from anxiety, 12.15, 12.16

from attachment, 3.9, 4.22, 12.18, 18.23, 18.26

from birth, 14.20, 264

from bondage of action, 5.3, 9.28

from death, 264

from desire, 2.56, 16.2, 18.52, 18.53

desire for, 17.25

from effects of action, 3.31

from elation, 12.15

from enmity, 11.55

from envy, 16.3

from fear, 4.10, 12.15

as goal, 5.28

from happiness and suffering, 15.5

from impatience, 12.15

and Krishna’s love call, 10

from life, 125n

from longing, 16.2

from misfortune, 4.16, 10.3, 18.66

from passion, 4.10, 8.11

perception of, 18.30

and sacrifice, 4.32

from suffering, 14.20

through divine attributes, 16.5

free will, 92n

friend(s), 1.27, 1.38, 4.3, 6.9, 7, 8, 11.41, 11.44, 12.13, 12.18, 14.25, 90n, 256, 257

fruits of action

and action, 5.14

claim to, 2.47

as desirable, undesirable, and mixed, 18.12

desire for, 17.25, 18.23, 18.27, 18.34

devotion to as miserly, 2.49

freedom from, 9.28

and Krishna, 4.14

motivation by, 2.49

nondependence on, 6.1

offered to Krishna, 264–265

relinquishment of, 2.51, 4.20, 5.12, 12.11, 12.12, 18.2, 18.6, 18.9, 18.11, 18.12, 274

renunciation of, 264

as untainted, 14.16

full-heartedness, 10, 11, 278

gambling, 10.36

Gandharvas, 10.26, 11.22

Ganges, 10.31

garlands, 11.11

garment(s), 11.11

in analogy, 2.22

Garuda, 10.30

gates, of body, 5.13, 14.11, 85n, 121n

Gyatr, 10.35

Gt, meaning of, 4

Gtopanishad, 14

giving, 8.28, 16.1

and Krishna’s form, 11.48, 11.53

as not to be relinquished, 18.3, 18.5, 18.6

and OM, 17.24

and purity, 18.5

and rajas, 17.21

and reciprocity, 17.20

and sattva, 17.20

and tamas, 17.22

three types of, 17.7

and the ungodly, 16.15

glory, 11.33

God. See Bhagavn; Brahman; Divinity; Krishna; Person; Purushottama; Self; Universal form

Goddesses, presiding, 10.34. See also women

godless, the, 9.12

gods. See deities; divinities

gold, 6.8, 14.24

Govinda [Krishna], 12, 1.32, 2.9

grandfathers, 1.26, 1.34. See also fathers

grandsons, 1.26, 1.34

Great-Grandfather [Brahm], 11.39

greed, 1.45, 14.12, 14.17, 16.21, 18.27

grief, 2.11, 2.25, 2.27, 2.30, 3.30

Gudkesha [Arjuna], 1.24, 2.9, 10.20, 11.7

gua(s). See ‘qualities’

guru(s), 2.5, 11.43, 13.7, 17.14, 253, 254, 257

happiness [sukha], 1.36, 1.45, 247

in absorption in yoga, 5.23

action in, 2.38

attachment to, 14.6, 14.9

and Brahman, 6.28

and ethical treatment of relatives, 1.37

as extraordinary, 14.27

and the field, 13.6

freedom from, 2.56, 15.5

and Krishna, 10.4, 14.27

lack of attainment of, 16.23

and peace, 2.66

and rajas, 18.38

and sattva, 18.37

in self, 5.21

and self-conquest, 6.7

and senses, 2.14, 6.21

and suffering, 2.15, 2.38, 6.32, 12.13, 12.18, 14.24

and tamas, 18.39

through discernment, 6.21

as translation of sukha, 333

types of, 18.36, 18.37, 18.38, 18.39

and the ungodly, 16.14

as within, 5.24

Hari [Krishna], 11.9, 18.77

harm, 18.25

hatred, 5.3, 6.9, 7.27, 16.19

head, 8.12, 13.13

hearing, 2.52, 4.26, 13.13, 15.9

heart(s)

Brahman as seated within, 13.17

hermitage within, 278

innermost world of, 11, 275

Krishna within, 10.11, 10.20, 15.15, 18.61, 261

mind stopped within, 8.12

offered to Krishna, 269

offered to the divinity, 275

offering of, 125n

vision of supreme Lord within, 237n

vision of supreme Self within, 237n

and yoga, 249, 252, 273, 278

heat, 2.14, 6.7, 12.18

heavenly bodies, 10.21

hermitage, 278

heroes, 11.28, 18.43

Hero of the Kurus [Arjuna], 11.48

highest heaven, 86n

Himalayas, 10.25

Hinduism, 4

honesty, 13.7

honor, 6.7, 12.18, 14.25, 266

hope, 16.12

horses, 10.27

Hrishkesha [Krishna], 1.15, 1.21, 1.24, 2.9, 2.10, 11.36, 18.1

humility, 16.2, 258

hymns, 12, 10.35, 13.4, 15.1

‘I am acting’, notion of, 2.71, 7.4, 12.13, 13.5, 13.8, 16.18, 17.5, 18.24, 18.53, 18.58, 18.59

‘I have acted’, notion of, 18.17

identity, mistaken, 55n

Ikshvku, 4.1

illumination, 14.22

illusion, 4.35, 7.14, 7.15, 10.4

immortality, 2.15, 4.31, 9.19, 10.18, 13.12, 14.20, 14.27, 18.37, 18.38

immovable, the, 12.3

impartiality, 12.16

impatience, 12.15

imperishable, the, 3.15, 8.11, 12.1, 12.3, 15.16, 15.18

impermanence, 2.14, 2.16

impurity, 3.16, 6.27, 6.28, 6.45, 16.10, 16.19, 17.10. See also purity; taint

inaction/actionlessness, 2.47, 3.8, 4.16, 4.18, 14.13, 16.7, 18.49, 275. See also action

inauspiciousness, 9.1

inconceivable, the, 12.3

indestructible, the, 8.21, 11.18, 11.37

Indra, 144n

injunction, 9.23, 16.23, 16.24, 17.1, 17.11, 17.24. See also prescribed actions

injustice, 16.12

intelligence, 7.23, 10.34. See also discernment; knowledge; mind; thought

Jahnu, 10.31

Janaka, King, 3.20

Janrdana [Krishna], 1.36, 1.39, 1.44, 3.1, 10.18, 11.51

Jayadratha, 11.34

jñna. See knowledge

jungle, of bewilderment, 2.52

kma. See desire

Kandarpa, 10.28, 145n

Kapila, 10.26

karma, 21n. See also action

Karna, 1.8, 11.34, 158n

Kaunteya [Arjuna], 2.14, 2.37, 2.60, 3.39, 5.22, 6.35, 8.6, 8.16, 9.10, 9.23

Kauravas, 9

Keshava [Krishna], 1.31, 3.1, 10.13, 11.35, 18.76

king, 9.33

in analogy, 127n

knower, of the field, 13.0, 13.1, 13.2, 13.3, 13.26, 13.34

knowledge, 3.29, 6.21

absence of, 5.15, 5.16, 13.11, 14.8, 14.16, 14.17, 16.4, 18.72

and action, 3.33, 4.19, 4.37, 5.8, 7.29, 18.18, 18.19, 265

and affliction, 4.36

attachment to, 14.6

and bewilderment, 3.32, 5.15, 5.20, 7.25, 10.3

as boat, 4.36

of Brahman, 7.29, 8.24, 13.15, 13.17

and Brahmins, 18.42

contentment in, 6.8

culmination of, 18.50

as darkness, 10.11

description of, 13.0, 13.18

and desire, 7.20

destruction of, 3.41

and doubt, 4.41, 4.42

establishment in, 2.54, 2.55, 2.57, 2.58, 2.61, 2.68

and faith, 4.39

as fire, 4.37

of the highest, 14.14

and illusion, 4.35

and immortality, 13.12

and Krishna, 7.16, 7.17, 7.18, 10.32, 11.38, 13.18

from Krishna, 10.4, 10.14, 15.15

of Krishna, 7.1, 7.2, 7.3, 7.19, 7.24, 7.26, 8.2, 9.13, 10.3, 10.14, 10.15, 11.2, 11.18, 266, 274

Krishna as, 10.38

lack of, 2.42, 3.25, 4.40, 9.12, 13.25, 16.15

lamp of, 10.11

and meditation, 12.12

and misdeeds, 5.17

of nature, 13.23

necessity of, 10.42

object of, 13.0, 13.11, 13.18

of one thing as the whole, 18.22

and peace, 4.39

and practice, 12.12

of ‘principle of self’, 10.32, 13.11

and purification, 4.10, 4.38

purpose of, 13.17

of ‘qualities’, 13.23, 15.10

realized, 3.41, 6.8, 7.2, 9.1, 18.42

and rebirth, 13.23

respect for, 17.14

and sacrifice, 4.28, 4.33, 4.34, 8.28, 9.15, 18.70

and sattva, 14.6, 14.11, 14.17, 18.20

of secrets, 9.1, 9.2, 18.63

and self, 2.29, 4.38, 5.16, 5.26, 7.16, 7.17

and self-discipline, 4.27

and selfish desire, 3.39, 3.40

and senses, 2.67, 2.68

of separateness, 18.21

and tamas, 14.8

and thought, 4.23

of two paths, 8.27

ultimate, 14.1, 14.2

and the ungodly, 16.7, 16.15

and value of Vedas, 2.46

and yoga, 4.42

yoga of, 3.3, 16.1, 246, 248

and yogis, 6.46

See also discernment; enlightened, the; intelligence

Krishna

abidance in, 7.18

as abiding in all, 6.31, 10.20

absorption in, 13.10

and action, 3.22, 3.23, 3.24, 3.30, 4.9, 4.14, 9.9, 9.27, 11.55, 12.6, 12.10, 18.56, 18.73, 265

affectionate words of, 271–272

as Agni, 11.39

as Airvata, 10.27

all beings within, 4.35

aloofness of, 9.9

as Ananta, 10.29

and Arjuna, 6, 10, 11, 13–14, 25n, 255, 256–257, 259–260, 267–270

arms of, 11.16, 11.19, 11.23, 11.46

as arranger of everything, 8.9

as Aryaman, 10.29

as Ashwattha, 10.26

attainment of, 8.14, 12.4, 12.9, 16.20

and austerity, 5.29, 7.9, 11.48, 11.53

as author of Vednta, 15.15

as beginning, 10.2

as beginning, middle, and end, 10.20, 10.32

as beginningless, 10.3

and being, 7.6, 9.5, 9.19, 10.4, 15.7

being of, 14.19

and beings, 7.5, 9.13

bellies of, 11.23

as Beloved Lord, 3

and bewilderment, 3.2, 7.25, 9.11, 10.3

as beyond, 11.37

as Bhagavn, 260

as Bhagavat, 272

as Bhrigu, 10.25

and birth, 4.4, 4.5, 4.6, 4.9, 7.19, 8.15, 8.16, 10.3, 10.12

within body, 17.6

body of, 11.7, 11.13, 11.15

and Brahm, 11.37

and Brahman, 10.12, 14.3, 14.27, 249

as Brihatsma, 10.35

brilliance of, 7.9, 11.12, 11.17

as butter, 9.16

and calmness, 10.4

and celestial beings, 11.21

characteristics of, 259–272

as charioteer, 259–260

and charity, 10.5

as Citraratha, 10.26

club of, 11.17, 11.46

as coming forth into being, 9.18, 10.2, 10.8

coming to, 4.9, 4.10, 6.47, 7.23; 8.5, 8.7, 8.15, 8.16, 9.25, 9.28, 9.34, 10.10, 11.55, 13.18, 18.55, 18.65, 18.66, 18.68, 249, 265, 266, 273

compassion of, 270–271

as completing all, 11.40

as Conqueror of Wealth, 10.37

as containing all, 261

and contentment, 10.5

as continuance of existence, 9.18

as cosmic Person, 11.38

as cosmic receptacle, 9.18

as courage, 10.36

as creator, 4.13, 9.17, 11.37

crown of, 11.17, 11.46

darkness dispelled by, 10.11

and death, 12.7

as death, 10.29, 10.34

declarations of, 266–267

dependence on, 7.1

and desire, 7.11, 10.28

destruction by, 11.32

devotion to, 9.14, 11.55, 12.6, 12.10, 12.20, 18.57, 266

and dharma, 4.7, 7.11, 9.31, 11.18, 14.27, 273

as digestive fire, 15.14

and discernment, 7.10, 8.7, 10.4, 10.10, 12.14

disc of, 11.17, 11.46

divinity of, 5, 260–261, 266–267

as Divinity of Divinities, 10.15

domain of, 8.21

and doubt, 6.39

as dwelling, 9.18, 10.12, 15.6

as dwelling in beings, 9.29, 12.8, 261

edifying words of, 263–265

emulation of, 3.23

as end of all, 261

entry into, 12.7, 12.8

envy of, 18.67

epithets of, 12

as eternal, 7.10

as eternal divine Person, 10.12

as eternal Person, 11.18

as everpresent, 4.6, 4.13, 7.13, 7.24, 7.25, 9.13, 9.18, 11.2, 11.4, 14.27

as Everything, 7.19, 11.40

exhortations of, 265–266

and existence, 2.12, 7.24, 9.18, 10.39, 10.41

as existent and nonexistent, 11.37

expressions of, 261–272

as Extraordinary Self, 11.37

eyes of, 11.16, 11.19, 11.23, 11.24

as facing every direction, 10.33, 11.11

and fame, 10.5, 11.36

as father, 9.17, 11.44, 14.4

as Father of the World, 11.43

and fear, 10.4

feet of, 11.23

and feminine attributes, 10.34

and fire, 11.19, 11.25

as fire, 9.16, 10.23

as flower season, 10.35

flute of, 5–6

followers of, 3.31

and forbearance, 10.4

forgiveness of, 11.42

form(s) of, 5, 9.4, 9.11, 9.15, 11.3, 11.5, 11.9–11.13, 11.16, 11.20, 11.23, 11.31, 11.38, 11.45, 11.46, 11.47, 11.48, 11.49, 11.50, 11.51, 11.52, 11.53, 11.54, 248, 267–270

and fortune, 18.78

as fragrance, 7.9

as friend, 11.41, 11.44

as gambling, 10.36

as Ganges, 10.31

as Garuda, 10.30

as Gyatr, 10.35

giving as offerings to, 9.27

as goal, 7.18, 9.18, 9.32, 9.34

as going forth into cosmic absorption, 9.18

Krishna (continued)

