bhagavad gita prakasa
TRANSCRIPT
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THE SRIMAD BHAGAVAD-GITA
TRANSLATED BY JAGANNATHA PRAKASA
SETTING THE
STAGE
:
AN
INTRODUCTION
The Bhagavad-Gita (lit. "Song of God") is a portion of the much larger Mahabharata, the great history of thedescendants of King Bharata. That great epic relates the events which led up to the speaking of the Bhagavad Gita.
In order to set the stage for our examination of the Song of God, a brief recounting of these events is in order.Long
long ago, in the celestial or heavenly spheres, there were eight Vasus. These deities are the attendants of Lord
Indra (the deva or god of rain and thunder, often referred to as the chief of the gods). Once these Vasus visited the
earth and happened upon the sacred hermitage of the renown sage Vashistha, who was not at home at the time.
Feeling weary from their journey, the Vasus approached Vashistha's kamadhenu, or cow of plenty. Being amazed
at the cow's ability to supply unlimited amounts of milk of its own accord, the devas decided to steal her. When
the sage returned and discovered what had transpired, he cursed the Vasus, forcing them to take birth on earth as
men.
The Vasus, appalled at the prospect, approached the sage and begged his forgiveness. Vashistha refused to reverse
his curse however. To console them, he suggested that if they could find a women who would willingly birth them,then immediately kill them, they could resume their heavenly occupations more quickly.
The Vasus besought the aid of Gangadevi (Goddess of the sacred river Ganges). They told her of their plight and
she agreed to act as their mother and executioner.
After some time Gangadevi, in the form of a beautiful women, met King Santanu, who was walking along the banks
of the Ganges. Upon seeing the beauty of the goddess, he proposed marriage. This request she quickly granted, on
the proviso that he never interfere with anything she did, regardless of how abhorrent her actions might appear.
The King agreed and the two were wed.
One by one the Vasus were born to Gangadevi and, much to the horror of the king, one by one she took their life
by throwing them into the river Ganges. That is, until the eight son was about to be destroyed.
As Gangadevi prepared to throw her eighth child into the river, the king forbade her, saying that he could bear no
more. This son, he demanded, must be allowed to live.
The goddess of the holy river smiled and replied that as the king had broken his promise to her she must leave him.
Handing him the baby she explained the nature of the children and why she had destroyed them. Thereafter she
vanished.
The king named the lad Devavrata, one who takes a divine vow, and raised him with love and fairness. This son
proved to be a good and faithful child of his father.
After many years, King Santanu fell in love with a certain fisherman's daughter. Requesting her hand in marriage,
the fisherman declined, stating that as the king already a son, any son born of his daughter could not becomesuccessor to the throne. The broken-hearted king left.
In time Devavrata found out the cause of his father's dejection and, as a loyal son, approached the fisherman with
a solution to the problem. He offered to renounce his claim to the throne and take a vow of life-long celibacy, lest
his progeny seek the throne. Thus his name proved to be a prophecy regarding this divine vow. The devas were so
pleased with his renunciation that they renamed him Bhishma the Terrible.
The fisherman approved of this arrangement, and allowed his daughter to wed the king.
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King Santanu and the fisherman's daughter, Satyavati, were wed and in time had two sons, Chitrangada and
Vichitravirya. Each of these died early and without offspring due to poor health. Queen Satyavati, wishing to leave
an heir to the throne, approached Bhishma for sex. He, of course, refused to comply due to his vow of celibacy.
The wives of the two deceased princes then married and had two sons, Dhritarashtra and Pandu.
Again these sons were weak, the prior being born blind and the latter sickly. Due to the elder son's blindness,
Pandu ascended the throne.
In time Dhritarashtra produced one hundred sons, known as the Kauravas ("descendants of King Kuru"), and Pandu
produced five: the Pandava princes Yudhisthira, Bhima, Arjuna, Nakula and Sahadeva.
All the royal princes, the Kauravas as well as the Pandavas, were well trained in the military sciences by Drona, who
was said to the most expert military strategist then living.
Not long after this, the Bharata King Pandu unexpectedly died. After his death Dhritarashtra, with help of Bhishma,
ascended the throne and raised the Pandavas, who were still quite young, along with his own one hundred sons. In
time the Pandavas became righteous and very powerful, whereas the sons of Dhritarashtra grew corrupt, though
also quite puissant.
Out of envy Duryodhana, the eldest Kaurava, sought to murder the Pandavas in order to ascend the throne
unchallenged. Through a long series of fascinating and inspiring events, faithfully recorded in the Mahabharata,
the situation steadily worsened. In time the eldest Pandava, Yudhisthira, won dominion over the kingdom. This
defeat infuriated not only Duryodhana, but all the Kauravas.
Now it happened that Sri Krishna, Who is the Blessed One Incarnate, was living on the earth at that time. Sri
Krishna favored a peaceful resolution of the conflict, which the Pandavas also sought, and so became their
representative in the negotiations.
The Pandavas, who were the rightful heirs to the throne, offered to give up everything in the name of peace. They
requested only five villages, one for each of them. Duryodhana replied that he would not give them so much as an
inch of land. Due to his power-mad mentality, war became inevitable. Through Sri Krishna's mediation, an
agreement between Duryodhana and the Pandavas was established whereby all of Krishna's military might (Hewas king of Dwaraka), went to the Kauravas, whereas Krishna Himself became the unarmed charioteer of the
righteous Pandava prince Arjuna.
On the appointed day both sides took their place on the field of battle. King Dhritarashtra, being blind, requested
the sage Sanjaya, to narrate the battle scene for him. Sanjaya was, according to scholars such as Swami
Chidbhavananda, temporarily endowed with the powers of intuitive cognition or second sight (which is sometimes
called remote viewing) so that he could ascertain the events and dialogues of the battlefield. Srila Bhaktivedanta
Swami comments: Sanjaya was a student of Vyasa, and therefore, by the mercy of Vyasa, Sanjaya was able to
envision the Battlefield of Kurukshetra even while he was in the room of Dhritarashtra.
ARJUNA VISHADA YOGA:THE YOGA OF ARJUNA'S SORROW1:1: Dhritarastra asked: My people and the people of Pandu assembled on the field of righteousness known as
Kuruksetra desiring to fight. What did they do, O Sanjaya?
1:2: Sanjaya replied: Having seen the Pandava army drawn into battle array, King Duryodhana then approached his
preceptor [Drona] and spoke the following words:
1:3: O master, behold this great military of the people of Pandu arrayed by your skillful disciple, the son of
Drupada.
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1:4: Here are heroes in battle, mighty archers equal to Bhima and Arjuna: Yuyudhana, Virata and Drupada, each a
maha-rathah [or great chariot fighter proficient in war and able to defeat ten thousand archers single-handedly].
1:5, 6: The greatest mortals of all, including Dhristaketu, Cekitana and the fearless Kasiraja, Purujit, also Kuntibhoja
and Shaibya,
Yudhamanyu and the mighty Uttamauja, [Abhimanyu] the courageous son of Subhadra [and Arjuna] and the sonsof Draupadi; all of whom are certainly great chariot fighters.
1:7: O best of the bramanas, all of my warriors are most powerful, but for your information I will tell you only of
the military leaders.
1:8: Your honored self, Bhishma, Karna and Kripa are victorious in battle even as Ashvatthama, Vikarna and
[Bhurishrava] the son of Somadatta are.
1:9: There are many other heroes as well who are prepared to sacrifice their very lives for my sake. They are armed
with many weapons and missiles and all are well equipped for battle.
1:10: [Behold] our unlimited forces, commanded by [venerable Grandfather] Bhishma and their limited army,
commanded by Bhima.
1:11: "Everyone in this panoply of troops, divided by divisions and stations, defend [Grandfather] Bhishma!"
1:12: [Bhishma], the grand sire and elder of the Kuru dynasty, encouraged him [Duryodhana] by roaring like a lion
and loudly sounding his mighty conch.
1:13: Then the conchs, kettledrums, tabors, small drums and cow-horns in unison quickly blared forth their
tumultuous sounds.
1:14-19: Thereafter, seated on a great chariot drawn by white horses, Madava [Shri Krishna] and Pandava [Arjuna]
likewise blew their celestial conchs.
Hrishikesha [Shri Krishna] blew Panchajanya, Dhananjaya [Arjuna] blew Devadatta and Bhima, 'whose actions
inspire fear,' sounded the great conch named Paundra. King Yudhisthira, the son of Kunti, blew his conch, named
Anantavijaya. Nakula and Sahadeva sounded Sughosa and Manipuspaka.
That expert archer the king of Kashi, Shikhandhi, the great chariot fighter, Dhristadyumna and Virata, as well as
Satyaki the unconquerable -
O lord of the Earth [Dhritarastra] - and Drupada, the sons of Draupadi and the well armed son of Subhadra
[Abhimanyu] all sounded their respective conchs.
That tumultuous uproar shattered the hearts of the sons of Dhritarastra and even oscillated the sky and earth.
1:20: Then, in battle array with the banner of Hanuman, the son of Pandu [Arjuna] prepared to engage. Beholdingthe sons of Dhritarastra, he took up arrows and spoke these words unto Hrishikesha [Shri Krishna], O lord of the
earth.
1:21-23: Arjuna said, O Unlapsing Vishnu, please place my chariot in the midst of both armies so that I may behold
all those desiring to fight, both those with me and those with whom I must enter into this strife of war.
I wish to look upon those assembled here by the evil minded son of Dhritarastra who are intent upon fighting to
please him.
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1:24: Sanjaya said: Thus addressed by Gudakesha [Arjuna], Hrishikesha [Shri Krishna], O descendant of Bharata,
placed that best of chariots in the midst of the armies.
1:25: In the presence of [Grandfather] Bhishma and Drona, as well as all the rulers of the earth, [the Lord] spoke
these words: O child of Partha, behold all these Kurus who are thus gathered.
1:26: There the son of Partha [Arjuna] saw stationed before him fathers, grandfathers, teachers, maternal uncles,brothers, sons, grandsons, friends and fathers-in-law; indeed well-wishers were in both armies.
1:27: Having seen all these relatives so situated, the son of Kunti [Arjuna] was filled with compassion and with
deepest lamentation spoke thus:
1:28, 29: Arjuna said: O Krishna, seeing all these relatives standing ready and eager to fight, my limbs falter and my
mouth is parched.
My body is trembling and my hairs are standing erect. Gandiva [my bow] is slipping from my hand and indeed, my
skin is burning.
1:30-35: I am unable to stand; my mind seems to reel and I see adverse omens O Keshava [Krishna].
I see no benefit in killing my own relatives in battle, nor do I desire victory or the kingdom nor [the subsequent]
happiness, O Krishna.
O Govinda, what use to us is the kingdom? Where is the enjoyment in life? For whose sake do we desire the
kingdom, material enjoyment and happiness?
Those for whom we desire these things - our teachers, fathers, sons, indeed, even our grandfathers - are standing
ready to battle and give up their lives and wealth.
Other relations as well, including our maternal uncles, fathers-in-law, grandsons and brothers-in-law; all these I do
not wish to kill, even if I am killed by them, O Madhusudana [Krishna].
O Janardana [Krishna], what pleasure would there be, even if the three worlds were given in exchange for a
kingdom; how then for the sake of this earth shall I kill the sons of Dhritarastra?
1:36: Only guilt will cleave to us by killing these aggressors, therefore we are not justified in slaying the sons of
Dhritarastra. Indeed, how can we attain happiness by murdering our relations and relatives, O Madhava [Krishna]?
1:37, 38: Although these [Kauravas] do not see their fault - their minds being overpowered by greed - the
destruction of families and the oppression of friends is a crime.
Why should we, who know the sin of destroying a dynasty, not cease from this crime, O Janardana [Krishna]?
1:39-42: With the destruction of a family its noble traditions perish. When its eternal rites and religious principles
are destroyed, the whole dynasty is overtaken by irreligion.
O Krishna, irreligion having become prevalent the women of the family become adulterated. When the women
become corrupt, O descendant of Vrishni, caste confusion is generated.
Such confusion brings to hell the slayers of the family and the family itself. Then the ancestors are deprived of their
sacrificial offerings of rice cakes and water and hence they also fall.
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By such faults on the part of the destroyers of the family, caste confusion leads to the devastation of caste
religious traditions as well as the eternal family traditions.
1:43-45: We have heard, O Janardana [Krishna], that those who spoil family traditions have hell as their eternal
abode.
Alas, due to greed for royal pleasures we have determined to commit a great sin and are prepared to kill our ownrelatives.
Even if the sons of Dhritarastra, weapons in hand, should kill me unarmed and without resistance in battle, for me,
that would be better.
1:46: Sanjaya said: Having thus spoken, his mind overwhelmed with grief on the battlefield, Arjuna sat down in his
chariot and dropped his bow and arrows.
SANKHYA YOGA:YOGA OF THE INTELLECT2:1: Sanjaya said: Madhusudana [Krishna] spoke these words unto [Arjuna] who was overcome with compassion
and whose distressed eyes were filled with tears of lamentation:
2:2: The Blessed One said: O Arjuna, from whence does this despondency come upon you now that peril has
come? It is disgraceful and unbecoming of an Aryan. If it continues you will certainly be debarred from the upper
planetary systems such as Svargaloka.
2:3: Do not adopt this impotence, O son of Partha; it is not appropriate for you. Give up this petty weakness of
heart, stand up, O Paramtapa [Arjuna].
2:4: Arjuna said: O Madhusudana, O slayer of enemies, how can I battle Bhishma and Drona with arrows and fight
against those who are worthy of my worship?
2:5, 6: It is better to live on alms here, in this world, than to slay the noble gurus simply to enjoy wealth and desire
when those enjoyable things would be tainted with their blood.
Nor do we know which is better for us, that we should conquer them or they should conquer us. Situated before us
are the sons of Dhritarastra, whom, should we kill, we would not desire to live.
2:7: Due to my faulty and inferior nature my heart is confused concerning my [military] duty and religious
obligations. I take refuge of You as Your disciple; please tell me decisively what is best for me.
2:8: Having obtained a prosperous and unrivaled kingdom on earth or even lordship over the devas, even that
would not dispel my lamentation which is withering away my senses.
2:9: Sanjaya said: Having thus spoken to Hrishikesha [Krishna] Gudakesha [Arjuna], the terror of his foes, said to
Govinda, "I will not fight," and fell silent.
2:10: O descendent of Bharata [Dhritarastra], in the midst of both armies Hrishikesha [Krishna], smiling as it were,
said these words unto the lamenting [Arjuna]:
2:11: The Blessed One said: While speaking learned words, you are mourning for what is not worthy of grief. Those
who are wise lament neither for the living nor for the dead.
2:12: Never was there a time when I did not exist, nor you, nor all these kings, nor in the future shall any of us
cease to be.
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2:13: As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul also
passes into another body at death. A sober person is not bewildered by such a change.
2:14: O son of Kunti, sensory perceptions afflict one with cold, heat, pleasure and pain. They appear and disappear
and are impermanent. Therefore endure them all O descendent of Bharata.
2:15: One who is never distressed, O best among men, and who remains unaltered [in the face of] suffering andpleasure and is patient, he is eligible for immortality.
2:16: Being does not come from the non-existent, nor does non-being arise from the eternal. This is the considered
conclusion of those who see the truth.
2:17,18: Know you by Whom all this imperishable is pervaded. The destruction of this immutable is not possible for
anyone.
All these bodies are perishable, but it is said of the eternal embodied soul that it is indestructible and
immeasurable, therefore fight, O descendent of Bharata.
2:19: Anyone who considers the slayer or anyone who knows the slain and thinks him killer or killed lacks
discernment. No one slays nor is anyone slain.
2:20: It [the immutable soul] is not born, It does not die, at no time did It come into being, nor will It come into
being hereafter. It is unborn, eternal, permanent and ancient. It is not killed when the body is slain.
2:21: How can that person who knows the soul to be indestructible, eternal, unborn and immutable, O child of
Partha, slay anyone or cause another to kill.
2:22: Just as a man casts off worn out clothing and accepts new ones, even so the embodied soul discards worn
out bodies and enters into different ones.
2:23, 24: This soul cannot be severed by weapons, burnt by fire, wetted with water, nor dried by the wind.
It is unbreakable, unburnable, It cannot be wetted nor dried. It is eternal and all-pervading, equable, immovable
and eternally constant.
2:25 - 28: The soul is said to be unmanifested; It is inconceivable and unchanging. Therefore, knowing the soul to
be thus, you should not lament.
Moreover, if you determine the soul to be constantly born and eternally dying, even then, O mighty armed one,
you ought not to lament.
For those born death is certain and for those dead birth is certain. For the sake of the inevitable you ought not
lament.
All beings are unmanifested in the beginning, manifested in the middle, and again unmanifested in the end. Odescendent of Bharata, where therein is cause for lamentation?
2:29: Some see the soul as amazing. Some speak of the soul as amazing, while others hear of it as amazing. Still, no
one truly knows the soul.
2:30: One whose rampart is the material body is actually an eternal and indestructible soul encased within a
material form. This is the situation of all living entities, O descendent of Bharata, therefore you do not deserve to
lament.
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2:31, 32: Considering your personal religious and moral duty, you ought not to vacillate in the face of this sacred
obligation. Indeed, for a ksatriya [a warrior] nothing is better than war.
O child of Partha, happy is the ksatriya who obtains a battle such as this which comes of its own accord, for
thereby the gates of heaven are caste wide open.
2:33 - 38: Therefore, if you will not perform your religious and moral duty of fighting as a matter of personalobligation, then your reputation as a warrior will be abandoned by the acquirement of guilt.
All beings will speak of your everlasting dishonor. For one who has been honored, dishonor is worse than death.
The great chariot fighters will determine that you fled from the battle due to fear. You, who once relieved great
honors, will be lightly esteemed by all.
With many disrespectful words your enemies will mock your competence. What could be more painful than that?
If slain you will gain the heavenly realms and if victorious you will enjoy the earthly kingdom.
Therefore, O son of Kunti, arise and battle with a resolved spirit.