grace of, 11.1, 11.44, 11.45, 18.56, 18.58, 18.62, 18.73

as grandfather of universe, 9.17

as guru, 11.43, 257

and happiness, 10.4, 14.27

as Hari, 11.9

as healing herb, 9.16

as heart, 5.29, 9.18

heart of, 6

heart offered to, 269

in hearts, 10.11, 10.20, 15.15, 18.61

highest being of, 7.24

as highest domain, 11.38

honor for, 9.14, 266

human form of, 9.11

and illusion, 10.4

as immortal, 10.18, 14.27

impartiality of, 271

inclusiveness of, 270–271

as incomparable, 7.24

as indestructible, 11.18, 11.37

and infamy, 10.5

inner world of, 273

as Kapila, 10.26

as king of animals, 10.30

as knower, 11.38

as knower of the field, 13.2

and knowledge, 7.16, 7.17, 7.18, 10.4, 10.14, 10.32, 10.38, 11.38, 13.18, 15.15

knowledge of, 7.1, 7.2, 7.3, 7.19, 7.24, 7.26, 8.2, 9.13, 10.3, 10.14, 10.15, 11.2, 11.18, 265, 266, 274

as Kuvera, 10.23

as lacking beginning, middle, and end, 11.16, 11.19

as letter A, 10.33

life-breath offered to, 10.9

as life in all, 7.9

as light, 11.17

likeness with, 14.2

longing of, 6

as Lord, 9.18

as Lord of Beings, 10.15

as Lord of sacrifice, 9.24

as Lord of universe, 10.3

love call of, 5–6, 10, 249, 250, 251, 260, 261, 266, 272–273

love for, 7.17, 11.44, 12.1, 18.54, 264–265, 277

love of, 4.11, 7.17, 9.29, 12.14, 12.15, 12.16, 12.17, 12.19, 12.20, 18.64, 18.65, 18.69, 261, 265, 266, 270–272, 276–277

love offered to, 4.3, 6.47, 7.23, 7.28, 9.13, 9.14, 9.23, 9.26, 9.29, 9.30, 9.31, 9.33, 9.34, 10.8, 11.54, 11.55, 12.1, 12.14, 12.16, 12.20, 13.18, 15.19, 18.65, 18.68, 249, 252, 266

love song of, 272–279

loving state of being of, 4.10

Magnificent Self of, 11.50

as manifest, 4.8

manifestations from, 14.3

manifestations of, 4, 5, 4.6, 7.24, 11.46, 11.47, 199n, 248, 249, 253, 259, 266, 267, 268, 270, 271

as mantra, 9.16

as Mrgashrsha, 10.35

as Marchi, 10.21

as Master of the Universe, 10.15

and My, 4.6, 7.14, 7.15, 18.61

and meditation, 260

meditation on, 2.61, 9.22, 10.17, 12.6, 52n, 266

and memory, 8.5, 8.7, 8.13, 8.14, 10.34, 15.15, 266

as Meru, 10.23

as Mighty Self, 11.20

and mind, 7.1, 8.7, 9.13, 9.34, 10.22, 11.49, 12.2, 12.8, 12.14, 18.65, 266

as mind, 10.22

mind of, 10.6

as moon, 10.21, 11.39, 15.13

as moral conduct, 10.38

as mortality and immortality, 9.19

as mother of universe, 9.17

and motion, 10.8

mouths of, 11.19, 11.23, 11.24, 11.25, 11.27, 11.28, 11.29, 11.30

and moving and nonmoving, 10.39, 11.43

as Nrada, 10.26

nature of, 7.4, 7.5

and Nirvna, 6.15

and nonbeing, 9.19

as non-creator, 4.13

and nonviolence, 10.5

as nourisher, 15.13

obeisance to, 11.35, 11.39, 11.40, 11.44

as oblation, 9.16

as ocean, 10.24

as offering, 9.16

offering to, 7.19, 9.26, 9.27, 265

oneness of, 9.15

as One of Incomparable Being, 11.43

as One of Unlimited Form, 11.38

as original, 11.47

as original Divinity, 10.12, 11.38

as Original One, 11.31

and passion, 7.11

path of, 4.11

paths to, 270–271

and peace, 5.29, 18.62

perception of, 11.17

as pervasive, 9.4, 10.12, 10.16, 11.16, 11.20, 11.38, 11.47

philosophical words of, 262–263

as power, 7.11

power of, 9.5, 10.7, 10.16, 10.19, 10.40, 11.40, 259, 267

as Prahlda, 10.30

praise for, 9.14, 11.21, 266

as Prajpati, 11.39

as prayer, 10.25

as presiding over own nature, 4.6

primordial nature of, 7.4, 9.7, 9.8

as principal one, 10.24

as ‘principle of becoming’, 7.30

as ‘principle of divinity’, 7.30

as ‘principle of sacrifice’, 7.30, 8.4

and ‘principle of self’, 10.32

as procreating force, 10.28

prosperity from, 9.22

as protective, 10.27

protective words of, 261–262

as prowess, 7.8

prowess of, 11.19, 11.40

and purification, 10.12, 10.31

as Purusha, 249, 261, 278

as radiance, 7.8

and rain, 9.19

and rajas, 7.12

as Rma, 10.31

recognition of, 7.13, 7.25, 9.24, 18.55

refuge in, 4.10, 7.29, 18.56, 266, 277, 278

reliance on, 12.11

and renunciation, 3.30, 12.6, 18.57, 266

as resolve, 10.36

as resting place, 9.4, 9.5, 9.6, 11.18, 11.38

restraint as arising from, 10.4

revelation of, 7.25, 267–270

reverence for, 18.65, 266

as rising into being, 10.34

as ritual, 9.16

roles of, 5

as sacred utterance, 7.8, 10.25

and sacrifice, 5.29, 9.16, 9.20, 9.23, 9.24, 9.25, 9.27, 9.34, 10.25, 11.48, 11.53, 18.65, 266

as Sma, 10.22

and sameness, 9.29, 10.5

and sattva, 7.12

and secrets, 10.38, 15.20, 18.75, 272–279

security from, 9.22

as seed, 7.10, 9.18, 10.39

seed of, 14.4

as seen everywhere, 6.30

and seers, 10.6

and self, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 11.24

Self of, 4.6, 4.7, 9.5, 10.11, 10.15, 10.16, 10.18, 10.19, 10.20, 11.2, 11.3, 11.12, 11.47, 11.50

as sending forth beings, 9.7, 9.8

and senses, 10.22, 15.7

separateness of, 9.15

service to, 14.26

as Shankara [Shiva], 10.23

as shark, 10.31

as shelter, 9.18, 9.32, 18.62, 18.66

sight of, 4.35, 5.18, 6.29, 6.30, 11.3–11.8, 11.54, 266

as silence of secrets, 10.38

as Skanda, 10.24

as smaller than atom, 8.9

and social orders, 4.13

and soul, 259

as sound, 7.8

as source, 10.15

speaks, 1.25, 2.55, 3.3, 3.37, 4.1, 5.2, 6.1, 6.35, 7.1, 9.1, 10.1, 10.19, 11.32, 11.47, 11.52, 13.1, 14.1, 17.1, 18.2, 275

splendor of, 7.10, 10.36, 10.41, 11.19, 11.30, 11.47, 15.12, 267

suffering as arising from, 10.4

as sun, 10.21

as superior, 7.7

and superlatives, 266–267, 272

supervision of, 9.10

as support, 10.42

as Supreme Lord, 4, 5.29, 11.3, 11.16

as Supreme Lord of Yoga, 11.4, 11.9, 18.75, 248, 252

supreme nature of Lordship of, 9.11

as supreme whole, 251

as sustainer, 9.18, 15.13

and taint, 4.14

and tamas, 7.12

as taming rod, 10.38

as taste, 7.8

as teacher, 13–14, 257, 260

teeth of, 11.23, 11.25, 11.27

as theorem, 10.32

thighs of, 11.23

as thought, 10.22

thought focused on, 6.14, 10.9, 12.7, 12.9, 18.57, 18.58

as Thousand-Armed One, 11.46

as thunderbolt, 10.28

as time, 10.30, 10.33, 11.32

and time of passing on, 8.5

torment to, 17.6

traditions focusing on, 4

and transcendence, 10, 18.58, 259

and truth, 10.4, 18.55

as Ucchaishravas, 10.27

as ultimate, 4, 248

Krishna (continued)

as Ultimate Person, 10.15, 11.3, 15.18, 15.19, 274

as unborn, 7.25, 10.3, 10.12

understanding of, 4.14, 7.6, 9.6, 10.2, 10.3, 10.41, 13.2

as unending, 11.47

as Unfathomable One, 11.42

and the ungodly, 16.18, 16.20

as Universal Form, 11.46

and the universe, 7.7, 11.7, 11.13, 11.25, 11.30, 11.37, 11.45

as Unlimited Lord of Divinities, 11.37

as unmanifest existence become manifest, 7.24

unmanifest form of, 9.4

as Ushan, 10.37

as Varuna, 11.39

as Vsava, 10.22

as Vsudeva, 10.37

as Vyu, 11.39

and Vedas, 7.8, 9.17, 10.22, 11.48, 11.53, 15.15, 15.18, 50n

as victory, 10.36

as Vishnu, 10.21, 11.30

as Vishva Rpa, 267, 269–270

as Vysa, 10.37

as warmth radiating, 9.19

as water, 10.31

as wind, 10.31

and words, 10.33

as world-creator, 10.33

worship of, 9.14, 9.15, 9.22, 12.1, 12.2, 18.70, 266

as Yama, 11.39

and yoga, 7.1, 10.7, 11.4, 11.8, 11.9, 11.47, 12.6, 12.9, 18.75, 248–249, 252, 259

and Yoga-My, 7.25

as Yogi, 10.17

yogi living in, 6.31

Kumras, 138n

Kunt, Queen, 1.16, 257

Kuru, field of. See Kurukshetra (field of Kuru)

Kuru, King, 8

Kurukshetra (field of Kuru), 8–9, 1.1, 255

Kurus, 1.12, 1.25, 22n

kusha grass, 6.11

Kuvera, 10.23

Lakshm Dev, 25n

lament, 12.17, 18.35, 18.54

lamp, in analogy, 6.19, 10.11

Leader of the Bharatas, 3.41, 18.36

lethargy, 14.8, 18.28, 18.39

letters, of alphabet, 10.33

life, 7.9, 125n, 263

life-breath, 4.27, 4.29, 4.30, 8.10, 8.12, 10.9

light, 5.24, 8.24, 8.26, 11.17, 14.13, 152n

lightning, 152n

lion, 145n

loathing, 12.17

Lord of Beings, 10.15

Lord of Created Beings, 3.10

loss, 18.25

lost, state of being, 1.40, 2.63, 3.32, 6.30, 9.31, 16.9, 18.58, 92n

lotus, in analogy, 5.10

lotus seat, 11.15

love

action from, 237n

and bhakti, 251

and dharma, 275

and equality, 14.24

feelings of, 10.8, 10.9

freedom through, 125n

and free will, 250

as Gt’s main teaching, 10

for Krishna, 11.44, 18.54, 264–265, 277

Krishna’s call of, 5–6, 10, 249, 250, 251, 260, 261, 266, 272–273

offered to Krishna, 4.3, 6.47, 7.21, 7.23, 7.28, 9.13, 9.23, 9.29, 9.30, 9.31, 9.33, 9.34, 10.8, 11.55, 12.1, 12.14, 12.16, 12.20, 13.18, 15.19, 18.65, 249, 252, 266

offered to other deities, 9.23

offering of, 7.17, 8.10, 8.22, 9.14, 9.26, 9.29, 11.54, 12.17, 12.19, 13.11, 14.26, 18.54, 18.55, 18.67, 18.68

of Krishna, 4.11, 7.17, 9.29, 12.14, 12.15, 12.16, 12.17, 12.19, 12.20, 18.64, 18.65, 18.69, 249, 261, 265, 266, 270–272

secret of, 274

for soul, 275

supreme divinity as object of, 252

and Supreme Person, 8.22

for supreme Self, 275

at time of passing on, 8.10

translation of words for, 334–335

and yoga, 13.10, 14.26, 246, 248, 278

luminaries, 10.21, 13.17

luminosity, 8.9

Mdhava [Krishna], 1.14, 1.37

Madhusdana [Krishna], 1.35, 2.1, 2.4, 6.33, 8.2

madness, 18.35

Mahbhrata, 5

Majestic One [Krishna], 14.21

manifestation(s), 3.14

and Brahm’s day, 8.18

of divinity, 11, 90n, 114n, 128n, 246, 278

of faith, 17.3

and interims of being, 2.28

from Krishna, 14.3

of Krishna, 4, 5, 4.6, 4.8, 7.24, 11.46, 11.47, 199n, 248, 249, 253, 259, 266, 267, 268, 270, 271

of ‘qualities’, 13.19

of universe, 334

and yoga, 278

See also unmanifest, the

mantra, 9.16, 17.13, 105n

Manu, 4.1, 10.6

Mrgashrsha, 10.35

Marchi, 10.21

Maruts, 10.21, 11.6, 11.22

master, 5.13, 5.14

matter, 2.14, 3.42

My, 4.6, 7.14, 7.15, 18.61, 71n, 247. See also Yoga-My

meaning, 8

mediators, 6.9

meditation, 54n

as better than knowledge, 12.12

on Brahman, 4.24

description of one in, 2.54

and discernment, 2.53

on Krishna, 2.61, 9.22, 10.17, 12.6, 52n, 260, 266

and night, 2.69

and peace, 2.66

perfect, 2.44, 2.53, 4.24, 47n

from relinquishment, 12.12

and Self, 13.24

and yoga, 2.66, 18.52, 47n, 54n, 245, 246, 248

See also consciousness; mind; thought

memory

and bewilderment, 2.63

of form of Hari, 18.77

of Keshava and Arjuna, 18.76

and Krishna, 8.5, 8.7, 8.13, 8.14, 10.34, 15.15, 266

restoration of, 18.73

of state of being, 8.6

of supreme divine Person, 8.9

merit, 8.28

Meru, 10.23

Mighty Self [Krishna], 11.20

mind, 7.4

and action, 5.11, 5.13

austerity of, 17.16

control of, 5.28, 6.14, 6.26, 6.34, 6.35, 18.52

and determination, 18.33

deviated from yoga, 6.37

and discernment, 3.42

distress of, 11.45

as enemy, 6.5, 6.6

focus of, 6.12

as friend, 6.5, 6.6

and Krishna, 7.1, 8.7, 9.13, 9.34, 10.22, 11.49, 12.2, 12.8, 12.14, 18.65, 266

of Krishna, 10.6

Krishna as, 10.22

and renunciation, 5.13

and sameness, 13.9

and self, 6.25

and selfish desire, 2.55, 3.40

and sense objects, 3.6, 15.9

and senses, 2.60, 2.67, 3.7, 6.24, 15.7

steady, 12.19

stopping of within heart, 8.12

as subdued, 6.15

as undisturbed, 8.10

as unsteady, 6.26, 6.34, 6.35

weak, 18.16

See also discernment; intelligence; meditation

mindless ones, 17.6

‘mine’, sense of, 2.71, 3.30, 12.13, 18.53

mirror, in analogy, 3.38

misdeeds/wrongdoing, 1.39, 3.6, 3.36, 5.15, 5.17, 5.25, 7.15, 7.28, 9.30

misfortune, 1.36, 1.45, 2.33, 2.38, 4.16, 5.10, 10.3, 18.66

monkey, banner of, 1.20

months, 10.35

moon, 7.8, 8.24, 8.25, 10.21, 11.19, 11.39, 15.6, 15.12, 15.13

moths, in analogy, 11.29

motion, 5.14, 6.13, 10.8, 13.15

mountains, 10.23

mouths, 11.10, 11.16, 11.19, 11.23, 11.24, 11.25, 11.27, 11.28, 11.29, 11.30

moving and nonmoving, the, 9.10, 10.39, 11.7, 11.43

Ngas, 10.29

Nrada, 10.13, 10.26

narrative, 254

nature

action in accordance with, 3.33, 18.47, 18.48, 18.60, 263–264, 274, 275

innate, 250

of Krishna, 7.4, 7.5

and person, 13.0, 13.20, 13.21

worldly, 7.20

nature, divine, 9.13

nature, primordial

and action, 13.20, 13.29

bewilderment of, 9.12

force of, 18.59

knowledge of, 13.0, 13.23

of Krishna, 7.4, 9.7, 9.8

and the moving and nonmoving, 9.10

and ‘qualities’, 3.5, 3.27, 3.29, 13.19, 274

release of beings from, 13.34

and senses, 15.7

negligence, 14.8, 14.9, 14.13, 14.17

night, 2.69, 8.17, 8.18, 8.19

Nirvna, 2.72, 5.24, 5.25, 5.26, 6.15

nonbeing, 2.16, 9.19

nonviolence, 10.5, 13.7, 16.2, 17.14

oblation, 9.16

observer, 13.22

ocean, 10.24

in analogy, 2.70

offering, and sacrifice, 9.16, 17.13. See also under love

ointments, 11.11

OM, 8.13, 9.17, 17.23, 17.24, 61n, 144n, 155n

Omnipresent, 5.15

oneness, abidance in, 6.31

One of Incomparable Being, 11.43

One of Unlimited Form, 11.38

One with Lotus-like Eyes, 11.2

opacity, of world, 58n

Original One, 11.31

ornaments, 11.10

Pndava [Arjuna], 4.35, 11.13

Pndavas, 9, 1.2, 1.3, 10.37, 21n

Pndu, 7, 8, 9, 1.1

Prtha (son of Prith), 12

passage, from world, 8.26

passed on, those who have, 2.11, 7.26, 8.13, 8.23, 8.24, 8.27, 17.28

passing on

of beings, 11.2

time of, 7.30, 8.2, 8.5, 8.6, 8.10

See also death; perishing

passion, 2.56, 4.10, 6.27, 7.11, 8.11, 14.7, 17.5, 18.23, 18.27

patience, 12.13, 13.7, 16.3, 18.42

peace, 1.46, 16.2, 18.53

attainment of, 5.12, 6.15, 15.5

and desire, 2.70, 2.71

and happiness, 2.66

and knowledge, 4.39

and Krishna, 5.29

and meditation, 2.66

from relinquishment, 12.12

and self-conquest, 6.7

through Krishna, 18.62

and yogis, 6.27

perception, 2.29, 9.2, 15.3, 18.16, 18.20

perfected beings, 10.26, 16.14

perfection, 14.1

of actionlessness, 18.49

attainment of, 12.10, 18.50, 245

and knowledge of Krishna, 7.3

Krishna’s words on, 263

lack of attainment of, 16.23

and rebirth, 6.43

and renunciation, 3.4, 18.49

supreme, 8.15

through action, 3.20

through practice, 18.45

and the ungodly, 16.14

and yoga, 4.38, 6.37, 245, 246

perfumes, 11.11

perishable, the, 15.16, 15.18

perishing, 6.38, 8.20, 13.27. See also death; passing on

permanence, 2.16

Person

cosmic, 11.38

eternal, 10.12, 11.18

highest, 13.22, 13.23

macrocosmic, 118n

original, 15.4

supreme divine, 8.8, 8.9, 8.10

Ultimate, 8.1, 8.4, 10.15, 11.3, 15.17, 15.18, 15.19, 116n, 246, 274, 278

person, 13.0, 13.19, 13.20, 13.21, 17.3

piety, 9.21

pleasant/unpleasant, the, 2.57, 5.20, 12.17

pleasure, 2.5, 2.43, 2.44, 3.12, 5.22, 5.24, 9.20

poets, 10.37

poison, 18.37, 18.38

possessiveness, 4.21, 6.10, 18.53, 55n

power, 7.11, 10.41

of the knower, 13.3

of Krishna, 9.5, 10.7, 10.16, 10.19, 10.40, 11.40, 259, 267

and the ungodly, 16.14, 16.18, 17.5

worldly, 2.43, 2.44

and yoga, 247

Prahlda, 10.30

praise, 12.19, 14.24, 258, 266

Prajpati, 11.39

prakti. See nature, primordial

pra. See life-breath

prayer, 11.14, 11.35, 258

prescribed actions, 3.8, 6.1, 16.24, 17.24, 18.7, 18.9. See also injunction

pride, 13.7, 15.5, 16.3, 16.4, 16.10, 16.17, 18.53

priests, 10.24, 10.35, 274

principal one, 10.24

‘principle of becoming’, 7.30, 8.4

‘principle of divinity’, 7.30, 8.1, 8.4, 116n

‘principle of sacrifice’, 7.30, 8.2, 8.4

‘principle of self’, 3.30, 7.29, 8.1, 8.3, 10.32, 11.1, 13.11, 15.5, 261

procrastination, 18.28

prowess, 7.8, 18.43

purification

and austerity, 4.10

and greatest secret, 9.2

and knowledge, 4.10, 4.38

and Krishna, 10.12, 10.31

of self, 6.12

from vice, 9.20

and yoga, 5.7, 6.12

purity

of action, 18.71

and austerity, 17.14, 17.16, 18.5

and birth, 13.21

and Brahmins, 18.42

and divine birth, 16.1, 16.3

and giving, 18.5

and the highest, 14.14

and love of Krishna, 12.16

and mind, 17.16

and rebirth, 6.41

and relinquishment, 5.11

and sacrifice, 18.5

through sacrifice, 4.30

and the ungodly, 16.7

See also impurity

Puru, 25n

Purusha, 249, 261, 278. See also Person/person

Purushottama, 249, 278. See also Person, Ultimate

‘qualities’ [gun.as], 2.45, 105n

and action, 3.5, 3.27, 3.28, 3.29, 14.19, 14.22, 18.19, 18.41–18.48, 274

and Ashwattha tree, 15.2

attachment to, 13.21

and bewilderment, 7.13, 14.22, 15.10

and Brahman, 13.14

delusion by, 3.29

and deterministic universe, 250

and discernment, 18.29

distribution of, 3.28

and divinities, 18.40

knowledge of, 13.23, 15.10

manifestations of, 13.19

perception of, 14.19

and person, 13.21

and primordial nature, 13.19

and social orders, 4.13

and Supreme Self, 13.31

transcendence of, 14.20–14.26

See also rajas; sattva; tamas

quiet, 6.14

radiance, 7.8

rain, 3.14, 9.19

rajas, 58n

and action, 14.7, 14.9, 14.12, 18.24, 18.27

anger from, 3.37

and austerity, 17.18

and cosmic absorption, 14.15

and desire, 18.34

and determination, 18.34

and deterministic universe, 250

and dharma, 18.31, 18.34

and discernment, 18.31

domination by, 14.10, 14.12

and faith, 17.1, 17.2

and food, 17.9

fruit of, 14.16

and giving, 17.21

and greed, 14.17

and happiness, 18.38

and knowledge of separateness, 18.21

and Krishna, 7.12

and passion, 14.7

as quality, 14.5

and relinquishment, 18.8

and remaining in the middle, 14.18

and sacrifice, 17.4, 17.12

and selfish desire, 18.24

and wealth, 18.34

Rakshasas, 10.23

Rma, 10.31

Rmnuja, 277

rapture, 254

Rsa Ll, 6

recipient, beloved, 5.29, 9.24, 13.22

reciprocity, 17.20

rejoicing, 16.15

relatives, 7, 8, 1.26, 1.27, 1.31, 1.34, 1.37, 256

release, 7.29

relinquishment [tyga], 16.2

of action, 18.3, 18.11

of all undertakings, 12.16

of anger, 16.21

of attachment, 2.48, 4.20, 5.10, 5.11, 18.6, 18.9

and bewilderment, 18.7

and body, 4.9, 5.23, 8.5, 8.6, 8.13, 18.11

of desire, 2.55, 16.21

of forms of dharma, 18.66, 277–278

of fruits of action, 2.51, 4.20, 5.12, 12.11, 12.12, 18.2, 18.6, 18.9, 18.11, 18.12, 274

of greed, 16.21

of lives and wealth in battle, 1.33

meditation from, 12.12

nature of, 18.1

peace from, 12.12

of the pleasant and unpleasant, 12.17

and rajas, 18.8

and sattva, 18.9, 18.10

of selfish desire, 6.24

of sense objects, 18.51

and tamas, 18.7

three types of, 18.4

of undertakings, 14.25

relishing, 12.17

renunciation [sanysa]

and action, 5.1, 5.2

of action, 3.30, 4.41, 5.1, 5.2, 5.13, 12.6, 18.7, 18.57

of fruits of action, 6.1, 264

and hate and desire, 5.3

for Krishna, 266

nature of, 18.1

and perfection, 3.4, 18.49

of prescribed action, 18.7

of selfish motive, 6.2, 6.4

of selfishness, 18.2, 274

transcendence through, 275

and yoga, 5.6, 6.2, 6.4, 9.28, 246

repetition, 18.36

repression, 3.33

repulsion, 2.64, 18.23, 18.51

reputation, 2.33, 2.34, 2.35, 2.36

resolve, 10.36, 12.14, 16.10, 258–259

resting place, 11.18

restraint, 10.4, 12.11, 16.1, 18.42

reverence, 18.65, 266

Rig Veda, 9.17

ritual, 1.42, 2.43, 4.24, 6.1, 9.16, 105n

rivers, in analogy, 11.28

Rudras, 10.23, 11.6, 11.22

rulers, 10.27, 18.41, 18.43, 274

sacred cow, 3.10

sacrifice, 3.9, 3.10, 16.1

and action, 3.14, 4.12, 4.23, 4.32

of austerities, 4.28

and Brahman, 3.15, 4.25, 4.31, 4.32

cleansing through, 4.30

desire for fruits of, 17.11, 17.12

and divinities, 3.11, 3.12, 4.25, 7.23

and faith, 17.1, 17.28

and freedom, 4.32

and knowledge, 4.28, 4.33, 4.34, 8.28, 9.15, 18.70

and Krishna, 5.29, 9.16, 9.20, 9.23, 9.24, 9.25, 9.27, 9.34, 10.25, 11.48, 11.53, 18.65, 266

of material possessions, 4.28

as not to be relinquished, 18.3, 18.5, 18.6

and OM, 17.23, 17.24

principle of, 7.30, 8.2, 8.4

and purity, 18.5

and rain, 3.14

and rajas, 17.4

remnants of, 4.31

and SAT, 17.23

and sattva, 17.4

for spirits, 9.25

steadfastness in, 17.27

for success, 4.12

and tamas, 17.4

and TAT, 17.23, 17.25

three types of, 17.7, 17.11–17.13

by the ungodly, 16.15, 16.17

Vedic, 105n

and virtue, 3.13

of yoga, 4.28

sacrificial cycle, 3.16

Sdhyas, 11.22

sage(s), 10, 2.56, 2.69, 5.6, 5.28, 6.3, 10.26, 10.37

saintliness, 6.9, 9.33, 10.35

samdhi. See meditation

Sma [Krishna], 10.22

Sma Veda, 9.17, 10.22, 148n

sameness

of action, 12.18

in all beings, 6.32

and Brahman, 5.19

of discernment, 6.9

of earth, stone, and gold, 14.24

and Krishna, 9.29, 10.5

of mind, 13.9

and self absorbed in yoga, 6.29

in suffering and happiness, 12.13, 14.24

of the Supreme, 5.18

of supreme Lord, 13.27

toward all, 18.54

yoga as state of, 6.33

and yogis, 6.8

sanysa. See renunciation

Sanjaya, 9, 11, 1.24, 253–256

addressed, 1.1

Dhritarshtra’s dialogue with, 12

as sage, 10

speaks, 1.2, 1.24, 2.1, 2.9, 11.9, 11.35, 11.50, 18.74, 275

and supreme secret of yoga, 274

vision of, 10

and vision of forms of Krishna, 268

Snkhya, 5.4

followers of, 3.3, 5.5, 18.13

philosophy of, 2.39, 48n, 144n

theory of, 18.19

yoga of, 13.24

SAT, 17.23, 17.26, 17.27

satisfaction, 4.20, 4.22, 12.14, 12.19

sattva, 58n

and action, 18.23, 18.26

and agreeable vs. disagreeable action, 18.10

and austerity, 17.17

and cosmic absorption, 14.14

and determination, 18.33

and deterministic universe, 250

and discernment, 18.30, 18.37

domination by, 14.10, 14.11

and faith, 17.1, 17.2, 17.3, 17.17

and food, 17.8

and giving, 17.20

and happiness, 14.6, 14.9, 18.37

as illuminating, 14.6

and knowledge, 14.6, 14.11, 14.17, 18.20

and Krishna, 7.12

and perception of one being in all beings, 18.20

as quality, 14.5

and relinquishment, 18.9, 18.10

and sacrifice, 17.4, 17.11

as untainted, 14.6

and upward progress, 14.18

Scorcher of the Enemy [Arjuna], 2.3, 7.27, 10.40, 18.41

scripture, 4.28, 15.20, 16.1, 16.23, 16.24, 17.1, 17.5, 17.11, 17.13, 17.24, 78n

sea, in analogy, 2.67, 11.28

seasons, 10.35

seat, establishment of, 6.11, 6.14

seclusion, 13.10

secret

of action in accordance with one’s nature, 274

of Divine Love, 274

greater, 18.63, 274, 275

greatest, 9.1, 9.2, 15.20, 18.64, 233n, 274, 275

of Krishna’s love, 276–277

supreme, 11.1, 18.68, 18.75, 274

of Supreme Self, 274

of transcendence, 274, 275

ultimate, 4.3, 248

and yogis, 6.10

seed, 7.10, 9.18, 10.39, 14.4

seed verse, 9

seers, 2.16, 4.2, 10.2, 10.6, 10.25, 10.26, 11.15, 11.21, 13.4, 14.1

Self

all beings within, 4.35

connection to, 46n

as everpresent, 42n

as Krishna, 4.6, 4.7, 9.5, 10.11, 10.15, 10.16, 10.18, 10.19, 10.20, 11.2, 11.3, 11.12, 11.47, 11.50