Esteeming happiness and sorrow, gain and loss, victory and defeat as equals, engage in the battle and you will
acquire no guilt.
2:39: All this is described in sankhya - the yoga system which consists of taking refuge of wisdom in order to
renounce the fruits of one's deeds - but hear this through your intelligence, joined with which, O child of Partha,
you will be released from the bondage of action and reaction.
2:40, 41: In this effort there is no loss or reversal. Even the slight performance of this duty releases one from the
greatest fear.
Have single-pointed resolution of your intelligence, O beloved of the Kurus, for indeed the intelligence of those
without this resolution is many branched.
2:42 - 44: Flowery words are spoken in the Vedas for the unwise, who delight in study and debate, O son of Partha;
they say there is nothing else.
They are full of desire and have the heavenly realms as their highest goal, thus they perform peculiar actions in
order to produce fruits of good birth, pleasure and power.
Those who cling to pleasure and power have deluded minds, their intellects are not resolved for spiritual
contemplation and trance.
2:45, 46: The Vedas describe the three qualities of material nature. O Arjuna, be untouched by these. Be devoid of
duality, abide in eternal goodness, be free from the concept of acquisition and preservation and be established in
the Self.
As the use of a full well is negligible when the land is flooded all around, in the same way, the Vedic literatures are
not required by a qualified brahmana who knows the truth.
2:47, 48: You certainly have the right to perform [worthy] actions, but not to the fruits thereof at anytime. Seek
not the results of your actions. If you are not attached, they will be as inaction.
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Fixed [established] in [karma] yoga, (thereby becoming) equipoised, perform your actions, giving up, O Dhananjaya
(O Conqueror of Wealth), attachment to success and failure. This equanimity is called yoga.
2:49: Keep all inferior action far away, O Dhananjaya. With intelligence surrender to (or take refuge in) the Yoga of
devotion. The wretched desire the fruits of their actions.
2:50: One who is fixed in devotion can get rid of, in this life, both good and bad reactions. Therefore, for the sakeof union [with devotion], engage devotion in all activities, for your well being.
2:51: With the intelligence yoked, abandoning the fruits born of action, the wise ones are liberated from the
bondage of repeated births and attain that platform which is free from all disease.
2:52, 53: When your intellect, which is full of illusion, crosses beyond, then will you achieve equanimity for all that
has been and will be heard.
When you are no longer bewildered by the Vedic texts, when your intellect remains fixed in spiritual
consciousness, then you will attain self-realization.
2:54: Arjuna said: Please describe how one who is thus steadfast in wisdom, who is established in meditative
trance, O Keshava, and whose intelligence is steady, speaks, sits and walks.
2:55: The Blessed One said: When all types of desire and mental concoctions are cast off by the soul, O child of
Partha, then is the soul said to be satisfied and steady in wisdom.
2:56: One whose mind is unagitated by misery and happiness, who has no desire, is free from attachment, fear and
anger and who is steadfast in thought is called a muni (sage).
2:57: One who is everywhere without attachment, who neither praises the good nor despises the bad, such a one
is fixed in the insight which leads to liberation.
2:58: When the senses are withdrawn from sense objects as a tortoise withdraws into his shell, one is fixed in the
insight leading to liberation.
2:59: By practicing abstinence the embodied living entity may turn away from the objects of the senses, but only
by experiencing the Highest does the taste for sense enjoyment leave.
2:60, 61: O child of Kunti, while striving with the senses even the learned are tortured and forcefully carried away
by the mind.
Having restrained all these [senses], one who intently abides in Me, whose senses are kept completely under
control, such a one is fixed in the insight leading to liberation.
2:62, 63: When pondering the objects of the senses, attachment to them develops, from that attachment desire is
produced and from desire anger arises.
From anger comes delusion, from delusion loss of memory occurs, from the loss of memory the intelligence is
ruined and when the intelligence is ruined one perishes.
2:64, 65: Free from attraction and repulsion for the objects of the senses, self-controlled and self-governed, God's
mercy is attained.
With that mercy all lamentations are destroyed and a peaceful mind is produced; with this the intelligence soon
becomes established.
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2:66 - 68: For those who are unyoked there is no intelligence. Among the unyoked there is neither direct
perception nor non-perception. Devoid of peace, where is happiness?
The intelligence of one whose mind is engaged in the senses wanders about aimlessly like a wind driven boat on
the water.
Therefore, O mighty armed one, one whose senses are restrained from sense objects has the intelligence fixed.
2:69: What is night for all living entities is the time of awakening for the self-controlled. The time of awakening for
all living entities is likewise night for the all-knowing sage.
2:70 - 72: As the ocean is always being filled yet remains motionless, so too one attains peace unto whom all
desires enter [but do not move], not one who craves desires.
Abandoning all material desires a person lives free from longings, ownership and false ego; thereby peace is
attained.
O child of Partha, once this sacred state is achieved one is no longer bewildered. Being thus situated, even at the
end of life the kingdom of God is attained.
KARMA YOGA:THE YOGA OF ACTION3:1: Arjuna said: O Janardana (Krishna, Worshiped by men), O Keshava (Krishna, the Long Haired), why do You
want to engage me in ghastly warfare, if You think that intelligence is better than fruitive action?
3:2: Due to Your apparently perplexing words, my intelligence is confused; therefore please tell me decisively how
I may attain the highest.
3:3: The Glorious One said: In this world, as I have previously explained O sinless one [Arjuna], there are two kinds
of determined yogis: the jnana-yogins who seek union through knowledge of the categories of existence and those
who employ the linking process of action.
3:4, 5: Neither through action or by abstinence from action does one achieve the state of naiskarmyam [inaction-
in-action], nor by renunciation alone can one attain perfection.
Because no one, at any time, even for a moment, remains without performing some action. All who are born of
qualities of material nature are helplessly forced to act.
3:6, 7: One who controls the sense organs with the mind, yet ponders sense objects is known as a fool and a
hypocrite
But one who, by virtue of the mind, begins to regulate the senses through the sensory organs, O Arjuna, and to
practice karma yoga without attachment is superior.
3:8, 9
Perform your obligatory actions. Indeed action is better than inaction because even your bodily maintenance
would not be possible by inaction.
This world is bound by its actions to this end, but you, O child of Kunti, perform your actions for the sake of
sacrifice and be liberated from attachment.
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3:10, 11: In olden times the deva of progeny, upon creating the generations, said, "By sacrifice you will propagate.
This will be your milk cow of plenty."
By this the devas are supported and by this they will support you. This mutual support is good and by it you will
achieve the highest.
3:12: The devas will give you all desired objects when they are nourished by sacrifices, but one who enjoys withoutmaking offerings to them is a thief.
3:13: The righteous who eat the remnants of sacrifice are freed from all kinds of sins, but those sinful people who
cook for their own sake eat only sin.
3:14, 15: Material bodies are born from foods. Food grains are produced from rains. Rains come from the
performance of sacrifice and sacrifice is born of action.
All actions arise from the Vedas. Know that Lord Brahma, who is directly manifested from the all-pervading,
Imperishable [God], has eternally established the sacrifice of actions.
3:16: Thus set in action, one who does not adapt to this cycle in this life, who lives in sin, satisfied only by the
senses, such a person, O child of Partha, lives in vain.
3:17, 18: One who delights in the Self, is satisfied in the Self and is satiated in the Self, for such a one, there are no
obligatory activities.
For such a one it is as if no actions are performed because there is no purpose for actions being performed, nor
does such a person seek meaning from the living entities.
3:19: Therefore, without attachment, always perform your obligatory actions for by performing such activities
without attachment one attains the Highest.
3:20: Through action Janaka and others attained perfection. Likewise, for the protection of the world you ought to
perform [your requisite] actions.
3:21: Whatever preeminent people do that alone sets the standard which others emulate.
3:22 -24: O child of Partha, there are no requisite actions for Me in all the three worlds, nor do I desire to obtain
anything, nonetheless, even I engage in activities.
If at any time I ceased from engaging in actions, all people would follow My path, O child of Partha.
If I did not act these worlds would all be ruined. There would be caste confusion and I, the Creator, would destroy
all these living entities.
3:25: Just as the ignorant act due to their attachment to fruitive reactions, O descendent of Bharata, so too those
who are knowledgeable should act, but without attachment, for the protection of the world.
3:26: Those who are knowledgeable should not cause the intelligence of the ignorant to be disturbed with regards
their attachment to actions, but rather should encourage them to yoke their minds [to Me] and thus favorably
engage in all activities.
3:27: All types of activities are being performed by the [three] gunas [qualities or aspects] of material nature, yet
the living entity, who is deluded by false ego, thinks him/her self the doer.
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3:28, 29: O mighty armed one, those who know the truth understand the distribution of the qualities and actions
and hence their senses are not attached to sense objects.
Those who are deluded by the qualities of material nature and are attached to material activities, who are dull-
witted and whose knowledge is incomplete, should not be disturbed by those whose knowledge is complete.
3:30: Renounce all types of activities unto Me, in complete consciousness of Me, free from desire orpossessiveness. Being thus free, fight [do your duty] without mental pain or anxiety.
3:31, 32: Those who practice My eternal doctrine with faith and who are devoid of envy are freed from all karmic
reactions.
But those who are envious, who do not practice My doctrine, and whose knowledge is deluded, know them to be
ruined and devoid of consciousness.
3:33: All living entities follow their own natures, even those who have knowledge act according to material nature,
so what can repression accomplish?
3:34: Attachment and detachment of the senses for their objects must be regulated. One should not come under
the domination of either of these as they are obstacles [to self-realization].
3:35: Better is one's own duty though poorly exercised, than that of another, even if performed well. It is better to
die performing one's own duty because to observe the duty another is filled with dread.
3:36: Arjuna asked: By what is one impelled, even without desiring it, to sin? O descendant of Vrishni; it is as if one
were incited by force.
3:37: The Blessed One replied: It is desire and anger, which are born of all-devouring passion. Know this to be the
very sinful enemy here in the material world.
3:38, 39: As fire is enveloped by smoke, as a mirror is covered by dust and the embryo is enveloped by the womb,
likewise is this [conditioned jivatman or individualized soul] enveloped by Its [desires].
[Thus conditioned] the wisdom of the wise is enveloped by the constant enemy, the forms of desire, O son of Kunti
[Arjuna], as by an insatiable fire.
3:40, 41: The senses, the mind and the intellect are said to be the seat [of all desires]. By these the knowledge of
the embodied living entities are covered and deluded.
Therefore, begin by regulating the senses, O best of the Bharatas, and destroy this inauspiciousness which is the
slayer of knowledge and understanding.
3:42: It is said that the senses are great, but superior to the senses is the mind, superior to the mind is the intellect
and the living entity is superior even to the intellect.
3:43: Thus knowing yourself to be superior to the intellect, restrain yourself and destroy the formidable enemy of
the forms of desire, O supremely armed one [Arjuna].
JNANA-KARMA-SANNYASA-YOGA:THE YOGA OF THE KNOWLEDGE OF THE RENUNCIATION OF ACTION
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4:1, 2: The Blessed One said: I instructed this immutable yoga system to the sun god Vivasvan. He taught it to
Manu and Manu taught it to Iksvaku.
Thus through disciplic succession the royal sages understood this knowledge, but with the passing of time the
great yoga system was lost to this world, O chastiser of enemies.
4:3: Today that ancient yoga system is declared by Me unto you. Because you are My devotee and friend I will fullyreveal this foremost of all mysteries.
4:4: Arjuna asked: You were born after Vivasvan; how am I to understand that in the beginning You thus instructed
him?
4:5: The Blessed One said: Many, many births both you and I have passed through. I can remember all of them, but
you cannot, O chastiser of enemies.
4:6: Although I am unborn, being the imperishable and supreme Lord of all those who are born, I manifest and
establish Myself within nature by My illusory power.
4:7: Surely, whenever and at whatever time righteousness declines, O descendant of Bharata, and there occurs a
predominance of unrighteousness, at that time I manifest Myself.
4:8: In order to deliver saintly people, to destroy the wicked and to firmly reestablish religious principles, I appear
age after age.
4:9: Those who accurately know the nature of My birth and divine activities, once the body is abandoned, are
never born again but attain Me, O Arjuna.
4:10, 11: Freed from attachment, fear and anger, always absorbed in Me, taking refuge in Me, purified through the
fires (or austerities) of knowledge, many have attained devotion to Me.
To those who betake themselves of Me in the manner mentioned I reward my path, but everyone follows Me in all
ways, O Arjuna.
4:12: Desiring success in fruitive activities men in this world perform sacrifices to the gods and quickly become
successful in their endeavors.
4:13: The fourfold caste system was created by Me in accordance with the divisions of qualities and works. Of that
system know Me to be the author, even though I do nothing and am immutable.
4:14: Actions do not taint Me nor do I desire fruitive activities. One who thus desires Me is not bound by karmic
reactions.
4:15: Knowing that the ancients, who also sought liberation, performed their actions in this way, you should follow
their example and perform your activities.
4:16: Even the great sages are deluded about what is action and what is inaction. I will explain action to you,
knowing which you will be liberated from all misfortune.
4:17: The nature of action should be discerned. One should understand wrong actions as well as inaction, for the
path of action is obscure.
4:18: One who sees action in inaction and inaction in action is intelligent among beings. Such a soul is perfectly
yoked [to the truth] in all activities.
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4:19, 20: One whose endeavors are without desire and ulterior motives, whose actions have been purified by the
fires of right-knowledge, such a person is called a pundit or learned person by those who understand.
Abandoning all attachment to fruitive activities, he is always satisfied, depending on none, ever engaged in
activities, yet doing nothing.
4:21: Hoping for nothing, controlling the mind and self, the wise renounce all material possessions. Their onlyactions are those demanded by the body. Thus no guilt is acquired.
4:22: Satisfied with whatever comes of its own accord, one is free from all dualities and envy; is equipoised in
success or failure, and although acting, remains unfettered.
4:23: One who is liberated and who is devoid of attachment, whose mind is established in knowledge and who
sacrifices all actions, has all reactions melt away.
4:24: Brahman is the oblation, Brahman is the clarified butter, Brahman is the fire of sacrifice. The offering is
performed by Brahman to reach Brahman through completely concentrated actions.
4:25 -30: Some yogis sacrifice to the devas while others perform sacrifices into the fire of brahman, thus they also
offer sacrifice.
Others offer the senses of hearing etc. into the fire of restraint while others offer sound vibrations and various
objects of the senses into the fire of the senses.
Still others sacrifice all the functions of the senses and the breath/energy of life into the fire of the yoga of self
restraint. Such sacrifice is sparked by knowledge.
Others sacrifice their possessions or offer the sacrifice of austerities and thus observe yogic austerities. Others
offer the sacrifice of Vedic study and the sacrifice of knowledge while still others become ascetics and take upon
themselves rigid vows.
Yet others sacrifice the incoming breath into the outgoing breath and the outgoing into the incoming, thus byrestraining the movements of the outgoing and incoming breaths they are intent on restricting the life air.
Others regulate eating by sacrificing the life air into the life air. All those who understand the goal of sacrifice have
their sins burnt up in the fire of sacrifice.
4:31: Those who have tasted the nectar of such sacrifices go to the Supreme. O best among the Kurus, this world is
not eternal; for one who does not sacrifice, how can the other be attained?
4:32: Thus there are many types of sacrifices promulgated in Vedas. They are all born of actions conducted in the
'mouth of brahman.' Knowing them you will be liberated.
4:33: Superior to the sacrifice of material objects is the sacrifice of knowledge, O chastiser of the enemy [Arjuna]
because all action [karma] culminates in knowledge [jnana].
4:34, 35: To learn that knowledge prostrate before, submissively question and render service to those who know
the truth and those realized saints will instruct you in knowledge.
[Realizing that knowledge] you will never again be deluded, O son of Pandu, but will see all living entities within
yourself and in Me.
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4:36: Even if you are the most sinful of all sinners, still by this boat of knowledge you will cross over the great sea
of sin.
4:37: Just as a blazing fire reduces wood to ashes, O Arjuna, so too does the fire of knowledge reduce all activities
to ashes.
4:38: Indeed, nothing comparable to pure knowledge exists here in this world. One who is advanced in yoga findsthis knowledge within himself in due time.
4:39: One who has faith and is determined to control the senses, achieves this knowledge. Having achieved it, such
a soul very soon attains the highest peace.
4:40: Those who are devoid of knowledge and who doubt the scriptural conclusions perish. For one who is filled
with doubts there is no happiness in this world or the next.
4:41: One who has renounced fruitive activities by yoga, whose doubts are cut asunder by knowledge, who has
mastered the self, is not bound by actions, O Dhananjaya.
4:42: Therefore, cut off the ignorance which is abiding in your heart with the sword of knowledge. Taking refuge in
yoga, O descendant of Bharata, stand and fight [or do your duty].
SANNYASA YOGA:THE YOGA OF RENUNCIATION5:1: Arjuna said: O Krishna, you are praising sannyasa-yoga [the renunciation of all activities] as well as karma-yoga
[performance of activities]. Please tell me decisively which of the two is better.
5:2: The Blessed One replied: Renunciation and the yoga of action [with devotion] both lead to the highest good,
but of the two, karma-yoga and sannyasa-yoga, the yoga of action [with devotion] is superior.
5:3: O mighty armed one, it should be understood that the true renouncer neither hates nor desires and is free
from duality. Such a person is free from bondage and is easily; liberated.
5:4: The ignorant say that knowledge [sankhya] and action [with devotion] are different. According to the learned,
one who is established in one of these obtains the complete fruit of both.
5:5: By means of sankhya philosophy one achieves that place which karma-yoga [with devotion] also attains.
Sankhya philosophy and karma-yoga [with devotion] are one. One who sees this sees things as they are.
5:6: By renunciation alone, O mighty armed one [Arjuna], one attains only suffering, but absorbed in yoga [with
devotion] a sage soon realizes brahman.
5:7: One who is yoked by karma-yoga, who is purified, who is self-controlled, who has conquered the senses and
who considers the welfare of all living entities, such a person is not tainted [by sinful reactions].