and meditation, 13.24

as present in all beings, 6.29

and self, 6.20, 15.11, 46n

self

abiding in alone, 6.18

as absorbed in yoga, 5.21, 6.10, 6.15, 6.29, 9.28

and action, 3.27

and being, 41n

as beyond discernment, 3.42, 3.43

and birth, 2.20, 2.21, 2.26

and body, 2.20

calmness of, 2.64

conquest of, 6.6, 6.7, 18.49

control of, 5.7, 6.36, 12.14, 13.7, 92n

as creator, 3.27

and death, 2.20, 2.26

degradation of, 6.5

delight in, 3.17

detachment of, 5.21

discipline of, 5.25, 8.2, 275

doubt of, 4.40

empathic connection of, 83n

as eternal, 2.21

as everlasting, 2.24

as everpresent, 2.21, 2.24

extraordinary, 8.15, 9.13

free will of, 92n

as friend and enemy, 6.5, 6.6

as fully striving, 6.36

happiness in, 5.21

higher, 6.7, 92n

and highest place, 16.22

as immovable, 2.24

as inconceivable, 2.25

as indestructible, 2.21

and knowledge, 2.29, 4.38, 5.16, 5.26, 6.8, 7.16, 7.17

and Krishna, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 11.24

as lost, 16.9

lower, 92n

and meditation, 13.24

mind in, 6.25, 6.26

as not creator of action, 13.29

as offered to other deities, 7.20

pain inflicted upon, 17.19

perception of, 2.29

perception of ‘qualities’ by, 14.19

philosophical vision of, 11

possession of, 2.45, 12.11

principle of, 3.30, 7.29, 8.1, 8.3, 10.32, 11.1, 13.11, 15.5, 261

purification of, 6.12

and quiet, 6.14

as raised by self, 6.5

restraint of, 4.21

and sameness, 6.32

satisfaction with, 2.55

and Self, 6.20, 15.11, 46n

and self of all beings, 5.7

and senses, 15.8

serenity of discerning, 18.37

and slaying, 2.19, 2.20, 2.21

as sole agent, 18.16

speaking and hearing of, 2.29

as stationary, 2.24

subdued, 6.10, 18.51

self (continued)

and Supreme, 5.17

as sustained by self, 3.43

thought on, 3.30

tranquility of, 18.54

and transcendence, 11

as translation of tman, 333

as unaffected, 2.23, 2.24

as unborn and eternal, 2.20

as unchangeable, 2.25

and the ungodly, 16.21

as unharmed by self, 13.28

as unmanifest, 2.25

as unperceived, 15.10

as untainted, 5.7

wholly absorbed in, 6.7

and worldly pleasure and power, 2.43

Self, Supreme, 92n, 237n, 249, 275

as everpresent, 13.31

as highest Person, 13.22

as lacking beginning, 13.31

as manifestation of divinity, 278

secret of, 274

as ultimate person, 15.17

as untainted, 13.31, 13.32

self-actualization, 15.11

self-centeredness, 10, 16.17, 58n

self-destructiveness, 58n

self-giving, 58n

selfish desire

abandonment of, 2.71

action without, 4.19

and attachment, 2.62

destruction of, 3.43

as enemy, 3.37

freedom from, 18.53

and knowledge, 3.39, 3.40

lack of, 6.18

and lack of attainment, 16.23

and rajas, 18.24

relinquishment of, 6.24

renunciation of, 2.55, 18.2

and those bound by action, 5.12

of the ungodly, 16.8, 16.11, 16.16, 16.18, 17.5

See also desire

selfishness, 3.13

and action, 3.18

degradation to, 92n

and ‘qualities’, 58n

renunciation of, 6.2, 6.4, 274

and slaying, 2.5

and yoga, 249

self-restraint, 2.64

self-satisfaction, 3.17

sensation, outer, 5.27, 6.7

sense objects

attachment to, 2.62

attraction and aversion to, 3.34

detachment from, 6.4

and the embodied, 2.59

experience of, 15.10

and mind, 3.6, 15.9

offering of, 4.26

pursuit of, 15.9

relinquishment of, 18.51

and senses, 2.64, 3.34, 5.8, 5.9, 18.38

withdrawal from, 2.58, 2.68

senses

and action, 4.27, 5.11

of action, 3.6, 3.7

and Ashwattha tree, 15.2

as beyond matter, 3.42

and Brahman, 13.14

conquest of, 6.8

and contact with matter, 2.14

control of, 2.61, 3.6, 3.41, 4.39, 5.7, 5.28, 6.12, 6.24, 12.4

and determination, 18.33

and the field, 13.5

fire of, 4.26

and happiness, 2.14, 6.21

and knowledge, 2.67, 2.68

and Krishna, 10.22, 15.7

mental control of, 3.7

and mind, 2.60, 2.67, 3.7, 6.24, 15.7

objects of, 13.8

offering of actions of, 4.27

offering through discipline of, 4.26

and pleasure, 5.22

and primordial nature, 15.7

restraint of, 2.61

and sacrificial cycle, 3.16

and self, 15.8

and selfish desire, 3.40

and sense objects, 2.64, 3.34, 5.8, 5.9, 18.38

as tortoise, 2.58

use of, 15.9

sentimentality, 2.57

separateness, 18.21

serpents, 10.28, 11.15

Shankara. See Shiva

shark, 10.31

ship, in analogy, 2.67

Shiva, 10.23, 56n, 122n

sight, 11.7, 11.8, 15.9

sin, 31n

sincerity, 16.1, 17.14, 18.42

Skanda, 10.24

sky, 11.24

slander, 16.2

Slayer of Keshi [Krishna], 18.1

Slayer of Madhu [Krishna], 12

Slayer of the Enemy [Krishna], 2.4

slaying, 1.31, 1.35, 1.36, 1.37, 1.46, 2.5, 2.6, 2.19, 2.20, 2.21, 2.37, 11.33, 11.34, 16.14, 18.17

sleep, 6.16, 6.17, 14.8, 18.35, 18.39

smell, 15.9

smoke, 8.25

in analogy, 3.38, 18.48

society, 4.13, 64n

classes of, 1.41, 1.42, 1.43, 4.13, 274

soma, drinkers of, 9.20

song, 4

Son of Kunt [Arjuna], 1.27, 13.1, 13.31, 14.4, 14.7, 16.20, 16.22, 18.48, 18.50, 18.60

Son of Kuru [Arjuna], 6.43, 14.13

Son of Pndu [Arjuna], 6.2, 11.55, 14.22, 16.5

Son of Prith [Arjuna], 4.33

sons, 1.26, 1.34, 11.44

soul

and body, 85n

choice of destiny by, 250

dependency of, 64n

and divinity, 11, 246, 263, 278

elevation of, 264

and Krishna, 259

love for, 275

as moving toward or away from yoga, 249–250

outer world of, 259

as portion of Bhagavat, 251

rebirth of, 250

See also Self; self

sound, in space, 7.8

space, 7.4, 7.8, 13.32

in analogy, 9.6

speech, 2.29, 10.34, 12.19, 17.15, 18.52

spirits, sacrifice for, 9.25, 17.4

splendor, 7.10, 10.36, 10.41, 11.19, 11.30, 11.47, 15.12, 267

spouse, 13.9

stability, 11.24, 13.7

stationary things, 10.25

steadfastness, 18.26, 18.43, 18.51

stones, 6.8, 14.24

striving, 2.14, 2.60, 4.28, 6.36, 6.37, 6.43, 6.45, 7.3, 7.29, 9.14, 15.11

stubbornness, 16.17, 18.28

student, 13–14, 2.7, 256, 257, 258

study, 11.48

subdivinity. See deities; divinities

Subduer of the Enemy [Arjuna], 4.2, 4.5

sublimity, 259, 267, 278

success, 2.48, 4.12, 4.22, 18.26, 333–334

suffering [dukha]

action in, 2.38

as arising from Krishna, 10.4

and calmness, 2.65

disjunction from, 6.23

end of, 18.36

fear of, 18.8

freedom from, 14.20, 15.5

as fruit of rajas, 14.16

and happiness, 2.15, 2.38, 6.32, 12.13, 12.18

and matter, 2.14

mind undisturbed in, 2.56

one unshaken in, 6.22

place beyond, 2.51

and pleasure, 5.22

and rebirth, 8.15

and sameness, 6.32, 12.13, 12.18, 14.24

and self-conquest, 6.7

and senses, 2.14, 5.22

world of, 247, 249

and yoga, 6.17, 6.23

sukha. See happiness

sun, 7.8, 8.24, 8.25, 10.21, 11.12, 11.17, 11.19, 15.6, 15.12, 69n, 144n, 152n

in analogy, 5.16, 13.33

Supreme, the, 2.59, 3.19, 5.16, 5.17, 5.18, 13.34

supreme destination, 8.13, 8.21

Supreme Lord, 4, 5.29, 11.3, 11.16, 13.22, 13.27, 13.28, 15.17, 16.8, 16.14, 18.61, 18.75, 85n, 237n

Supreme Lord of Yoga, 11.4, 11.9, 248, 252, 278. See also Yogeshvara

Supreme Person, 12, 8.22

supreme realm, 8.28

sympathy, of yogi, 101n

taint, 2.5, 4.14, 5.7, 13.31, 13.32, 14.6, 14.16

See also impurity; purity

tamas

and absence of knowledge, 14.8

and action, 18.22, 18.25, 18.28

and bewilderment, 14.8, 14.13, 14.15, 14.17, 17.19, 18.7, 18.25, 18.39

and cosmic absorption, 14.15

and determination, 18.35

and deterministic universe, 250

and dharma, 18.32

and discernment, 18.32

domination by, 14.10, 14.13

and downward progress, 14.18

and faith, 17.1, 17.2, 17.13

and fear, 18.35

and food, 17.10

fruit of, 14.16

and giving, 17.22

and happiness, 18.39

and Krishna, 7.12

and negligence, 14.9, 14.13, 14.17

tamas (continued)

and one thing taken as the whole, 18.22

as quality, 14.5

and sacrifice, 17.4

and self, 58n

taste, 2.59, 7.8, 15.9, 15.13

TAT, 17.23, 17.25

teacher(s), 7, 13–14, 1.26, 1.34, 4.34, 253, 257, 274

teeth, 11.23, 11.25, 11.27

tenacity, 16.3

theocenteredness, 55n

theory, 10.32

thighs, 11.23

thirst, 14.7

thought

as absorbed in yoga, 7.30

attachment of, 12.5

control of, 5.26, 6.12

discouraging, 6.23

and the field, 13.6

focused on highest point, 18.72

focused on supreme divine Person, 8.8

and knowledge, 4.23

on Krishna, 6.14, 10.9, 12.7, 12.9, 18.57, 18.58

and mind as established in self, 6.25

resting place of, 6.20

restoration of, 11.51

restraint of, 4.21

subdued, 6.10, 6.18, 6.19

See also consciousness; discernment; intelligence; meditation

thoughtless, those who are, 3.32, 15.11

Thousand-Armed One, 11.46

thunderbolt, 10.28

Tiger Among Men [Arjuna], 18.4

time, 10.30, 10.33, 11.25, 11.32

time (yuga), 71n

torment, 16.16, 259

tortoise, in analogy, 2.58

touch, 15.9

tradespeople, 9.32, 18.41, 18.44, 274

tranquility, 11.24

transcendence

and action, 274

attainment of, 275

inner world of, 249, 264, 275

and Krishna, 10, 18.58, 259

of ‘qualities’, 14.20–14.26

secret of, 274

and self, 11

and yoga, 245

trees, 10.26

troubled persons, 4.36, 6.9

truth, 6.21, 10.4, 13.11, 16.2, 16.7, 16.10, 17.26, 18.55

twice-born, the, 17.14. See also Brahmins

tyga. See relinquishment

Ucchaishravas, 10.27

Ultimate Person. See Person, ultimate

unchanging, the, 12.3

uncleanliness, 16.16, 18.27. See also cleanliness; impurity; taint

uncles, 1.26, 1.34

uncontainable, the, 12.3

Unfathomable One, 11.42

ungodly, the, 9, 7.15, 16.4, 16.5, 16.6–16.23, 17.5, 17.6, 157n

Universal Form, 11.46, 246, 248

universe

deterministic, 250

within Krishna, 11.7, 11.13

Krishna as creator of, 9.17

Krishna as dwelling place of, 11.25, 11.37, 11.45

Krishna as father of, 9.17

Krishna as grandfather of, 9.17

Krishna as Lord of, 10.3

Krishna as master of, 10.15

Krishna as mother of, 9.17

Krishna as pervasive in, 9.4, 11.38

Krishna as resting place of, 11.38

Krishna as supporting, 10.42

life-cycle of, 9.7, 9.10

and living beings, 7.5

manifestations of, 334

and splendor of Krishna, 11.30

as strung upon Krishna, 7.7

Unlimited Lord of Divinities [Krishna], 11.37

unmanifest, the, 2.25, 2.28, 7.24, 8.18, 8.20, 8.21, 9.4, 12.1, 12.3, 12.5, 13.5. See also manifestation(s)