5:8, 9: Such a person who knows the truth and is so yoked [by karma-yoga], thus being convinced, considers
him/herself to be doing nothing although seeing, hearing, touching, smelling, eating, going, sleeping, breathing,
Talking, giving up, holding, opening or closing the eyes and applying the senses to the sense organs.
5:10: One who resigns all activities unto Brahman, abandoning all attachment, is not tainted by inauspiciousness as
a lotus leaf is untouched by the water.
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5:11: For the purification of the self yogis perform actions without attachment, utilizing the body, mind, intellect
and senses.
5:12: One who is yoked [by karma-yoga] gives up the fruits of all activities and achieves a firm and lasting peace,
whereas one who is not so yoked, who is motivated by the desire for the fruits of performed actions, is bound by
those attachments.
5:13, 14: Having mentally renounced all activities, one who is self-controlled remains happily in the 'city of nine
gates' [the material body], knowing that the embodied living entity neither acts nor causes others to act.
It is not the apparent doer who creates in this world, nor is it due to the connection of fruitive activities with one's
own nature; the actual stimulus is the Master [of the 'city of nine gates,' i.e. God].
5:15: The omnipotent God does not take anyone's sin or merit. It is by ignorance that knowledge is covered and by
this the living entities are deluded.
5:16: By knowledge, through which ignorance is destroyed, the highest knowledge is revealed to the living entity as
the rising sun.
5:17: With the intellect absorbed in That [i.e. the highest], fully established in That, with That as the supreme goal,
go forth, never returning, and by knowledge purify that which is soiled.
5:18: By their knowledge and humility the fully equipped sages see equally the brahmana, the cow, the elephant,
the dog, and even the outcaste.
5:19: Here, in this life, those who abide in equanimity conquer the transitory nature of the world. The minds of
those who constantly abide in Brahman are flawless like Brahman.
5:20: One who does not rejoice in obtaining the pleasant nor lament in obtaining the unpleasant, whose
intelligence is steadfast, who is undeluded and who knows Brahman, truly abides in Brahman.
5:21: With the self yoked in meditation on Brahman, one who is unattached to external contacts enjoys unlimitedhappiness within.
5:22: Those external contacts and material enjoyments are factually wombs of sorrow. They have beginnings and
endings, O son of Kunti, and one who is intelligent does not rejoice in them.
5:23: One who is able to resist the urges of desire and anger before leaving the body is yoked [in meditation on
Brahman] and is a happy person even here in this world.
5:24: One whose happiness is within, whose pleasure is within, and whose illumination comes from within, that
yogi is liberated in Brahman, linked to Brahman and attains the highest.
5: 25: The seers, those whose sins are nullified, whose dualities are shredded and who are devoted to the welfare
of all living entities, obtain liberation in Brahman.
5: 26: Those who are free from desire and anger, who practice self-restraint and who control their thoughts, such
people are quickly liberated in Brahman and attain self-realization.
5:27, 28: Blocking out external distractions, focusing the gaze between the eyebrows, and maintaining a steady
rhythm of outgoing and incoming breaths within the nostrils,
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With the senses, mind and intellect completely under control, the sage who is resolute on achieving liberation,
who is free from desire, fear and anger, achieves eternal liberation.
5:29: Knowing Me (Shri Krishna) to be the enjoyer of all sacrifices and austerities, the Supreme Lord of all planets
[including the gods and goddesses who manage them], the benefactor of all living beings, you will attain [eternal]
peace.
DHYANA-YOGA:THE YOGA OF MEDITATION
6:1: The Blessed One said: One who performs his obligatory activities without taking refuge in them is the true
renouncer and yogi, not someone who lives without fire and performs no actions.
6:2: What they call renunciation, O son of Pandu, know to be yoga, for truly one who has not renounced desire
cannot become a yogi.
6: 3: For one who wishes to ascend to sagehood, karma-yoga is said to be the means. For one who has ascended to
this plateau, tranquility is said to be the means.
6:4: When one is not attached to sense objects or activities and has renounced all desire, such a person is said to
have ascended to yoga.
6:5: One must raise oneself up by his or her self, otherwise the person will surely sink. Indeed, the Self is one's only
friend, but the Self is also one's only enemy.
6:6: For one who has conquered the self, the self is a friend. However for one whose mind is not conquered, the
self is the greatest enemy.
6:7: Being entrusted to the supreme Self, for one who has conquered the individual self, the mind is tranquil in
cold, heat, happiness, pain, honor or dishonor.
6:8, 9: One who is satisfied with the knowledge one has both learned and realized, and who stands firm therein,whose senses are subdued and yoked, and to whom a lump of earth, a stone and gold are the same, is said to be a
yogi.
Such a person equally regards well-wishers, friends, enemies, those who are neutral and those who mediate
between them, as well as those are who envious, relatives, the righteous and the unrighteous, and thus surpasses
all others.
6:10: One who is a yogi must constantly keep the mind steady, abide in solitude, restrain the consciousness, be
devoid of expectations and free from greed.
6:11, 12: Such a person should choose a clean place and there establish a firm meditation seat - composed of a
cloth and deerskin covering kusa-grass - which is neither too high nor too low.
There, with the mind focused on one point, one who has controlled the mind, senses and actions, sitting on the
seat, should practice yoga for self purification.
6:13, 14: Holding the body, head and neck straight, maintaining a still and steady gaze on the tip of the nose,
without looking around,
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The self being tranquil having cast off all fear, one who is a brahmacari [a devoted student of enlightenment] of
steadfast mind, who completely controls the thinking processes and who is yoked to Me, should sit and meditate
upon Me as the ultimate goal.
6:15: Thus always practicing that which leads to nirvana, one who is a yogi, whose mind is always controlled,
abides in Me and attains peace.
6:16, 17: Yoga can not be practiced by one who eats too much nor by one who eats too little, by one who sleeps
too much nor sleeps too little, O Arjuna.
For one who practices [self] control in eating, recreation, exertion, activities, sleeping and wakefulness, yoga
becomes the destroyer of pain.
6:18: When one perfectly controls the mind, is free from material longings and is devoid of all desire, then that
person is said to be well established in yoga.
6:19: "As a lamp in a windless place does not flicker" - this is the comparison considered by the yogi whose mind is
likewise controlled by the practice of yoga.
6:20-23: Where mental activities are restrained in the quietude of yogic service [or practice], certainly the living
entity, by virtue of yoga, realizes the Supreme Being and is thus satisfied. The infinite bliss which is conceived
through this intelligence is transcendental. Established in this Reality, one knows what is and what is not. By
understanding this, one knows what is gain and what is loss. Being so established, one understands that there is
nothing greater [than that realization] and is not disturbed by even the weightiest sufferings. One must know what
suffering is through yoga, and thus enter into yogic trance [or equanimity]. This yoga should be practiced without
deviation.
6: 24, 25: Mentally renouncing all material desires which are born of mental resolve without exception, and
restraining the senses from all sides,
Step by step, with the intellect held in great conviction, by the power of the mind, one should attain repose in the
self.
6:26: From wherever the restless and unsteady mind wanders, from there restrain it and bring it back under the
control of the self.
6:27: A yogi whose mind is peaceful, whose passions are pacified and who is free from sin, attains the greatest
happiness and becomes one with Brahman.
6:28: Thus practicing yoga the yogi is freed from all material contamination and relishes the highest happiness by
being in contact with Brahman.
6:29: The Self is abiding within all beings. One who sees the Self within, is yoked by the yoga system and one who
sees impartially, sees Me everywhere.
6:30: One who sees Me everywhere and sees everything in Me, from such a one I do not disappear nor is that
person ever lost from Me.
6:31: One who worships Me as abiding within all beings attains unity in every way. Such a person is a true yogi and
always abides in Me.
6:32: One who sees the Self manifested everywhere, who regards happiness and suffering equally, O Arjuna, is
considered to be an accomplished yogi.
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6:33: Arjuna said: This yoga of equanimity expounded by You, O slayer of the demon Madhu, I do not consider
viable, because of the restless condition [of the mind which is not] steady.
6:34: The mind is restless, O Krishna, it is turbulent, strong and obstinate. I think that to restrain it must be more
difficult than restraining the wind.
6:35: The Blessed One replied: Without a doubt, O mighty armed one, the restless mind is difficult to control.However, O child of Kunti, by detachment it can be restrained.
6:36: For one who is unbridled [the fruits of] yoga are very difficult to obtain. In My opinion however, for one who
is self controlled and who endeavors by the proper means it is possible.
6:37-39: Arjuna inquired: What is the destination of one who has faith in the yoga process, but whose mind
wanders and is uncontrolled and who therefore fails to attain perfection in yoga?
O mighty armed, does such a person not, fallen from both [material and spiritual success] like a torn cloud, perish
without support, being deluded concerning the path of Brahman?
This is my doubt, O Krishna. Kindly dispel it completely, for other than You there exists no one who can.
6:40: The Blessed One said: O child of Partha, neither in this world nor in the next does destruction exist for one
whose activities are good. Such a person never ends in indigence.
6:41, 42: Having achieved the planets of the righteous, one who has fallen from the yogic principles dwells there
for countless years. At last such a person takes birth into a wealthy and/or pious family,
Or else takes birth in a family of wise yogis. Indeed, such a birth is very rare in this world.
6:43: Then the person regains the knowledge acquired in the previous body and resumes the endeavors for
perfection from that point, O child of Kuru.
6:44: As a result of that previous practice the person is captivated and instinctively becomes inquisitive aboutyoga. She or he transcends the ritual observances and scriptural edits.
6:45: By determined practice a yogi whose sins have been washed away by constant endeavor, after many births,
at last attains the highest refuge.
6:46,47: The yogis are superior to those who undergo austerities [the ascetics], to the followers of wisdom [jnana-
yogis] and to the devotees of action [karma-yogis]; therefore, O Arjuna, be a yogi. And of all the different types of
yogis, one who is situated in Me with his or her full being, in absolute faith, who worships Me, such a devotee is
considered the most devout by Me.
JNANA VIJNANA YOGA:THE YOGA OF KNOWLEDGE AND REALIZATION7:1: The Blessed One said: With the mind attached to Me, O child of Partha, by practicing yoga to take refuge in
Me, absolutely free from doubt, you will know how to attain Me, so listen attentively.
7:2: Unto you I will declare this knowledge, along with understanding, in its entirety, knowing which there will
remain nothing else in this world to know.
7:3: Out of thousands of people one may endeavor for perfection; among those who have achieved perfection,
one may know Me in truth.
7:4-6: My eightfold nature is divided as earth, water, fire, air, ether, mind, intellect and false ego.
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This [nature] is subjacent, O mighty armed one. Know My other, superior nature to be the source of all living
entities. By it this entire universe is sustained.
These two natures are the wombs of all living entities. Know that I am the source as well as the dissolution of the
universes.
7:7: Nothing is superior to Me, O Dhananjaya; in Me all this is strung as jewels on a thread.
7:8-11: I am the taste in water, O son of Kunti, the light of the moon and sun, I am the sacred syllable Om
contained in the Vedas, I am the sound in ether and the virility in men.
I am the sacred fragrance in the earth, I am the brilliance in fire, I am the life in all living entities, I am the austerity
in penitents.
Know Me to be the seed [from which] all living entities [arise], O child of Partha. Of the intelligent I am the eternal
intellect, of the brilliant I am the brilliance.
I am the strength of the strong, devoid of passion and attachment. I am desire in all beings, which is not opposed
to dharma, O best of the Bharatas.
7:12: Whether in the nature of goodness, passion or ignorance, everything thus comes from Me, but know that
although I am not in them, they are all in Me.
7:13, 14: This entire universe is deluded by the three qualities of material nature [goodness, passion and
ignorance] and hence does not know Me who is supreme and immutable.
This extraordinary power of Mine, consisting of the qualities of material nature, is difficult to transcend, but those
who take refuge in Me pass beyond it.
7:15: Those who are sinful and foolish do not take refuge of Me. Due to illusion these lowest of people are deluded
and bereft of knowledge, thus they accept a demonic nature.
7:16-18: O Arjuna, O best of the Bharatas, four kinds of righteous people worship Me: those who are distressed,
those who are inquisitive, those who seek material prosperity and those who are wise.
Of these, the one who has knowledge and who is always yoked by one-pointed devotion surpasses them all. To
such a wise person I am very dear and indeed such a person is dear to Me as well.
All these are indeed exalted, but the one who has knowledge of the Self, in My opinion, is established in Me; being
self-controlled, this one maintains Me as the supreme goal.
7:19: After many births one who has knowledge takes refuge of Me, Vasudeva, as thus being everything. Such a
great soul is rarely seen.
7:20: Others, by their various desires, have their knowledge taken away; they seek refuge of other gods whoseregulations are in agreement with their own natures.
7:21, 22: Whoever [the deva may be], and in whichever form, [when] a faithful devotee desires to worship, I make
that person's faith immovable.
Endowed with that faith, such a one engages in worship and obtains his desires, though certainly everything is
arranged by Me.
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7:23: Those who lack intelligence worship the devas [gods] and receive perishable fruits [results] from them. In the
end they go to the devas, but those who worship Me come to Me.
7:24: Less intelligent people think I was unmanifested and then became manifest. They don't understand that I,
the Source of all existence, am immutable and supreme.
7:25: I do not reveal Myself to everyone. Due to the illusory veil of the mystic union of the three qualities ofmaterial nature, this foolish world does not know Me who is unborn and imperishable.
7:26: O Arjuna, I know the past, present and future of all beings, but no one knows Me.
7:27: Desire and hatred arise from duality which is due to delusion, O child of Bharata. All beings are born into
delusion, O chastiser of enemies.
7:28: Those pious people whose sins have come to an end, whose actions are free from duality and delusion,
worship Me with determined vows.
7:29: Those who take refuge in Me and endeavor for liberation from old age and death know the nature of
Brahman, the self and action entirely.
7:30: I am the source of all primal elements; the source of all gods as well as the source of all sacrifices. With the
mind absorbed in Me, they [intelligent persons] know me even at the time of death.
AKSARA BRAHMAN YOGA:THE YOGA OF THE IMPERISHABLE BRAHMAN8:1: Arjuna inquired: What is Brahman? What is the individual self? What is karma? O supreme Soul, what is the
objective universe and what are the gods?
8:2: O slayer of the demon Madhu, who is the God of sacrifice and how does that Being dwell in this [material]
body? At the time of death, how can You be known by one who is self controlled?
8:3: The Blessed One said: The eternal nature of the living entity is called "supreme imperishable Brahman." The
origin of manifest forms is called "the emission of action."
8:4: The objective universe is perishable by nature. Purusha, the Soul of the universe, is the God of the gods. I am
the God of sacrifice and I dwell within the body, O best of the embodied beings.
8:5: At the time of death one who leaves the body, remembering Me only, attains My being. Of this there is no
doubt.
8:6: Whichever form one remembers when leaving the body, O child of Kunti, that nature will certainly be attained
due to that constant conditioning of consciousness.
8:7: Therefore as you fight [or perform your duty], remember Me at all times. With your mind and intellect fixed
on Me, you will, without a doubt, come to Me.
8:8: By the yoga of constant meditation, maintaining the mind and intellect without deviation, the Supreme,
Transcendental Person is attained, O Pritha, by constant remembrance.
8:9, 10: One who constantly remembers [Me] as the all-knowing, the oldest, the supreme ruler, smaller than the
atom, maintainer of all, of inconceivable form, effulgent as the sun yet transcendent as the darkness,
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At the time of death, with the mind undeviated and yoked with devotion on the Supreme Person by the power of
yoga, and with the breath of life completely placed between the eyebrows, attains the celestial nature.
8:11: I will now explain to you in brief that which the knowers of the Vedas call the Imperishable and which, being
entered into by those who practice self control, who desire freedom from attachment and who therefore practice
celibacy, set foot on.
8:12: To practice meditative concentration one must restrain all the doors of the body and confine the mind within
the heart. Placing the vital life energy of the soul in the head, abide there.
8:13: One who quits the body while uttering the omkara, the one-syllabled form of Brahman, remembering Me,
attains the supreme goal.
8:14: For one whose mind is undeviated, who constantly remembers Me and is regularly engaged in yoga, O child
of Pritha, I am easy to attain.
8:15: Achieving Me, these great souls never again return to this place of suffering and rebirth, having achieved the
highest perfection.
8:16: All the planets up to Brahmaloka require one to return again, O Arjuna, but upon attaining Me, O child of
Kunti, [further] rebirths are not produced.
8:17 - 19: According to those who have knowledge, one thousand human ages is the length of Brahma's day; his
night is also one thousand years.
From the unmanifest all manifestations spring forth as his day dawns. As his night falls, they dissolve again into
that which is called the unmanifest.
O descendent of Partha, the multitude of beings are repeatedly born and dissolved as the night falls, and again
they instinctively manifest at daybreak.
8:20, 21: But higher than that unmanifested condition is another Unmanifest; This Unmanifest is eternal and is notextinguished even when all beings are decimated.
Thus it is said that this Being, the imperishable Unmanifest, is the highest objective, achieving Whom one does not
return from that supreme abode of Mine.
8:22: O child of Partha, the Supreme Person Who is dwelling within all beings and by Whom all this is pervaded,
can only be attained through unalloyed devotion.
8:23 -28: I will now describe the times in which, if a yogi departs the body, he or she will or will not return, O best
of the Bharatas.
Those who know Brahman and pass away during the influence of the fire, the light of day, the bright fortnight or
the six months when the sun passes to the north go to Brahman.
The yogi who passes away during the influence of smoke, night, the dark fortnight or the six months when the sun
passes to the south go to the moon and then return.
Light and dark, these are indeed opinioned to be the ways of the perpetual universe. By one one goes and does not
return, by the other the living entity returns again.
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O child of Partha, knowing these two paths a yogi is not deluded. Therefore, O Arjuna, at all times, be yoked to the
yoga system.
The yogi who knows this transcends whatever fruits of holiness are declared in all the Vedas, in the performance of
sacrifices, in austerities or in giving charities and achieves the supreme, primeval abode.