Upanishads, 12, 13–14

Ushan, 10.37

utterance, 7.8, 10.25

Vaishnava, 4, 12

vanity, 9.12

vara, 33n

Vrshneya [Krishna], 3.36

Varuna, 10.29, 11.39

Vsava [Krishna], 10.22

Vsudeva [Krishna], 7.19, 10.37, 11.50, 18.74

Vsuki [Krishna], 10.28

Vasus, 10.23, 11.6, 11.22

Vyu, 11.39

Vednta, 15.15

Vedas

and action, 3.15

and Ashwattha tree, 15.1

and Bhagavad Gt, 12–13

delight in, 2.42

dharma of, 9.21

and the divine, 9.20

and Hinduism, 4

and the imperishable, 8.11

knowledge of, 78n

and Krishna, 7.8, 9.17, 10.22, 11.48, 11.53, 15.15, 15.18, 50n

macrocosmic Person in, 118n

meritorious fruit in, 8.28

and OM TAT SAT, 17.23

sacrifice in, 105n, 206n

and three ‘qualities’, 2.45

Ushan in, 148n

value of, 2.46

vice, purification from, 9.20

victory, 10.36, 10.38

Vinat, son of, 10.30

virtue, 3.13, 4.8, 5.15, 6.40, 6.41, 7.28, 9.33, 14.16

Vishnu, 4, 10.21, 11.30, 145n, 146n

Vishnu Sahasra Nma, 12

Vishva deities, 11.22

Vishva Rpa, 267, 269–270, 278

vision

and Dhritarshtra, 10

focus of, 6.13

and knowledge, 13.11

of Krishna’s form, 11.52

placement of, 5.27

and Sanjaya, 10

of supreme Self, 237n

of theocenteredness, 55n

Vivisvn, 4.1, 4.4

Vraja, 5–6

Vrishni, descendants of, 10.37

vulgarity, 18.28

Vysa, 10.13, 10.37, 18.75, 21n, 255

wakefulness, 2.69, 6.16, 6.17

warrior(s), 2.31, 11.26, 11.32, 11.34, 256–257, 274

water, 2.23, 7.4, 7.8, 10.24, 10.31

in analogy, 5.10

wealth, 16.12, 16.13, 16.15, 16.17, 18.34

weapons, 2.23, 10.28, 10.31, 11.10

whole, aggregate, 13.6

will, 3.5, 18.6, 250

wind, 2.23, 10.31, 152n

in analogy, 2.67, 6.34, 9.6, 15.8

winged creatures, 10.30

wisdom, 2.15, 6.42, 8.9

wise, the, 3.25, 3.26

womb(s), 7.6, 9.32, 13.21, 14.3, 14.4, 16.19, 16.20

women, 1.41, 9.32. See also feminine attributes; feminine energy

words, 10.33

worker, skilled, 9.32, 18.41, 18.44, 274

world(s)

celestial, 2.32, 2.37, 9.21

creator of, 10.33

cycles of, 8.16

as designed to facilitate love, 250

destruction of, 11.29

detachment from, 264

and disturbance, 12.15

inner, 11, 249, 264, 275

Krishna’s destruction of, 11.32

outer, 11, 264

passage from, 8.26

and power, 2.43, 2.44

and pure action, 18.71

of suffering, 247, 249

three, 15.17

and transcendence, 264

translucency of, 58n

transparency of, 58n

as trembling at Krishna, 11.20, 11.23

and the ungodly, 16.9

welfare of, 3.20, 3.25

worship, 9.20, 9.22, 12.1, 12.2, 12.20, 13.25, 18.46, 266

wrath, 16.4, 16.12, 16.18

wretched persons, 3.13

wrongdoing. See misdeeds/wrongdoing

Ydava [Krishna], 11.41

Yadu, 25n

yajña. See sacrifice

Yajur Veda, 9.17

Yakshas, 10.23, 11.22

Yama, 11.39, 145n

yoga, 4.2, 4.3, 245–253

absorption in, 2.39, 2.50, 2.51, 2.61, 2.66, 3.26, 4.18, 5.7, 5.12, 5.21, 5.23, 6.8, 6.10, 6.15, 6.17, 6.18, 6.23, 6.28, 6.29, 6.47, 7.17, 7.18, 7.22, 7.30, 8.8, 8.10, 8.14, 8.27, 9.14, 9.22, 9.34, 10.7, 10.10, 12.1, 12.2, 17.17, 18.28, 18.51

and action, 2.48, 2.49, 2.50, 3.3, 3.7, 4.41, 5.1, 5.2, 6.3, 13.24, 246, 248

applied method of, 2.39

and Arjuna’s despair, 247

of bhakti, 251

and Brahman, 5.6

concentration of, 8.12

and connection of self to Self, 46n

and determination, 18.33

and discernment, 2.39, 2.49, 2.50, 2.51, 2.53, 2.66, 10.10, 18.57, 246, 264, 265

yoga (continued)

and the divine, 3, 245, 246, 248, 249, 278

fire of, 4.27

and heart, 249, 252, 273

and knowledge, 3.3, 4.42, 16.1, 246, 248

and Krishna, 7.1, 9.5, 10.7, 11.8, 11.47, 12.6, 12.9, 12.11, 18.75, 248–249, 259

and love, 13.10, 14.26, 246, 248, 278

and manifestations, 278

and meditation, 2.66, 18.52, 47n, 54n, 245, 246, 248

mind deviated from, 6.37

movement to or from, 249–250

and perfection, 4.38, 6.37, 245, 246

and power, 247

and purification, 5.7, 6.12

and renunciation, 5.6, 6.2, 6.4, 9.28, 246

sacrifice of, 4.28

and sameness, 2.48, 6.33

and Snkhya, 5.4, 5.5, 13.24

of self, 6.19

and success and unsuccess, 2.48

and suffering, 6.17, 6.23

supreme secret of, 18.75, 245, 274

as term, 247

and thought, 6.20

as transforming, 246

translation of, 331

of Ultimate Person, 246

of universal form, 246

Yoga-My, 7.25, 247. See also My

Yoga Stra of Patanjali, 252

Yogeshvara [Krishna], 247–248, 249, 251, 278. See also Supreme Lord of Yoga

Yogi [Krishna], 10.17

yogi(s)

and absorption in yoga, 6.10

and action, 3.3, 5.11, 6.1

and ascetics, 6.46

and Brahman, 5.24

defined, 248

and knowledge, 6.46

Krishna’s love for, 12.14

living in Krishna, 6.31

and love for Yogeshvara, 249

and peace, 6.27

and rebirth, 6.45

and renunciation, 6.2

return of, 8.25, 8.26

and sacred acts, 6.46

and sameness, 6.8

and self within Self, 15.11

and supreme realm, 8.28

sympathy of, 101n

and vision of sameness, 6.32

who have passed on, 8.23

worship by, 4.25

Acknowledgments

Teachers, colleagues, students, and friends have significantly contributed to my work. With Daniel H. H. Ingalls, my Sanskrit teacher at Harvard, I studied the Sanskrit text of the Bhagavad Gt. Under J. A. B. van Buitenen at the University of Chicago, I studied Vednta philosophy and the Mahbhrata. And it was Bhaktivedanta Swami Prabhupda, who lived the life of the Bhagavad Gt, from whom I received the tradition’s vision of the text through his own monumental work.

Catherine Ghosh offered profound understandings for the depth interpretation of the text and provided poetic and philosophical suggestions for verses. Hridayananda Das Goswami worked with me on evolving the translation approach and carefully reviewed the translation for accuracy. Phillip Murphy pondered and critiqued the verses, engaging invaluable insights from the Hindu philosophical background. Wilhelm Vandenberg and Gerald Surya offered important critiques and recommendations for the verses in their final stages, while Ken Solomon worked meticulously on the proofreading and refinement of the English transliteration of the Sanskrit text from the critical edition. My heartfelt gratitude goes to my wife, Susan Schweig, for her tireless hours spent editing prose and verses in their various stages of development, and for contributing her poetic sensibilities, sensitivity to language, and organizational skills to the project.

I wish to thank all of my university students, as well as those in various seminars and workshops at yoga centers and traditional Vaishnava Hindu temples, with whom I shared the rich teachings of this text. Also, Provost Richard Summerville, Dean Douglas Gordon, Deborah Campbell, the Department Chair, Kenneth Rose, Director of Religious Studies, and secretary Princess Nilen, all at Christopher Newport University, were very supportive of this work. Many thanks go to the staff at Harper San Francisco, especially Eric Brandt, Senior Editor, who believed in this project from the beginning. His constant support, patience, and vision energized the project at every stage.

About the Author

Graham M. Schweig received his doctorate from Harvard University in comparative religion, and did his graduate work in Indic studies and sacred Sanskrit literature at both the University of Chicago and Harvard. His scholarly work focuses on the philosophy and history of yoga, the devotional bhakti traditions of India as well as love mysticism in world religions, and comparative theology and interfaith dialogue.

Schweig is currently a professor of philosophy and religion at Christopher Newport University on the Virginia peninsula, and recently he was also a visiting professor of Sanskrit at the University of Virginia. Schweig first taught at Harvard as a teaching fellow, and then at the University of North Carolina and Duke University. Schweig was a visiting fellow at the Oxford Centre of Hindu Studies of Oxford University and has mentored theses and examined doctoral dissertations in Europe, Australia, and the United States. Schweig is an internationally sought out speaker and a regularly invited lecturer at the Smithsonian Institution in Washington, DC.

Schweig regularly offers workshops and seminars at major yoga centers and conferences. Since his early teens, he studied ashtånga and bhakti yoga under the guidance of traditional teachers, and has been practicing various forms of meditation and bhakti yoga for over forty years. He has travelled to India seven times, once residing in India for a year, directing a Smithsonian Institution funded research grant for preserving ancient palm-leaf manuscripts.

Schweig has published numerous articles for professional journals and encyclopedias, and chapters for books in his field. He is a senior editor of the international periodical, Journal of Vaishnava Studies. Schweig’s first book was published by Princeton University Press, Dance of Divine Love: India’s Classic Sacred Love Story: The Rsa Ll of Krishna from the Bhgavata Pura. His forthcoming books include Bhagavad Gt Concordance: A Comprehensive Word Reference with Sanskrit and English Indexes, and The Bhakti Stra: Nrada’s Concise Teachings on Divine Love, both to be published by Columbia University Press.

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Copyright

BHAGAVAD GT: The Beloved Lord’s Secret Love Song. Copyright © 2007 by Graham M. Schweig. All rights reserved under International and Pan-American Copyright Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, down-loaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of HarperCollins e-books.

FIRST HARPERCOLLINS PAPERBACK EDITION PUBLISHED IN 2010

Library of Congress Cataloging-in-Publication Data

Bhagavadgita. English & Sanskrit.
    Bhagavad Gt : the beloved Lord’s secret love song / Graham M. Schweig.
        p. cm.
    In English and Sanskrit (romanized); includes translation from Sanskrit.
    Includes bibliographical references and index.
    ISBN 978-0-06-199730-3
        1. Schweig, Graham M. II. Title.

    BL1138.62.E5 2006
    294.5′92404521—dc22

2006041312

EPub Edition © 2010 ISBN: 9780062065025

10  11  12  13  14  15  RRD  (H)  10  9  8  7  6  5  4  3  2  1

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1 Throughout this discussion, the title Bhagavad Gt is shortened to “the Gt.” In footnotes and verse references the title is abbreviated as BG. When specific verses are referenced, the chapter number appears first, followed by the verse number.

2 The word yoga is found 78 times in the BG, appearing in every chapter except three (chapters 1, 15, and 17). The word yoga and related words, such as yogi (found 28 times) and yukta (found 49 times), appear 155 times. This means that in over 20 percent of the Gt’s verses the word yoga or its related forms appear.

3 This phrase is found in the words guhya para yogam in BG 18.75. The “supreme secret” is discussed at length in the “Textual Illuminations.”

4 The g in Bhagavad is pronounced as in go; the a is pronounced as in about. See “Pronunciation of Sanskrit.” The word Bhagavad, translated as “the Beloved Lord,” is a modified form of bhagavat, according to the Sanskrit rules of euphonic combination, sandhi. The word often appears in other works as bhagavn, the word’s inflected form in the nominative case.

5 Pronounced “geet-ah.”

6 A. C. Bhaktivedanta Swami Prabhupda (1896–1977), as an elderly monk, along with his disciples, established the orthodox practice of the Chaitanya school of Vaishnavism (as the modern Krishna movement) in many major cities around the world, beginning with the United States in 1965. His translation and traditional commentary on the Gt, Bhagavad-gt As It Is (New York: Macmillan Publishing Co., 1972; Los Angeles: Bhaktivedanta Book Trust, 1983, 1989), is by far the most widely read and distributed in the world.

7 This celebrated passage is found in the Bhgavata Pura, tenth book, chapters 29–33. See my Dance of Divine Love: India’s Classic Sacred Love Story: The Rsa Ll of Krishna (Princeton, NJ: Princeton University Press, 2005) for a translation and comprehensive treatment of this sacred text, with an introduction.

8 The practice of implanting the essential idea or “seed,” around which the whole text revolves, in an opening passage or verse, often occurs in great Sanskrit works.

9 Full-heartedness refers to the state of bhakti in which the heart is brimming over with love for the divinity and therefore, for all beings in whose hearts the divinity resides.

10 Krishna speaks in 575 verses, roughly 82 percent of the text.

11 Arjuna speaks in 83 verses, roughly 12 percent of the text.

12 Found in Anusan Parvan of the Mahbhrata and in the Padma Purna.

13 See BG 10.12–18; 11.15–31.

1 Dhritarshtra: The hard-hearted king of the Kurus, blind from birth, while sitting in his palace, desires to know what is occurring on the battlefield, where a civil war between his sons and nephews, the heroic sons of his brother Pndu, is about to begin.

On the field of dharma: Translates dharma-ketre. This phrase tells the reader that the field of Kuru, or Kurukshetra, is a holy place, a place of dharma (see meaning of dharma below).

On the field of Kuru: Translates kuruketre, the name of the holy place Kurukshetra, about 100 miles north of Delhi, India’s modern capital city.

Dharma: A state of righteousness, a personal calling to goodness, cosmic harmony, sound ethical law, or justice. The very first word in the opening Sanskrit verse.

Kuru: Name of a common ancestral king for the leaders of both armies, the sons of Dhritarshtra and the sons of his brother, Pndu.

The sons of Pndu: Also known as the Pndavas, the five sons of King Pndu, whose names are presented in verses 15 and 16 below; also, the name of the army led by Arjuna.

Pndu: The younger brother of Dhritarshtra, who was king before his untimely death.

How did they act: The word act translates an active form of the verbal root k, which means “to act.” The noun form, karma, meaning “action,” is a major theme of the BG. All words that derive from this verbal root are here translated with some form of the word act.

Sanjaya: The king’s minister, endowed by Vysa with the power to see what is transpiring on the battlefield at every moment, recounts these events to the king.

2 Pndavas: The sons of the Pndus and the army led by Arjuna. Beginning with this verse, Duryodhana reviews the powerful warriors on the opposing side.

King Duryodhana: The oldest son of King Dhritarshtra and the leading general of the Kuru warriors who oppose the righteous Pndavas. The name Duryodhana means “dirty fighter.” This is the first of nine consecutive verses spoken by Duryodhana (BG 1.3–11).

His teacher: Refers to Dronacharya, the great teacher of warfare for both Arjuna and Duryodhana.

3 In verses 3 through 6, Duryodhana, the leader of the unrighteous Kurus, observes the powerful warriors in the opposing army, led by Arjuna, his cousin. In verses 7 through 11, he then speaks about the superior power of his own men.

The son of Drupada: Dhristadyumna, the leading commander of the Pndavas.

4 Bhima: One of five Pndava brothers known to be a great warrior.

Arjuna: One of five Pndava brothers who lead the Pndava army; the loving friend of Krishna to whom the teachings of the BG are spoken.

Yuyudhna and the other men named in this verse, as well as in the following two verses, are all well-known and powerful warriors in the Pndava army.

5 Son of Subhadr: Refers to Abhimanyu; Subhadr is Krishna’s sister.

Sons of Draupadi: Draupadi is the wife of each of the five Pndavas, each with whom she has a son.

6 O Best of the Twice-born: Translates dvijottama, addressing Duryodhana’s teacher, Drona, as the best of the Brahmins.

7 Bhshma: The most venerated of the Kaurava warriors, who is the grand uncle of the Pndavas.

Karna: A half-brother and chief rival of Arjuna and a highly skilled bowman.

Kripa and the other warriors mentioned here are all prominent in the opposing Kaurava army.

8 Unlimited: Translates the word aparyptam, also meaning paradoxically, “inadequate.” Similarly, “limited,” in the second half of the verse, translates paryptam, the positive form of this word, which also means “adequate.” This double meaning expresses how Duryodhana’s overconfidence compensates for his insecurity regarding the outcome of the battle.

9 Duryodhana, after directing his words to his teacher, now turns to his men to instruct them.

10 Mdhava: Name of Krishna meaning “a descendant of Madhu” (of the Yadu dynasty). This name indicates Krishna’s distant family relationship with Arjuna, whose ancestry goes back to Puru. Yadu and Puru were sons of the great king Yayti. This name is also associated with Krishna as the husband of the Great Goddess, Lakshm Dev, the embodiment of all auspiciousness, success, prosperity, and happiness. This is the first verse in which Krishna is introduced.

11 Hrishkesha: Name of Krishna meaning “the lord of the senses.”

Dhananjaya: Name of Arjuna throughout the BG, meaning “conqueror of wealth.”

Bhma: One of the five Pndavas and brother of Arjuna. The other three brothers are named in the next verse.

12 Yudhishthira: The eldest of the Pndava brothers.

Nakula and Sahadeva: Two Pndava brothers.

13 The son of Subhadr: Abhimanyu, the son of Arjuna’s second wife.

O Lord of the Earth: An epithet for Dhritarshtra, the king to whom Sanjaya narrates this text.

14 The sons of Dhritarshtra: Sanjaya identifies Dhritarshtra’s sons using a slightly altered Sanskrit form of the king’s name while narrating the events occurring far from the king. Thus Sanjaya is not ignoring the fact that the king sits before him by speaking of him in the third person. Rather, in Sanskrit, offspring are identified by a slightly altered form of the father’s name, here as Dhrtarshtra.

15 The Pndava: A son of King Pndu, referring to Arjuna.

The banner of the monkey: The particular monkey referred to here is Hanumn, the great monkey servant of Rma, a manifestation of Vishnu.

16 O Lord of the Earth: This epithet refers to Dhritarshtra.

17 The evil-minded son of Dhritarshtra: Duryodhana, who leads the Kuru army.

18 O Bhrata: Son of Bharata, here referring to Dhritarshtra.

Gudkesha: “The full-haired one.”

19 With deep compassion: Translates kpay paray.

Falling into despair: Translates vidan.

20 Keshava: Name of Krishna meaning “the one with beautiful hair.”

21 Govinda: Name of Krishna meaning “the one who herds the cows.” Considered to be an especially endearing and intimate name for Krishna.

22 Madhusdana: “Slayer of the demon Madhu,” a well-known name for Krishna. Arjuna’s use of this name suggests, “You slay demons, but even you don’t slay persons whom you love and revere!”

23 Janrdana: Name of Krishna meaning “one who inspires human beings.”

Misfortune: Translates ppa, often rendered as “sin,” which carries too much of the narrower Christian sense. I have chosen to translate as “misfortune” or “trouble,” indicating both the unfortunate things that can befall a person as well as something unfortunate that a person has caused. The word ppa means anything disturbing that creates conflict internally and externally, an impediment in one’s spiritual evolution causing effects that impede one’s progress. The word sin has a much narrower application that carries a particular Christian sense not present in the Sanskrit word ppa.

24 Happiness: Translates sukhina.

25 Greed: Translates lobha.

Destroy the family: Translates kula-kaya.

Crime in harming a friend: Translates mitra-droha.

26 Wrongdoing: Translates ppa.

Harm: Translates doa.

27 Dharma of the family: Translates kula-dharma.

Whatever opposes dharma: Translates adharma, meaning lawlessness, chaos, or evil.

28 Disorder between classes of society: Translates vara-sakara. Sometimes taken as “confusion of caste.”

29 The dharmas of lineages: Translates jti-dharm, meaning the “dharmas of the castes.” The BG focuses, however, mostly on vara, or the four major classes of society.

1 The Beloved Lord: Translates bhagavn or bhagavat, the same word as in the title—an epithet that refers to Krishna, which introduces Krishna’s words throughout the text. This is the first verse in which the words of Krishna are introduced.

2 Desire: Translates the word kma. This word, simply, means “desire,” but most often carries the negative sense of “selfish” or “worldly” desire throughout the BG.

3 Up until this verse, Arjuna has been speaking in the first person singular; here Arjuna speaks in the first person plural, “we,” referring to himself and the leading generals of his army.

4 Celestial beings: Translates the plural form of sura.

5 Krishna’s teachings commence with this verse.

Profound knowledge: Translates prajñ, often rendered as “wisdom.”

6 This verse continues the chapter’s theme on the self’s eternal presence of being. The self has not come into existence at any time in the past nor does it have any end in the future (BG 2.12). If the self were not to exist at any time, then it would have no true being; and of the self’s being there can be no nonexistence (BG 2.16). In the first quarter of this verse, the self does not take birth nor does it die. In the second quarter, it is a being (bhya) that is eternally present, which has never come into being (bhtv) and shall never come into being (bhavit). Although the noun “being,” referring to the self (bhya), can be taken as a verb or an adverb, the most compelling translation as a noun is dictated by its philosophical context found in the two previous aforementioned verses.

7 Present everywhere: Translates sarva-gata. This phrase can mean that the self is present everywhere in the body, or that selves permeate the whole universe. It can also refer to the Self, namely the divinity, who is present everywhere in the universe. Thus the BG’s idea of self can indicate either the individual or the supreme self. The Sanskrit word tman is translated as “self” to indicate the self of the living being, or “Self” to indicate the supreme divinity present within the very self of every living being (as first seen in BG 4.6). Many verses can be taken as speaking about both simultaneously.

8 Discernment: Translates buddhi, an important word that appears fifty-three times in the text. The word can have the meanings of “intelligence,” “wisdom,” “insight,” or “understanding.” Discernment is used here because it gives the active sense engaged in the BG.

Snkhya: This term refers to the theistic system of Snkhya, which shares much of its philosophy with the nontheistic Snkhya school, focusing on the ultimate elements and objects of this world. It is one of six primary philosophical systems, including Yoga, Mmms, Vednta, Nyya, and Vaisheshika.

Yoga: Refers to the process that connects the individual self to the supreme Self. It is a complex term that can either refer to any one of the various means for achieving union with the divine or any one of the various perfectional states achievable in union with the divine. This is the first appearance of this word in the BG. It appears seventy-eight times in its noun form.

Absorbed in yoga: Translates yukta, the verbal form of the well-known word yoga, which has the essential meaning of “connection” or “union,” referring to the connection of the self to the Supreme. This word appears thirty-six times in the BG. I have consistently translated it as “absorbed in yoga.”

9 The Vedas: The original sacred writings of India, consisting of numerous Sanskrit hymns that were originally transmitted orally by priestly families, and then later preserved in written form.

10 Perfect meditation: Translates samdhi, the attainment of total absorption in which the meditator becomes self-forgetful and is only aware of the object of meditation. This perfect meditative state in yoga is the eighth “limb” in the Ashtnga Yoga system as described by Patanjali.

11 Three ‘qualities’: Translates traiguya. The word gua, or ‘quality’, can also mean “strand” or “string” or “rope,” expressing how these primary qualities arising from primordial nature bind one like a rope. It is a technical term used in Snkhya philosophy that is a recurring theme in the BG.

12 Brahmin: The priestly or learned class of society, one of four varas that make the social order whole and complete. Note that this word is not to be confused with Brahman, meaning the ultimate reality or supreme spirit.

13 That which has been heard: Refers to rti, the Vedas. Another term for the Vedas found in the BG is abda-brahma, “the sound of Brahman.” The Vedas offer worldly results, but superficial reading of this text is discouraged in the BG; Krishna encourages a more esoteric reading that reveals himself: “And by all the Vedas only I am to be known” (BG 15.15).

14 This is the first verse in which Krishna introduces the practice of meditation on him, with the words mat-para, “wholly intent on me.”

15 The deeply meditative person: Translates the word sayam, meaning a person absorbed in the yoga processes of sayama. The term sayama refers to the final three “limbs of yoga” in the Patanjali Yoga Stra: dhraa (“concentration”), dhyna (“meditation”), and samdhi (“total absorption in perfect meditation”). See Yoga Stra 3.4.

16 Without the sense of ‘mine’: Translates nirmama, meaning literally, “without mine.” This term conveys a state of being that is without the false sense of possessiveness. Because of the temporary nature of things in this world, no one actually possesses anything permanently, yet one holds on to such a conception.

Without the notion of ‘I am acting’: Translates nirahakra, meaning literally, “without I am acting.” The phrase “I am acting” connotes egocenteredness; an essential message of the BG is the need for the self to develop a vision of theocenteredness, one centered upon the divinity, implied by the phrase “without the notion of ‘I am acting’.” The term “I am acting” (ahakra) conveys the idea that a person falsely thinks oneself to be acting independently of the various physical, cosmic, and spiritual aspects of “action,” explained in later verses. It conveys the false confidence of mistaken identity, wherein one feels oneself to be in complete control, falsely identified with the body and the impermanent roles one assumes in this world. In a realized state, a person “without the notion of ‘I am acting’ ” (nirahakra) no longer identifies with anything temporary, including one’s body, gender, family, country, race, etc., nor does one claim ownership or possession of anything (nirmama).

The added single quotation marks for “mine” and for “I am acting” are meant to distinguish this type of translated word or phrase from those containing double quotation marks, assigned because they are indicated in the text itself.

17 The feminine energy of Brahman: Translates the word brhm. Quite literally, it is the akti, or “female energy,” of Brahman. This word is most often taken as a neutered adjective in this verse, meaning simply a Brahman-like state. However, this latter approach ignores the strong feminine presence in the verse, expressed by three feminine gendered words: a pronoun (e), and two nouns (brhm and sthiti), all found in the first quarter line. Note that the key words of this chapter, namely buddhi, “discernment,” and praj, “profound knowledge,” are also feminine gendered. Thus this chapter concludes that the state of Brahman’s feminine energy supports the nature of the discernment and the profound knowledge of the self.

Nirvna: Literally, “blown out,” meaning “the extinguishing of any worldly existence or experience whatsoever,” a spiritual state found within the Brahman that entails a complete calming of the senses, often described as a state of serenity and peacefulness.

Brahman: Supreme spiritual existence, the eternal ultimate reality or the whole of reality. This word is to be distinguished from the words Brahmin and Brahm. A Brahmin is a person of the priestly or educator class belonging to traditional Indian society, and its first instance is in BG 2.46. Brahm is the cosmic deity of creation (see BG 8.16), whose counterpart is Shiva, the deity of cosmic transformation or dissolution.

1 Yogis: Plural of yogi, meaning a practitioner of yoga. The word appears twenty-eight times in the BG, and is also in the English lexicon.

2 The ‘qualities’: Translates the plural form of gua, which is translated by this word throughout this translation. The plural of gua refers to the three primary qualities of nature, sattva, rajas, and tamas, which are first presented in BG 7.12. In general, these fundamental distinctions describe degrees of self-centeredness and conditions of the heart: self-giving, selfish, self-destructive; or capacities of the soul to illumine the worldly condition: transparency, translucency, opacity; or levels of consciousness: conscious, subconscious, unconscious. The Gt’s teachings on the essential qualities encourage the soul to attain its original state beyond these qualities, a state of pure sattva, to establish a relationship with transcendence and the divine in a state of selflessness, pure transparency, or super-consciousness, respectively.

Primordial nature: Translates the word prakti, referring to the original source of the physical world or the world of matter, from which the essential qualities arise. The word can mean more generally the original nature of something, and is also applied in some verses below to the divinity himself. The word in Sanskrit is of feminine gender, and the BG presents prakti as part of the divine feminine energy that complements the ultimate purua, or the supreme masculine divinity, Krishna.

3 The sacred cow that fulfills your desires: Translates ia-kmadhuk. See the word kmadhuk, “sacred cow,” in verse 10.28.

4 Divinities: Translates the plural of deva. Divinities are not beings with eternal functions, as is the supreme Divinity. Rather, they are superior beings, functioning under the supreme Divinity, Krishna. They are beings who preside over the natural elements, divine only in the sense that they function on behalf of the divine.

5 The Imperishable: Translates akara, which can also mean the sacred syllable “OM,” the most prominent utterance in mantras.

6 King Janaka: Known to have attained perfection by his actions as a king. He is the father of St, the queen consort of the divine manifestation of Vishnu as Rma.