RAJAVIDYA-RAJAGUHYA-YOGA:THE YOGA OF THE HIGHEST AND MOST DISCREET KNOWLEDGE9:1: The Blessed One said: Because you are not envious, to you I will declare the most discreet knowledge, along
with its realization, knowing which, you will be liberated from all inauspiciousness.
9:2: This highest and most discreet knowledge is purifying and supreme. It is perceived by direct experience and
hence is the fulfillment of all religious and moral duties. It is joyful to perform as well as imperishable.
9:3: Those who are faithless in their Sacred Duties, O slayer of enemies, and who do not attain Me, return by the
path [of rebirth] to this material world of death.
9:4, 5: All the material universes are pervaded by My unmanifested form. In Me all beings exist, though I am not
situated in them.
And the beings do not dwell in Me, behold my divine yogic ability! Although I am the maintainer of all beings, I do
not dwell in them, My Self being the Source of all beings.
9:6: As the mighty wind always dwells in the Akasha, moving everywhere, even so know that all beings dwell in
Me.
9:7: O child of Kunti, at the end of every age all material beings enter into My nature and again, at the beginning of
every age, I recreate them.
9:8: Supported by My material nature, I dispatch the multitude of beings again and again. All these act instinctively
in material nature as if by constraint.
9:9: O conqueror of riches, I am not bound by these activities; as if indifferent, I am sitting unattached to them all.
9:10: Due to My presiding over material nature, both the moving and the unmoving come forth, O child of Kunti,
and by reason of this the world continues to revolve.
9:11, 12: Fools deride Me when I resort in human form, not knowing My superior nature as the Great Lord of all
beings.
Their hopes, actions and knowledge are all fruitless, they are senseless, demonic and unholy, indeed, they are
stupefied by material nature.
9:13: On the other hand, O child of Partha, great souls resort unto the divine nature and worship with an
undeviated mind, knowing Me to be the immutable source of all beings.
9:14: Always chanting My glories and pursuing Me, with discipline prostrating [themselves] before Me, always
resolute in devotion, [the great souls] worship Me.
9:15: Others sacrifice with the sacrifice of knowledge, worshiping Me in oneness, duality, in diversity and in the
universal form.
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9:16-19: I am the ritual, I am the sacrifice, I am the oblation to the ancestors, I am the medicinal herb, I am the
sacred chant, I am the ghee, I am the fire and I am the offering.
I am the father of this universe, the mother, the preserver, the grandfather, the object of knowledge, the purifier,
the sacred syllable O, the Rig Veda, the Sama Veda, and the Yajur Veda.
I am the goal, the sustainer, the lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, thefoundation, the receptacle and the imperishable seed.
I give heat, I send forth and withhold the rains, I am immortality as well as death; I am, O Arjuna, both being and
non-being.
9:20, 21: Those who know the three Vedas, who drink the soma, whose sins are purified by sacrificial worship of
Me, and who pray for passage to the heavenly planets, such holy people attain the planet of Lord Indra and there
enjoy the celestial pleasures of the devas in heaven.
After enjoying the vast heavenly planets, their pious merits being well spent, they again enter this mortal world.
Thus following the laws of the three Vedas, they go and return due to their desire to desire.
9:22: But those who worship Me with undeviated intent, who have no other object and who are are always yoked
in devotion, upon them I confer happiness and carry them through.
9:23, 24: Also those who are devotees of other gods, and who worship them, endowed with faith, they actually
worship Me alone, O son of Kunti, but by a lesser method.
I indeed am the Enjoyer and God of all sacrifices, but not knowing Me in truth they fall down.
9:25: Those who worship the gods go to the gods, those who worship the ancestors go to the ancestors, those who
worship ghosts go to the ghosts, but those who worship Me go to Me.
9:26: If one offers Me a leaf, a flower, a fruit or some water with devotion I will accept it. I accept what is offered
by one whose mind is pure.
9:27: Whatever you do, whatever you eat, whatever you offer (in sacrifice), whatever you give away (in charity),
whatever austerities you perform, O child of Kunti, do it all as an offering unto Me.
9:28: Thus freed from auspicious and inauspicious fruitive reactions, you will be liberated from the bondage of
karma [action]. With the mind firmly established in the yoga of renunciation, you will be liberated and come to Me.
9:29: I am equitable towards all beings; none are hateful and none are dear to Me. But those who worship Me with
devotion are in Me and I am in them.
9:30, 31: Even if one's actions are abominable, if such a one worships Me with exclusive devotion that person
should be considered virtuous due to that integral determination.
Such a person soon becomes a righteous soul and attains eternal peace. O child of Kunti, boldly declare that My
devotee shall never perish!
9:32, 33: O child of Partha, those who take refuge in Me, even if of a lower birth - women, vaishyas or sudras -
attain the supreme goal.
How much more the holy brahmanas, devotees and royal saints who, having achieved this temporary world filled
with sorrows, worship Me.
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9:34: Always conscious of Me, become My devotee and sacrificer. Prostrate before Me. Having Me as the supreme
goal, by thoroughly yoking yourself with Me you will come to Me.
VIBUTI-YOGA:THE YOGA OF DIVINE OPULENCE
10:1: The Blessed One said: O mighty armed one, hear again My supreme word which, desiring your welfare, I willdescribe for your pleasure.
10:2: Neither the hosts of devas [gods] nor the great seers know My origin, for in every way I am the origin of both
the devas and the great seers.
10:3: One who knows Me to be the unborn, beginningless God of all Worlds, and who is undeluded amongst
mortals, is liberated from all sins.
10:4, 5: Intelligence, knowledge, the absence of delusion, forgiveness, truthfulness, self restraint, tranquility,
happiness, suffering, birth, death, fear and fearlessness,
Nonviolence, equanimity, contentment, asceticism, charity, fame and infamy; all these various conditions for the
living beings arise from Me.
10:6: The seven great seers, the four ancients and the Manus, having qualities like My own, were thus born from
My mind. From them was born all these creatures in the world.
10:7: One who actually knows this divine opulence and yogic ability of Mine is connected by steadfast yoga, of this
there is no doubt.
10:8: I am the origin of all; from Me all things spring forth. Knowing this, those who are intelligent worship Me with
strong emotions.
10:9: With their minds absorbed in Me and their lives fully devoted to Me, they share their knowledge of Me with
one another and are thus always satisfied and delighted.
10:10, 11: To those who are always yoked to My worship with loving devotion I bestow the intelligence by which
they may approach Me.
Being established within their hearts, out of compassion I destroy the darkness which is born of ignorance by the
luminous lamp of knowledge.
10:12, 13: Arjuna said: You are the Supreme Brahman, the Highest Abode, the Ultimate Purifier, the Eternal
Person, the Divine Primeval God, unborn and all pervading!
All the seers describe You thus, including the divine rishi Narada, Asitah, Devala and Vyasa, and now You confirm it
to me Yourself.
10:14, 15: I accept as truth everything You are telling me, O Keshava. O Blessed One, Your manifestations are not
even understood by the devas or danavas.
O Supreme Person, You alone know Yourself by Yourself, O Source of all beings, Master of all beings, God of gods
and Ruler of the universe!
10:16 - 18: Please describe in detail Your divine opulences by which You abide, pervading all the worlds.
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Always contemplating, how will I know You, O Supreme Yogi. In which of Your diverse aspects should I think of
You, O Blessed One.
O Janardana, please describe your yogic abilities and opulences in detail once again. I am never satiated by hearing
this, indeed, it is my nectar.
10:19 - 41: The Blessed One said: Behold! Unto you I will enunciate My divine opulences, but only those which areprominent. O best of the Kurus, there is no limit to the extent of My divine opulences.
O Gudakesha, I am the Self situated within the hearts of All living beings. I am the beginning, middle and the end of
all livings beings.
Of the Adityas I am Vishnu; of lights I am the radiant sun. Of the Maruts I am Marici; of the stars I am the moon.
Of the Vedas I am the Sama Veda. Of the gods I am Indra, king of heaven. Of the senses I am the mind and I am the
consciousness of all living beings.
Of the Rudras I am Lord Shiva, of the Yaksas and Raksasas I am Kubera, the God of wealth. Of the Vasus I am
Pavakah and of the mountains I am Meru.
O child of Partha, of household priests know Me to be Brihaspati the chief. Of commanders I am Skanda, of bodies
of water I am the ocean.
Of the great sages I am Bhrigu. Of speech I am the single syllable Om. Of sacrifices I am the recitation of Holy
Names, of immovable objects I am the Himalayas.
Of all trees I am the sacred Banyan; of divine seers I am Narada. Of the Gandharvas I am Citraratha; of those who
are perfect I am Kapila Muni.
Of horses know Me to be the nectar-born Uccaihshrava. Of lordly elephants I am Airavata and among human
beings I am the supreme potentate.
Of weapons I am the thunderbolt; of cows I am the cow of plenty; of progenitors I am Kandarpa and of serpents I
am Vasuki.
Among the Nagas I am Ananta, of those whose dwell in the waters I am Varuna. Of the Pitris I am Aryama and of
the controllers I am Yama.
Of daityas I am Prahlada; of those who calculate I am time; among animals I am the lion and I am Garuda among
birds.
Of purifiers I am the wind; of those who wield weapons I am Rama; among fish I am the shark, and of rivers I am
the Ganges.