7 The creator of action: Translates kart, which can mean “the doer,” “the agent of action,” or literally, “the one who acts.” The word can also refer to cosmogenesis: “the creator of the universe.” The sense here is that the soul depends upon much beyond itself, such as the workings of the essential qualities of nature, in order to act in the world, and ego-centeredness prevents the soul from knowing this, giving it a false sense of power.

8 Distribution of . . . actions: Refers to the types of social obligations in the varas.

Distribution of the essential qualities: As they are found in numerous permutations and combinations, and the ways they affect souls in determining their varas.

See BG 4.13, which also contains the phrase gua-karma-vibhgaa.

9 Following BG 2.61, this is the next instance that introduces the ultimate message of the BG, with the words “renouncing all actions in me.” These two verses anticipate the beginning of chapter 4, in which Krishna boldly declares his secret of divine love and his identity as the Divinity.

The ‘principle of self’: Translates adhytm, which is introduced more thoroughly beginning in BG 7.29.

10 Better is one’s own dharma. . .: The first half of this verse is repeated as the first half of BG 18.47.

Dharma: The word is used here more generally, carrying over the sense of “path” from the last word of the previous verse.

1 Vivisvn: The presiding deity of the sun.

Manu: The name means “man,” referring to the first progenitor of humankind; the son of Vivisv

Ikshvku: The name of an ancient king of eastern India; son of Manu.

2 Having offered your love: Translates bhakta: “devoted,” “lovingly devoted,” or simply “one who is devoted [to the Lord],” or “a devotee.” The word can also mean “one who is loved [by the Lord].” Thus it is a verb that can also act as a noun. This is the first of fifteen instances. The first appearance of the noun form bhakti is found in BG 7.17 and it appears fourteen times in the text.

Friend: Translates the word sakh. Krishna states that Arjuna has offered his heart to him, and that he also loves Arjuna as a friend.

3 “Have spoken”: Arjuna is quoting Krishna’s precise words from verse 1 of this chapter: “Unto Vivisvn I have spoken . . .”

4 My, the very power of my Self: Translates tm-my. My is the supreme feminine power of Krishna by which he reveals himself to souls, as expressed in this verse, or conceals himself from souls who are not yet ready to know him (see BG 7.14–15). My is Krishna’s divine illusive power, which either bewilders souls to facilitate their forgetfulness of divinity or facilitates the revelation of the intimate form of divinity. In BG 18.61, My is the force that facilitates the movement of all beings while in their bodies.

My own nature: Translates prakti svm. Here, prakti refers to the nature of divinity, which is feminine, and in this instance, could include primordial nature as well.

5 Age: Translates the word yuga. A yuga is a vast period of time, stretching over part of the cosmic cycle.

6 Deities: Translates the plural form of devat, meaning “deity,” while deva is translated throughout as “divinity.” Krishna is the divinity in the singular, and when the plural of the word is used, it refers to those Vedic deities or divinities, superior entities, who preside over the natural phenomena of this world. This word appears in the plural in two other places, BG 7.20 and BG 9.23.

7 Five components of the Vedic sacrifice are presented here: the ritual instrument or ladle, the butter offering, the pouring, the fire, and perfect meditation. These components represent essential elements of religious principles and are found in the next nine verses, through BG 4.33. To understand these principles, Krishna states that one should consult a seer of the truth (BG 4.34).

Perfect meditation: Translates samdhi. The state of one who is “completely absorbed” in the object of meditation; sometimes translated simply as “trance.” The eighth and last limb of Patanjali’s “eight limbs” of yoga in the Yoga Stra (2.29).

8 Perfect discipline: Translates the word sayama. This word first appears in BG 2.69, translated as “the deeply meditative person.”

9 The mouth of Brahman: Refers to the central arena of the Vedic fire sacrifice.

10 Knowledge: Refers to the knowledge of the Vedas and derivative scriptures.

1 Whose self becomes connected to the self of all beings: Consistent with the teachings of the BG as a whole, the self “becomes” (bhta) the self of others empathetically, not ontologically. This statement expresses the BG’s version of the “golden rule.”

2 The city: Refers to the body.

Nine gates: The nine “gates” consist of the nine bodily passages of generation and evacuation, passages of seeing (the eyes), passages of hearing (the ears), passages of breathing (the nostrils), and the passage of ingestion and speaking (the mouth).

3 The master: Translates the subject noun prabhu, which refers to the self within the “city of nine gates,” or to the supreme “master.” In the following verse, translating the related word vibhu (note the verbal stem bh in prabhu and vibhu, taken here to mean “present”), the subject noun is “the Omnipresent.” Here, too, it could be the soul who is “omnipresent” in the body, or it could refer to the supreme Lord, who is omnipresent in all bodies and in everything.

4 That from which there is no return: This is considered to be a positive statement. When one has reached the very highest heaven, where there is no birth and death, one does not have to return to the lower regions of birth and death, such as this world.

5 Creation: Translates sarga. The part of creation that is overcome includes birth and death.

6 Innermost heart: Translates suhdam, so as to provide a more literal and theological meaning of the word, which contains two parts, su- (innermost) and hd (heart). The word is most often translated as “friend,” and perhaps could receive a protracted but more dedicated translation as “most kind-hearted [friend].” It is interesting to note that the BG uses another word for friend, bandhu, in verses 5, 6, and 9 in the following chapter (also, see its use in BG 1.27). My etymological translation expresses how Krishna is a friend to beings, the closest companion of all creatures: he is intimately present in the hearts of all living beings as “the innermost heart”—the supreme Self within the self. This is one of the most important manifestations of divinity described in the BG.

1 Self: The self that either ascends, that becomes elevated, or the self that becomes lost in the temporary world; the self that turns toward or away from the true nature of the self. The usage here highlights the free will of the self to ascend to yoga or to “degrade” to selfishness, indicating the dual nature of the self, comprised of a higher and lower self. The higher self can also be taken as the supreme Self or can include the supreme Self.

2 One who is not truly one’s self: Translates antman, one who has lost oneself; as commentators state, losing oneself to extensions of the self, such as things of the world and relatives.

Enemy: The enemy here is found in the self and not so much on the battlefield.

3 Fully absorbed in the higher self: Translates paramtm, meaning “wholly absorbed (parama-) in the self (-tm).” The word can mean “the higher self” or “the supreme Self,” the latter referring to the divinity dwelling within the individual self.

4 Kusha grass: A type of grass that is considered sacred, utilized in religious ceremonies.

5 This instance of Nirvna is the last time it appears, after first appearing in BG 2.72 and then in BG 5.24–26. Note that here Nirvna is associated with Krishna, in its highest form.

6 Disjunction: Translates viyoga, which can also mean “disunion.”

Conjunction: Translates sayoga, which also means “communion,” “perfect union,” or “complete union.”

7 The yogi is one who exercises a high degree of sympathy, experiencing others’ selfhood in comparison to one’s own. If one sees one’s own higher self in happiness and suffering, then one can see that same higher self in others.

8 The sound of Brahman: Translates abda-brahman, the Vedas, referring to the sacrificial rituals of the Vedas, for achieving everything the temporary world has to offer. This phrase implies the recitation of mantras in the Vedic sacrifice, an attempt to achieve one’s self-interest through ritualistic actions; the Vedas as they are associated with the three essential qualities of nature, as expressed in BG 2.45.

9 Ascetics: Translates tapasv, “one who performs tapas or rigorous austerity.”

Those who cultivate knowledge: Translates the plural of jñni.

Those who perform sacred acts: Translates karm.

1 Faculty of discernment: Translates buddhi. Before this, buddhi has been presented as an attribute of self, so I have translated as “discernment.” As an element of nature, however, buddhi is translated as “faculty of discernment.”

2 Cosmic womb: Translates the plural of yoni, literally “womb.” Its neuter gender indicates the cosmic status of this womb. This cosmic sense of the word as source is found in BG 14.3 and 14.4, in relation to the mahatattva.

The coming forth into being: Translates prabhava, often translated as “source” or “origin.” My translation here attempts to express the rich etymological sense of the word, which conveys puric cosmology: pra- (“forth”) and –bhava (“the coming . . . into being”). See other instances of the word in BG 9.18, 10.2, 10.8, and 18.41.

The going forth into cosmic absorption: Translates pralaya, often given the general and somewhat misleading meaning of “dissolution.” In puric cosmology, the universe is not dissolved; it is absorbed into a dormant cosmic state until it comes forth into being (prabhava) once again.

3 Sacred utterance: Translates praava, and refers to the sacred syllable OM.

4 Offering of love: Translates bhakti, a word that appears fourteen times in the BG. This is the first instance in which this noun appears. Its verbal form, bhakta, “offered love,” first appears in BG 4.3.

5 Vsudeva: A name of Krishna. The name means “the son of Vasudeva.” The word vsu means “the Soul of the universe,” and deva means “divinity” or “sport” or “play.” Thus this name for Krishna can mean “the divine play of the Soul of the universe.” It also means “completely pure existence,” and is an abbreviation for a person who is beyond primordial nature (prakti) and the primary ‘qualities’ of nature (guas) arising from it.

“Vsudeva is everything!”: Krishna explains here that it is a very rare soul who can exclaim how the divinity is wonderfully omnipresent. See BG 11.40, where Arjuna addresses Krishna as “Everything” and expresses how Krishna is “everything” and pervades “everything.”

6 Different deities: Translates anya-devat . The word sarvam (“everything”) in the previous verse contrasts with the word anya (“different”) in this verse.

7 Unmanifest existence: Translates avyaktam, which carries the sense of “indistinct and formless,” that is, the impersonal manifestation of the divine.

Visibly manifest: Translates vyaktim, which carries the sense of “distinct form and personality”; that is, “manifest being” refers to the personal being of the divinity.

Highest being: Translates para bhvam, which could be translated as Krishna’s “supreme being” or “supreme heart.”

8 Yoga-My: Essentially the word My presented in earlier verses, translated here as “the divine power of yoga.” This divine power (My) uses “yoga” either to “connect” souls with the bewildering energy of this world to conceal such souls from the divinity, or to “connect” souls with the blissful energy of Krishna to reveal the divinity to such souls.

9 Misdeeds: Translates ppam.

Virtuous: Translates punyam.

Intense devotion: Translates ddha-vrat.

10 The ‘principle of self’: Translates adhytm, introduced again in BG 8.1. The principles of ‘becoming’, ‘divinity’, and ‘sacrifice’ are to follow. As principles, these terms refer to all things pertaining to these essential subject matters for understanding reality.

11 The ‘principle of becoming’: Translates the term adhibhta.

The ‘principle of divinity’: Translates the term adhidaiva. The word daiva means “divine” and can also mean “destiny” or “fate,” and most relevantly, carries the sense of the aggregate of the various divine beings within the cosmic government that comprise the ultimate Person, the purua. The word is translated here in the most general sense as “divinity,” but it pertains to the multiple cosmic divinities. A slight variation of this term appears as adhidaivat in BG 8.4.

The ‘principle of sacrifice’: Translates the term adhiyajña.

1 Emerging states of being: Translates the phrase bhvodbhava, referring here to the successive life-states occurring in reincarnation.

Creative force: Translates visarga, referring to the epiphenomenal creative or active process, the actions that create things within this creation.

2 The Person: Translates purua, referring to the vir purua found in the Vedas, the macrocosmic Person.

3 The [bodily] gates: Refers to the nine passages of the body spoken of in BG 5.13 as the “city of nine gates.”

4 The realm: Translates bhuvana, the highest station of this universe.

Brahm: The cosmic deity who presides over creation within the great cycle of creation and dissolution (the latter presided over by the deity Shiva) in the physical universe. Note that this name is different from Brahman, the ultimate reality, the supreme spirit.

5 It is the supreme Person: Here Krishna speaks about his cosmic manifestation in the third person. This objectification of his cosmic personal Self, who is approachable by offering love, implies that he who stands before Arjuna is the highest and most intimate Self with whom souls can relate.

6 These elements—fire, light, day, etc.—in verses 24 and 25 also refer to the guidance of specific divinities on the two paths out of this world. These are the methods of liberation and departure from life found in the Chndogya Upanishad 4.5, Bhadrayaka Upanishad 5.10, and Muaka Upanishad 2.11. However, Krishna ultimately expresses that offering one’s heart transcends these processes, positive or negative. In bhakti, all the technicalities of these paths are unnecessary and even a higher liberation can be achieved in the practice of loving devotion. In this verse and the following, Krishna is acknowledging these various elements for passing on that correspond to the internal dimensions of the self in its passage beyond this life.

1 “The king of knowledge” and “the king of secrets” are each taken as a special type of karmadharya compound, known as puruavygra. The first of these two phrases can thus be understood as meaning, “There is a knowledge that should rule souls just as a king rules his people.”

2 A life-cycle of the universe: translates the term kalpa, which equals 311 trillion years. A kalpa is divided into four subperiods called yugas, during each of which a manifestation of the Divinity descends to the earth.

3 Supervision: Translates adhyaka, which can also connote “the divine glance,” identified as the “causal force.” This translation can be justified by the way the word appears in Aitareya Upanishad 1.1.1 and Bhadrayaka Upanishad 1.2.5.

4 Limited form: Translates tanum, which indicates an insignificant or small form. The sense here is that Krishna possesses an eternal humanlike form that he does not assume at any point in time.

5 Divine nature: Translates daiv praktim. Both words of this phrase are in the feminine gender, indicating that the divine realm is of a feminine nature, as is prakti (“primordial nature”) and My (“divine illusive power”).

6 Rig, Sma, and Yajur: These are the major sections of the Vedic literature. The Rig Veda presents hymns of praise and philosophical reflection; the Sma Veda focuses primarily on the methods of recitation of the verses in the Rig Veda; and the Yajur Veda emphasizes Vedic ritual performance and practice.

7 Soma: One of the primary substances utilized as a libation in the Vedic sacrifice. It is a very intoxicating drink derived from a specific plant, still unknown.

Celestial realm: In Hindu cosmology, this is a heavenly realm of celestial beings. The highest abode is beyond even this realm and is the ultimate, divine realm of Krishna.

8 A state of going and coming back: Expresses the futility of this process: one may go to a higher world but must return to this one, and thus no progress is actually made.

9 Troubled wombs: Translates ppa-yoni.

10 Be mindful of me. . .come to me: The first half and part of the third quarter of this verse are repeated in BG 18.65.

1 The seven exalted seers: A group of unnamed sages first mentioned in the Vedas.

The four of previous times: The four Kumras, whose names are Sanatkumra, Sananda, Sanaka, and Santana.

The Manus: Manu means “man,” here referring to the primary progenitors of humankind.