Of all things created I am the beginning, middle and end, O Arjuna. Of learning I am knowledge of the self; of thosewho debate I am the assertion.
Of letters I am the 'A' and of compound words I am the dual [dvandva]. I am imperishable time, and the all-seeing
Creator.
I am all-devouring death and the generation of all things to be in the future. Of the feminine qualities I am fame,
fortune, speech, memory, intelligence, firmness and forgiveness.
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Of the hymns contained within the Sama Veda I am the Brihat-Sama. Of all rhythms I am the Gayatri hymns;
Among the months I am November/December and of the seasons I am the flower-blooming spring.
I am the gambling of cheaters; I am the brilliance of all things brilliant; I am victory; I am endeavor and I am the
virtue of the virtuous.
Among the descendants of Vrishni I am Vasudeva; of the Pandavas I am Arjuna; of the sages I am Vyasa; ofintelligent men I am the wise Ushana.
Of those who inflict punishment I am the rod; I am the guidance of those who seek victory, and I am the silence of
all secrets; I am the knowledge of those who know.
I am that which is the seed of all beings, O Arjuna. No created being, be it moving or non moving, exists without
Me.
There is no end to My divine opulences, O Parantapa. These are given as examples only, because there is no limit
to My amplitude.
Whatever creation possesses opulence, prosperity or power, know for certain that it arises from but a spark of My
splendor.
10:42: O Arjuna, what is the benefit of all this knowledge? With a mere fragment of Myself I am supporting this
entire universe.
VISHVA-RUPA DARSHANA YOGA:THE YOGA OF BEHOLDING THE UNIVERSAL FORM11:1: Arjuna said: Because You have looked kindly upon me and revealed this supreme and discreet knowledge of
the Self, my delusion has been removed.
11:2-4: O Lotus-eyed One, I have heard from You in detail of the origin and dissolution of the living beings. I have
also heard about Your inexhaustible glories.
As You have described this Yourself, O Supreme God, I wish to see your sovereign form, O Ultimate Person.
If you, O God, determine that I am able to see this, then please, O Master of Yoga, show me Your imperishable Self.
11:5-7: The Blessed One said: O child of Partha, behold my hundreds and thousands of forms, each of various
divine types and colors.
Behold the Adityas, the Vasus, the Rudras, the twin Ashvins, the Maruts and many other wonders never seen
before, O best of the Bharatas.
Behold now the entire universe in this one abode - complete with the moving and unmoving - existing within My
Body, O Arjuna. Here you will see everything you desire.
11: 8: With your material eyes you are not able to see Me [in My Universal Form], I therefore give you divine eyes
to see My omnipresent yogic ability.
11:9: Sanjaya said: O king, having thus spoken Hari, the supreme Master of yogic wonders, showed that highest
and most sovereign Form to the descendent of Partha (Arjuna).
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11:10, 11: [In that Form were] numerous mouths and eyes, multifarious wonderful sights, sundry divine ornaments
and a myriad of divine uplifted weapons.
[God was] wearing divine garlands, celestial raiments and was anointed with transcendental fragrances. The Divine
One was all marvelous, radiant, unlimited and omniscient.
11:12: In the sky thousands of suns instantly arose as if radiating the splendor of the great Soul.
11:13: There in that one place, Arjuna saw the entire universe, which is divided into many subsections, in the body
of the God of gods.
11:14: Then filled with wonder, his hair standing on end, Arjuna bowed before God with folded hands and spoke
thus:
11:15-31: Arjuna said: O God, I see all the gods within Your body, as well as the diverse classes of living beings.
There is Lord Brahma, seated on the lotus flower, Lord Shiva, as well as the holy seers and divine serpents.
I behold innumerable arms, stomachs, mouths and eyes; I see You all around me manifesting limitless forms,
devoid of end, middle or beginning, O God of the universe, O Universal Form!
I see You with diadems, maces and discs. Your massive effulgence is blazing all around and is difficult to behold,
like blazing fire, like the immeasurable radiance of the sun.
In my opinion, You are imperishable, supreme and worthy of being known. You are the highest reservoir of this
inexhaustible universe, guardian of Truth and the eternal Person.
I behold You as being without beginning, middle or end, of infinite glory, with limitless arms. The moon and sun are
Your eyes; Your mouth is blazing like fire and by Your brilliance this universe is being heated.
The heavens, the earth, and everything in between is pervaded by You alone. By seeing this wonderful and terrible
Form of Yours the three worlds are shaking with fear, O Great Soul.
The community of devas are entering into You. Some, due to fear, offer praise to You with folded hands saying: "All
glories to You!" The great seers as well as the community of perfected beings are singing hymns unto You with
copious prayers.
The Rudras, Adityas, Vasus, Sadhyas, Vishvadevas, Ashvins, Maruts, Usmapas, Gandharvas, Yaksas, Asuras and
Siddhas are all beholding You in amazement.
O mighty armed, this magnificent Form of Yours has innumerable faces and eyes, limitless arms, thighs and feet, as
well as myriad stomachs and countless terrible teeth. Beholding it the planets are shaking with fear, even as am I!
Beholding You touching the sky, with myriad colors, mouths agape and with vast glowing eyes, I am disturbed at
heart and can find no inner peace, O Supreme Vishnu!
Beholding Your terrible teeth and mouths blazing like the apocalyptic fires in all directions, I obtain no happiness. O
Lord of lords, show mercy unto me, O refuge of the universes!
All these sons of Dhritarastra, along with the community of guardian kings, Bhishma, Drona, Karna, plus our own
chief warriors,
They are hurriedly entering into Your fearful mouths, some are clinging between Your terrible teeth, their heads
thoroughly crushed.
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As river water flows into the ocean, so too these heroes of the mortal world are entering into Your blazing mouths.
As moths rush into a blazing fire to their destruction, so too do the world's inhabitants plunge into Your mouths to
their destruction.
With Your mouths You are licking up and devouring the inhabitants of the world on all sides. You are blazing with
brilliance, illuminating the entire universe with Your awesome rays, O Lord Vishnu!
O fierce of form, please tell me who You are. Kindly accept my humble obeisances, O best among the gods. Be
gracious unto me. I wish to know You, the Primeval One, and Your engagements.
11:32: The Blessed One said: I am time, the destroyer of the world, when it has grown mature. I am now engaged
in destroying the world's inhabitants. Even without your participation, those warriors who are arrayed here in
opposing armies, without exception,will be destroyed.
11:33: Therefore arise! Having conquered your enemies, acquire fame and enjoy a flourishing kingdom. As these
warriors are already killed by Me, you will merely be My instrument, O Savyasaci.
11:34: Drona, Bhishma, Jayadratha, Karna and the other mighty warriors are actually killed by Me, so slay them
and don't be perturbed. Fight and you will conquer your enemies in battle.
11:35: Sanjaya said: Having heard Keshava's words, Arjuna, trembling, prostrated himself and again offered
obeisances with joined palms. In a faltering voice, overcome with fear, he said unto Shri Krishna:
11:36: Arjuna said: O Hrishikesha it is appropriate that the universe is rejoicing and delighted, that the demons are
fearful on all sides and are therefore fleeing, and that the community of perfected beings are offering You their
obeisances.
11:37, 38: And why wouldn't they offer obeisances unto You? You are the Great Universal Soul, greater than even
Lord Brahma the original creator; You are the Infinite Being, the God of gods, the sole refuge of the universes; as
both being and non-being You are imperishable; You are Supreme!
You are the original, primeval Personality of Godhead! You are the ancient and highest refuge of this universe! You
are the knower and the object of knowledge! You are the supreme Abode! By You the universes are pervaded, O
God of infinite forms!
11:39, 40: You are Vayu, Yama, Agni, Varuna, the moon, Prajapati and the great-grandfather. I offer my obeisances
unto You again and again, a thousand times and more I offer my obeisances; I offer my obeisances unto You!
Please accept my respectful obeisances unto You from the front, behind and from all sides. You possess unlimited
courage and power; You pervade everything and therefore You are everything!
11:41, 42: Thinking of You as a friend, I have brashly said: "O Krishna!" "O Yadava!" "O my friend!" Due to my
oversight, not knowing Your majesty, due to my love for You, I have thus spoken.
If I have treated You disrespectfully, whether out of a sense of jest, while roaming about, while reclining, while
sitting, while eating, whether alone or in the company of others, I beg Your immeasurable forgiveness, O Acyuta!
11:43: You are the Parent of the entire world, both the moving and the non moving. You are the most worshipable
and revered preceptor. No one is equal to You in all the three worlds; who could be greater, O thou of unequaled
splendor?
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11:44: Therefore, O God, prostrating my body before You and offering obeisances I ask for Your grace and
tolerance, O praiseworthy God, like a parent to a child, like a friend to a friend or a lover to the beloved.
11:45: I am delighted to behold what has never before been seen, yet my mind is perturbed with fear. O God,
bestow Your mercy on me and show me Your [four-armed Narayana] form, O God of gods, O Refuge of the
universe.
11:46: O thousand-armed, I desire to see You as before in Your four-armed form, crowned, with a club and disc in
Your hands, O universal form.
11:47: The Blessed One said: I