2 The coming forth into being: Translates prabhava, as it is used in a cosmological context. The word is often translated as “source” or “origin.”

Is set forth into motion: Translates the verb pravartate, often translated as “emanates.”

Being . . .feelings of love: Translates bhva.

3 Life-breath: Translates pra, a Sanskrit word adopted by the English language.

4 Nrada: The wandering mendicant who carries and plays a long stringed instrument (similar to the Indian sitar), who becomes a catalyst for various divine dramas. His name appears again in BG 10.26 below. The legendary author of the Bhakti Stra.

Asita Devala: The compiler of divine hymns, some of which are found in the Rig Veda.

Vysa: The great sage who is the compiler of the Vedas and other sacred literature, including the Mahbhrata and the Bhagavad Gt.

5 All beings: Translates the phrase sarva-bhta. The phrase also can be taken as “All Being,” an epithet for the first created being, Brahm, the deity charged with constructing the cosmos.

6 The dityas: The twelve celestial beings who preside over the sun.

The Maruts: The lords presiding over the wind.

7 Sma: The section of the Vedas that is sung.

Vsava: The principal deity, whose name is Indra.

8 The Rudras: The eleven lords who are involved in cosmic destruction; also the celestial beings of roaring thunder.

Shankara: Known by the name of Shiva, the chief of the Rudras; the deity of cosmic dissolution and transformation.

Yakshas: Spirits.

Rakshasas: Horrific beings.

The Vasus: The eight atmospheric lords.

Meru: The golden mountain at the center of the cosmos.

9 Brihaspati: The principal priest of celestial beings.

Skanda: The lord of war, who is also the son of the deity, Shiva.

10 Bhrigu: The mediator between the divinities.

One sacred syllable: This is the syllable OM.

Quietly repeated prayer: Translates japa; understood as softly repeated mantra or prayer.

11 The sacred Ashwattha: Often understood as the banyan or fig tree. The image of this tree is used metaphorically to explain the metaphysics of the BG in the beginning of Chapter 15.

Gandharvas: The celestial singers and musicians.

Kapila: There are two personalities with this name who are associated with the Snkhya philosophical system: one is the founder of the philosophical school, and the other, here referred to by Krishna, is the divine descent of Vishnu presented in the Bhgavata Pura.

12 Ucchaishravas: This horse arises from the nectar created by the churning of the ocean, and is associated with Indra and the deity of the sun.

Airvata: The elephant belonging to Indra.

The ruler who protects the people: Translates Nardhipa, the king.

13 The one that fulfills desires: Translates kmadhuk, the divine cow that grants all one’s desires (kma).

Kandarpa: The deity of love, sometimes thought of as India’s Cupid.

Vsuki: The king of serpents.

14 Ngas: Celestial serpents.

Ananta: “The unlimited one.” The serpent on whom the cosmic Vishnu lies to sustain the universe.

Varuna: The lord of the water.

Aryaman: The chief ancestor.

Death: The lord of death, known as Yma.

15 Daityas: A clan of demons.

Prahlda: The saintly son of a demon father.

The king of animals: The lion.

The son of Vinat: Translates vainateya, who is Garuda, the divine bird carrier of Lord Vishnu.

16 Rma: The manifestation of Vishnu known as Paraurma, meaning “the wielder of the ax.”

The daughter of Jahnu: The sacred river Ganges, which flows from the toe of Vishnu.

17 Compound words: Translates smsika, referring to the grammatical construction in Sanskrit that involves the placing together and construal of two or more words to form a compound phrase.

Dual form: Translates dvandva, a certain type of compound word phrase in which each of the two members of the compound are given equal significance and are unified by their relationship. This grammatical construction resonates fundamental philosophical and theistic aspects of Vaishnava thought: embedded within this compound is the idea of “difference” between the two members as well as the “non-difference” of form, or the unity provided by the singularity of the compound itself.

The world-creator, with faces in every direction: The cosmic deity, Brahm. However, it is Krishna who is the ultimate creator and designer of all the universes.

18 Brihatsma: The “great hymn” for Indra found in the Sma Veda.

Gyatr meter: A meter with eight syllables per quarter verse.

Mrgashrsha: The span of time that corresponds to the months of November and December.

The season that abounds in flowers: Spring.

19 Vrishni: The dynasty in which Krishna appears.

Vsudeva: A name for Krishna meaning “the son of Vasudeva.” See BG 7.19. This name can also refer to Krishna’s older brother, Balarma.

Ushan: A famous sage, frequently mentioned in the Vedas, who composed four hymns.

1 Supreme Lord of Yoga: Translates yogevara. This epithet appears in another instance within this chapter, and in two other instances in the final chapter. It consists of the words yoga and vara (the “Supreme Lord”).

2 The dityas: Celestial beings related to the sun.

The Vasus: Celestial beings of fire and light.

The Rudras: Celestial beings of roaring thunder.

The two Ashvins: Celestial beings of soothing dawn.

The Maruts: Celestial beings of wind and lightning.

3 Indestructible: Translates akara, which is the name of the sacred syllable OM, the sonic manifestation of the divinity.

4 Sdhyas: A class of celestial beings mentioned in Vedic literature.

The Vishva deities: Refers to at least ten minor deities, according to Purnic literature.

Asuras: Within the celestial realm, those “ungodly” beings who oppose the benevolent celestial beings and divinities.

5 Bhshma: The great Kaurava elder and leading warrior.

Drona: The teacher of warfare for both Arjuna and Duryodhana, who fights for the Kauravas.

The son of the charioteer: Karna.

6 Vyu: A Vedic deity and personification of “the wind.”

Yama: A Vedic deity and the personification of “death.”

Agni: The powerful Vedic deity of “fire.”

Varuna: The Vedic deity of law and order; also identified as the ruler of the universe.

Prajpati: The “progenitor” of humankind.

The Great-Grandfather: The deity of creation, Brahm.

7 Frightful, awesome: Translates ghora, which has both negative and positive senses. I have attempted to include both in this compound phrase.

8 Janrdana: Name for Krishna meaning “one who excites humans.”

1 This verse is often not included in editions of the BG. When it is presented, it typically appears unnumbered.

Primordial nature: translates prakti.

The person: Translates purua. It is often translated simply as “spirit” and understood as the antonym of the term prakti, often taken simply as “matter.” However, in the BG, the word purua is more fully translated as “person,” denoting the “self,” an individual spiritual being, a particular center of consciousness. Like the word “self,” it can incorporate the sense of the embodied condition of a “person” in this world, or it can refer to the “person” liberated from this world, situated in the highest realm (BG 15.16). The BG also presents the “Person,” the divinity personally present in all beings, or “the ultimate Person,” the supreme divinity of Krishna, also referred to as “the everpresent supreme Lord” (avyaya vara) (BG 15.17).

The field: translates ketra.

The knower of the field: translates ketra-jña.

2 Various types of sacred hymns: Refers to the Vedas.

The aphoristic phrases concerning Brahman: Translates brahma-stra, also the name of a famous philosophical text (the Vednta Stra) that presents a vision of the essential philosophy of the Upanishads.

3 Children: Translates ptra, literally “a son,” taken here as children in general.

Spouse: Translates dra, literally “a wife.”

4 Truth: Translates tattva, which can also mean “reality.”

1 Negligence: Translates pramda, also meaning “madness” or “intoxication.”

2 Illumination: Translates prakam, describing sattva.

Activity: Translates pravttim, describing rajas.

Bewilderment: Translates moham, describing tamas.

1 Ashwattha tree: Understood as a kind of fig tree, first mentioned in BG 10.26. Some commentators understand this name to refer to the banyan tree.

2 Taste: Translates rasa, which also means “juice” or “flavor.”

3 Four types of foodstuffs: The four ways in which foods are eaten: licked, chewed, sucked, and swallowed.

4 Forgetfulness: Translates apohanam, which can also mean “the removal [of remembrance and knowledge].” For commentators, forgetfulness can be seen as both positive and negative.

Vednta: Meaning “the end of the Vedas,” referring to the Upanishads or to the Vednta Stra, a work composed of a comprehensive interpretation and synthesis of Upanishadic philosophy.

5 The perishable: Translates kara, which can mean “destructible” or “alterable,” referring to the bodies of all beings in this world.

The imperishable: Translates akara, referring to persons who are not bound to this world, liberated even while in it.

6 The three worlds: Refers to the upper, lower, and middle worlds of this universe.

Everpresent supreme Lord: Translates avyaya vara, presented in the third person. The supreme Lord who enters the worlds and the living beings is a third type of purua, or “person,” indeed the “ultimate person,” a distinctive manifestation of Krishna’s supreme divinity. This manifestation is identical with what is described in the following verse, spoken of in the first person, which is Krishna himself as he stands before Arjuna.

1 What previously has been enjoined: Refers to what was stated in the Vedas.

1 According to the degree of sattva: Translates the phrase, sattvnurp, meaning the greater the degree of sattva, the more pure the faith. Every combination of the essential qualities contains some degree of sattva.

Faith: Translates raddh, which means literally, “where one places one’s heart.”

A person: Refers to the embodied soul as it is influenced by the essential qualities of nature, and not the soul proper.

2 Twice-born: Translates dvija, referring to a Brahmin, a member of the priestly and educated class. The Brahmin is born twice, first through a physical birth, and then through the initiatory rite-of-passage.

3 “Asat” [not SAT]: Meaning literally, “not true” or “what is not the supreme truth.”

Not truly that: Translates tat, the correlative pronoun of yat (“which”) found in the first half of the verse; “that” refers to that which is “sacrificed, given, etc.,” echoing the efficacious TAT presented in BG 17.25.

1 Actionlessness: Translates naikarmya, which means literally, “action without any binding consequences [for the one who acts].”

2 This verse begins Krishna’s summary of the greater secret, which is a transcendent state of being that focuses upon Brahman and Purushottama. From the beginning of this chapter up to the present verse, Krishna’s summary of his great secret is presented.

3 Comes: Translates viate, which can also mean “enters into” or “comes back.”

4 “I shall not fight”: Translates the phrase, na yotsya iti. Note the similar sounding last word of this verse, niyokyati, which translates the phrase “primordial nature shall force you.” This is an example of Krishna’s clever play on words.

5 A mystical machine: Translates the word yantra, which can refer to “the body” or even to “the complex workings of the whole cosmos.”

6 A greater secret: Translates guhyatara. This “greater” secret, more secret than the [previous] secret, constitutes the transcendent state of realizing Brahman and the development of a vision of the “supreme Self,” purua, or the “supreme Lord,” vara, within one’s own heart and the hearts of all living beings. The “greatest secret” of Krishna is introduced in the following verse and expressed in subsequent verses.

The [previous] secret: The first of three secrets, constituting Krishna’s words on acting in the outer world according to one’s nature, without being attached to the fruits of one’s actions. This first secret is to act out of love, and its summary begins with the first verse of this chapter.

7 The greatest secret of all: Translates sarva-guhyatama.

Loved: Translates ia, which literally means “wished” or “desired.” “You are so much loved by me” therefore conveys the sense of an impassioned love, a divine yearning.

Well-being: translates hita, which can also mean “advantage,” “welfare,” “benefit,” or “good.”

8 Forms of dharma: Translates the plural form of dharma.

9 Lovingly worshipped: This phrase translates ia, which, interestingly, is a past participle derived from two different verbal roots, meaning either “sacrificed, worshipped” (yaj) or “loved, desired” (ich). Though most scholars understand this participle to be the first of these meanings, I have used “lovingly worshipped” to reflect its expressive ambiguity. It is also interesting to note that this participle bears the sense of “loved” or “desired” several verses earlier, in Krishna’s impassioned words, “You are so much loved [ia] by me!” (BG 18.64).

10 Causes a state of rapturous bliss: Translates romaharshana, meaning “bodily hairs standing on end” or the “thrilling of bodily hairs.”

11 Supreme secret of yoga: Translates guhya para yogam.

12 O King: Refers to Dhritarshtra.

13 Hari: A name for Krishna meaning “one who takes away,” referring either to one’s heart or one’s troubles.

14 Fortune: Translates r, which can also mean “light,” “splendor,” “beauty,” “auspiciousness,” “success,” or “prosperity.”

Triumph: Translates vijaya, which also means “victory” or “conquest.”

Well-being: Translates bhti, which also means “prosperity,” “might,” “power,” “wealth,” or “fortune.”

Lasting righteousness: Translates dhruv nti. The word nti means “wise conduct,” “political wisdom,” or “moral philosophy.”

1 Yoga-My appears in BG 7.25; My appears in BG 4.6, 7.14, and 18.61.

2 The name Yogeshvara appears in BG 11.4, 11.9, 18.75, and 18.78.

3 The name Yogi for Krishna appears in BG 10.17.

4 The “ultimate secret” is presented in BG 4.3.

5 BG 6.46.

6 For other examples of how yoga is construed with bhakti, see BG 6.31, 8.10, 9.14, 9.34, 12.1, 12.2, 12.14, 13.10, and 14.26.

7 Some verses exhorting souls to remember Krishna are: 7.30, 8.7, 8.13, 8.14; to know Krishna: 5.29, 7.3, 7.10, 7.12, 7.30, 10.24, 10.27, 15.19, 18.55 (twice); to understand Krishna: 4.14, 7.6, 9.6, 10.2, 10.3; to see Krishna: 4.35, 5.18, 6.29, 6.30, 11.3–8, 11.54.

8 Meditating on Krishna: 9.22, 10.8, 12.6; intent on him: 2.61, 6.14, 12.6, 12.20, 18.57; immersed in him: 4.10, 12.10; with thought focused upon him: 6.14, 10.9, 18.57; with mind on him: 5.13, 7.1, 9.13, 9.34, 12.2, 12.8, 12.14, 18.65; with thought on him: 12.7, 12.9, 18.57, 18.58.

9 Taking refuge in Krishna: 4.10, 7.19, 7.29, 9.18, 9.32, 18.56, 18.66; renouncing actions for Krishna: 3.30, 5.13, 12.6, 18.57.

10 Coming to Krishna: 4.9, 4.10, 6.47, 7.14, 7.15, 7.19, 7.23, 8.7, 8.15, 8.16, 9.11, 9.25, 9.28, 9.34, 10.10, 11.55, 13.18, 14.2, 18.55, 18.65, 18.66, 18.68.

1 See BG 7.6 and 9.18; in BG 10.8, the word prabhava is presented without pralaya, but is juxtaposed in the next line with the verb pravartate, meaning “is set forth into motion,” further continuing the cosmological idea of prabhava.